SD References - Volume 2

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Modern science insists upon the doctrine of evolution; so do human reason and the ‘secret doctrine,’ and the idea is corroborated by the ancient legends and myths, and even by the Bible itself when it is read between the lines. We see a flower slowly developing from a bud, and the bud from its seed. But whence the latter, with all its predetermined programme of physical transformation, and its invisible, therefore spiritual forces which gradually develop its form, color, and odor? The word evolution speaks for itself. The germ of the present human race must have preëxisted in the parent of this race, as the seed, in which lies hidden the flower of the next summer, was developed in the capsule of its parent-flower; the parent may be but slightly different, but it still differs from its future progeny.” — 1:152-3

The antediluvian ancestors of the present elephant and lizard . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The antediluvian ancestors of the present elephant and lizard were, perhaps, the mammoth and the plesiosaurus; why should not the progenitors of our human race have been the ‘giants’ of the Vedas, the Völuspa, and the Book of Genesis? While it is positively absurd to believe the ‘transformation of species’ to have taken place according to some of the more materialistic views of the evolutionists, it is but natural to think that each genus, beginning with the mollusks and ending with monkey-man, has modified from its own primordial and distinctive form.” — 1:153

Preliminary Notes

— 1 —

“Facies totius Universi, quamvis infinitis modis variet . . .”

p/q: Spinoza, Opera, ed. C. H. Bruder, 1844: “. . . facies totius universi, quae quamvis infinitis modis variet, manet tamen semper eadem [the sum of the whole universe, which though it varies in infinite modifications, yet it always remains the same] . . .” — 2:332 (Epistola LXVI)

see: Harold Joachim, A Study of the Ethics of Spinoza, 1901: “If we proceed on this plan, through more and more complex grades of individuals in which the unity comprehends more and more . . . we shall ultimately conceive the whole extended universe as a single individual . . . it will comprehend the infinite variety of changes and processes which make up ‘the face of the corporeal universe’ {In Ep. 64, Spinoza gives . . . ‘facies totius universi, quae quamvis infinitis modis variet, manet tamen semper eadem’}.” — p. 87 & fn.

— Footnotes

“Out of the ground the Lord God formed every beast of the field . . .”

“male and female” . . . “made in his (God’s) image and after his likeness”

— 2 —

seven human beings with the faces of ravens . . . “the (Seven) great gods created”

“In the midst of the Earth they grew up . . .”

These are the Seven Kings of Edom

see: Qabbalah, tr. Isaac Myer, 1888: “It is written: ‘And these are the Kings that reigned in the land of Edom.’ (Gen. xxxvi, 31.) . . . ‘they did not remain in their places, because the forms of the kings had not been formed as it ought to be . . .’ ” — pp. 386-7

the first race, which was imperfect . . . born before the “balance” (sexes) existed . . .

“Seven Kings, brethren, appeared and begat children . . .”

“By bringing into equilibrium (or balance) those who did not yet exist”

— Footnotes

“This is the mystery that to this day was hidden. . . .”

p/q: The Divine Pymander, tr. Everard, 1884: “Then said Pimander, This is the Mystery that to this day is hidden and kept secret; for Nature being mingled with man, brought forth a Wonder most Wonderful . . . seven Men, all Males and Females, and sublime, or on high, according to the Natures of the seven Governors.” — p. 11 (ii.29)

the translator wonders “for whom these seven men are intended?” . . .

p/q: Theological and Philosophical Works of Hermes Trismegistus, tr. John David Chambers, 1882: “For whom these Seven Men are intended is questionable; but the difficulty may perhaps be solved thus: The original pattern Man being masculine-feminine, represents Adam with Eve . . . and the Seven whom Nature procreated may signify, in like manner, the succeeding Patriarchs named in Genesis . . .” — p. 9 fn.

— 3 —

the traditions of Esoteric Philosophy . . . [in] the Egyptian “Books of Thoth”

see: Alexander Wilder, “The Eclectic Philosophy,” 1868: “Ammonius [Saccus] declared that the system of doctrine and moral life . . . was taught in the Books of Thoth, or Hermes Trismegistus, from which records Pythagoras as well as Plato derived his philosophy. They were regarded by him as being substantially identical with the teachings of the sages of the remote East.” — p. 72 (Transactions of the Eclectic Medical Society)

the generic name of the Kabiri was the “Holy Fires”

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Il nous paraît plus probable que le nom des Cabires a une origine grecque . . . nous inclinons à le faire dériver de καίω, brûler. Les Cabires seraient donc ‘ceux qui brûlent’ [It seems very probable to us that the name of the Kabiri has a Greek origin . . . we are inclined to derive it from καίω, to be on fire. The Kabiri would thus be ‘those who are on fire’] . . .” — p. 268

the “Kabir born of the Holy Lemnos” . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Pindare, dans un passage qui nous a été conservé par l’auteur des Philosophoumena, cite ‘le Cabire né de la sainte Lemnos’ parmi les personnages qui étaient considérés . . . comme les ancêtres du genre humain {Philosoph. éd. Miller, p. 96} [Pindar, in a passage that was preserved for us by the author of Philosophoumena, cites ‘the Kabir born of holy Lemnos’ among the personages who were considered . . . as ancestors of humankind] . . .” — pp. 268-9

this Kabir . . . Adamas, was, in the traditions of Lemnos . . . born from the bosom of the Earth.

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . le Cabire dont parle Pindare était donc, dans les traditions de Lemnos, le type de l’homme primitif, né du sein de la terre. . . . Nous savons, en effet, qu’un des personnages des mystères de Samothrace, qui portait le nom d’Adamas, y était représenté comme l’homme archétype, comme le premier mâle dans l’ordre de la génération [the Kabir of whom Pindar speaks was thus, in the traditions of Lemnos, the type of primitive man, born from the bosom of the earth. . . . We know in fact that one of the personages of the mysteries of Samothrace, who had the name Adamas, was there represented as a human archetype, as the first male in the order of generation].” — p. 269

— Footnotes

description of Creation . . . the Flood . . . were written “before the time of Moses”

see: George Smith, The Chaldean Account of Genesis, 1876: “This story is supposed to have happened about b.c. 1600, rather earlier than the supposed age of Moses . . . I have given the various fragments of the Legends describing the Creation, Flood, time of Nimrod . . .” — p. 300

— 4 —

Adam Kadmon is the Sephirothal tree

the “Tree of the Knowledge of Good and Evil” . . . “hath around it seven columns” . . .

“The word Adam used in these legends for the first human being . . .”

p/q: George Smith, The Chaldean Account of Genesis, 1876: “The word Adam used in these legends for the first human being is evidently not a proper name, but is only used as a term for mankind. Adam appears as a proper name in Genesis, but certainly in some passages is only used in the same sense as the Assyrian word . . .” — p. 86

— Footnotes

Vide § “Adam-Adami,” in Part II.

— 4-5 —

Samothrace . . . was overflowed very suddenly by the waters of the Euxine . . .

see: M. N. Bouillet, Dictionnaire Classique de l’Antiquité, 1841: “SAMOTHRACE . . . Diodore de Sicile (l.5.) raconte, que, long-temps avant l’expédition des Argonautes, cette île fut submergée par les eaux du Pont Euxin, qui s’ouvrirent tout à coup un passage dans la Méditerranée [Samothrace . . . Diodorus Siculus (l.5.) recounts that long before the expedition of the Argonauts, this island had been submerged by the waters of the Euxine (the Black Sea), which suddenly opened up a passage into the Mediterranean].” — 2:420

— 5 —

(the mound of Kouyunjik . . . yielded to Layard’s excavations over twenty thousand fragments . . .)

see: George Smith, The Chaldean Account of Genesis, 1876: “In the mound of Kouyunjik, opposite the town of Mosul, Mr. Layard discovered part of the Royal Assyrian library, and further collections, also forming parts of this library, have been subsequently found by Mr. H. Rassam, Mr. Loftus, and myself. Sir Henry Rawlinson, who made the preliminary examination of Mr. Layard’s treasures, and who was the first to recognize their value, estimated the number of these fragments of inscriptions at over twenty thousand.” — p. 2

the race which was the first to fall into generation . . .

see: George Smith, The Chaldean Account of Genesis, 1876: “It appears from line 18 that the race of human beings spoken of is the zalmat-qaqadi, or dark race, and in various fragments of these legends they are called Admi or Adami, which is exactly the name given to the first man in Genesis.” — pp. 85-6

the Babylonians recognised two principal Races . . .

see: George Smith, The Chaldean Account of Genesis, 1876: “It has already been pointed out by Sir Henry Rawlinson that the Babylonians recognized two principal races: the Adamu, or dark race, and the Sarku, or light race, probably in the same manner that two races are mentioned in Genesis, the sons of Adam and the sons of God. It appears . . . that it was the race of Adam, or the dark race, which was believed to have fallen . . .” — p. 86

these seven Gods, each . . . created a man . . .

see: George Smith, The Chaldean Account of Genesis, 1876: “The obverse gives a series of speeches and statements respecting the newly created man, who was supposed to be under the especial care of the [seven] deities. . . . The various divine titles or names, ‘the god of noble life’ . . . ‘the god of noble lips [saviour from death of the gods imprisoned],’ are all most probably titles of Hea.” — p. 85

the god Zi; the god Ziku (noble life, Director of purity); the god Mirku (noble crown) . . .

see: George Smith, The Chaldean Account of Genesis, 1876: “The god Zi . . . The god Ziku (Noble life) quickly called; Director of purity . . . The god Mir-ku (noble crown) . . . saviour from death . . . of the gods imprisoned, the accomplisher of restoration . . . May he be established, and may his will not fail . . . in the mouth of the dark races which his hand has made. . . . The god Libzu wise among the gods . . . The god Nissi . . . The god Suhhab . . . The god Hea . . .” — pp. 82-4

— Footnotes

[Samothrace overflowed] See Pliny, 4, c. 12; Strabo, 10; Herodotus, 7 c. 108; Pausanias, 7, c. 4

p/q: M. N. Bouillet, Dictionnaire Classique de l’Antiquité, 1841: “. . . cette île fut submergée par les eaux du Pont Euxin . . . Hérod., 7, c. 108. — Pline, 4, c.12. — Strab., 10 . . . Paus., 7, c. 4 [this island had been submerged by the waters of the Euxine . . . Herodotus, 7, c. 108; Pliny, 4, c. 12; Strabo, 10 . . . Pausanias, 7, c. 4].” — 2:420

— 6 —

Airyanem Vaego (see Bund. 79, 12) wherein was born the original Zoroaster

see: Zend-Avesta, Pt. 1, tr. James Darmesteter, 1880: “Now we read in the Bundahish that Zartusht founded his religion by offering a sacrifice in Irân Vêj (Airyanem Vaêjô) {Bund. 79, 12}. . . . In the Avesta itself we read that Zoroaster was born and received the law from Ormazd on a mountain, by the river Dareja . . .” — p. xlix & fn. (Vendidad, Intro. iii)

— Footnotes

we mean the “Amshaspend,” called “Zarathustra . . .”

“the lord and ruler of the Vara made by Yima”

— 7 —

Apollo . . . abandoning his Hellenic sanctuaries . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Son exil est un exil volontaire; c’est celui du dieu voyageur qui, chaque année, aime à quitter ses sanctuaires de Grèce et à prendre la route d’une lointaine et mystérieuse région où il doit séjourner, pour en revenir à une époque fixe [His exile is a voluntary exile; it is one of a traveling god, who every year loves to leave his sanctuaries in Greece and go on his way to a far and mysterious region, where he has to remain, to come back at a fixed point in time].” — p. 107

Εγγὺς γὰρ νυκτός τε καὶ ἤματός εἰσι κέλευθοι, says a verse in the Odyssey (x. 86).

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . dans un vers de l’Odyssée, X, 86: ‘Ἐγγὺς γὰρ νυκτός τε καὶ ἤματός εἰσι κέλευθοι [in a verse from The Odyssey, x. 86: ‘for the ways of night and of day are close together’].” — p. 108 fn.

The land of the Hyperboreans . . . extended beyond Boreas . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Cette région est la région hyperboréenne, celle qui s’étend au delà de Borée, le dieu de l’hiver et des ouragans, qui avait son séjour sur la chaîne des monts Riphées: région idéale, dont les anciens ont en vain cherché à déterminer la place dans le voisinage de la Scythie ou sur les bords du Danube {Voir Völcker, Myth. Geogr., 145-170} [That region is the Hyperborean region, which stretches out beyond Boreas, the god of winter and hurricanes, who had his abode on the mountain chain Riphaeus: an ideal region, which the ancients in vain tried to locate near Scythia or on the borders of the Danube].” — p. 107 & fn.

a real Continent . . . which knew no winter . . . nocturnal shadows never fall upon it

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Située au delà du règne de Borée, elle échappe à sa funeste action; elle ne connaît point les rigueurs de l’hiver; les ombres de la nuit ne l’enveloppent jamais [Situated beyond the kingdom of Boreas, it escapes her disastrous action; it does not know the rigours of winter; the shadows of the nights never shroud it] . . .” — p. 108

the favourite abode of Apollo . . . its inhabitants . . . his beloved priests and servants

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Ce royaume de l’éternelle lumière devait être le séjour favori du dieu radieux, d’Apollon, qui aimait à s’y transporter et à y vivre une partie de l’année . . . Les Hyperboréens étaient conçus comme les prêtres et les serviteurs chéris du dieu [That kingdom of eternal light had to be the favorite abode of the radiant god Apollo, who loved to travel there and live there a part of the year . . . The Hyperboreans were known as priests and cherished servants of the god].” — p. 108

a Continent which . . . extended from Madagascar to Ceylon and Sumatra

— 7-8 —

Wallace . . . “extends the Australia of tertiary periods to New Guinea and the Solomon Islands . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “. . . for similar reasons Mr. Wallace extends the Australia of Tertiary periods to New Guinea and the Solomon Islands, and perhaps to Fiji, and from its marsupial types infers a connection with the northern continent during the Secondary period.” — p. 47

— 8 —

The famous island of Plato of that name was but a fragment of this great Continent.

see: A. P. Sinnett, Esoteric Buddhism, 1885: “The proper home of the fourth race, which directly preceded our own, was that continent of which some memory has been preserved even in exoteric literature — the lost Atlantis. But the great island, the destruction of which is spoken of by Plato, was really but the last remnant of the continent.” — p. 64

— Footnotes [8-9]

Mr. Sclater supposes a land . . . formerly uniting Africa, Madagascar, and India . . .

see: Alfred Russel Wallace, Geographical Distribution of Animals, 1876: “. . . a few words may be said about Lemuria, a name proposed by Mr. Sclater for the site of a supposed submerged continent extending from Madagascar to Ceylon and Sumatra, in which the Lemuroid type of animals was developed.” — 1:76

Wallace shows . . . the hypothesis of such a land is quite uncalled for . . .

see: Alfred Russel Wallace, Geographical Distribution of Animals, 1876: “But we must not . . . make this hypothetical land one of our actual Zoological regions. It represents what was probably a primary Zoological region in some past geological epoch; but what that epoch was and what were the limits of the region in question, we are quite unable to say.” — 1:76

But he admits . . . a much closer proximity of India and Australia . . .

see: Alfred Russel Wallace, Geographical Distribution of Animals, 1876: “It is evident therefore, that during much of the tertiary period, Ceylon and South India . . . probably formed part of an extensive southern continent or great island. The very numerous and remarkable cases of affinity with Malaya, require however some closer approximation to these islands . . .” — 1:328

“Now it is proved that . . . this region of North Africa was in fact a peninsula of Spain . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “Now it is proved that, in geologically recent times, this region of North Africa was in fact a peninsula of Spain, and that its union with Africa was effected on the north by the rupture of the Straits of Gibraltar, and on the south by an upheaval to which the Sahara owes its existence. The shores of the former Sea of Sahara are still marked by the shells of the same Gasteropoda that live on the shores of the Mediterranean.” — p. 224

— 9 —

“These secrets . . . were divulged to the men of the secret science . . .”

2,500,000 years represent the time since the beginning of the tertiary age

p/q: Alexander Winchell, World-Life, or Comparative Geology, 1883: “Again, if 2,500,000, according to Croll, represents the time since the beginning of the Tertiary Age, the whole incrusted age of the world would be 131,600,000 years, which I do not feel disposed to allow.” — p. 369

Mr. Croll “allows fifteen millions since the beginning of the Eocene period . . .”

— 10 —

These gentlemen . . . maintain that man existed so far back as in the Secondary Age.

— Footnotes

Sir Charles Lyell . . . “happily invented the terms Eocene, Miocene, and Pliocene” . . .

p/q: Charles Gould, Mythical Monsters, 1886: “I have hitherto assumed a certain acquaintance, upon the part of the general reader, with the terms Eocene, Miocene, and Pliocene, happily invented by Sir Charles Lyell to designate three of the four great divisions of the Tertiary age.” — p. 87

In Thomson and Tait’s “Natural Philosophy,” one finds only ten million years allowed . . .

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “Sir William Thomson, on the basis of the observed principles of cooling, concludes that not more than ten million years can have elapsed since the temperature of the earth was sufficiently reduced to sustain vegetable life {Thomson and Tait: Natural Philosophy, Appendix D, also §§ 832 . . . (but 847-9 cancelled in Glasgow address); Trans. Roy. Soc. Edinb., xxiii, pt. I, 157, 1862}.” — p. 179 & fn.

Sir W. Thomson’s estimate as “a minimum of 98 and a maximum of 200 millions of years . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “Mr. Darwin, arguing upon Sir W. Thompson’s estimate of a minimum of ninety-eight and maximum of two hundred millions of years since the consolidation of the crust, and on Mr. Croll’s estimate of sixty millions, as the time elapsed since the Cambrian period, considers that the latter is quite insufficient to permit of the many and great mutations of life which have certainly occurred since then.” — p. 83

In the same work (Nat. Phil.) 80 millions are given from the time of incipient incrustation . . .

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “The time required for the earth to cool from incipient incrustation to its present state, based on the thermal conductivity of rock-masses and the rate of increase of heat toward the earth’s centre. Sir William Thomson concludes that this time cannot exceed 80,000,000 years {Thomson and Tait: Nat. Phil.}” — p. 356 & fn.

basing his arguments [on] the limits to the age of the Sun’s heat . . . Croll allows 60 millions of years

— 11 —

the minimum time required for the formation of sedimentary strata . . .

p/q: Charles Gould, Mythical Monsters, 1886: “Thus Mr. T. Mellard Reade . . . concludes that the formation of the sedimentary strata must have occupied at least six hundred million years {“Limestone as an Index of Geological Time,” Proceedings, Royal Society, London, vol. xxviii., p. 281} . . .” — p. 82 & fn.

[Darwin] demands for the organic transformations according to his theory . . .

Lyell and . . . Houghton . . . placing the beginning of the Cambrian Age at 200 and 240 millions

Mr. Huxley . . . placed the beginning of the incrustation of the earth 1,000 million years ago

during “The Miocene Age” . . . Greenland . . . “had almost a tropical climate”

see: “Physical Geology,” July 4, 1878: “There is abundant evidence to show that during the miocene tertiary period the northern parts of the continents of America and Europasia possessed a nearly common forest vegetation, with a temperate climate . . . Greenland (Disco), lat. 70° . . . Spitzbergen (West Coast), lat. 77°.” “. . . The Island of Saghalien and the Peninsula of Kamchatka contain miocene coal beds, requiring at least a sub-tropical climate {Spitzbergen . . . in miocene times, supported a vegetation pointing to like conditions of climate} . . .” — p. 267 & fn. (Nature, v. 18)

“During the Miocene Age, Greenland (in N. Lat. 70°) developed an abundance of trees . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “. . . during the Miocene age, Greenland (in N. Lat. 70º) developed an abundance of trees, such as the yew, the Redwood, a Sequoia allied to the Californian species, beeches, planes, willows, oaks, poplars, and walnuts, as well as a Magnolia and a Zamia.” — p. 91

Part I — Anthropogenesis

— 14 —

In primeval times, a maiden . . .

“In primeval times, a maiden,

Beauteous Daughter of the Ether,

Passed for ages her existence

In the great expanse of heaven . . .”

“Seven hundred years she wandered . . .

Seven hundred years she labored

Ere her first-born was delivered.”

“Ere a beauteous duck descending,

Hastens toward the water-mother . . .”

“Lightly on the knee she settles,

Finds a nesting-place befitting,

Where to lay her eggs in safety.

Here she builds her humble dwelling,

Lays her eggs within, at pleasure,

Six, the golden eggs she lays there,

Then, a seventh, an egg of iron . . .” — 1:5, 6, 7, 8 (Rune I)

— 15 —

they who revolve driving their chariots around their Lord, the One Eye

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The chariots . . . of the planets: kept in their orbits by aerial chains . . .” “I have thus described to you, Maitreya, the chariots of the . . . planets, all which are fastened to Dhruva by aerial cords. . . . {the Kūrma and Linga enumerate seven principal winds which perform this function}.” — 2:299, 305 & 306 fn. (ii.12)

— 16 —

The water-men terrible and bad . . . created from . . . her first, second, and third . . .

see: Gerald Massey, The Hebrew and Other Creations, 1887: “These were the primitive people of the past . . . who were held to have been created without souls . . .” “Seven such races are described in the Bundahish . . . as the earth-men, the men of the water . . . and the men with tails.” — pp. 24, 25

The flames came. . . . They dried out the turbid dark waters.

the goat-men, and the dog-headed men, and the men with fishes’ bodies

he separated the waters, and that was heaven above, the first heaven.

see: Qabbalah, tr. Isaac Myers, 1888: “ ‘Elohim said: Let there be a firmament in the midst of the waters.’ . . . He created 7 heavens Above. He created 7 earths Below . . .” “And the Lower earths where do they come from? They are from the chain of the earth and from the Heaven Above.” — pp. 415, 416

The Lords of the Flame remain behind. . . . they would not create.

— 17 —

These three produced . . . a shadow with no sense . . .

— 18 —

The Sons of Wisdom . . .

see: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “In all Puranas the Maharishis are said to be the mind-born sons of Prajapati or Brahma . . . he commenced the creation of man by forming, or bringing into existence by his own intellectual power, these Maharishis and these Manus. . . . [He] is still the overshadowing Logos . . .” “. . . the Logos is indicated in [ch. x], verse 11: ‘I, dwelling in them, out of my compassion for them, destroy the darkness born from ignorance by the shining light of spiritual Wisdom.’ ”— pp. 444, 445 (The Theosophist, v. 8)

Some entered . . . Some projected the Spark. Some deferred . . .

see: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “. . . Sanaka, Sanandana, Sanatkumara and Sanatsujata, who were also included among the mind-born sons of Prajapati. . . . It is well known that Sanaka and the other three refused to create, though the other sons had consented to do so . . .” — p. 444 (The Theosophist, v. 8)

— 19 —

the Lords of Wisdom . . . created “Sons of Will and Yoga,” by Kriyasakti

see: Stanza VII, 27: “How did they create, since the ‘Lords of Wisdom’ are identical with the Hindu Devas, who refuse ‘to create’? Clearly they are . . . those elder sons of Brahmā, ‘Sanandana and the other sons of Vedhas’ . . . The power, by which they first created . . . was by Kriyasakti . . .” — 2:172-3

see: T. Subba Row, “The Twelve Signs of the Zodiac,” 1885: “Kriyāsakti: — The mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. The ancients held that any idea will manifest itself externally if one’s attention is deeply concentrated upon it. Similarly an intense volition will be followed by the desired result.” — p. 111 (Five Years of Theosophy)

the first animals were produced. . . . The animals separated . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “This great sage [Daksha], for the furtherance of creation . . . made movable and immovable things, bipeds and quadrupeds, and subsequently, by his will, gave birth to females . . . From that period forwards, living creatures were engendered by sexual intercourse.” — 2:10 (i.15)

The two-fold man separated also.

see: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “Use and disuse . . . elucidate the separation of the sexes . . . In the Vertebrata especially, each sex possesses such distinct traces of the reproductive apparatus characteristic of the other, that even antiquity assumed hermaphroditism as a natural primæval condition of mankind.” — p. 186

— 20 —

Let us dwell in the others. . . . Then all men became endowed with Manas.

see: H. P. Blavatsky, The Key to Theosophy, 1889: “Manas is also called Kshetrajna, ‘embodied Spirit,’ because it is . . . the Manasa-putras, or ‘Sons of the Universal Mind,’ who created, or rather produced, the thinking man, ‘manu,’ by incarnating in the third Race . . .” — pp. 135-6 fn.

see: T. Subba Row, “Notes on the Bhagavad Gita — IV,” July 1887: “ ‘. . . this body is called Kshetra (Upadhi or vehicle). That which knows this (Kshetra) the wise call Kshetragna (the real self or Ego). . . . I am the Kshetragna in all Kshetras . . .’ ” — p. 635 (The Theosophist, v. 8)

They took wives . . . from the mindless . . . They bred monsters.

see: Calmet’s Dictionary of the Holy Bible, 1830: “. . . [in] Enoch, and some passages of the LXX. . . . it is said, ‘the sons of God saw the daughters of men, and took them wives, from whom the giants descended’ . . .” “There are three opinions remarkable in authors who have written on the fall of angels: some attribute the cause of it — (1.) to their pride and presumption: others (2.) to their envy of man: others (3.) to their irregular love of women.” — 1:433

— 21 —

The fifth . . . ruled over by the first divine Kings . . . who taught and instructed it.

see: Frederick von Schlegel, The Philosophy of History, 1835: “The Indian traditions acknowledge and revere the succession of the first ancestors of mankind, or the holy Patriarchs of the primitive world, under the name of the seven great Rishis, or sages of hoary antiquity . . .” — 1:147

— 22 —

the one eye (Loka-Chakshub) of our world

Lha is the ancient word in trans-Himalayan regions for “Spirit” . . .

the “Seven Eyes of the Lord” in the Christian religion

— 23 —

“The seven . . . create the world” . . . the fabricators . . . of Hermes

see: Theological and Philosophical Works of Hermes Trismegistus, tr. John D. Chambers, 1882: “But the Mind, The God . . . [begat] by Word another Mind Creator . . . [who] created some Seven Administrators {‘The Seven Spirits which are before His throne’ (Rev. i.4); ‘The Seven Spirits of God, and the Seven Stars’ (ibid. i.20; iii.1); ‘Seven lamps of fire burning before the throne, which are Seven Spirits of God’ (ibid. iv.5) . . .}, encompassing in [seven] circles the sensible world . . . Immediately from the downborne elements sprung forth The Word of The God to the pure creation of all Nature . . .” — pp. 4-5 & fn. (Poemandres, i.9-10)

“His breath gave life to the seven”

see: Theological and Philosophical Works of Hermes Trismegistus, tr. John D. Chambers, 1882: “By the Word of the Lord were the [seven] Heavens made, and all the host of them by the breath of His mouth (. . . καὶ τῳ πνεύματι [Spirit] . . .), Ps. xxxiii.6.” — p. 5 fn. (Poemandres, i.10)

— 24 —

This Logos is the apex of the Pythagorean triangle.

it becomes the Tetraktis . . . the four-lettered Tetragrammaton in the manifested Kosmos

hence spring the wondrous laws of matter: hence the “primal impress”

see: Frederick Temple, The Relations Between Religion and Science, 1885: “[God] did not make the things, we may say; no, but He made them make themselves. . . . thus to impress His Will once for all on His creation, and provide for all its countless variety by this one original impress . . . creating the original elements of matter, determining their number and their properties . . . creating the various laws of chemical and physical action . . .” — pp. 115-16

— 25 —

minus Force, Mulaprakriti is . . . non-existent

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “Now we see the first manifestation of Parabrahmam is a Trinity . . . It consists of Mulaprakriti [Root-Nature], Eswara or the Logos, and the conscious energy of the Logos, which is its power and light . . .” “This light . . . is the life of the whole of nature.” — p. 305

“The universe . . . does not . . . spring into existence merely on account of the potentialities locked up in Mulaprakriti. It comes into existence mainly through the instrumentality of the one source of energy and power existing in the cosmos, which we have named the Logos . . . Matter acquires all its attributes . . . by the action of this light that emanates from the Logos upon Mulaprakriti.” — p. 306 (The Theosophist, v. 8)

The “Heavenly Man” . . . Tikkoun, the firstborn . . . the universal form and idea

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . the First-born of God, the Tikkun, or ‘Universal Type’ (Platonic Idea) . . . is the creator, preserver, and prime animator of the world. He is the ‘Light of light,’ possessing the three primitive forces of the Godhead: the light, the spirit, and the life.” — p. 34

the manifested Logos, Adam Kadmon . . . of the Universe itself . . . the second Logos

see: Qabbalah, tr. Isaac Myer, 1888: “Especially was this idea in the Primordial Adam, the content of the invisible and visible universe . . . the Logos of St. John which created all Things . . .” “[Philo] teaches, as does the Qabbalah, that . . . the Deity created perfect spiritual types . . . these were also thought of as active causes which brought disorganized matter into order. Through these spiritual powers the Deity was asserted to act in the universe. They were his ministers, the logoi . . .” — p. 301

“Dianoia and Logos are synonymous, Nous being superior . . .”

p/q: Alexander Wilder, “Philological Notes,” March 1887: “. . . I read διάνοιᾶ and λόγος as synonymous: νοῦς being superior, and closely in affinity with το αγαθον. Thus νοῦς and ἐπιστήμη belong together, διάνοιᾶ and λόγος: one being the superior apprehending, the other the comprehending — one noetic, and the other phrenic.” — p. 131 (The Platonist, v. 3)

Man was regarded in several systems as the third Logos. . . .

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “. . . the Christians and Gnostics agreed on one point; namely, that the Anointed is the ‘WISDOM,’ the LOGOS. . . . The doctrine that the ‘WISDOM’ is the Demiurg [creative Logos] . . . belongs to the Gnosis (the old ‘Oriental Philosophy’) . . .” “The Heavenly MAN is the Divine THOUGHT, which is usually named the LOGOS, or the Word.” — pp. 64-5, 66

It is the three Heads of the Kabala: “Unum intra alterum, et alterum super alterum”

“Every Universe (world or planet) has its own Logos”

The Sun was always called by the Egyptians “the eye of Osiris”

light made manifest . . . “which is the Mind and divine intellect of the Concealed”

see: Dictionary of Christian Biography, ed. Smith & Wace, 1877: “The Supreme Being or the En Soph . . . cannot be comprehended by the intellect . . . Nor can He be the direct creator . . . [En Soph] sent forth from the fulness of his infinite light one spiritual substance or [divine] intelligence. . . . when the Concealed of the Concealed wished to reveal himself, he first made a single point. The Infinite was entirely unknown, and diffused no light, before this luminous point violently broke through into vision.” — 1:357

It is symbolised generally by the Dragon and the Serpent

see: Theological and Philosophical Works of Hermes Trismegistus, tr. John David Chambers, 1882: “. . . darkness was brought down in part having become dreadful and horrible, sinuously terminated . . . the darkness changed into a certain moist nature . . . giving forth smoke as if from fire . . .” — p. 2 (Poemandres, i.4)

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘. . . under the form of a long serpent, extended hither and thither, the tail (of the serpent) is in its head . . . It watches and hides itself. Once, in a thousand . . . (? years or periods of time); it is manifested.’ ” — p. 233

see: Gerald Massey, Natural Genesis, 1883: “The Sesha-Naga of India . . . As Ananta it typifies the Vague Infinite. . . . The Serpent with Seven heads forms the support of Vishnu in the Abyss of the Waters when he dreams or muses in the Intervals of Creation . . .” — 1:350

— Footnotes

see the Notes thereon published in the “Theosophist” . . .

— 26 —

In the epic poem of Finland, the Kalewala . . .

the Serpent of Evil . . . is born from the “spittle of Suoyatar . . .”

“. . . endowed with a living Soul by the Principle of Evil,” Hisi

A strife is described between the two, the “thing of Evil” . . . and Ahti . . . Magic Lemminkainen

“ ‘Whither art thou driving, Ahti {Lemminkainen} . . .’

‘To the feastings of Pohyola . . .’ ”

“In the way, a serpent lying . . .

Hundred-eyed, the heinous serpent,

And a thousand tongues . . .

‘Close thy mouth, thou thing of evil . . .’

Hardly had the hero ended,

When the monster . . .

Pounces with his mouth of venom

At the head of Lemminkainen . . .” — 2:428, 432-4 (Rune 26) & 739 note (Glossary)

Ilmatar, the virgin “daughter of the air,” she “who fell from heaven into the sea”

“Hews the wall with might of magic . . .”

“Hews the wall with might of magic,

Breaks the palisade in pieces,

Hews to atoms seven pickets,

Chops the serpent-wall to fragments . . .”

“When the monster, little heeding,

Hissing with his tongue in anger,

Plying like the forked lightning,

Pounces with his mouth of venom

At the head of Lemminkainen;

But the hero, quick recalling,

Speaks the master-words of knowledge,

Words that came from distant ages,

Words his ancestors had taught him . . .” — pp. 432, 434 (Rune 26)

In China the men of Fohi (or the “Heavenly Man”) . . .

see: Universal History, v. 20, 1748: “. . . the vast ocean of eternity that preceded the creation of the world. . . . the water, or liquid mass . . . resembles the chaos of Ovid . . . The Tien hoam xi, Ty hoam xi, and Gin hoam xi, i.e. The august family of heaven, the august family of earth, and the august family of men . . . that immediately come after the liquid mass . . . denote the creation of the heavens, of the earth, and of man. . . . the august family of men . . . [are] antediluvian generations preceding Noah . . . Fo-hi . . . is placed at the head of those generations . . . which seems to imply that Adam and Fo hi were the same person.” — pp. 153-4

the twelve Tien Hoang . . . with human Faces and Dragon bodies

— Footnotes [26-7]

“The Serpent has been connected with the god of wisdom . . .”

p/q: Charles Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “The serpent has been connected with the god of Wisdom from the earliest times of which we have any historical notice. This animal was the especial symbol of Thoth or Taut, a primeval deity of Syro-Egyptian mythology, and of all those gods, such as Hermes and Seth, who can be connected with him. This is true also of the third member of the primitive Chaldean triad, Héa or Hoa.” — p. 73

the most important titles of this deity refer to “his functions as the source of all knowledge . . .”

p/q: Charles Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “According to Sir Henry Rawlinson, the most important titles of this deity refer to ‘his functions as the source of all knowledge and science.’ Not only is he ‘the intelligent fish,’ but his name may be read as signifying both ‘life’ and a ‘serpent,’ and he may be considered as ‘figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording Babylonian benefactions.’ ” — p. 73

Esculapius, Serapis, Pluto, Knoum and Kneph, are all deities with the attributes of the serpent.

p/q: Charles Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “[The serpent] was also the symbol of other gods of health and the like attributes, as stated by the learned Dupuis in the chapters entitled ‘Esculapius, Serapis, Pluto, Esmun, Cneph, and all the divinities with the attributes of the serpent.’ ” — p. 75

The crown formed of an asp, the Thermuthis, belongs to Isis, goddess of Life and Healing.

p/q: Charles Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “That the idea of health was among the Egyptians intimately associated with the serpent, is shown, moreover, by the crown formed of the asp, of sacred Thermuthis, having been given particularly to Isis, a goddess of Life and Healing.” — p. 75

The Upanishads have a treatise on the Science of Serpents . . .

p/q: Charles Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “The Upanishads refer to the science of serpents, by which is meant the wisdom of the mysterious Nagas who, according to Buddhistic legend, reside under Mount Meru, and in the waters of the terrestrial world. One of the sacred books of the Tibetan Buddhists is fabled to have been received from the Nagas, who, says Schlagentweit, are ‘fabulous creatures, of the nature of serpents, who occupy a place among the beings superior to man, and are regarded as protectors of the law of the Buddha.’ ” — p. 72

— 27 —

figures of clay . . . (compare the “Symbols of the Bonzes”)

see: Nicolas Longobardi, Traité sur la Religion des Chinois, 1701: “Les symboles sont aussi en usage dans les Sectes des Bonzes . . . Ces symboles sont des figures humaines . . . Les Taoçu, à l’imitation des Bonzes, se servent presque des mêmes figures humaines, pour signifier . . . les Elémens dont l’homme est compose [The symbols are also used in the sects of the Bonzes . . . These symbols are human figures . . . The Tao-tzu, in imitation of the Bonzes, use almost the same human figures, to signify . . . the Elements of which man is made] . . .” — p. 103 (Leibnitii Opera Omnia, v. 4)

men were created by the “Sons of God” descending on Earth

see: Charles Churchill, Mount Lebanon, 1853: “. . . the Druses utterly reject the idea of the descent of mankind from a single pair. Contemporary and simultaneously with the first manifestation amongst men of the ‘Universal Intelligence,’ the human form in which the Deity ‘was clothed upon’ was called ‘Albar.’ . . . ‘Those who believed in Albar . . . were called Binni Ullah, or the sons of God.’ ” “. . . the divine and glorious Humanity of the Lord is anterior to all created substances, and is the prototype of the human form . . .” — 2:46, 68

— Footnotes

Gautama Buddha “is said to have taught them . . .”

p/q: Emil Schlagintweit, Buddhism in Tibet, 1863: “. . . Nāgārjuna received the book Paramārtha . . . from the Nāgas . . . To these spiritual beings Sākyamuni is said to have taught a more philosophical religious system than to men, who were not sufficiently advanced to understand it at the time of his appearance.” — p. 31

The Mandragora is the mandrake of the Bible . . .

“Like mandrakes torn out of the earth . . .”

— 27-8 —

“. . . Mercury receives seven times more light and heat from the Sun . . .”

see: G. Fellows Harrison, “New Theories of Light and Heat,” Oct. 6, 1855: “. . . the planets in the solar system derive light and heat from the sun according to the square of the distance they are from him: thus they say Mercury receives about seven times more light and heat than our earth, Venus about twice as much . . .” — p. 325 (Mechanics’ Magazine, v. 63)

— 28 —

Mithra, the genius . . . established between the Sun and the Moon . . .”

p/q: J- E. de Mirville, Des Esprits, 1863-8: “ ‘. . . Mithra n’est ni un dieu, ni le soleil, mais un génie établi entre le soleil et la lune, compagnon perpétuel du soleil tout . . . en différant essentiellement’ [Mithra is neither a god nor the sun, but a genius established between the sun and the moon, constant companion of the sun while differing essentially from it].” — 4:161

Pausanias shows him as having an altar in common with Jupiter . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Pausanias, livre V, nous dit qu’il avait un autel commun avec Jupiter. On l’appelait Fils de Jupiter et Apollon; on lui donnait des ailes, pour exprimer la course du soleil, on l’appelait encore Nuntium ou Soleil-loup, ‘solaris luminis particeps, participant à la lumière solaire’ [Pausanias, Book V, tells us he had an altar in common with Jupiter. He was called the Son of Jupiter and Apollo; he was given wings to express the path of the sun, he was also called Nuntium or Sun-wolf, ‘solaris luminis particeps,’ participating in the sunlight].” — 4:161

Virgil depicts him as taking “his wand to evoke from Orcus the souls plunged therein”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Virgile le peint ainsi: ‘Tum virgam capit, hac animas ille vocat Orco; il prend sa verge qui lui sert à l’évocation des âmes plongées dans le Tartare’ [Virgil describes him as follows: ‘Tum virgam capit, hac animas ille vocat Orco; he takes his wand which he uses to evoke the souls plunged into Tartarus’].” — 4:161

(See also the 21st Fargard of the Vendidad on the celestial militia.)

see: J.-E. de Mirville, Des Esprits, 1863-8: “Mais ce n’était pas leur seul emprunt sidéral, car le 21e fargard des Vendidad donne un chant à refrain sur toute la milice céleste [But it was not their only sidereal derivation, because the 21st fargard of the Vendidad gives a verse with a refrain about the entire celestial militia].” — 4:161 fn.

He is the golden-coloured Mercury, the χρυσοφαὴς Ἐρμῆς . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “C’est le χρυσοφαὴς Ἐρμῆς, le Mercure couleur d’or, que les prêtres défendaient de nommer. C’est l’un des deux chiens qui gardent le troupeau, autrement dit l’Hermès-Anubis ou Agathodæmon. C’est l’Argus qui veille sur la terre et que la terre prend pour le soleil. C’est un des deux assesseurs du soleil. C’est par lui que l’empereur apostat se recommande toutes les nuits au Soleil [This is the χρυσοφαὴς Ἐρμῆς, the golden-colored Mercury, which the priests forbade to name. This is one of two dogs that guard the flock, in other words Hermes-Anubis or Agathodæmon. This is the Argus who watches over the earth and which the earth takes to be the sun. This is one of two assistants of the Sun. It was through him that the apostate emperor prays to the Sun every night].” — 4:162

“All the theologians agree to say that Mercury and the Sun are one. . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . ‘car, dit le savant Vossius, tous les théologiens affirment que Mercure et le Soleil ne sont qu’un . . . C’était le plus éloquent et le plus sage des dieux, ce qui n’était pas étonnant, étant si voisin de la sagesse et du Verbe de Dieu, qu’il se confondait avec eux {Idolâtrie, 1. II, p. 373} [because, says the learned Vossius, all the theologians maintain that Mercury and the Sun are but one . . . He was the most eloquent and the wisest of the gods, which was not surprising, because, being so close to the wisdom and to the Word of God, he was confused with them].” — 4:162 & fn.

The Hermes-Sarameyas of the Greeks is closely related to the Hindu Saram and Sarameya . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Il est évident que l’Hermès Sarameyas des Grecs remonte à ce divin lévrier Sarama des Indiens, ‘qui garde pour le maître des cieux le troupeau d’or des étoiles et des rayons solaires’ [It is obvious that the Hermes Sarameyas of the Greeks traces its origin back to this divine dog Saramā of the Hindus, ‘who guards the golden flock of stars and solar rays for the master of the heavens’].” — 4:162

— Footnotes

“In the book of Hammannunah . . . the earth turns upon itself in the form of a circle . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “. . . many centuries before Copernicus wrote his work on the ‘Revolution of the Heavenly Bodies,’ which was about 1542 A.D., the Zohar stated . . . that: ‘In the book of Hammannunah, the Old (or, the Ancient), we learn through some extended explanations, that the earth turns upon itself in the form of a circle; that some are on top, the others below; that all creatures change in aspect, following the manner of each place, keeping however in the same position, but there are some countries of the earth which are lightened, whilst others are in darkness; these have the day when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants {Zohar iii, fol. 10a}.” — p. 139 & fn.

— 29 —

each of the seven First-born (the primordial human groups)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In the beginning of the Kalpa, as Brahmā purposed to create a son . . . [a youth] appeared; crying with a low cry . . . ‘Rudra be thy name . . . be composed; desist from tears.’ But, thus addressed, the boy still wept seven times; and Brahmā therefore gave to him seven other denominations: and to these eight persons regions . . . and posterity belong.” — 1:115-16

Lohitanga (the “fiery-bodied,” Venus, or Sukra)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “He also assigned to them their respective stations, the sun, water, earth, air, fire, ether . . . and the moon . . . Now hear an account of their progeny, by whose successive generations this world has been peopled. . . . Śanaiśchara (Saturn), Śukra (Venus), the fiery-bodied {Lohitānga} (Mars) . . . and Budha (Mercury).” — 1:116-17

The first is born under the Sun

Brihaspati (Jupiter)

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ANGIRAS . . . He was one of the seven Maharshis or great Ṛishis, and also one of the ten Prajāpatis or progenitors of mankind. . . . As an astronomical personification he is Bṛihaspati, the regent of the planet Jupiter, or the planet itself.” — p. 16

Sani, Saturn, the Krura-lochana (evil-eyed) and the Asita (the dark)

— Footnotes

“As it is above so it is below” is the fundamental axiom of occult philosophy.

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Smaragdine Tablet of Hermes. — The foundation of Hermetic knowledge, according to the occult system of viewing the phenomena of life . . . ‘That which is above is as that which is below, and that which is below is as that which is above . . .’ ” — p. 677

As the logos is seven-fold . . . it appears as seven logoi under seven different forms

“each of these is the central figure of one of the seven main branches . . .”

the seven principles which correspond to the seven distinct states of Pragna, or consciousness . . .

p/q: T. Subba Row, “The Constitution of the Microcosm,” Aug. 1887: “It has seven distinct principles, which correspond with seven distinct states of Pragna or consciousness. . . . The seven principles are allied to seven states of matter, and to seven forms or force.” — p. 706 (The Theosophist, v. 8)

— 30 —

Venus . . . as a Globe poised over a Cross, and the Earth, as a Globe under a Cross

p/q: J- E. de Mirville, Des Esprits, 1863-8: “. . . on voit cette planète figurée dans les plus anciennes tables astronomiques par une croix sous un globe, pendant que la terre, sa sœur, l’est au contraire par une croix sur un globe [we see this planet represented in the most ancient astronomical tables as a cross under a globe, while the earth, its sister, on the contrary, is represented as a cross over a globe].” — 4:164

Venus or Sukra . . . is the son of Bhrigu, one of the Prajapati . . . and is Daitya-Guru . . .

the symbol is transformed . . . (See first pp. of Book I) . . .

see: Proem: “When the diameter line is crossed by a vertical one . . . it becomes the mundane cross. Humanity has reached its third root-race; it is the sign for the origin of human life to begin. When the circumference disappears and leaves only

it is a sign that the fall of man into matter is accomplished, and the fourth race begins.” — SD 1:5

The Egyptians symbolized Ank, “life,” by the ansated cross . . . another form of Venus

— Footnotes

the bearded Venus

see: John P. Lundy, Monumental Christianity, 1876: “The two figures above shown . . . were found at or near old Paphos. One is the bearded Venus . . . as Sir William Jones remarks, ‘Venus, presiding over generation, and, on that account, exhibited sometimes of both sexes . . . as in her bearded statue at Rome . . .’ ” — p. 324

— 31 —

The word Ank in Hebrew, with the personal suffix . . . “is the personal pronoun Anochi” . . .

the hermaphrodite goddess Adanari . . .

see: Edward Moor, The Hindu Pantheon, 1810: “. . . the Mighty Power, having divided his own substance, became male and female; and from that female produced Viraj. . . . from which it is likely that the Hindu sculptors and painters have derived their idea of the half male, half female, figure, seen in the cave on Gharipuri (Elephanta) . . . represented in plates 7. and 24. called Ardha Nari.” — p. 83

Vishnu . . . represented with a lotus growing out of his navel . . .

see: Edward Moor, The Hindu Pantheon, 1810: “The portion of plate 7. . . . represents . . . Narayana, or Vishnu, reposing on the vast thousand-headed serpent, Sesha, contemplating and willing the creation of the world: the creative power Brahma, is seen springing from his navel on a lotos . . .” — p. 26

shown . . . as double-sexed (Vishnu and Lakshmi)

Pythagoras calls Sukra-Venus the Sol alter, “the other Sun.”

see: Pliny, Natural History, tr. Bostock & Riley, 1855: “. . . Venus . . . when it precedes the day and rises in the morning, it receives the name of Lucifer, as if it were another sun [sol alter] . . . Pythagoras, the Samian, was the first who discovered its nature . . .” — 1:29 (ii.6)

Of the “seven palaces of the Sun,” that of Lucifer Venus is the third . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Il ne faut pas oublier en outre que le Zohar assigne toujours Sammaël le troisième palais . . . parmi les sept palais principaux du soleil. Vénus, en effet, occupe le troisième rang, en partant du soleil [Moreover, we must not forget that the Zohar always assigns the third palace, of the seven main palaces of the Sun, to Samael. Venus, in fact, occupies the third rank, starting from the Sun].” — 4:165

Sukra’s car . . . is said to be drawn by an ogdoad of “earth-born horses” . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The chariot of the son of Chandra (Budha or Mercury) . . . is drawn by eight bay horses, of the speed of the wind. The vast car of Śukra (Venus) is drawn by earth-born horses . . . The splendid car of Bhauma (Mars) is . . . drawn by eight horses, of a ruby red, sprung from fire. Bṛihaspati (Jupiter), in a golden car drawn by eight pale-coloured horses . . .” — 2:304 (ii.12)

Venus . . . is now placed by theologians between the horns of the mystic Lucifer.

see: J.-E. de Mirville, Des Esprits, 1863-8: “Une très-remarquable coïncidence est encore celle qui existe, dans la configuration de Vénus, entre les cornes du Lucifer Mystique dont ‘une est abattue’ . . . et cette bizarrerie zoologique qui donne au croissant de cette planète ‘l’apparence d’une corne tronquée’ [One very remarkable coincidence is again the one that exists, in the configuration of Venus between the horns of the mystic Lucifer, of which ‘one is downcast’ . . . and that bizarre zoological quality that gives to the crescent of that planet ‘the appearance of a truncated horn’] . . .” — 4:164

— Footnotes

The ansated Cross . . . Venus, “signifying . . . Isis . . . Eve, Hauvah . . .”

see: J. Ralston Skinner, “The Cabbalah — IX,” Masonic Review, May 1887: “. . . the number 10, ‌‌‌the chosen symbolical picture of male-female, which is the letter jod and Hauva, or Eva. The picture of the number 10 also indicates . . . Venus, or Isis, — all carrying the same idea of the Mysteries of Creation.” — p. 198

Athenaeus shows that the first letter of Satan’s name was . . . an arc and crescent . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . si nous en croyons Athénée, ‘la première lettre du nom de Satan se traçait autrefois comme un arc et comme un croissant’ et serait-ce en honneur de cette planète, qu’ils continuent à adorer, que les enfants du Croissant auraient fait de celui-ci la base de leur blason [if we believe Athenaeus about this, the first letter of Satan’s name was in bygone days outlined by an arc and a crescent . . . and would it be in honor of that planet that they continue to worship, that the children of the Crescent would have made of it the basis of their coat of arms]?” — 4:164

— 32 —

Venus changes . . . with the Earth . . . many and great were their common changes

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . s’il faut en croire le témoignage de l’antiquité, Vénus aurait subi . . . des modifications tellement extraordinaires, qu’elles ne pourraient résulter que de la transformation complète de sa nature [if we have to believe the testimony of antiquity, Venus would have undergone . . . such extraordinary modifications that they could only have resulted in the complete transformation of its nature] . . .” — 4:165

to connect the last changes of the planet with the Noachian and mythical Deluge . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . saint Augustin . . . (Cité de Dieu, 1. XXI, ch. viii) rapporte . . . que ‘cette étoile aurait changé de couleur, de grandeur, de figure et de cours.’ Cet événement . . . serait arrivé l’an 1796 avant l’ère chrétienne, c’est-à-dire à peu près à l’époque du déluge, qui inclinait la terre sur son axe [St. Augustine . . . (City of God) reports . . . that ‘this heavenly body would have changed color, size, shape and course.’ This event . . . would have taken place in the year 1796 before the Christian era, that is, almost in the time of the Deluge, which made the Earth lean on its axis].” — 4:165

Sukra went to Siva asking him to protect . . . the Daityas and Asuras, from the fighting gods

to further his object he performed a Yoga rite “imbibing the smoke of chaff . . . for 1,000 years”

— Footnotes

the association between the serpent and the idea of darkness had an astronomical foundation. . . .

p/q: C. Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “The association between the serpent and the idea of darkness had an astronomical foundation. The position which the constellation Draco at one time occupied showed that the Great Serpent was the ruler of the night. This constellation was formerly at the very centre of the heavens, and it is so extensive, that it was called the Great Dragon. Its body spreads over seven signs of the Zodiac . . .” — p. 79

Dupuis . . . “sees in the Dragon . . . a reference to the celestial serpent” . . .

p/q: C. Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “. . . Dupuis, who sees in the Dragon of the Apocalypse a reference to the celestial serpent, says, ‘It is not astonishing that a constellation so extended should be represented by the author of that book as a great dragon with seven heads, who drew the third part of the stars from heaven and cast them to the earth’ {Dupuis, Tom. iii. p. 255}.” — p. 79 & fn.

Seth . . . was . . . “a great god universally adored in Egypt . . .”

p/q: C. Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “ ‘Seth was at one time,’ says Bunsen, ‘a great god, universally adored throughout Egypt, who conferred on the sovereigns of the Eighteenth and Nineteenth Dynasties the symbols of life and power. The most glorious monarch of the latter dynasty Sethos, derives his name from this deity. But, subsequently, in the course of the Twentieth Dynasty, he is suddenly treated as an evil demon, inasmuch that his effigies and name are obliterated on all the monuments and inscriptions that could be reached.’ ” — p. 60

Sukra is the son of Bhrigu

Bhrigu the great Rishi . . . founder of the Race of Bhargavas . . .

— 33 —

for killing Sukra’s mother, Vishnu was cursed . . . to be reborn seven times on the Earth

“All have a double physical and spiritual nature.”

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘All that which is found (or exists) upon the Earth, has its spiritual counterpart also to be found on High, and there does not exist the smallest thing in this world, which is not itself attached to something on High, and is not found in dependence upon it.’ ” — p. 109

“Pratyagâtma (. . . the Logos . . . appearing at the beginning of every new Manvantara)”

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “This Logos may be called . . . Pratyagatma or Sabda Brahmam. . . . a centre of spiritual energy which is unborn and eternal, and which exists in a latent condition in the bosom of Parabrahmam at the time of pralaya, and starts as a centre of conscious energy at the time of cosmic activity.” — p. 303 (The Theosophist, v. 8)

— Footnotes

in “the first Earth of the astral world,” inhabitants dressed as the peasants in Europe . . .

p/q: Camille Flammarion, Pluralité des Mondes Habités, 1869: “Sur une première Terre dans le monde astral. ‘. . . Je vis ensuite quelques habitants qui étaient d’une basse condition, vêtus à peu près comme les paysans en Europe. . . . Sur une quatrième terre du monde astral, il y a des hommes vêtus et des hommes non vêtus.’ ” “ ‘Ensuite il se présenta à lui, sur la droite, plusieurs autres femmes qui faisaient paître des brebis et des agneaux’ [On the first Earth in the astral world. ‘. . . Then I saw some inhabitants who were of a low station, dressed almost like the peasants in Europe . . . On the fourth earth of the astral world, there are people with clothes on and people without clothes.’ ‘After that, several women appeared to him on the right, who looked after sheep and lambs’].” — pp. 237-8

see: Emanuel Swedenborg, The Earths in the Universe, and Their Inhabitants, 1875: “Afterwards I saw some of the inhabitants, who were of the meaner class, clothed nearly like the country-people in Europe.” “Whilst the spirit who had been a prelate and preacher was with those who were clothed, there appeared a woman of a very beautiful countenance, in a plain simple dress . . . Afterwards there appeared to him on the right several other women, who had the care of sheep and lambs . . .” — pp. 91, 110 (§§ 134, 162)

the mistaken idea that other worlds and planets have the same identical beings . . .

see: Camille Flammarion, Pluralité des Mondes Habités, 1869: “. . . l’astronome Huygens . . . s’est laissé lui-même égarer . . . en croyant voir sur les autres mondes des créations identiques à celles qui existent dans celui-ci [the astronomer Huygens . . . has deluded himself . . . into believing that he saw on the other worlds creations identical to those that exist on this one].” — p. 239

possessing the same figures, senses, brain-power, arts, sciences, dwellings . . .

see: Camille Flammarion, Pluralité des Mondes Habités, 1869: “. . . ils ont la même disposition de corps . . . des vêtements leur sont semblablement nécessaires; le commerce, la guerre, les besoins divers et les passions de l’homme se trouvent là comme ici; les habitants des planètes se bâtissent des demeures par une architecture analogue à la nôtre, ils connaissent la marine et pratiquent la navigation . . . les règles sûres de la géométrie, les théorèmes de la mathématique, les lois de la musique, cultivent les beaux-arts, — en un mot, sont la reproduction fidèle de l’état de l’humanité terrestre. . . . Théorie du Monde [they have the same disposition of the body . . . their clothes are similarly necessary; trade, war, the various needs and passions of man are over there as they are here; the inhabitants of the planets build their dwellings with an architecture similar to ours, they know navigation . . . the unfailing rules of geometry, mathematical theorems, the laws of music, they foster the fine arts, — in a word, they are a faithful reproduction of the state of humanity on this earth].” — p. 240

— 34 —

“Thus there is but one absolute Upadhi . . .”

see: T. Subba Row, “Prakriti and Parusha,” 1885: “Prakriti may be looked upon . . . as the Upadhi {vehicle} of Parabrahmam . . . As our great Sankaracharya truly observes . . . ‘Parabrahmam is Prakriti, there being no other Upadanam.’ ” — pp. 210-11 & fn. (Five Years of Theosophy)

“The informing Intelligences, which animate these various centres of Being . . .”

“Dhyani Buddhas . . . Bodhisattvas . . . manifestations of that . . .”

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “There is a first, chief Buddha, Ādi Buddha . . . the being who is without beginning or end . . . ‘the supreme intelligence . . . the president of the five Dhyāni Buddhas.’ ” “By the name of Dhyāni Buddha . . . celestial beings are designated . . . The Dhyāni Buddhas have the faculty of creating from themselves by virtue of Dhyāna, or abstract meditation, an equally celestial son, a Dhyāni Bōdhisattva . . .” — pp. 50-2

— Footnotes

the worship of the human Bodhisattvas, or Manjusri . . .

see: Ernest Eitel, Hand-book of Chinese Buddhism, 1888: “MAÑDJUŚRĪ . . . A legendary Bodhisattva . . . It is said . . . that he was in the retinue of Sākyamuni, and . . . that he is now a Buddha . . . Hiuen-tsang (A.D. 603), who saw at Mathurā a stūpa containing the remains of Mañdjuśrī’s body, connects his worship especially with the Yogātchārya School.” — pp. 94-5

— 35 —

“Seven seems to have been the sacred number par excellence . . .”

p/q: Auguste Le Plongeon, Sacred Mysteries among the Mayas and Quiches, 1886: “Seven seems to have been the sacred number par excellence among all civilized nations of antiquity. Why? This query has never been satisfactorily answered. Each separate people has given a different explanation, according to the peculiar tenets of their religion. That it was the number of numbers for those initiated to the sacred mysteries there can be no doubt. Pythagoras, who had borrowed his ideas on numbers from the Egyptians, calls it the ‘Vehicle of life,’ containing body and soul, since it is formed of a quartenary, that is: Wisdom and Intellect; and a trinity or action and matter. Emperor Julian, in Matrem [Hymn to the Mother of the Gods, § 173] and in Oratio, expresses himself thus: ‘Were I to touch upon the initiation into our secret mysteries, which the Chaldees bacchised, respecting the seven-rayed god, lighting up the soul through him, I should say things unknown to the rabble, very unknown, but well-known to the blessed Theurgists.’ ” — p. 143

Speaking of the prevalence of seven as a mystic number . . .

p/q: Auguste Le Plongeon, Sacred Mysteries among the Mayas and Quiches, 1886: “The prevalence of seven as a mystic number among the inhabitants of the ‘Western Continent’ is not less remarkable. It frequently occurs in the Popol-Vuh. We find it besides in the seven families said by Sahagun and Clavigero to have accompanied the mystical personage named Votan, the reputed founder of the great city of Nachan, identified by some with Palenque. In the seven caves from which the ancestors of the Nahualts are reported to have emerged. In the seven cities of Cibola, described by Coronado and Niza . . . In the seven Antilles; in the Seven heroes who, we are told, escaped the deluge.” — p. 148

In China, 1, 3, 5, 7, are called “celestial numbers” . . .

— Footnotes

to prove that the esoteric learning of the Aryans and the Egyptians was derived from the Mayas

see: Auguste Le Plongeon, Sacred Mysteries among the Mayas and Quiches, 1886: “We have already said how the Maya sages have taken care to perpetuate their cosmogonical conceptions, by causing the narrative of the creation to be carved, in high relief, over the doorway of the east façade of the palace at Chichen-Itza, and that these conceptions were identical with those of the Hindoos and the Egyptians.” “There is every reason to believe that the cosmogonical conceptions, so widely spread, originated with the Mayas . . .” — pp. 112, 113

— 36 —

Examine the Mexican MSS . . .

see: Auguste Le Plongeon, Sacred Mysteries among the Mayas and Quiches, 1886: “The complex form of the mystical T . . . a reminiscence of the yaxche, the sacred tree of the Mayas . . .” “[Illustration] From a Mexican MS. in British Museum. (Add. MS. b. m. 9789.)” — pp. 133-4

from the top of the trunk two branches shoot horizontally to the right and left . . .

p/q: Auguste Le Plongeon, Sacred Mysteries among the Mayas and Quiches, 1886: “The Mayas and other peoples of Central America, in the sculptures or paintings, always represented their sacred trees with two branches shooting horizontally from the top of the trunk, thus presenting the appearance of a cross or tau.” — p. 134

Man. . . . He is the mystic square . . . His symbol is the cube unfolded . . .

see: J. Ralston Skinner, The Source of Measures, 1875: “The cube unfolded becomes, in superficial display, a cross proper . . . this kind of measure was made to co-ordinate with the idea of the origin of human life . . . while the faces [of the cube] originally represented are but 6, the use of the two bars [in the cube unfolded] counts the square as 4 for the upright and 3 for the cross-bar, making 7 in all.” — pp. 50-1

“The universe . . . hath a Ruler . . . set over it . . . the First Power after the One.”

“The Spirit, whose essence is eternal, one and self-existent,” emanates a pure ethereal light

p/q: “Explanation of the Gods of the Hindoo Religion,” 1843: “In this authentic Sanscreet treatise, the ‘independent Spirit, whose essence is eternal, sole, and self-existent,’ is represented as, in the first place, giving birth to a certain pure ætherial light . . .” — p. 256 (Freethinkers’ Information, No. 33)

— 37 —

the dual-man, or the Androgyne . . . whose generic name is Adam Kadmon

see: Kabbalah Unveiled, tr. S. L. Macgregor Mathers, 1887: “. . . Heavenly Man . . . the Adam Qadmon, the sephirotic image . . . And ‘the mystery of the earthly and mortal man is after the mystery of the supernal and immortal One’ . . . All souls are pre-existent in the world of emanations, and are in their original state androgynous . . .” — p. 34 (Introduction)

It is they who complete man, whose ethereal form is emanated . . .

see: Kabbalah Unveiled, tr. S. L. Macgregor Mathers, 1887: “And Tetragrammaton Elohim formed the substance of man, completed (him) formation by formation from the most ethereal (portion) of the refined (element of) earth . . . ‘Ophir Men Ha-Adamah, from the dust of the ground’ . . .” — pp. 226-7 (Greater Holy Assembly, xxxix.929, 937)

the foundation of the Kabala and all its mystic books is made to rest upon the ten Sephiroth

[Diagram] wherein the circle is the naught, its vertical diameter line . . . primal one . . .

The 10 is the first Divine Manifestation containing “every possible power . . .”

the Sephiroth “were the numbers or emanations of the Heavenly Light . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “. . . these Sephiroth were the numbers or emanations of the heavenly Light (20612 to 6561), they were the 10 Words, DBRIM, 41224, the light of which they were the flux was the Heavenly man, the Adam-KDM, (the 144 – 144); and the Light, by the New Testament or Covenant (41224), created God; just as by the Old Testament God (Alhim, 31415) creates Light (20612 to 6561).” — p. 266 (Masonic Review, v. 65)

the three lights are described as: — (1) The clear and penetrating, that of Jehovah . . .

— 37-8 —

“This light abstractly taken (in a metaphysical or symbolical sense) is Alhim . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “This Light, abstractly taken, (in a metaphysical or symbolic sense) is Alhim (Elohim, God) while the clear penetrating Light is Jehovah. The light of Alhim belongs to the world in general, in its allness and general fulness, but the light of Jehovah is that pertaining to the chiefest production, man, whom this light penetrated to and made.” — p. 266 (Masonic Review, v. 65)

— 38 —

The author . . . refers the reader to Inman’s “Ancient Faiths embodied in Ancient Names” . . .

an engraving of “the vesica piscis, Mary and the female emblem . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “As to the pictures, the author [Inman] says: ‘The vesica piscis, Mary, and the female emblem, copied from a Rosary of the blessed Virgin Mary, which was printed at Venice, 1542, with a license from the Inquisition, and consequently orthodox.’ ” — p. 266 fn. (Masonic Review, v. 65)

Occultists call this light Daiviprakriti in the East . . . It is the light of the logos

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “This Logos may be called . . . the divine Christos who is eternally in the bosom of his father.” “In the same manner Parabrahmam radiates from the Logos, and manifests itself as the light and energy of the Logos.” “This light from the Logos is called Daiviprakriti in the Bhagavad Gita . . .” — pp. 303, 305 (The Theosophist, v. 8)

“To the fulness of the world in general . . . the term Elohim-Jehovah applies . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “To the fulness of the world in general with its chiefest content, man, the term Elohim-Jehovah applies. In extracts from Sohar, the Rev. Dr. Cassel, to prove that the Cabbalah sets forth the doctrine of the Trinity, among other things says: ‘Jehovah is Elohim (Alhim). . . . That is, — by three steps God, (Alhim) and Jehovah became the same, and though separated, each and together they are of the same One.’ ” — p. 266-7 (Masonic Review, v. 65)

Vishnu . . . “striding through the seven regions of the Universe in three steps.”

“Now light . . . as shown, is 20612 to 6521 . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “Now Light, as shown, is 20612 to 6561, as the proper enunciation of the integral and numerical relation of diameter to circumference of a circle. God (Alhim, that is 31415 to One, a modified form of the above) is the reduction of this, so as to obtain a standard unite One, as the basis, in general, of all calculation and all mensuration. But for the production of animal life, and for especial time measure, or the lunar year, that influence which causes conception and embryotic development, the numbers of the Jehovah measure (the ‘man even Jehovah’ measure), viz., 113 to 355, have to be specialized.” — p. 267 (Masonic Review, v. 65)

— Footnotes

See “Source of Measures,” pp. 276, et seq. App. VII

see: J. Ralston Skinner, Source of Measures, 1875: “The first sentence in 4 Gen. 1, is: ‘And Adam knew Eve, his wife; and she conceived and bare Cain, and said, I have gotten a man from the Lord’ . . . A better and more literal rendering is: ‘. . . I have measured a man, even Jehovah.’ ” — pp. 276-7 (Appendix VII)

— 38-9 —

“But this last ratio is but a modified form of light . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “But this last ratio is but a modified form of Light, or 20612 to 6561, as a pi value, being only a variation of the same (that is 20612 to 6561 is 31415 to one, and 355 to 113 is 31415 to one, or Alhim or God), — and in such a manner that one can be made to flow into and be derived from the other: — and these are the three steps by which the Unity and sameness can be shown of the Divine names. That is, the two are but variations of a same ratio, viz., that of pi. The object of this comment is to show the same symbolic measuring use for the Cabbalah, as taught, with that of the Three Covenants of the Bible, and with that of Masonry as just noticed.” — p. 267 (Masonic Review, v. 65)

— 39 —

“First then, the Sephiroth are described as Light . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “First then, the Sephiroth are described as Light, that is, they themselves are a function of, indeed, the same as, the manifestation of the Ain-Soph; and they are so from the fact that ‘Light’ represents the ratio of 20612 to 6561, as part of the ‘Words,’ DBRIM, 41224, or, as to the Word, Dabar, 206 (= 10 cubits). ‘Light’ is so much the burden of the Cabbalah as to explaining the Sephiroth, that the most famous book on the Cabbalah is called Sohar or ‘Light.’ ” — p. 267 (Masonic Review, v. 65)

“In this we find . . . ‘The Infinite was entirely unknown and diffused no light . . .’ ”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “In this we find expressions of this kind: ‘The Infinite was entirely unknown and diffused no light before the luminous point violently broke through into vision’ — ‘When He first assumed the form (of the crown, or the first Sephira,) He caused 9 splendid lights to emanate from it, which, shining through it, diffused a bright light in all directions:’ — that is, these 9 with his one (which was the origin, as above, of the 9), together, made the 10, that is

, or

, or the sacred Ten (numbers, or Sephiroth), or Jod, — and these numbers were ‘the Light.’ Just as in the Gospel of St. John, God (Alhim, 31415 to one) was that Light (20612 to 6561) by which (Light) all things were made.” — pp. 267-8 (Masonic Review, v. 65)

“by which (Light) all things were made”

we find Plato stating the deity geometrizes in fabricating the Universe

see: Plato, Works, v. 2, tr. Henry Davis, 1849: “. . . it is the business of geometry to concern itself with eternal being.” “And think you not then, that the true astronomer will feel just the same, when he looks up to the orbits of the stars, — reckoning, indeed, that the heavens and all in them are established by the heavenly architect in the most beautiful manner possible for the formation of such works . . .” — pp. 216, 220 (Republic, vii.9, 11)

The Kabalistic book, the Sepher Jezirah, opens with a statement of the hidden wisdom . . .

“In thirty and two paths, hidden wisdom, established Jah, jhvh . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “ ‘In thirty and two paths, hidden wisdom, established Jah, IHVH, Tzbaoth, Elohi of Israel, Alhim of Life, El of Grace and Mercy, — exalted uplifted Dweller on high, and King of Everlasting, and His name, — Holy! in Three Sephrim, viz., B—S’ph-r, V—S’ph-r, V—Siph-o-r.’ ” — p. 268 (Masonic Review, v. 65)

“This Comment sets forth ‘the Hidden Wisdom’ of the original text . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “This comment sets forth the ‘hidden wisdom’ of this original text by hidden wisdom, that is, by the use of words carrying a special set of numbers and a special phraseology, which will set forth the very explanatory system which we find to fit so accurately in the Hebrew Bible . . .” — p. 268 (Masonic Review, v. 65)

— 39-40 —

“In setting forth his scheme . . . the one word Sephrim (Sephiroth) . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “In setting forth his scheme, to enforce it, and to finish out his detailed exposition in a general postulate, — viz., the one word ‘Sephrim’ (Sephiroth), of the Number Jetzirah, the author explains the separation of this word in the three subordinate ones, a play upon a common word s-ph-r, or number.” — p. 268 (Masonic Review, v. 65)

— 40 —

The prince Al-Chazari says to the Rabbi: — “I wish now that thou wouldest impart to me . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “The prince Al-Chazari says to the Rabbi: ‘I wish now that thou wouldest impart to me some of the chiefest or leading principles of Natural Philosophy, which, as thou sayst, were in former times worked out by them (the ancient wise ones);’ — to which the Rabbi makes answer: ‘To such principles appertains the Number of Creation of our race-father Abraham’ (that is Abram and Abraham, or numbers 41224 and 41252).” — pp. 268-9 (Masonic Review, v. 65)

He then says that this book of Number treats of teaching the Alhim-ness and One-ness . . .

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “He then says that this book or number treats of teaching the ‘Alhim-ness and One-ness through (DBRIM)’ viz., the numbers of the word ‘Words.’ That is, it teaches the use of the ratio 31415 to One, through 41224, which last, in the description of the Ark of the Covenant, was divided into two parts by the two tables of stone on which these DBRIM, or 41224, were written or engraved, — or 20612 x 2. He then comments on these three subordinately used words, and takes care as to one of them to make the comment, ‘And Alhim (31415 to One) said let there be Light (20612 to 6561).’ ” — p. 269 (Masonic Review, v. 65)

The three words as given in the text are: ספר ספר סיפור . . .

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “The words as given in the text are — ספר ספר סיפור and the Rabbi, in commenting on them, says: ‘It teaches the Alhim-ness (31415) and One-ness (the diameter to Alhim), through Words (DBRIM = 41224), by which on the one side there is infinite expression in heterogeneous creations, and on the other side a final harmonic tendency to One-ness’ (which, as every one knows, is the mathematical function of pi of the schools, which measures, weighs, and numbers the stars of heaven, and yet resolves them back into the final oneness of the Uni-verse) — ‘through Words . . .’ ” — p. 269 (Masonic Review, v. 65)

“Their final accord perfects itself in that Oneness . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “ ‘Their final accord perfects itself in that One-ness that ordains them, and which consists in ספר ספר סיפור’ that is, the Rabbi, in his first comment, leaves the jod, or i, out of one of the words, whereas afterward he restores it again. If we take the values of these subordinate words, we find them to be 340, 340 and 346; — together these are 1026, and the division of the general word into these has been to produce these numbers, — which, by T’mura, may be changed in various ways, for various purposes.” — p. 269 (Masonic Review, v. 65)

turn to Stanza IV. . . . to find . . . the number of the 21 Prajâpati . . .

— 40-1 —

Jehovah is but a lunar and “generation” god. (See Book 1 . . .)

— 41 —

primal intelligence . . . It cannot be comprehended, nor can it be located . . .

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “. . . the wise men who enunciated the Cabbalah dealt first with the fact of a primal intelligence . . . This intelligence, they declared, could not be comprehended at all, — could not be located, — could not be named, though the cause of all. They, therefore, designated it by a term of negation, and called it the Ain Soph, — the inscrutable, the unknowable, the unnameable.” — p. 257 (Masonic Review, v. 65)

His remarks are quoted in Part II. . . .

“Mental perception . . . to become physical perception . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “But mental perception, to become physical perception, must have the cosmic principle of Light: — and, by this, our mental circle must become visible through light; or, for its complete manifestation the circle must be that of physical visibility, or Light itself. Such conceptions, thus formulated, became the ground-work of the philosophy of the Divine manifesting in the universe.” — p. 258 (Masonic Review, v. 65)

“under s’ph-r is to be understood calculation and weighing . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “ ‘Under s’ph-r is to be understood, — calculation and weighing of created bodies. For the calculation, by means of which a body must be constructed in harmony or symmetry, by which it must be in construction rightly arranged and made to correspond to the object in design, consists at last in number, extension, mass, weight; — co ordinate relation of movements, then harmony of music, must consist altogether by number, that is s’ph-r.’ ” — p. 270 (Masonic Review, v. 65)

“By Sippor (s’phor) is to be understood the words of Alhim . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “ ‘By Sippor (s’phor) is to be understood the words of Alhim . . . whereunto joins or adapts itself the design to the frame or form of construction; for example, — it was said “Let Light be.” The work became as the words were spoken, that is, as the numbers of the work came forth.’ ” — p. 270 (Masonic Review, v. 65)

— 42 —

“Sankhya” Philosophy . . . Purusha mounts on the shoulders of Prakriti . . .

see: Monier Williams, Hinduism, 1880: “But although Prakṛiti is the sole originator of creation, yet, according to the pure Sānkhya, it does not . . . create at all to any practical purpose unless it comes into union with Purusha . . . But each separate soul . . . is a looker on, uniting itself with unintelligent Prakṛiti, as a lame man mounted on a blind man’s shoulders . . .” — p. 197

Evolution, not creation, by means of words . . . in the philosophies of the East

see: Joseph H. Allen, “The Mind of Paganism,” Feb. 1880: “The world is seen as the successive emanations and withdrawals of the divine Reason, the eternal Logos [the Word]. . . . Thus the fundamental conception is not creation, but evolution or emanation.” — p. 124 (Unitarian Review, v. 13)

Ex oriente lux.

see: “The Upanishads,” Oct. 1881: “ ‘. . . at present we may perceive shining through, in the writings of the learned, the native pantheism of India . . . ex oriente lux [out of the East, light].’ . . . Schopenhauer’s words are useful in this respect that they call attention to a fact . . . that there is a school of modern thought which . . . sets a high value on an ancient literature which can be held up as an early possession of our race . . .” — p. 256 (The Month, v. 43)

the name of the first man . . . Müller’s negation notwithstanding

see: F. Max Müller, Introduction to the Science of Religion, 1873: “If the first man were called in Sanskrit Adima, and in Hebrew Adam, and if the two were really the same word, then Hebrew and Sanskrit could not be members of two different families of speech . . .” — p. 302

(Ad-ad, “the only one”)

in Assyrian, “father” whence Ak-Ad or “father-creator”

Vide Part II. of this Volume, § “Adam-Adami.”

— Footnotes

Ak-Ad meaning “Son of Ad” (like the sons of Ad in Ancient Arabia).

Ad-ad . . . was the Ad-on or ‘Lord’ . . . and consort of Ad-ar-gat . . .

see: J. Lemprière, Bibliotheca Classica, 1833: “Adad, an Assyrian deity supposed to be the sun. (Macrobius) . . . states, that the name Adad means ‘One’ . . . and that the goddess Adargatis was assigned to this deity as his spouse . . .” “ ‘Adonis, or Adonai . . . was an Oriental title of the sun, signifying Lord . . .’ ” — 1:26, 27

Gan-Æden (Eden) or Gandunia was Babylonia

According to Swedenborg’s mysticism Adam was not a man but a church . . .

— 43 —

“The breath returning to the eternal bosom . . .”

Adam Kadmon . . . “The first emanation of the Father-Mother or divine nature”

see: Isaac Myer, “Hindu Symbolism — II,” Nov. 1886: “The androgene or male-female, the Great Appearance . . . under the form of the double-sexed first emanation. . . . This symbol, the divine type of the first male and female . . . the Adam Kadmon or Heavenly Adam of the Kabbalah.” — pp. 251-2 (The Path, v. 1)

Aditi and Vâch . . . “Mothers of all living” and “of the gods”

— Footnotes [43-44]

“It takes earth and water to create a human soul”

see: The Interlinear Bible, 1906: “But there went up a mist from the earth, and watered the whole face of the ground. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” — p. 3 (Genesis, 2:6-7)

Mars is identical with Kartikeya . . . born without the intervention of a woman . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KĀRTTIKEYA. The god of war and the planet Mars . . . He is said in the Mahā-bhārata and Ramāyaṇa to be the son of Śiva or Rudra, and to have been produced without the intervention of a woman.” — p. 152

born of the Sweat of Siva, Sivâ Gharmaja and the Earth . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “MANGALA. The planet Mars, identified with Kārtikeya, the god of war. He was a son of Śiva and the Earth . . . He is also called Śiva-gharma-ja, ‘born of the sweat of Śiva’ . . . [and] Lohita, ‘the red’ . . .” — p. 198

“Mars . . . being the god of war and of bloodshed . . .”

— 44 —

“Man was created by the Sephiroth . . . and they engendered . . . the earthly Adam.”

“Behold Man is become as one of us.”

Brahmâ-Prajâpati creates Virâj and the Rishis . . . called “the Mind-born sons of Brahmâ”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “PRAJĀ-PATI. ‘Lord of creatures,’ a progenitor, creator. . . . and as the secondary creator of the ten Ṛishis, or ‘mind-born sons’ of Brahmā, from whom mankind has descended. It is to these ten sages, as fathers of the human race, that the name Prajā-pati most commonly is given.” — p. 239

“I shall send thee a fire when thy work is commenced. . . . Thou art not ready.”

see: H. P. Blavatsky, Isis Unveiled, 1877: “These [progenitors] all create men, but fail in their final object. Desiring to endow man with an immortal spirit . . . Prometheus fails in his attempt to steal the divine fire . . . In the Codex Nazaræus we see Bahak-Zivo . . . unable to ‘construct creatures,’ for he is equally unacquainted with . . . ‘the consuming fire which is wanting in light.’ ” — 1:298

Kumuda-Pati is the Moon . . . in his region of Soma-loka

the Pitris (Pitar or “Fathers”) are sons of the Gods

see: Theodore Goldstücker, Literary Remains, 1879: “Pitṛi (a Sanscrit word literally meaning father . . . in the plural Pitaras . . . Anglicised to Pitṛis) . . .” “The Pitṛis reside in a world of their own, called Pitṛi-loka, which is sometimes supposed to be the moon . . .” — 1:133, 134

they are generally known as the “lunar” ancestors

Pitri-pati is the lord or king of the Pitris, Yama, the god of Death and the Judge of mortals.

— Footnotes

one who commands war. . . . the aggressive Zodh

see: C. de Beauvoir Stocks, “Folk-lore and Customs of the Lap-chas of Sikhim,” 1925: “. . . the Spirit of the Kangchen-Dzod-Nga . . . who is shortly called Dzod-nga . . . He is represented as the War-God in Sikhim . . .” — p. 357 fn. (Journal of the Asiatic Society of Bengal, N.S. XXI)

Cain . . . [slew his] “brother,” whose “blood crieth from the ground” . . .

p/q: Interlinear Bible, 1906: “And the Lord said unto Cain . . . the voice of thy brother’s blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand . . .” — p. 5 (Genesis, 4:9-11)

Apollo Karneios is . . . the Hindu Krishna Karna. “Karna” means radiant . . .

— 45 —

the son of the Moon (Soma) is Budha (Mercury), “the intelligent” and the Wise

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘. . . Verily, thou art wise.’ And, hence, his name was Budha {‘He who knows.’ Much erroneous speculation has originated in confounding this Budha, the son of Soma, and regent of the planet Mercury, — ‘he who knows,’ ‘the intelligent,’ — with Buddha, any deified mortal, or ‘he by whom truth is known’; or, as individually applicable, Gautama or Śākya . . . The two characters have nothing in common}.” — 4:4, 4-5 fn. (iv.6)

the “first War in Heaven,” the Târaka-mâya

Brihaspati . . . whose wife Târâ . . . had been carried away by the Moon, Soma

— Footnotes

Brihaspati . . . or Brahmanaspati . . . is priest sacrificer . . . the Purohita . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Ṛig-veda the names of Bṛihaspati and Brahmanaspati alternate . . . He is the suppliant, the sacrificer, the priest, who intercedes with gods on behalf of men . . . and is also designated as the Purohita (family priest) of the divine community.” — p. 63

— 46 —

Man’s organism was adapted in every race to its surroundings. . . . (see Part III. of this Volume)

“the changeless (avikâra) immutable nature (Essence, sadaikarûpa) . . .”

“(a state of) causality (vyakta), from invisible it became visible”

— 46-7 —

“The smallest of the small (the most atomic of atoms, or aniyâmsam aniyâsam)”

— 47 —

“became one and the many (ekanekárûpa)”

the earth . . . Sarpa Rajni, “the Queen of the Serpents,” and “the mother of all that moves”

Narada, the son of Brahmâ in Matsya Purâna

Narada . . . the progeny of Kasyapa and the daughter of Daksha

— Footnotes

Achyuta . . . not subject to fall . . . the Unfalling . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ACHYUTA. ‘Unfallen;’ a name of Vishṇu or Kṛishṇa. It has been variously interpreted as signifying ‘he who does not perish with created things’ . . . and in the Skanda Purāṇa as ‘he who never declines (or varies) from his proper nature.’ ” — p. 2

it is the reverse of chyuta, “the Fallen”

— 48 —

He is . . . Deva Rishi (divine Rishi, more than a demi-god)

yet he is cursed by Daksha and even by Brahmâ

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Mahā-bhārata and some Purāṇas state that he [Nārada] frustrated the scheme which Daksha had formed for peopling the earth, and consequently incurred that patriarch’s curse to enter again the womb of a woman and be born.” “The Nārada-pancha-rātra relates that Brahmā advised his son Nārada to marry, but Nārada censured his father as a false teacher . . . Brahmā then cursed Nārada to lead a life of sensuality . . .” — pp. 218, 219

He informs Kansa that Bhagavat . . . would incarnate in the eighth child of Devaki . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Nārada informed Kaṃsa that the supporter of the earth, Vishṇu {Bhagavat} would be the eighth child of Devakī; and, his wrath being excited by this report, he placed both Vasudeva and Devakī in confinement.” — 4:259 & fn. (v.1)

from the cloud on which he is seated . . . he lauds Krishna . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Kṛishṇa stood, unharmed and smiling, after the destruction of the demon . . . Nārada, the Brahman, invisible, seated in a cloud, beheld the fall of Keśin, and delightfully exclaimed: ‘Well done! lord of the universe . . .’ ” — 4:340-1 (v.16)

Narada — who is called . . . Pesh-Hun, the “Messenger”

“Kali-Kâraka,” strife-maker, “Kapi-vaktra,” monkey-faced . . . Deva-Brahmâ

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Nārada should be born again of Brahmā and one of Daksha’s daughters; he was hence called . . . Deva-brahmā.” “Nārada has the appellations, Kali-kāraka, ‘strife-maker;’ Kapi-vaktra, ‘monkey-faced;’ Piśuna, ‘messenger or spy.’ ”— p. 219

Sir W. Jones . . . calls him “the eloquent messenger of the gods”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “A very distinguished son of Brahma . . . named Narad, (says Jones), whose actions are the subject of a Purana, bears a strong resemblance to Hermes, or Mercury. He was . . . an eloquent Messenger of the gods . . .” — p. 60

see: Sir William Jones, “On the Gods of Greece, Italy, and India,” 1798: “. . . Nāred, whose actions are the subject of a Purāna, bears a strong resemblance to Hermes or Mercury: he was . . . an eloquent messenger of the Gods . . .” — p. 265 (Asiatick Researches, v. 1)

a great Rishi, “who is for ever wandering about the earth, giving good counsel” . . .

— Footnotes

Brahmâ had communicated to Narada . . . that all men whatsoever, even Mlechchhas . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Bhāgavata is communicated to the Ṛishis . . . it was originally communicated by Brahmā to Nārada, that all men whatsoever, Hindus of every caste, and even Mlechchhas, outcasts or barbarians, might learn to have faith in Vāsudeva.” — 1:xl-xli (Preface)

— 49 —

Narada . . . visits the so-called nether or infernal regions, Pâtâla.

the thousand-headed Sesha . . . who bears . . . the entire world like a diadem . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Below the seven Pātālas is the form of Vishṇu, proceeding from the quality of darkness, which is called Śesha {the great serpent on which Vishṇu sleeps during the intervals of creation} . . . He has a thousand heads . . . and the thousand jewels in his crests give light to all the regions. . . . Śesha bears the entire world, like a diadem, upon his head; and he is the foundation on which the seven Pātālas rest.” — 2:211-12 & fn. (ii.5)

— Footnotes

having given his astronomical knowledge to Garga . . . who propitiated him . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The ancient sage Garga {One of the oldest writers on astronomy amongst the Hindus}, having propitiated Śesha, acquired from him a knowledge of the principles of astronomical science, of the planets, and of the good and evil denoted by the aspects of the heavens.” — 2:213 & fn. (ii.5)

— 49-50 —

Asuramaya, to whom the epic tradition points as the earliest astronomer . . .

— 50 —

identified . . . with the “Ptolemaios” of the Greeks . . .

p/q: Albrecht Weber, The History of Indian Literature, 1882: “. . . this ‘Asura Maya’ is identical with the ‘Ptolemaios’ of the Greeks; since this latter name, as we see from the inscriptions of Piyadasi, became in Indian ‘Turamaya,’ out of which the name ‘Asura Maya’ might very easily grow . . .” — p. 253

“since this Maya is distinctly assigned to Romaka-pura in the West”

Weber . . . [thinks] Hindus never knew of a Zodiac . . . till “they had borrowed one . . .”

(Vide “The Zodiac and its Antiquity”)

“in addition to the natural obstacles which impede investigation . . .”

p/q: Albrecht Weber, The History of Indian Literature, 1882: “. . . in addition to the natural obstacles which impede investigation, there still prevails a dense mist of prejudice and preconceived opinions hovering over the land, and enfolding it as with a veil.” — p. 2

— 50-1 —

the calendar elsewhere mentioned . . . (But see “Chronology of the Brahmins” . . .)

— 51 —

The work . . . relates to the chonology of the orthodox teachings.

see: Edward Balfour, Cyclopædia of India, 1885: “. . . the Samvat, or era of Vikramaditya, which follows the luni-solar reckoning, is also extensively employed in the ordinary affairs of life. The almanac being thus a necessity, great numbers of almanacs are published in all the principal languages. . . . The Hindu almanac is everywhere called Panchanga, because it must exhibit five (pancha) distinct matters: — 1. the tithi or lunar day; 2. the vara or solar day of the week; 3. the nakshatra or lunar asterism for each day; 4. the yoga, the conjunctions and transits of the planets, eclipses, etc.; 5. the karanas or subdivisions of the lunar day.” — 3:100

— Footnotes

The “Tirukkanda Panchanga”

see: R. S. Perinbanayagam, The Karmic Theater, 1982: “The information in these Pancānkams is used to order the activities of everyday life. One of the Pancānkams is known as the Vākiya Pancānkam, the other is known as the Tirukkanita Pancānkam, and both claim the same sage, one Rāmalinga Munivar, as the founder. . . . Rāmalinga Munivar appears to have arrived in Jaffna in the seventeenth century and to have put into palm-leaf manuscripts what was an oral tradition.” — p. 46

for the Kali Yug 4986 [1884-1885]

— 52 —

chaos on Earth . . . in which monsters . . . were generated

see: Gerald Massey, The Natural Genesis, 1883: “The Egyptians had their museum of monsters . . .” “. . . it is feasible that the mythical dragon of the abyss, the waters of source, was founded on the crocodile . . . The crocodile was a type of the first goddess, Typhon. And if there be a first god in Egyptian mythology it is Sevekh, her son, who bore her image as the Crocodile. . . . The Egyptian mythology begins with the Eight gods that ruled Am-Smen, the Place of Preparation or of Chaos.” “The Eight then are composed of the genitrix Typhon and her brood of Seven. . . . the Seven Children of Revolt . . . {Ritual, ch. xvii}.” — 1:320-2 & fn.

also in the Chaldean account of creation, on the Cutha Tablets

see: George Smith, The Chaldean Account of Genesis, 1876: “Men with the bodies of birds of the desert, human beings . . . with the faces of ravens . . . in the midst of the earth they grew up and became great . . . Seven kings brothers of the same family . . .” — p. 103 (“Legend of Creation from Cutha Tablet”)

— Footnotes

“the plants came into being three ages (Triyugam) before the gods”

— 53 —

repeated in the account of Pymander

The verses . . . checked by the Cosmogony, as given by Berosus . . .

“There was a time in which there existed nothing but darkness and an abyss of waters, wherein resided most hideous beings . . . human figures were to be seen with the legs and horns of goats: some had horses’ feet: while others united the hind quarters of a horse with the body of a man . . .” — pp. 23-4 (Berosus, “Of the Cosmogony and Deluge”)

“The water-men terrible and bad”

see: Gerald Massey, The Hebrew and Other Creations, 1887: “. . . the pre-Adamite races of men . . . were the primitive people of the past . . . who were held to have been created without souls . . .” “Seven such races are described in the Bundahish . . . as the earth-men, the men of the water . . . and the men with tails. These were the soulless people.” — pp. 24, 25

the great Deep (the Watery Abyss . . .) was the birthplace and abode of Ea, Wisdom

But with the Semites . . . the fathomless Deep of Wisdom becomes . . . sinful Substance

and Ea is changed into Tiamat, the dragon slain by Merodach

see: Qabbalah, tr. Isaac Myer, 1888: “The old Akkadian deity of Wisdom, Ea or Hea, was a sea or water god who lived in the Great Crystalline Sea . . . and who was called: ‘mighty bond of heaven and earth.’ ” “In the later or Semitic period, a new idea appears, Merodach the sun-god of light, has a struggle with Tiamat considered as the evil dragon of darkness, which ends in the defeat of the latter . . .” — pp. 243-4

two great creations are mentioned, the Padma and the Vârâha, the present

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “When the three worlds are but one mighty ocean, Brahmā . . . sleeps upon his serpent-bed . . . for a night of equal duration with his day; at the close of which he creates anew {The only Kalpas usually specified are . . . the last, or the Pādma, and the present or Vārāha}.” — 1:52-3 & fn. (i.3)

when the Earth was lifted out of the water by Brahmâ, in the shape of a boar . . .

Creation is shown as a sport, an amusement (Lîlâ) of the creative god.

The Zohar speaks of primordial worlds, which perished as soon as they came into existence.

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “The Zohar says, ‘There were old worlds, which perished as soon as they came into existence: were formless, as they were called sparks. . . . These sparks are the primordial worlds which could not continue, because the Sacred Aged had not as yet assumed his form . . .’ ” — p. 408 (Idra Suta, iii. 292b)

— Footnotes

(See Book I. “The Seven Creations”)

— 53-4 —

“the Holy One” had successively created and destroyed sundry worlds . . .

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Rabbi Abahu in the Bereshith Rabba, Parsha ix., expressly says, ‘From this we see that the Holy One . . . had successively created and destroyed sundry worlds before He created the present world . . .’ ” — p. 408

— 54 —

For the words, “This one pleases me,” are repeated in Genesis i. 31

our actual creation was preceded by others

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The Babylonian Genesis . . . is essentially local in character; but the local elements have been combined . . . to form that great epic of the Creation whose fragments have come to us from the library of Nineveh. . . . in each case the present creation has been preceded by another.” — p. 390

and as shown by the author of “The Qabbalah” . . . The Kabala [La Kabbale] states the same.

see: Qabbalah, tr. Isaac Myer, 1888: “In the Qabbalah reference is made to the seven androgenic kings who were first made, who were imperfect and were destroyed {Zohar: Siphrah D’Tznioothah, beg. Idrah Rabbah, 128a, 135b. Idrah Zootah, 292b. La Kabbale [by Adolphe Franck], p. 205 sq.}.” — p. 246 & fn.

the abyss of waters . . . wherein resided most hideous beings . . .

p/q: Ancient Fragments, comp. Isaac Preston Cory, 1832: “There was a time in which there existed nothing but darkness and an abyss of waters, wherein resided most hideous beings . . . There appeared men, some of whom were furnished with two wings, others with four, and with two faces. They had one body but two heads . . . Other human figures were to be seen with the legs and horns of goats: some . . . resembling in shape the hippocentaurs. Bulls likewise were bred there with the heads of men; and dogs . . . with the tails of fishes . . .” — pp. 23-4 (Berosus, “Of the Cosmogony and Deluge”)

combinations of various animals and men . . . assuming each other’s shapes . . .

p/q: Ancient Fragments, comp. Isaac Preston Cory, 1832: “In short, there were creatures in which were combined the limbs of every species of animals. In addition to these, fishes, reptiles, serpents, with other monstrous animals, which assumed each other’s shape and countenance.” — p. 24 (Berosus, “Of the Cosmogony and Deluge”)

The feminine element . . . is personified by Thalatth — the Sea

Polyhistor says: “Belus came and cut the woman asunder . . .”

p/q: Ancient Fragments, comp. Isaac Preston Cory, 1832: “. . . Belus came, and cut the woman asunder: and of one half of her he formed the earth, and of the other half the heavens; and at the same time destroyed the animals within her. . . . (Such, according to Polyhistor Alexander, is the account which Berossus gives in his first book.)” — pp. 25-6 (“Of the Cosmogony and Deluge”)

“with the Akkadians each object and power of Nature had its Zi, Spirit. . . .”

— Footnotes

According to the commentator Kwoh P’oh in the work called Shan-Hai-King . . .

p/q: Charles Gould, Mythical Monsters, 1886: “The Shan Hai King — According to the commentator Kwoh P’oh (a.d. 276-324), this work was compiled three thousand years before this time, or at seven dynasties’ distance. Yang Sun of the Ming dynasty (commencing a.d. 1368), states that it was compiled by Kung Chia (and Chung Ku?) from engravings on nine urns made by the Emperor Yü, b.c. 2255.” — p. 27

an interview is mentioned with men having two distinct faces on their heads . . .

Chung Ku at the time of the last emperor of the Hia dynasty . . .

p/q: Charles Gould, Mythical Monsters, 1886: “Chung Ku was an historiographer, and at the time of the last Emperor of the Hia dynasty (b.c. 1888), fearing that the Emperor might destroy the books treating of the ancient and present time, carried them in flight to Yin.” — p. 27

— 55 —

“the Lord of Angels” destroys the men in the abyss . . .

p/q: George Smith, The Chaldean Account of Genesis, 1876: “. . . lord of the upper region and the lower region lord of angels . . . with his flame, his weapon, that men he enclosed . . . he destroyed . . . and there were not left the carcasses and waste . . .” — p. 102 (“Legend of Creation from Cutha tablet”)

After which they . . . create men with the bodies of birds of the desert . . .

who “were destroyed” because they were not “perfect” . . .

see: Qabbalah, tr. Isaac Myer, 1888: “. . . the Perfect Primordial Ideation Man or Adam, comprises . . . All Things . . . And because that constitution of (the Perfect Man) Adam was not at that early time found, they (the Primitive Kings of Edom . . .) could not exist . . . until the complete formation of Adam came forward. . . . {the Perfect Ideation Adam, who was at first an Androgene, but who had been separated into the two sexes}.” — p. 138 & fn.

lizards with birds’ wings, and serpents’ heads on animal bodies

see: Charles Gould, Mythical Monsters, 1886: “Are the composite creatures of Chaldæan mythology so very much more wonderful than . . . the flying lizard of Malaysia . . . Does not geological science . . . disclose the previous existence of intermediate types . . . connecting the great divisions of the animal kingdom, of reptile-like birds and bird-like reptiles?” — pp. 18-19

— Footnotes

“The three Ribhus” who yet become “thrice seven in number” of their gifts

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ṚIBHUS. Three sons of Su-dhanwan . . . Through their assiduous performance of good works they obtained divinity . . . They are supposed to dwell in the solar sphere . . . [as] rays of the sun . . . By command of the gods . . . they made a single new sacrificial cup into four.” — p. 267

Remember the “winged Races” of Plato

see: Plato, Works, v. 1, tr. Henry Cary, 1848: “The rest follow, all eager for the upper region, but being unable to reach it they are . . . striking against each other . . . and many break many of their feathers . . . it is the nature of the wing by which the soul is borne aloft . . . but whenever from inability to keep up . . . filled with oblivion and vice, and so weighed down, and from being weighed down has lost its wings, and fallen to the earth . . .” — p. 324 (Phædrus, 59-60)

and the Popol-Vuh accounts of the first human race . . .

see: Max Müller, Chips from a German Workshop, 1867-75: “Four men are mentioned as the real ancestors of the human race . . . their creation was a wonder wrought by the Creator. They could reason and speak, their sight was unlimited, and they knew all things at once.” — 1:336-7 (“Extracts from the ‘Popol Vuh’ ”)

— 56 —

monsters . . . were a possibility . . . by the bare fact of “Reversion”

— Footnotes

In the first volume . . . by M. de Quatrefages . . . Races were already scattered . . .

see: “Societies and Academies,” Nature, Nov. 4, 1886: “Note accompanying the presentation of his work entitled ‘An Introduction to the Study of the Human Races,’ by M. de Quatrefages. This is the first volume of the ‘Bibliothèque d’Ethnologie’ . . . he now shows that even in Quaternary times the human race had already spread over the whole earth . . . This ubiquity of Quaternary man already suggested the existence of the species in the previous epoch, and direct proofs of this fact have recently been multiplied . . .” — p. 23

since the post-tertiary period . . . man has not altered one iota in his physical structure

see: A. de Quatrefages, The Human Species, 1879: “. . . an unknown cause began to accelerate the development of the intelligence in this anthropoid being. . . . The physical characters already acquired remained almost unaltered . . . Animals unaffected by this unknown cause which separates us from them, continued to undergo morphological transmutations, so that since the Miocene epoch there has been a great change in the terrestrial fauna. With man only did the form remain the same.” — p. 117

Why should he alone have escaped transformation? . . .

the human organism . . . existed already . . . in those far distant geological periods . . .

see: A. de Quatrefages, The Human Species, 1879: “Thus, man was most certainly in existence during the quaternary epoch . . . He has . . . seen miocene times, and consequently the entire pliocene epoch. . . . He may then have been contemporaneous with the earliest mammalia, and go back as far as the secondary period.” “. . . he has been contemporary with species of mammalia which have not even seen the commencement of the present epoch. There is then nothing impossible in the idea that he should have survived other species . . . or have appeared upon the globe with the first representatives of the type to which he belongs by his organisation.” — pp. 152, 153

— 57 —

— Footnotes

In the esoteric system the seven principles in man are represented by seven letters.

The first two are more sacred than the four letters of the Tetragrammaton.

The “Three Fires,” Pavaka, Pavamâna, and Suchi

see: The Upanishads, Part II, tr. Max Müller, 1884: “The earth is the Gārhapatya-fire, the sky the Dakshiṇa-fire, the heaven the Āhavanīya-fire; and therefore they are also the Pavamāna (pure), the Pāvaka (purifying), and the Śuchi (bright).” — p. 332 (Maitrāyana-Brāhmaṇa-Upanishad, vi.34)

see: Selections from the Mahābhārata, ed. Francis Johnson, 1842: “The sacred fire of the Hindus, which was originally one, is said to have been made threefold by Purūravas. . . . 1st, Gārhapatya, perpetual household fire . . . is to be always burning . . . It is the pure Vestal flame, the emblem of Eternal light . . .” — p. 14 fn.

Pavaka, Pavamâna, and Suchi, who had forty-five sons . . . 49 fires

Pavamâna (fire produced by friction) is the parent of the fire of the Asuras

Suchi (Solar fire) is the parent of the fire of the gods . . .

and Pavaka (electric fire) is the father of the fire of the Pitris (See Vayu Purana)

The Suras, who became later the A-Suras.

see: W. J. Wilkins, Hindu Mythology, 1882: “In the Purānas and other of the later writings . . . the Suras were the gods, the A-suras were not-gods, and therefore the enemies or opponents of the gods. In the Vedas the name Asura is applied more frequently to the gods themselves . . . ‘Varuna was the all-knowing Asura, Prajāpati, the Supreme Being; Indra, the Maruts, Tvastri, Mitra, Rudra . . . Vāyu . . . were all Asuras.’ ” — p. 364

— 58 —

Brahmâ . . . “Possessed of the desire and of the power to create . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . in the beginning of each Kalpa, does Brahmā repeatedly create the world, possessing the power that is derived from the will to create . . . {‘Possessed of the desire and of the power to create, and impelled by the potencies of what is to be created, again and again does he, at the outset of a Kalpa, put forth a similar creation.’}.” — 1:87-8 & fn. (i.5)

(see Vishnu Purâna . . . Also “Manava Dharma Shastra,” I. 30.)

Brahmâ assuming . . . “four bodies invested by three qualities”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Brahmā then, being desirous of creating the four orders of beings . . . collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born . . . Continuing to create, but assuming a different shape . . . from his mouth proceeded the gods, endowed with the quality of goodness. . . . He next adopted another person, in which the rudiment of goodness also prevailed; and . . . the progenitors (the Pitṛis) were born from his side. . . . Brahmā then assumed another person, pervaded by the quality of foulness; and from this, men . . . were produced . . .[these] are the four bodies of Brahmā invested by three qualities.” — 1:79-81 (i.5)

when Brahmâ wants to create . . . “he collects Yoga-like (Yúyujè) his mind”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Brahmā . . . desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself {‘Collecting his mind into itself’ . . . is the performance of the Yoga (Yūyuje)}.” — 1:79-80 & fn. (i.5)

Mahat, or Intellect . . . the “first product” of Pradhana

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Then from that equilibrium of the qualities (Pradhāna), presided over by soul, proceeds the unequal development of those qualities (constituting the principle Mahat or Intellect) at the time of creation {The first product of Pradhāna . . . the principle called Mahat, literally, ‘the Great’}.” — 1:29 & fn.

— 59 —

“Having concentrated his mind into itself and the quality of darkness pervading . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Brahmā . . . collected his mind into itself. Whilst thus concentrated, the quality of darkness prevaded his body and thence the demons (Asuras) were first born, issuing from his thigh. Brahmā then abandoned that form which was composed of the rudiment of darkness, and which, being deserted by him, became night.” — 1:79-80 (i.5)

(See Part II., § “The Fallen Angels.”)

in the Rig-Veda, the “Asuras” are shown as Spiritual divine beings . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ASURA. ‘Spiritual, divine.’ In the oldest parts of the Ṛig-veda this term is used for the supreme spirit, and is the same as the Ahura of the Zoroastrians. . . . According to the Taittirīya Brāhmana, the breath (asu) of Prajāpati became alive, and ‘with that breath he created the Asuras.’ ” — p. 27

later on . . . their name began to be derived from a privative, and sura, god

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “It afterwards acquired an entirely opposite meaning, and came to signify, as now, a demon or enemy of the gods. . . . In this sense a different derivation has been found for it . . . the initial a is taken as the negative prefix, and a-sura signifies ‘not a god’ . . .” — pp. 27-8

Continuing to create, Brahmâ assumes another form . . .

“Brahmâ thought of himself . . . as the father of the world.”

— Footnotes

“by day the gods are most powerful . . .”

“whosoever shall say to this mountain be thou removed . . .”

p/q: The Interlinear Bible, 1906: “. . . Whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.” — p. 63 (Mark, 11:23)

— 60 —

This body of Brahmâ when cast off became the Sandhya . . .

Brahmâ assumed his last form . . . “and from this men were produced.”

This body when cast off became the dawn, or morning twilight

— Footnotes

The same idea [of collective creators] is found in . . . Genesis, with their “Lord” and “God”

“. . . how are we to know that Jehovah was not a personating spirit . . . of the One unknown and unknowable God? . . . and it is on the faith of the assertion of this personator that the names El, Eloah, Elohim and Shaddai, have been read and interpreted . . . as ‘the Lord God Almighty’ . . .” — p. 145

which are the Elohim and the Androgynous Eloha

see: Christian D. Ginsburg, The Kabbalah, 1865: “From the junction of the foregoing opposites emanated again the masculine or active potency . . . represented by El ( אל ) . . . From this again emanated the feminine or passive potency . . . represented by the divine name Eloha ( אלה ) . . . and from this again the uniting potency . . . represented by the divine name Elohim ( אלהים ) . . .” — p. 9

— 61 —

The Sadducees . . . knew not of, and rejected, any angels

opposing even the immortality of the human Soul

the only “Angels” spoken of are the “Sons of God” mentioned in Genesis vi.

(who are now regarded as the Nephilim, the Fallen Angels)

see: John Fleming, The Fallen Angels, 1879: “. . . the historian observes . . . that ‘the Nephilim’ were then in the earth — thus designing to inform his readers . . . that the Sons of God, of whom he had spoken, were no others than those known as the Nephilim — this being the established and recognized designation of certain angels, who left their heavenly habitation, for the purpose of companying with women.” — p. 102

Ea, Wisdom, that which was disfigured . . . into Tismat, Tisalat and Thallath of Berosus

“. . . in the Creation tablet the first existence is called Mummu Tiamatu, a name meaning the ‘sea-water’ or ‘sea chaos.’ . . . Tiamatu appears also as Tisallat and agrees with the Thalatth of Berosus . . . [and] with the statement of Genesis, i. 2. where the chaotic waters are called . . . ‘the deep,’ the same word as the Tiamat of the Creation text . . .” — pp. 64-5

see: Qabbalah, tr. Isaac Myer, 1888: “In the later or Semitic period . . . Tiamat [is] considered as the evil dragon of darkness . . . but with the early Akkadian philosophers of Eridu, there was not anything unholy in the watery abyss, the home and mother of Ea or Wisdom . . . But in the Semitic account, the abyss is the chaotic opposition to the present order of nature and is evil.” — pp. 244-5

“How art thou fallen . . . O bright star and son of the morning”!

Smith’s “Assyrian Discoveries” . . . The “Tablet with the story of the Seven Wicked Gods or Spirits”

1. In the first days the Evil Gods . . .

— 62 —

7. There were seven of them (. . . the fourth being a ‘serpent’ . . .)

15. The seven of them . . .

the “Messengers of Anu” . . . overpowered by the same Sin . . .

see: George Smith, The Chaldean Account of Genesis, 1876: “At this time Bel of this matter head and . . . Sin (the moon), Shamas (the sun), and Ishtar (Venus) in the lower part of heaven to control it he appointed. . . . In those days those seven evil spirits . . . before the light of Sin fiercely they came . . . Shamas and Vul (the god of the atmosphere) the warrior to their side they turned . . . Ishtar with Anu the king into a noble seat . . . they raised and in the government of heaven they fixed.” — p. 109 (§§ 28-41)

It is Michael, “who is like unto God” . . . leader of the celestial hosts . . .

— 63 —

As shown by Bentley, the “War of the Titans against the gods” in Hesiod . . .

“all the planets, except Saturn, were on the same side of the heavens . . .”

p/q: John Bentley, Historical View of the Hindu Astronomy, 1825: “. . . we find that the eclipse we are in quest of fell on Thursday, the 25th October, in the year 945 B.C. . . . From which it will appear, that all the planets, except Saturn, were on the same side of the heavens with the sun and moon.” — p. 28

the “burning” fiery Saraph (Seraphim) mentioned by Isaiah (vi. 2-6) . . .

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Seraphim . . . The plural of the word . . . saraph, ‘burning or fiery,’ and applied to celestial beings, described by Isaiah vi. 2-6. They were supposed to be in attendanace at the Throne of the Almighty . . .” — p. 662

Melha is the Lord of the “Flames”

when he appears on Earth, he assumes the personality of a Buddha

the Llas are Spirits of the highest Spheres

whence the name of the capital of Tibet, Lha-ssa

— 64 —

not less than 52,000,000 years ago — and probably much more — the Moon originated . . .

p/q: Alexander Winchell, World-Life, or Comparative Geology, 1883: “. . . Mr. [G. H.] Darwin . . . is led therefore to assume . . . that the moon actually did separate from the earth after the earth had attained the condition of a molten or plastic mass. . . . The epoch was not less than fifty-two million years ago — probably much more.” — p. 259

he retraced the course of tidal retardation of the earth’s rotary motion . . .

p/q: Alexander Winchell, World-Life, or Comparative Geology, 1883: “Proceeding from the starting point already determined by the researches of Ferrel (1853), Helmholtz, Purser, Sir William Thomson and Delaunay, Mr. [G. H.] Darwin has attempted to retrace the course of tidal retardation of the earth’s rotary motion through the long æons of the past.” — pp. 258-9

and placed the Moon . . . at only “a fraction of its present distance”

The tidal elevation concurring with the swing of the globular mass . . .

p/q: Alexander Winchell, World-Life, or Comparative Geology, 1883: “The tidal elevation would concur with the natural swing of the earth-mass; and, at a time when the centrifugal tendency was nearly equal to gravity, the concurrence of the tidal and oscillatory movements might quite overcome gravitation, and the tidally elevated mass might completely separate from the earth.” — p. 260

— Footnotes

Compare Sir R. S. Bull’s article in “Nature” . . .

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “. . . Professor Robert S. Ball, {In a lecture . . . published in Nature, xxv, 79-82, 103-7, Nov. 24 and Dec. 1, 1881} of Dublin, has lately advanced the opinion that enormous lunar tides were produced upon earth during the Palæozoic ages.” — p. 263 & fn.

— 65 —

Varuna is dragged down from the infinite Space, to reign as Neptune over the finite Seas.

see: A. A. Macdonell, Vedic Mythology, 1897: “It is in the highest heaven that the Fathers behold Varuṇa [the all-envoloping sky].” “In the AV. Varuṇa appears divested of his powers as a universal ruler, retaining only the control of the department of waters.” “Thus he ultimately became in post-Vedic mythology an Indian Neptune, god of the Sea.” — pp. 23, 25-6, 28

We are taught by the Greeks (See “Iliad” IV., 201, 246) . . .

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “Les plus anciens indices qui nous restent de ces premières conceptions se trouvent dans deux passages de l’Iliade {IV, 201; 246} [The oldest indications that are left to us of these first ideas are to be found in two passages of the Iliad {IV. 201, 246}.” — pp. 2-3 & fn.

that all things, gods included, owe their being to the Ocean and his wife Tethys

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Il y est dit que toutes les choses et tous les dieux doivent leur naissance à Océan et qu’Océan a pour épouse Téthys [There it is said that all things and all the gods owe their birth to Oceanus and that Tethys is Oceanus’ wife].” — p. 3

— Footnotes

The goddess . . . in the account of Berosus, was Thallath, in Greek Thalassa, “the Sea.”

p/q: Ancient Fragments, comp. Isaac Preston Cory, 1832: “ ‘There was a time in which there existed nothing but darkness and an abyss of waters, wherein resided most hideous beings, which were produced of a two-fold principle. . . . The person, who presided over them, was a woman named Omoroca; which in the Chaldean language is Thalatth; in Greek Thalassa, the sea . . .’ ” — pp. 23-4, 25 (Berosus, “Of the Cosmogony and Deluge”)

Neras . . . and Kimnaras . . . created by Brahmâ in the commencement of the Kalpa

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The great progenitor of the world, having formed . . . in the commencement of the Kalpa . . . Naras (centaurs, or beings with the limbs of horses and human bodies), and Kiṃnaras (beings {‘men’} with the heads of horses) . . .” — 1:86-7 & fn. (i.5)

— 66 —

for chronological information, one is told by . . . Pengelly . . . “We do not know.”

see: W. Pengelly, “On the Devonian Age of the World,” Aug. 1861: “The rocks composing the earth’s crust contain . . . a history of changes . . . The time required for these mutations must have been vast beyond human comprehension . . . In the existing state of our knowledge it is impossible to convert geological into astronomical time . . .” — p. 332 (The Geologist)

— Footnotes

For a similar admission see Prof. Lefèvre’s Philosophy, p. 481.

see: André Lefèvre, Philosophy, 1879: “All estimate of geological duration is not merely impossible but necessarily imperfect; for we are ignorant of the causes, though they must have existed, which may have quickened or retarded the progress of sedimentary deposits. . . . And what is even the duration of the organic evolution itself compared with the eons that preceded it . . .” — pp. 480-1

— 67 —

the farthest date . . . “the earliest distinctly visible point . . .”

p/q: E. B. Tylor, “Anthropology,” 1878: “. . . the farthest date to which documentary record extends, is now generally regarded by anthropologists as but the earliest distinctly visible point of the historic period, beyond which stretches back a vast indefinite series of prehistoric ages.” — p. 117 (Encyclopædia Britannica, v. 2)

the already mentioned Tamil calendar called the “Tirukkanda Panchanga”

see: R. S. Perinbanayagam, The Karmic Theater, 1982: “. . . there are two systems of time: civil time . . . and religious time, based on the ancient Hindu and Tamil systems of astronomy and astrology. . . . The information in these Pancānkams is used to order the activities of everyday life. One of the Pancānkams is known as the Vākiya Pancānkam, the other is known as the Tirukkanita Pancānkam . . . The Vākiya Pancānkam has retained the original tables . . . whereas the Tirukkanita Pancānkam has introduced various corrections.” — p. 46

the “White Island, which had become Black with sin”

see: Capt. F. Wilford, “An Essay on the Sacred Isles in the West,” 1808: “The Sacred Isles in the West, of which Sweta-dwīpa, or the White Island, is the principal, and the most famous, are, in fact, the holy land of the Hindus.” “. . . in the present wicked age and degenerated times . . . the white island, is become black, on account of the sins of mankind.” — pp. 246, 302 (Asiatic Researches, v. 8)

Asuramâya is said to have lived . . . in Romaka-pura in the West

see: Albrecht Weber, History of Indian Literature, 1882: “The epic tradition, again, gives as the earliest astronomer the Asura Maya . . . by the later tradition (that of Jnāna-bhāskara, for instance) this Maya is distinctly assigned to Romaka-pura in the West.” — p. 253

the Wise Race, the Race that never dies

see: Bishop Thomas Burnett, The Sacred Theory of the Earth, 1816: “And in the west, the Celts, the most ancient people there, had the same tradition; for the Druids, who were their priests and philosophers, derived not from the Greeks, but of the old race of wise men, that had their learning traditionally, and, as it were, hereditary from the first ages: these, as Strabo tells us, lib. 4. gave the world a kind of immortality by repeated renovations . . .” — p. 389

Asuramâya . . . the pupil of Surya (the Sun-God) himself

— 68 —

“Romakúpas” means “hair-pores” . . . Raumyas . . . created from the pores of Virabhadra

From the beginning of cosmic evolution . . . 1,955,884,687 years.

— Footnotes

Dayanand Saraswati, founder of the Arya Samaj, gives a date of 1,960,852,987.

the “Arya Magazine” . . . “Aryan era . . .”

— 69 —

The full period of one Manvantara . . . 14 “Manvantaras” plus the period of one Sâtya Yuga . . .

see: John Bentley, “Remarks on the Principal Æras and Dates of the Ancient Hindus,” 1799: “The Calpa is the greatest of all the astronomical periods, and the duration of it is 4320000000 years. This period is composed, or made up, of the lesser yugs, &c. in the following manner. 4 Yugs, viz. a Satya, a Treta, a Dwapar, and a Cali yug, make one divine age or Maha yug; 71 Maha yugs, with a Sandhi [transition period], equal to a Satya yug, make 1 Manwantara; and 14 Manwantaras compose a Calpa . . .The duration of each . . . Manwanatara – 308448000 [years] . . .” — p. 316 (Asiatic Researches, v. 5)

Therefore a Maha-Yuga consists of . . . 4,320,000 years.

— Footnotes

Vaivasvata Manu

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “MANU. . . . This name belongs to fourteen mythological progenitors of mankind . . . each of whom holds sway for the period called a Manwantara . . . The Manu of the present age is the seventh, named Vaivaswata, ‘sun-born,’ who was the son of Vivaswat, the sun . . .” — p. 199

who in the Matsya Avatar allegory . . . is saved from the Deluge in a boat

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The earliest mention of the fish [Matsya] Avatāra occurs in the Śatapatha Brāhmaṇa . . . Manu found . . . a small fish, which spoke to him and said, ‘I will save thee’ from a flood which shall sweep away all creatures. This fish grew to a large size, and had to be consigned to the ocean, when he directed Manu to construct a ship and resort to him when the flood should rise.” — p. 35

‘And now, when all the world was deluged, nought appeared above the waves

But Manu and the seven sages, and the fish that drew the bark.

. . . ‘Know me, the lord of all,

The great creator Brahmā, mightier than all might, omnipotent.

By me, in fish-like shape, have you been saved . . .’ ” — pp. 200-1

the “Naimitika,” occasional or incidental, “Prakritika,” elemental, “Atyantika,” the absolute . . .

the latter being described as “Brahmâ’s contingent recoalescence . . .”

“. . . otherwise, the Logos (Krishna) would have to be reborn . . .”

p/q: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “But even though there may be a cosmic pralaya the Logos will not perish even when it takes place; otherwise at the recommencement of cosmic activity, the Logos will have to be born again . . . In such a case, Krishna cannot call himself aja (unborn); he can only say this of himself, if the Logos does not perish . . .” — p. 443 (The Theosophist, v. 8)

the Avyaya . . . the eternal . . . assuming the character of Rudra, the Destroyer . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The eternal {Avyaya} Vishṇu then assumes the character of Rudra, the destroyer . . . [he] enters into the seven rays of the sun, drinks up all the waters of the globe . . . Thus fed . . . the seven solar rays dilate to seven suns, whose radiance glows above, below, and on every side, and sets the three worlds and Pātāla on fire.” — 5(I):191-2 & fn.

— 69-70 —

360 days of mortals make a year . . .

	“ Mortal years.
360 days of mortals make a year	1
Krita Yuga contains	1,728,000
Treta Yuga contains	1,296,000
Dwapara Yuga contains	864,000
Kali Yuga contains	432,000
The total of the said four Yugas constitute a Maha Yuga	4,320,000
Seventy-one of such Maha Yugas form the period of the reign of one Manu	306,720,000
The reign of 14 Manus embraces the duration of 994 Maha Yugas, which is equal to	4,294,080,000
Add Sandhis, i.e., intervals between the reign of each Manu, which amount to 6 Maha Yugas, equal to	25,920,000
The total of these reigns and interregnums of 14 Manus, is 1,000 Maha Yugas, which consti- tute a Kalpa, i.e., one day of Brahma, — equal to	4,320,000,000
As Brahma’s night is of equal duration, one day and night of Brahma will contain	8,640,000,000
360 of such days and nights make one year of Brahma, equal to	3,110,400,000,000
100 of such years constitute the whole period of Brahma’s age i.e., Maha Kalpa	311,040,000,000,000	”

— pp. 115-16 (The Theosophist, v. 7)

— 70 —

(the Gibborim of the Bible)

see: John Fleming, Fallen Angels, 1879: “Dr. Delitzsch . . . gives the following as his translation of the verse [Genesis, 6:4] . . . ‘The giants were . . . on the earth in those days . . . and also, after that . . . when the Sons of God joined themselves to the daughters of men, and they bare children to them (giants arose likewise) . . .’ . . . [Delitzsch] discovers in the Gibborim, a later race of giants, less gigantic then the first.” — pp. 104-5

the Orphic Titan, the anguipedal monster known as Ephialtes

the Rakshasas and Yakshas of Lanka

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “RĀKSHASAS. . . . have been classified as of three sorts — one as a set of beings like Yakshas [elemental spirits], another as a sort of Titans or enemies of the gods, and lastly, in the common acceptation of the term, demons and fiends who haunt cemetaries . . . and vex and afflict mankind in all sorts of ways. . . . When Hanumān entered the city of Lankā . . . he saw that ‘the Rākshasas sleeping in the houses were of every shape and form.’ (Rāmāyana).” — pp. 254-5

— 70-1 —

the antiquity of man is allowed to stretch only over “tens of thousands of years”

p/q: E. B. Tylor, “Anthropology,” 1878: “This evidence is now generally accepted by geologists as carrying back the existence of man into the period of the post-glacial drift . . . this indicates an antiquity at least of tens of thousands of years . . .” — p. 115 (Encyclopædia Britannica, v. 2)

— 71 —

“ice age” is . . . a long succession of ages which “shaded without abrupt change of any kind . . .”

“the overlapping of geological periods having been the rule from the beginning of time”

p/q: Archibald Geikie, “Geology,” 1879: “This dovetailing or overlapping of geological periods has been the rule from the beginning of time, the apparently abrupt transitions in the geological record being due to imperfections in the chronicle.” — p. 368 (Encyclopædia Britannica, v. 10)

“even to-day man is contemporary with the ice-age . . .”

“in . . . calculations of this sort . . . there is no theory . . .”

— 71-2 —

“In short, the conclusions of Geology . . . are appoximate . . . facts and not theories . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “In short, the conclusions of geology, at any rate up to the Silurian period when the present order of things was fairly inaugurated, are approximate facts and not theories, while the astronomical conclusions are theories based on data so uncertain, that while in some cases they give results incredibly short . . . in others they give results almost incredibly long . . .” — p. 48

— 72 —

the safest course “seems to be to assume that Geology really proves the duration . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . the safest course, in the present state of our knowledge, seems to be to assume that geology really proves the duration of the present order of things to have been somewhere over 100 millions of years . . .” — p. 49

“Astronomy gives an enormous though unknown time in the past . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . astronomy gives an enormous though unknown time beyond in the past, and to come in the future, for the birth, growth, maturity, decline, and death of the solar system of which our earth is a small planet now passing through the habitable phase.” — p. 49

“the results incredibly short,” i.e., only 15,000,000 years

“. . . 600,000,000 years” . . . “since sedimentation began in Europe”

“It is at present, and perhaps always will be, IMPOSSIBLE . . .”

p/q: W. Pengelly, “On the Devonian Age of the World,” Aug. 1861: “In the existing state of our knowledge it is impossible to convert geological into astronomical time: it is at present, and perhaps always will be, beyond our power to determine . . . how many revolutions round the sun the earth made between any two recognized and well-marked events in its geological history.” — p. 332 (The Geologist)

If it is not very material “to the bearings of modern scientific discovery . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . as the immediate object of this work is concerned, viz., the bearings of modern scientific discovery on modern thought, it is not very material whether the shortest or longest possible standards of time are adopted.” — p. 49

whether “man has existed in a state of constant though slow progression . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “The conclusions as to man’s position in the universe . . . are the same whether man has existed in a state of constant though slow progression for the last 50,000 years of a period of 15 millions, or for the last 500,000 years of a period of 150 millions.” — p. 49

— 73 —

Hindu Chronology is constantly represented . . . as a fiction based on no actual computation

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “These calculations of time are . . . of no importance . . . the scheme, extravagant as it may appear, seems to admit of easy explanation. . . . these periods resolve themselves into very simple elements: the notion of four ages . . . expressed by descending arithmetical progression, as 4, 3, 2, 1; the conversion of units into thousands; and the mythological fiction, that these were divine years, each composed of 360 years of men. It does not seem necessary to refer the invention to any astronomical computations, or to any attempt to represent actual chronology.” — 1:49-51 fn.

it is often as useful to prove what a thing is not as to show what it may be

see: F. Max Müller, Introduction to the Science of Religion, 1873: “It is the same with the student of the Science of Religion. He wants to find out what Religion is . . . For that purpose the study of errors is to him more instructive than the study of truth . . .” — p. 9

concerning the figures that were cited a few pages back

— 74 —

“We are at the bottom of a cycle and evidently in a transitory state. . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “We are at the bottom of a cycle and evidently in a transitory state. Plato divides the intellectual progress of the universe during every cycle into fertile and barren periods. In the sublunary regions, the spheres of the various elements remain eternally in perfect harmony with the divine nature, he says; ‘but their parts,’ owing to a too close proximity to earth, and their commingling with the earthly (which is matter, and therefore the realm of evil), ‘are sometimes according, and sometimes contrary to (divine) nature.’ ” — 1:247

“When those circulations — which Eliphas Levi calls ‘currents of the astral light’ . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “When those circulations — which Eliphas Levi calls ‘currents of the astral light’ — in the universal ether which contains in itself every element, take place in harmony with the divine spirit, our earth and everything pertaining to it enjoys a fertile period. The occult powers of plants, animals, and minerals magically sympathize with the ‘superior natures,’ and the divine soul of man is in perfect intelligence with these ‘inferior’ ones. But during the barren periods, the latter lose their magic sympathy, and the spiritual sight of the majority of mankind is so blinded as to lose every notion of the superior powers of its own divine spirit. We are in a barren period: the eighteenth century, during which the malignant fever of skepticism broke out so irrepressibly, has entailed unbelief as an hereditary disease upon the nineteenth. The divine intellect is veiled in man; his animal brain alone philosophizes.” — 1:247

— 75 —

“He the Lord” . . . “when the world had become one ocean . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “He, the supreme Nārāyaṇa . . . invested with the form of Brahmā . . . He, the lord {‘when the world had become one ocean’ . . . Harivaṃśa — I., 36}, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and, as, in preceding Kalpas, he had assumed the shape of a fish or a tortoise, so, in this, he took the figure of a boar.” — 1:55-9 & fn. (i.4)

“God” creates a firmament in the midst of the waters . . . and says “let dry land appear.”

“Daniel . . . told off God’s providence by set times”

the “Revelation” of John “speaks of a carefully measured cubical city . . .”

— 76 —

“But the vitalizing power of heaven lay chiefly with the moon . . .”

“and St. Paul enjoins: ‘Let no man judge you for your observance . . .’ ”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “. . . and St. Paul enjoins: — ‘Let no man judge you for your observance of the 7th day and the day of the new moon, — which are a shadow of things to come; but the body (or substance) is of Christ,’ i.e., Jehovah . . .” — p. 271 (Masonic Review, v. 65)

that function of this power that “made the barren woman . . . a mother . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “. . . that function of this power that ‘made the barren woman the joyful mother of children,’ — ‘for they are the gift of Jehovah’ . . . which is a key to the objection which her husband made . . . as to her going to the man of God: — ‘for it is neither the 7th day nor the day of new moon.’ ” — pp. 271-2 (Masonic Review, v. 65)

The living spiritual powers of the constellations had mighty wars . . .

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “The living spiritual powers of the constellations had mighty wars marked by the movements and positions of the stars and planets, and especially as the result of the conjunction of the moon, earth and sun.” — p. 272 (Masonic Review, v. 65)

Bentley comments on the Hindu “War between the gods and the giants” . . .

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “Bentley comments on the Hindu ‘war between the gods and giants,’ as marked by the eclipse of the sun at the ascending node of the moon, 945 B.C., at which time was born, or produced from the sea, SRI (Sarai, S-r-i, the wife of the Hebrew Abram) . . .” — p. 272 (Masonic Review, v. 65)

see: John Bentley, A Historical View of the Hindu Astronomy, 1825: “When the War between the Gods and the Giants was feigned to take place in India, 945 years B.C. the solstitial Colure cut the Lunar Asterism . . . and formed the boundary between light and darkness at the moment of the autumnal equinox . . .” — p. 40

Sri is also Venus-Aphrodite the Western emblem “of the luni-solar year . . .”

“the grand monument and landmark of the exact period of the lunar year . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “. . . the grand monument and land-mark of the exact period of the lunar year and month, by which this cycle could be calculated, was Mount Sinai, — the Lord Jehovah coming down thereon.” — pp. 272-3 (Masonic Review, v. 65)

“Paul speaks (then) as a mystagogue . . . ‘For this Hagar . . . is Mount Sinai . . .’ ”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “. . . that wonderful, grand, and good man, St. Paul, speaks as a mystagogue, when he says concerning the freed woman and bond woman of Abraham: — ‘For this Hagar (the bond woman of Abraham) is Mount Sinai in Arabia.’ ” — p. 273 (Masonic Review, v. 65)

— Footnotes

According to the wonderful chronology of Bentley

Sri is the daughter of Bhrigu, one of the Prajâpatis and Rishis . . .

she is Sarasvati, “the watery,” the wife of Brahmâ

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “SARASWATĪ. ‘Watery . . .’ In the Vedas, Saraswatī . . . is celebrated in the hymns both as a river and a deity. . . . In later times Saraswatī is the wife of Brahmā, the goddess of speech and learning . . .” — p. 284

the three gods and goddesses are one, under three aspects

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Parāśara. — Śrī, the bride of Vishṇu, the mother of the world, is eternal, imperishable. In like manner as he is all-pervading, so also is she . . . Vishṇu is meaning; she is speech . . . He is the creator; she is creation. Śrī is the earth; Hari, the support of it. . . . Śauri (Vishṇu) is Śankara (Śiva); and Śrī is the bride of Śiva (Gauri).” — 1:118-19 (i.8)

“The Lord of Sri” is the moon . . . and “Sri is the wife of Narâyâna . . .”

“Hari . . . is all that is called male . . . Lakshmi is all that is termed female. . . .”

Sri is goddess of, and herself “Fortune and Prosperity.”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Whosoever hears this account of the birth of Lakshmī [Śrī], whosoever reads it, shall never lose the goddess Fortune from his dwelling . . . And misfortune shall never visit those amongst mankind who daily recite the praises of Lakshmī, uttered by Indra, which are the origin and cause of all prosperity.” — 1:151 (i.9)

— 76-7 —

“How could a woman be a mountain? and such a mountain! . . .”

p/q: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “How could a woman be a mountain? and such a mountain! Yet, in one sense, she was . . . Her name was Hagar, Hebrew הגר, whose numbers read 235, or in exact measure, the very number of lunar months to equal 19 tropical years to complete this cycle . . . Mount Sinai being in the esoteric language of this wisdom, the monument of the exact time of the lunar year and month, by which this spiritual vitalizing cycle could be computed, — and which mountain, indeed, was called (Fuerst) ‘the Mountain of the Moon (Sin).’ ” — p. 273 (Masonic Review, v. 65)

— 77 —

“So also Sarai (SRI), the wife of Abram, could have no child until her name was changed . . .”

Sarai . . . who was “fair to look upon”

p/q: The Interlinear Bible, 1906: “And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon . . . when the Egyptians shall see thee . . . Say, I pray thee, thou art my sister . . .” — p. 14 (Genesis, 12:11-13)

Progenitors . . . those possessed of the “sacred fire” and those devoid of it

those who have, and those who have not attended . . . to their household sacred fires . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . this distinction is derived from the Vedas. The first class, or Agnishwāttas, consists of those householders [Gṛihasthas] who, when alive, did not maintain their domestic fires, nor offer burnt-sacrifices; the second, of those who kept up the household flame, and presented oblations with fire.” — 1:156 fn.

— 78 —

Sanandana and other Vedhas, the Sons of Brahmâ . . . “were without desire or passion . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Sanandana and the other sons of Brahmā {Vedhas} were previously created by him. But they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny.” — 1:100-2 & fn. (i.7)

Brahmâ . . . saw that those “embodied spirits . . . would not multiply themselves.”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “From Brahmā . . . were born mind-engendered progeny . . . embodied spirits, produced from the person {‘limbs’, gātra} of that all-wise deity. . . . But they were without desire or passion . . . This when Brahmā perceived, he was filled with wrath . . .” — 1:100-2 & fn. (i.7)

he creates other seven mind-born Sons (see “Moksha-Darma” and “Mahabhârata”) . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “But, as they did not multiply themselves, Brahmā created other mind-born sons . . . {in the Mahābhārata, Moksha Dharma, we have, in one place, Marīchi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishṭha . . . In another place of the same, however, we have Daksha substitued for Vasishṭha} . . .” — 1:100 & 101 fn.

these Seven Sons . . . are called the seven Rishis of the Third Manvantara . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In the third period, or Manwantara . . . The seven sons of Vasishṭha were the seven Ṛishis {‘There were (in the first Manwantara) seven celebrated sons of Vasishṭha, who (in the third Manwantara) were sons of Brahmā (i.e. Ṛishis)} . . .” — 3:5-6 & fn. (iii.1)

— Footnotes [78-9]

the Gods . . . dreading the sanctity of . . . ascetics and Yogis . . .

see: “On Personification,” June 1841: “Dhruva . . . betook himself to a life of ascetic devotion, and to the constant contemplation of the Supreme Being. The fixed abstraction of the little child alarmed, as usual, the minor deities, who feared that the force of his sanctity might overturn their power. They endeavoured, therefore, by every sort of distraction, to lure or terrify him from his religious exercises. But all was in vain . . . A continuance in such a course of intense veneration procured him at last the favour of Vishnu . . .” — p. 776 (Blackwood’s Edinburgh Magazine, v. 49)

Some Rishi-Yogis are shown in the Purânas to be far more powerful than the gods.

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Vishṇu said to him: ‘. . . A station shall be assigned to thee, Dhruva, above the three worlds {the polar star} . . . above those of the sun . . . above the regions of the seven Ṛishis and the divinities who traverse the atmosphere.’ ” — 1:173-5 & fn. (i.12)

— 79 —

Brahmâ (the collective Mahat or Universal Divine Mind)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Mahat, the Great principle, is so termed from being the first of the created principles . . . Brahmā implies that which effects the development and augmentation of created things. . . . The Purāṇas generally . . . [attribute] to Mahat or Intelligence the act of creating. Mahat is, therefore, the divine mind in creative operation . . .” — 1:32-3 fn.

This requires a living Spiritual Fire . . . from the fifth and third states of Pleroma.

see: Pistis-Sophia, tr. G. R. S. Meade (& notes by Meade & HPB), May 15, 1890: “Within the Circle of the Hysterēma [Sensible World] is the Square of primordial Matter . . . Above this is a Triangle, primordial Spirit . . . the Triangle and Square of the Hysterēma are a reflection of the Triangle and Square of the Pleroma [Super-sensible World].” “In this figure [8] we have a symbol of Fire or Spirit. The vertical line . . . is the subtlest Fire; this gradually falls into the shape of triangles . . . Six planes or bases in all, and six triangles, with the point the seventh.” — p. 238 note (Lucifer, v. 6)

Cubes, which symbolize the Angelic Beings

see: Proclus, Commentaries on the Timæus of Plato, tr. Thomas Taylor, 1820: “For the beginning from the monad, gives to the soul a progression from [universal] intellect; but the termination in these cubes, evinces the harmony of all the celestial orbs . . .” — 2:100 (Book III)

independent and free Intelligences . . . “rebellious to the divine passive law”

p/q: Bishop John Kaye, The Writings and Opinions of Justin Martyr, 1829: “. . . before the creation of man, the Λόγος created Angels, who were endowed with freedom . . . πρωτόγονος, being more subtle than the rest, rebelled against the Divine Law, and persuaded others to join him in his revolt . . .” — p. 198

— 80 —

They who are called in Theology “the Thrones,” and are the “Seat of God”

p/q: Thomas Aquinas, La Somme Théologique, cm. l’Abbé Drioux, 1854: “. . . l’ordre des Trônes {Saint Grégoire et . . . saint Bernard . . . disent que les Trônes sont ainsi appelés, parce qu’ils sont le siége de Dieu} [the order of the Thrones {St. Gregory and . . . St. Bernard . . . say that the Thrones are so called, because they are the Seat of God}] . . .” — p. 579 & fn. (Q. 108, v.)

the higher Angels had broken . . . through the “Seven Circles” . . .

see: J. C. Prichard, Analysis of Egyptian Mythology, 1819: “The Pythagoreans taught that there were various orders of beings superior to men, whose souls had emanated from the deity. The souls of the superior orders were condemned to enter into human bodies, and undergo on earth purgatorial afflictions.” — p. 205

“The heavens were divided by these mystics into eight regions or spheres. The eighth, or highest sphere, was . . . the region of the divine and incorruptible æther . . . the native and original abode of all intelligent and spiritual essences. As long as they remained there . . . their nature was pure and unsullied. Certain souls, however . . . descended into the lower world . . . passing down through the seven spheres . . .” — pp. 209-10

— 81 —

the “Lord God,” is in the original the Elohim, or Gods . . . in the plural

see: Augustus R. Grote, Genesis I – II: An Essay, 1880: “In the foregoing translation . . . it was thought advisable to use Elohim . . . instead of ‘God’ and ‘the Lord God,’ because in the first place the plural termination ‘im’ of the word Eloh-im, is lost in the English . . . secondly, our English term ‘God,’ is not a translation of Elohim, but merely a substitute . . .” — p. 31

makes the earthly Adam of dust . . . [and] breathes into him the breath of life . . .

— 82 —

“The first man is of the Earth, the second . . . is from heaven”

p/q: The Interlinear Bible, 1906: “There is a natural body, and there is a spiritual body. . . . The first man Adam was made a living soul; the last Adam was made a quickening spirit. . . . The first man is of the earth, earthy: the second man is of heaven.” — p. 234 (1 Corinthians, 15:44-5, 47)

Daksha . . . brings forth 10,000 sons for the purpose of peopling the world

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the great father of mankind [Daksha] begot five thousand mighty sons, through whom he expected the world should be peopled . . . {Bhāgavata-purāṇa, VI., 5, 43. . . . Le puissant Pradjāpati . . . eut de sa femme . . . dix mille fils [The mighty Prajāpati . . . had by his wife . . . ten thousand sons]}.” — 2:13 (i.15) & 15 fn.

Narada . . . the great Rishi . . . frustrates Daksha’s aim . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “NĀRADA. . . . He is one of the Prajāpatis, and also one of the seven great Ṛishis. . . . Another authority states that he sprang from the forehead of Brahmā . . . The Māha-bhārata and some Purāṇas state that he frustrated the scheme which Daksha had formed for peopling the earth . . .” — p. 218

persuading those Sons to remain holy ascetics and eschew marriage

“Perish in thy present (Deva or angelic) form . . .”

calling his father Brahmâ “a false teacher” for advising him to get married

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Nārada-pancha-rātra relates that Brahmā advised his son Nārada to marry, but Nārada censured his father as a false teacher, because devotion to Kṛishṇa was the only true means of felicity. Brahmā then cursed Nārada to lead a life of sensuality . . .” — p. 219

the Naradiya is credited with containing 25,000 Stanzas

the fragment of about 3,000 Stanzas

— Footnotes

Seth . . . is not only the primitive god of the Semites . . . but also their “semi-divine ancestor.”

“the Seth of Genesis, the father of Enoch (the man) . . .”

p/q: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “. . . his genealogy as ‘the Seth of Genesis, the father of Enoch (the man) must be considered as originally running parallel with that derived from the Elohim, Adam’s father.’ [Bunsen] {God in History, Vol i., pp. 233-4.}” — p. 61 & fn.

“According to Bunsen, the Deity . . . was the primitive god . . .”

Seth became considered in the later Theology of the Egyptians as “an evil dæmon”

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “ ‘Seth was at one time . . . a great god, universally adored throughout Egypt . . . But, subsequently, in the course of the Twentieth Dynasty, he is suddenly treated as an evil demon . . .’ ” — p. 60

for he is one with Typhon and one with the Hindu demons

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “The Chinese notion of the serpent or dragon dwelling above the clouds . . . reminds us of the Aryan myth of Vritra, or Ahi, the throttling snake, or dragon with three heads, who hides away the rain clouds . . . analogous to Typhon . . . [who] bore the same name as a very destructive wind which was much dreaded by the Phœnicians and Egyptians. . . . We have here a reference to the serpent as the embodiment of the Evil Being; and in the later identification of Seth with Typhon, the enemy of Osiris . . .” — pp. 76, 77

— 82-3 —

Narada is the Deva-Rishi of Occultism par excellence . . .

see: W. J. Wilkins, Hindu Mythology, 1882: “nārada. . . . He is the messenger of the gods, and is often described as imparting information that was only known to them.” “Manu declares that he was one of the Maharishis whom he created at the beginning of the age. . . . In another birth Nārada was the son of Kasyapa and a daughter of Daksha.” “In the Mahābhārata, Nārada figures as a religious teacher . . . Nārada was the friend and companion of Krishna . . . Great honour is given to Nārada because he is said to have revealed to Valmiki the ‘Rāmāyana,’ which opens as follows: —

— 83 —

among . . . “vibrating Flames and Sparks” . . . the workmen proceed to create man, “male and female” . . .

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “And therefore were the Prior Worlds destroyed . . . But these which existed not in conformation are called vibrating flames and sparks, like as when the worker in stone striketh sparks from the flint with his hammer, or as when the smith smiteth the iron and dasheth forth sparks on every side. . . . these sparks which fly forth flame and scintillate, but shortly they are extinguished. . . . And those sparks are called the Prior Worlds, and suddenly they perished. . . . Then proceeded the workman unto His work, and was conformed, namely as Male and Female.” — p. 301 (“The Lesser Holy Assembly” [Hā-’Idrā’ Zūtā’ Qaddīshā’], x.421-3, 426-7)

From a Light-Bearer . . . of insupportable brightness proceeded a radiating Flame . . .

— 83-4 —

“The Pre-Adamite Kings. ‘We have learned in the Siphrah D’Tzniootha . . .’ ”

p/q: Qabbalah, tr. Isaac Myer, 1888: “The Pre-Adamite Kings. ‘We have learned in the Siphrah D’Tznioothah: That the At-tee’kah D’At-tee’keen Ancient of Ancients, before He prepared His Form, built kings and engraved kings, and sketched out kings, and they could not exist: till He overthrew them and hid them until after a time, therefore it is written; “And these are the kings which reigned in the land of Edom.” . . .’ ” — p. 386

— 84 —

“And they could not exist til Resha’Hiv’rah, the White Head . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “And they could not exist until Resha’Hiv’rah the White Head, the At-tee’kah D’ At-tee’keen Ancient of Ancients, arranged Himself. . . . [and] formed all forms Above and Below. . . . Before He arranged Himself in His Form, had not been formed all those whom He desired to form, and all worlds have been destroyed {Zohar iii, 135a, Brody Ed.} . . .” — p. 386 & fn.

“they did not remain in their places, because the form of the Kings had not been formed . . .”

the law which the Kabala calls the Balance . . . everything that exists does so as male and female

Chochmah, Wisdom . . . had to diffuse itself in, and through, Binah . . . Understanding

p/q: Qabbalah, tr. Isaac Myer, 1888: “Thought and the Word [’Hokhmah, Wisdom]. ‘. . . Thought, is the first (principle) of all . . . When this Thought began to diffuse itself, it came to the place where the Spirit rests . . . Binah Understanding . . . that Spirit spreads itself and brings out a Voice {’Hokhmah Wisdom, or the Word} . . . and this Voice comprises all the other Forces . . . And when they look in the degrees, this is the Thought; this is the Understanding; this is Voice . . . and all are One.’ ” — pp. 377-8 & fn.

the First Root-race . . . had to be overthrown and “hidden until after a time”

“They passed by together” . . . “And he died and another reigned in his stead”

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘They passed by together’ as it is written: ‘And he died’ and another ‘reigned in his stead.’ (Gen. xxvi, 31 sq.) ‘They saw, they marveled, were troubled,’ (Ps. xlviii, 5) that they did not remain in their places, because the forms of the kings had not been formed as it ought to be, and the Holy City had not been prepared {Zohar iii, 292a}.’ ” — p. 387 & fn.

— 84-5 —

“the Emanation of the Male and Female Principles” in the Zohar (ibid.)

— 85 —

the Wisdom . . . “does not shine except in male and female.”

“Hohmah, Wisdom, is the Father, and Binah, understanding, is the Mother . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘Wisdom is the Father and Understanding is the Mother . . . and when they connect one with the other they bring forth and diffuse and emanate, Truth. In the sayings of R. Ye-yeva, Sabah, i.e., the Old, we learned this; What is Binah Understanding? But when they connect in one another, the י (Yod) in the ה (Heh), they become impregnated and produce a Son. And therefore it is called Binah Understanding. It means BeN YaH i.e., Son of YaH. This is the completeness of the Whole.” — pp. 387-8

“We find it rather unwise on the part of Catholic writers . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “We find it rather unwise on the part of Catholic writers to pour out their vials of wrath in such sentences as these: ‘In a multitude of pagodas, the phallic stone, ever and always assuming, like the Grecian batylos, the brutally indecent form of the lingham . . . the Maha Deva.’ Before casting slurs on a symbol whose profound metaphysical meaning is too much for the modern champions of that religion of sensualism par excellence, Roman Catholicism, to grasp, they are in duty bound to destroy their oldest churches, and change the form of the cupolas of their own temples. The Mahody of Elephanta, the Round Tower of Bhangulpore, the minarets of Islam — either rounded or pointed — are the originals of the Campanile column of San Marco, at Venice, of the Rochester Cathedral, and of the modern Duomo of Milan. All of these steeples, turrets, domes, and Christian temples, are the reproductions of the primitive idea of the lithos, the upright phallus.” — 2:5

‘In a multitude of pagodas, the phallic stone . . .’

p/q: H.-R. Gougenot des Mousseaux, Les Hautes Phénomènes de la Magie, 1864: “Dans une multitude de pagodes, la pierre, encore et toujours, revêtant comme les bétyles grecs la forme brutalement impudique du lingam, est adorée sous le nom de Maha-Déva [In a multitude of pagodas, the stone, still and always adorned like the Greek batylos in the brutally lewd form of the lingam, is worshipped under the name of Mahā-Deva] . . .” — p. 24

— 86 —

Brahmâ . . . breathed out . . . “Asuras” (from Asu, breath)

the newly-created men, “were the shadows of the Shadows”

see: Charles Johnston, “The Tide of Life,” May 1888: “The first man (Humanity) is Etherial too, for he is but the shadow (Chhaya) ‘in the image’ of his progenitors, because he is the ‘astral body’ or image of his Pitar (father). . . . [H.P.B.]” — p. 45 fn. (The Path, v. 3)

— 87 —

— Footnotes

“Huxley, supported by the most evident discoveries in Comparative Anatomy . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “Huxley, supported by the most evident discoveries in Comparative Anatomy, could utter the momentous sentence that the anatomical differences between man and the highest apes are less than those between the latter and the lowest apes. In relation to our genealogical tree of man, the necessary conclusion follows that the human race has evolved gradually from the true apes.” — p. 49

“Nowhere, in the older deposits, is an ape to be found . . .”

p/q: S. R. Pattison and Friedrich Pfaff, The Age and Origin of Man, 1883: “Nowhere, in the older deposits, is an ape to be found that approximates more closely to man, or a man that approximates more closely to an ape . . . The same gulf which is found to-day between man and the ape, goes back with undiminished breadth and depth to the tertiary period. This fact alone is sufficient to make its untenableness clear to every one . . .” — p. 51 (“The Origin of Man” by Pfaff)

— 88 —

The Endowers of man with his conscious, immortal ego, are the “Solar Angels”

“persevering ceaseless devotion” (pranidhâna) . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The sage who would bring his mind into a fit state for (the performance of) devout contemplation . . . must fix his mind intently on the supreme Brahma, practising holy study {The fifth observance is . . . praṇidhāna, ‘persevering devotion.’ See the Yoga-śāstra, II., 32} . . .” — 5(I):229 & fn. (vi.7)

Plato’s expression . . . on the (human) soul . . . “a compound of the same and the other”

see: Plato, Dialogues, tr. B. Jowett, 1874: “Now God did not make the soul after the body . . . he took of the unchangeable and indivisible essence, and also of the divisible and corporeal which is generated, and he made a third sort of intermediate essence out them both . . . and thus he compounded a nature . . . containing an admixture of the same and of the other and of the essence.” — 2:528 (Timaeus, § 34)

— 88-9 —

“there must be something within us which produces our thoughts . . .”

p/q: Voltaire, Philosophical Dictionary, 1824: “There must be something within us which produces our thoughts; that something must be very subtle; it is a breath; it is fire; it is ether; it is a quintessence; it is a slender likeness; it is an entelechia; it is a number; it is a harmony.” — 6:180

— 89 —

There are seven classes of Pitris . . . three incorporeal and four corporeal

and two kinds, the Agnishwatta and the Barhishad

Barhishad . . . are reborn as the Sons of Atri, and are the “Pitris of the Demons”

the Agnishwatta are reborn as Sons of Marichi . . . and are the Pitris of the Gods

the Vayu Purâna declares all the seven orders to have originally been the first gods, the Vairâjas . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the Vāyu Purāṇa declares the seven orders of Pitṛis to have been, originally, the first gods, the Vairājas, whom Brahmā, with the eye of Yoga, beheld in the eternal spheres, and who are the gods of the gods . . .” — 3:158 fn.

the Matsya adds that the Gods worshipped them

the Harivamsa . . . distinguishes the Virâjas as one class of the Pitris only

the Secret Teachings . . . identify the Virâjas with the elder Agnishwattas

the Rajasas, or Abhutarajasas . . . Vishnu is said . . . to have incarnated through them

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In the third Manwantara, Tushita {Vishṇu} was again born of Satyā, as Satya . . . In the next period, Satya became Hari . . . Hari was again born . . . as Mānasa, along with the gods called Abūtarajasas {Rajasas}.” — 3:17 & fns.

“In the Raivata Manvantara, again, Hari, best of gods, was born of Sambhuti . . .”

Sambhuti was a daughter of Daksha, and wife of Marichi

the Agnishwatta, who . . . are ever associated with Manasas

“Manasa is no inappropriate name for a deity associated with the Rajasas. . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Mānasa is no inappropriate name for a deity associated with the Rajasas. We appear to have, in it, mānasam — the same as manas — with the change of termination required to express male personification.” — 3:17 fn. (iii.1)

All the sons of Virâja are Manasa, says Nilakantha.

— Footnotes

the Vayu and Matsya Purânas identify . . . the Agnishwatta with the seasons . . .

The Vayu Purâna shows . . . Virâja-loka inhabited by the Agnishwattas.

— 90 —

the incorporeal Pitris are called Vairâjas from being the Sons of Virâja

There are thirty-three crores . . . of gods . . . “they may all be devas . . .”

“This is an unfortunate blunder . . . generally committed by Europeans. . . .”

p/q: T. Subba Row, “Notes on the Bhagavad Gita — II,” March 1887: “This is an unfortunate blunder generally committed by Europeans. Deva is a kind of spiritual being, and because the same word is used in ordinary parlance to mean god, it by no means follows that we have and worship thirty-three crores of gods. These beings, as may be naturally inferred, have a certain affinity with one of the three component upadhis into which we have divided man.” — p. 360 (The Theosophist, v. 8)

Thus the twelve great gods, Jayas, created by Brahmâ to assist him in the work of creation . . .

they were cursed to be repeatedly born in each Manvantara . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . he cursed them to be repeatedly born in each Manwantara, till the seventh. They were, accordingly, in the several successive Manwantaras, Ajitas, Tushitas, Satyas, Haris, Vaikuṇṭhas, Sādhyas, and Ādityas.” — 2:26-7 fn. (Vāyu Purāṇa)

they are Tushitas (in the second Kalpa), and Adityas in the Vaivasvata period . . .

— 91 —

With the Brahmins the Pitris are very sacred, because they are the Progenitors

see: The Laws of Manu, tr. G. Bühler, 1886: “A Brāhmaṇa who has been invited to a (rite) in honour of the manes [progenitors] shall always control himself . . . For the manes attend the invited Brāhmaṇas, follow them (when they walk) like the wind . . . The (various) classes of the manes are declared to be the sons of all those sages . . . the Agnishvāttas, the children of Marīchi, are famous in the world (as the manes) of the gods.” — pp. 110-12 (iii.188-9, 194, 195)

their ritual is more important than the worship of the gods

Pitris . . . seven classes . . . three of these are . . . formless, while four are corporeal

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The account given of the Pitṛis is much the same in all the Purāṇas. ‘They agree in distinguishing them into seven classes, three of which are without form, or composed of intellectual, not elementary substance . . . and four are corporeal.’ ” — p. 236

it is the Asuras who form the first three classes of Pitris — . . . “born in the body of night”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Brahmā then, being desirous of creating the four orders of beings . . . collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born . . . that form which was composed of the rudiment of darkness . . . became night.” — 1:79-80 (i.5)

the other four were produced from the body of twilight

Their fathers, the gods, were doomed to be born fools on Earth . . .

— Footnotes

“The Pitris are not the ancestors of the present living men . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The Pitris are not the ancestors of the present living men, but those of the human kind or Adamic race; the spirits of human races which, on the great scale of descending evolution, preceded our races of men, and were physically, as well as spiritually, far superior to our modern pigmies. In Manava-Dharma-Sastra they are called the Lunar ancestors.” — 1:xxxviii

“In Manava-Dharma-Sastra they are called the Lunar ancestors.”

see: Manava-Dharma-Sastra, tr. A. L. Deslongchamps, 1833: “Les Pitris . . . sont des personnages divins considérés comme les ancêtres des Dieux, des Génies et du genre humain; ils habitent la lune [The Pitris . . . are divine individuals who are viewed as the ancestors of the Gods, the Genii and the human race; they inhabit the moon].” — p. 105 fn.

— 92 —

Asura means “spiritual divine,” and the word is used . . . for Supreme Spirit . . .

in the sense of a “God,” the term “Asura” is applied to Varuna and Indra and . . . Agni . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the sense of ‘god’ it was applied to several of the chief deities, as to Indra, Agni, and Varuṇa. It afterwards acquired an entirely opposite meaning, and came to signify, as now, a demon or enemy of the gods.” — p. 27

“Asura” is the lord Asura Visvavedas, the “all-knowing” . . .

p/q: Zend-Avesta, Part I, tr. James Darmesteter, 1880: “This god was named . . . after his spiritual attributes Asura, ‘the Lord,’ Asura viśvadevas, ‘the all-knowing Lord,’ Asura Mazdhā, ‘the Lord of high knowledge’ {Or perhaps ‘the Lord who bestows intelligence’ (Benfey, ‘Asura Medhā and Ahura Mazdāo’)}.” — p. lviii & fn. (Introduction)

the Indo-Iranian Asura was always regarded as sevenfold

— 93 —

(Compare also what is said about Makara and the Kumâras in connection with the Zodiac.)

Ahriman destroys the Bull created by Ormazd

see: James Freeman Clarke, “Zoroaster and the Zend-Avesta,” Aug. 1869: “. . . Ormazd had also produced the great primitive Bull, in which, as the representative of the animal world, the seeds of all living creatures were deposited. While Ormazd was thus completing his light-creation, Ahriman, in his dark abyss, was completing a corresponding creation of darkness . . . He passed into the primal Bull . . . and injured him so that he died.” — pp. 162-3 (Atlantic Monthly, v. 24)

the Bull . . . the emblem of terrestrial illusive life

the “germ of sorrow”

see: Léon Boré, “Cours sur le Panthéisme,” 1839: “Enfin, Sosiosch, le dieu de la victoire . . . rendra le bonheur au monde entier après l’avoir purifié, après avoir extirpé le germe du péché et de la douleur [Finally, Sosiosh, the god of victory . . . will restore happiness to the whole world after having purified it, after having exterminated the germ of sin and sorrow].” — p. 420 (L’Université Catholique, v. 7)

Typhon cuts Osiris into fourteen pieces

see: James Freeman Clarke, Ten Great Religions, 1871: “Isis became the wife of Osiris, who went through the world taming it by means of oratory, poetry, and music. When he returned, Typhon . . . made an ark the size of Osiris’s body . . . Osiris got into it, and they fastened down the lid . . . [Isis] then took the ark and the elder son and set sail. . . . Typhon, hunting by moonlight, saw the ark, with the body of Osiris, which he tore into fourteen parts and threw them about.” — pp. 244-5

in order to prevent his peopling the world

see: James Freeman Clarke, Ten Great Religions, 1871: “. . . Osiris is in general the productive, the creative power in nature . . . and Typhon the destructive property in nature; while Horus is the mediator between creation and destruction. . . . essentially corresponding to the Hindoo triad, Brahma, Siva, Vishnu . . .” — p. 247

and Typhon becomes . . . the Power of Darkness

see: James Freeman Clarke, Ten Great Religions, 1871: “In the Egyptian system, as in the later faith of India, the evil principle appears as a power of destruction. Siva and Typhon are the destroying agencies from whom proceed all the mischief done in the world.” — p. 497

the three classes of the Arupa Pitris . . . “composed of intellectual not elementary substances”

— Footnotes

“the great red Dragon having seven heads and ten horns . . .”

p/q: The Interlinear Bible, 1906: “And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth . . .” — p. 329 (Revelation of St. John, 12:3-4)

— 94 —

Nirmanakayas . . . reappearing on this globe . . . as Kings, Rishis, and heroes

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “These Bōdhisattvas . . . might immediately become most perfect Buddhas, did they not prefer, from unlimited charity towards animated beings . . . to re-incorporate themselves in human shape for the benefit of man.” “Nirmānakāya . . . [the] body in which the Bōdhisattva appears upon earth in order to teach man . . .” — pp. 37, 38

“Man must not be like one of us,” say the creative gods

see: John William Colenso, The Pentateuch, Part V, 1865: “And Jehovah-Elohim said, ‘Behold, the man has become as one of us, for the knowledge of good and evil: and now, lest he put forth his hand and take also of the tree of life . . . and live for ever . . .’ And Jehovah-Elohim put him forth from the garden of Eden . . .” — p. 241 (Genesis, 3:22-3)

see: Proclus, On the Theology of Plato, tr. Thomas Taylor, 1816: “. . . Plato says, that the one demiurgus calls on the many demiurgi to weave together the mortal and immortal natures [Timæus, § 16] . . . however the demiurgus says, ‘Yet if these are generated and participate of life through me they will become equal to the Gods’ . . .” — 2:126 (vii.9)

the creative gods, entrusted with the fabrication of the lower animal but higher

see: Proclus, On the Theology of Plato, tr. Thomas Taylor, 1816: “After this, the demiurgus says [to the creative gods], ‘That mortal natures therefore may subsist . . . convert yourselves according to nature to the fabrication of animals, imitating the power which I employed in your generation.’ [Timæus, § 16] . . . the first demiurgus excites the second fabrication supernally from his own exalted place of survey.” — 2:127 (vii.10)

— Footnotes

their highest Archangel, St. Michael, who is shown to conquer . . . the Dragon of Wisdom

see: Dictionary of the Bible, ed. William Smith, 1863: “To present the serpent-form . . . impaled as the trophy of a conqueror . . . expressed the same idea as the dragon in the popular representations of the Archangel Michael . . . The idea primarily connected with the serpent in the history of the Fall . . . is that of wisdom . . .” — 3:1215

St. Michael . . . was the first to refuse to create!

see: Hargrave Jennings, Phallicism: Celestial and Terrestrial, 1884: “Included in this universal obeisance are the rebellious inhabitants [Fallen Angels] — now mastered by Saint Michael — imprisoned in the vast abysses of the nethermost ‘Hold’ — namely, Darkness and Matter . . . this Archangel Saint Michael is the invincible sexless, celestial ‘Energy’ . . . clothed, and at the same time armed, in the denying mail of the Gnostic ‘refusal to create.’ ” — pp. 212-13

raising a noise during certain eclipses to scare away the “great red Dragon” . . .

see: John Owen, Five Great Skeptical Dramas of History, 1896: “. . . I allude to eclipses, whether solar or lunar. . . . The sudden stealing without any presage or warning of some mysterious dark unknown monster upon the sun or moon, destroying for the time its brilliant form . . . Ancient races . . . {In the East the sun- and moon-devouring monster is generally a dragon, as in the Hindu legend of Rāhu} . . . endeavoured to frighten away the enemies of light by shouting, drum-beating and other loud noises.” — p. 40 & fn.

— 95 —

(See Part II. of this volume . . .)

see: § XVIII. “On the Myth of the ‘Fallen Angel,’ in its Various Aspects”: (A.) “The Evil Spirit: Who, and What?” pp. 475-83; (B.) “The Gods of Light Proceed from the Gods of Darkness,” pp. 483-92; (C.) “The Many Meanings of the ‘War in Heaven,’ ” pp. 492-505.

too spiritual and pure . . . endowed as it is with every negative (Nirguna) perfection

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “It is soul — one (in all bodies), pervading, uniform, perfect . . . independent {Nirguṇa; rendered ‘void of qualities’} . . . so the nature of the great spirit is single, though its forms be manifold . . .” — 2:328-9 (ii.14)

— Footnotes

The Gnostics, then, were right in regarding the Jewish God as belonging to a lower class . . .

see: “The Ignation Epistles,” Dublin Review, v. 21, 1873: “Above all, the later Gnostics mentioned by Irenæus in his first book had denied that the Jewish religion came from the supreme God. To them Judaism was the religion of the Demiurge, the lower God . . .” — p. 398

— 96 —

Plato speaks, in the Phædrus, of a winged race of men.

Aristophanes . . . speaks of a race androgynous and with round bodies.

see: Plato, Works, tr. Thomas Taylor, 1804: “. . . you must first be informed what the human nature is, and what changes it has undergone. For our nature of old was different from what it is at present. . . . For then existed actually and flourished hermaphrodites . . . In the next place, the entire form of every individual of the human kind was cylindrical . . .” — 3:474-5 (The Banquet, “The Speech of Aristophanes”)

“The circuit having been accomplished, the knot was loosened. . . .”

p/q: Le Pimandre de Mercure Trismegiste, [tr. from the Greek] with cm. by François, Monsieur de Foix, 1579: “. . . le ciruit estant acomply, le neud de toutes choses a esté lache . . . Car tous les animaus, qui estoient des deux sexes, furent desliez, ensemble l’homme [the cycle being fulfilled, the bond of all things has been loosened . . . For all animals, which were of two sexes (hermaphrodite), were untied (separated), together with man].” — p. 67 (i.18)

see: Theological and Philosophical Works of Hermes, tr. J. D. Chambers, 1882: “The period being completed, the connecting bond of all things was loosed by the will of God; for all the living creatures being male-female, were loosed apart along with the Man, and became partly some male, but some female in like manner.” — p. 10 (Poemandres, i.18)

“the causes had to produce effects on earth”

p/q: Le Pimandre de Mercure Trismegiste, [tr. from the Greek] with cm. by François, Monsieur de Foix, 1579: “. . . les causes des effects qui deuoient estre produicts en la matiere [the causes of the effects which had to be produced in matter] . . .” — p. 67 (i.18 Commentary)

the ancient Quiché Manuscript . . . published by the late Abbé Brasseur de Bourbourg

see: Popol-Vuh, “Le Livre Sacré et les Mythes de l’Antiquité Américaine, avec les Livres Héroïques et Historiques des Quichés” [The Sacred Book and Myths of American Antiquity, with the Heroic and Historical Books of the Quichés], tr. Abbé Brasseur de Bourbourg, 1861.

the first men . . . “whose sight was unlimited, and who knew all things at once”

p/q: Max Müller, Chips from a German Workshop, 1867-75: “Four men are mentioned as the real ancestors of the human race . . . their creation was a wonder wrought by the Creator. They could reason and speak, their sight was unlimited, and they knew all things at once.” — 1:336-7 (§ XIV, “Popol Vuh”)

— Footnotes

the Nazarenes . . . held their “Mysteries of Life” in Nazara (ancient and modern Nazareth) . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The Nazireate sect existed long before the laws of Moses, and originated among . . . the people of Galilee . . . where was built Nazara, the present Nazareth. It is in Nazara that the ancient Nazorïa or Nazireates held their ‘Mysteries of Life’ or ‘assemblies,’ as the word now stands in the translation {‘Codex Nazaræus,’ ii., 305}, which were but the secret mysteries of initiation . . .” — 2:131 & fn.

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “ ‘Give them mysterious words by which they may be taught. Interpret for them the Great Life, speak concerning the assemblies of Life, and instruct Nazoria living in the world, that they put on robes of splendor and, following Thee, go above! . . .’ — Codex Nas., II. 305.” — p. vi

— 97 —

Seven primitive men, created by Nature from the “heavenly Man”

all partake of the qualities of the “Seven Governors” . . . who loved Man

see: Gerald Massey, The Natural Genesis, 1883: “. . . [Man] considered the operations or workmanships of the Seven; but they loved him, and every one made him partaker of his own order. . . . he having the nature of the Harmony of the Seven . . . Nature continued not, but forthwith brought forth Seven Men . . . according to the natures of the Seven Governors.” — 2:143 (Pymander, ii.23, 29)

Ases . . . means literally the “pillars of the world,” its “supports”

identical with . . . the “Seven Workmen or Rectors” . . . the seven Rishis

The Ases create the earth, the seas, the sky . . . from the remains of the slain giant Ymir

they do not create Man, but only his form from the Ask or ash-tree

It is Odin who endows him with life and soul . . .

the Tzite tree . . . of which the Mexican third race of men was created

the Norse Yggdrasil, the Hindu Aswatha . . .

see: William Williamson, The Great Law, 1899: “The Rig Veda refers to ‘. . . the holy fig-tree which victorious priests surround.’ This is the sacred Aśwattha which represents the Tree in its cosmic aspect . . .” “In Genesis the tree figures not only as the Tree of Life planted in the midst of the garden, but also as the Tree of Knowledge . . .” “On the Scandinavian Mount Asgard . . . grew the tree Yggdrasil, whose roots were watered by the well of life . . .” — pp. 138, 141, 142

the Hellenic tree of life . . . and the Tibetan Zampun . . .

see: William Williamson, The Great Law, 1899: “It is a remarkable fact that in the Popol-Vuh of the Guatemalans, as well as in Hesiod and in the above Scandinavian story, the human race is described as produced from a tree — Hesiod agreeing with the Edda in calling it the Ash-tree. In Thibet there is a legend of untold antiquity in which the great world-tree, there called Zampun, is described as stretching its three roots up to heaven and down to the nether regions.” — pp. 142-3

all those “Trees,” whether Pippala or Haoma . . . are the “plants of life”

the great mundane macrocosmic tree

the mystery is half revealed in the Dirghotamas

— Footnotes

“The tree, whatever it is . . .”

— 97-8 —

“Pippala, the sweet fruit of that tree . . .”

p/q: F. de Rougement, Le Peuple Primitif, 1857: “. . . Dirghatamas parle d’un arbre mystique ‘le pippala’, dont le fruit est doux comme l’ambroisie. Les esprits qui aiment la bonté viennent sur cet arbe; les dieux y produisent toutes leurs merveilles [Dirghatamas speaks of a mystical tree ‘the pippala,’ the fruit of which is sweet like ambrosia. The spirits who love goodness come to that tree; the gods produce all their marvels there].” — 3:414

— 98 —

As in the Gogard, among the luxuriant branches . . . the “Serpent” dwells.

A sentence of imprisonment in the lower or nether regions

which is our earth; the lowest in its chain

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘At the time that the Holy . . . created the world He created 7 heavens Above. He created 7 earths Below . . .’ ” “ ‘And the Lower earths where do they come from? They are from the chain of the earth and from the Heaven above.’ {Zohar iii, 9b, 10a}.” — pp. 415, 416 & 417 fn.

(Vide Part II., “The Evil Spirit, who, or what?”)

The Svastica . . . the “Jaina-Cross” as it is now called by the Masons

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Jaina Cross. . . . It is found alike in the Old World and the New: on the monuments of Egypt . . . the rock caverns of India . . . it is associated with the mediæval Rosicrucians, and perpetuated by the operative Guild-Masons on the cathedrals and fortresses of Central Europe.” — p. 351

its direct connection, and even identity with the Christian Cross

see: John P. Lundy, Monumental Christianity, 1876: “. . . I must . . . here introduce what I conceive to be a pagan type of Christ, viz., the Hindu Agni or god of fire, whose symbol is the oldest form of the cross known. As this symbol was in general use in all the ancient pagan world from India to Italy, so it is found among the other forms of the cross in the Christian Catacombs at Rome . . .”

“Does it not shine . . . on the thousand headed Sesha-Ananta, in the depths of Pâtâla . . .”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Below the seven Pātālas [infernal regions] is the form of Vishṇu, proceeding from the quality of darkness, which is called Śesha . . . This being is called Ananta by the spirits of heaven . . . He has a thousand heads, which are embellished with the pure and visible mystic sign {the Swastika} . . .” — 2:211 & fn. (ii.5)

The Svastica . . . is the summary in a few lines of the whole work of creation

see: Krishnashankar Lalshankar, “The Six-Pointed and Five-Pointed Stars,” Nov. 1881: “The idea of spirit and matter crossing and interlacing . . . has not been unknown to the Aryan mystics and philosophers; and, in fact, it is expressed by them by a cross, nay even more, by often turning and extending the extremities thus,

. . . they have denoted the endlessness alike of the process of this multiplication and of the expansion of the great cosmos.” — p. 30 (The Theosophist, v. 3)

— 99 —

the humble moneron of materialistic science . . .

see: A. Wilford Hall, The Problem of Human Life, 1883: “I will follow Professor Haeckel back to that moneron . . . which he says is the ‘primeval parent of all other organisms,’ — that moneron . . . which accidentally varied and then transmitted its peculiarity, in some manner to mortals unknown, to some other moneron with additional improvements, — that to another and so on till a new and higher species of animals was developed.” — p. 399

the “Worker’s Hammer” . . . “which striketh sparks from the flint” . . .

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “. . . like as when the worker in stone striketh sparks from the flint with his hammer . . . these sparks which fly forth flame and scintillate, but shortly they are extinguished. And these are called the Prior Worlds.” — p. 301 (Lesser Holy Assembly, x.422-3)

referred to in the “Book of Concealed Mystery” (Ch. I., §§ 1, 2, 3, 4, etc.)

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “For before the world was established Countenance beheld not Countenance {See “Book of Concealed Mystery,” ch. i. §§ 2, 3, 4, et. seq.}. . . . And therefore were the Prior Worlds [‘sparks’ from the ‘Worker’s Hammer’] destroyed.” — p. 301 & fn. (Lesser Holy Assembly, x.420-1)

“Thor’s Hammer,” the magic weapon forged by dwarfs against the Giants

see: W. Wägner, Asgard and the Gods, 1880: “Thor . . . receives Miölnir, the storm-hammer, from the dwarfs who made it for him . . . [a giant steals it . . .] he gets back the stolen hammer from the mountain-giant Thrym, [and] destroys the whole race of giants in Thrymheim . . .” — p. 9

the Ases . . . having been purified by fire . . . become fit to dwell in Ida . . .

p/q: W. Wägner, Asgard and the Gods, 1880: “This was the Field of Ida . . . There the holy Ases were assembled; for they, like the world, had been purified by fire, and were now fitted to dwell in Ida in eternal peace. The bonds of Hel could bind them no more, for the kingdom of evil had passed away . . .” — pp. 302, 305

“Surtur’s flames had not destroyed them . . .”

p/q: W. Wägner, Asgard and the Gods, 1880: “Surtur’s flames had not destroyed them, nor yet had the raging waters. There were also Magni and Modi, the sons of Thor. They brought Miölnir with them, not as a weapon of war, but as the instrument with which to consecrate the new heavens and the new earth.” — p. 305 (“The Renewal of the World”)

the “Hammer of Creation”

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “From a Light-Bearer of insupportable brightness proceeded a Radiating {Compare this with Miölner, the hammer of Thor} Flame, dashing off like a vast and mighty hammer those sparks which were the Prior Worlds.” — p. 302 (Lesser Holy Assembly, x.429)

with its four arms bent at right angles . . . continual motion and revolution . . .

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Jaina Cross. . . . There is no limit to the extension of the arms . . . bent at right angles . . . It is an emblem of activity, as it typifies the continual revolution of the Earth upon its axis; and it also represents the four elements, which, in a mystical sense, constitute the fabric of the Earth.” — pp. 351, 352

In the Smaragdine Tablet of Hermes, the uplifted right hand is inscribed with the word “Solve”

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Considered as Man, it represents him in a humble sitting posture — one hand supporting the body on the ground, the other raised towards heaven . . . In this sense, it likewise refers to the Smaragdine Tablet of Hermes, and the upper arm should bear the [Latin] word Solve [‘dissolve’] and the lower one Coagula [‘combine’]. . . . The two hands, in their several positions, remind us that that which is above is as that which is below . . .” — p. 352

— 100 —

now degraded into the mallet . . . of the Grand Masters of Masonic Lodges

the songs of the three Norse Goddesses

to whom the ravens of Odin whisper of the past and the future . . .

p/q: W. Wägner, Asgard and the Gods, 1880: “. . . the great goddess Saga . . . dwelt in a house of crystal beneath the cool flowing river. The eager enquirers . . . found the goddess sunk in dreamy thought, while Odin’s ravens fluttered around her, and whispered to her of the past and of the future.” — p. 1

written down in the “Scrolls of Wisdom”

see: W. Wägner, Asgard and the Gods, 1880: “[The goddess] pointed to the scrolls which were lying scattered around her, as she said: ‘Are ye come at last to seek intelligence of the wisdom and deeds of your ancestors? I have written on these scrolls all that the people of that distant land thought and believed, and that which they held to be eternal truth.’ ” — p. 1

“on the field of Ida, the field of resurrection . . .”

p/q: W. Wägner, Asgard and the Gods, 1880: “On the Field of Ida, the field of resurrection, the sons of the highest gods assembled, and in them their fathers rose again. They talked together of the Past and the Present, and remembered the wisdom and prophecies of their ancestors which had all been fulfilled. Near them, but unseen by them, was the strong, the mighty One who rules all things . . . and ordains the eternal laws that govern the world.” — p. 305

“They all knew he was there, they felt his presence . . .”

p/q: W. Wägner, Asgard and the Gods, 1880: “They all knew he was there, they felt his presence and his power, but were ignorant of his name. At his command the new earth rose out of the waters. To the south, above the Field of Ida, he made another heaven called Audlang, and further off, a third, known as Widblain. Over Gimil’s cave a wondrous palace was erected, which was covered with gold and shone brighter than the sun.” — p. 305

From Gimil’s heights . . . they looked down upon the happy descendants . . .

p/q: W. Wägner, Asgard and the Gods, 1880: “From Gimil’s heights they looked down upon the happy descendants of Lif and signed to them to climb up higher, to rise in knowledge and wisdom . . . step by step, from one heaven to another, until they were at last fit to be united to the divinities in the house of the Allfather.” — p. 305

— 100-1 —

the myth of Prometheus. . . . examined further on in the light of the Hindu Pramanthâ

— 101 —

the Divine babe, Agni . . . is born from the conjunction of Pramanthâ and Arani (Svastica)

see: Nicolas Joly, Man Before Metals, 1883: “The lighting stick or pramanthā . . . The stick was turned in a little hollow formed at the point of intersection of two pieces of wood placed one above the other in the form of a cross, and of which the extremities bent at right angles were firmly fixed by four bronze nails. The whole apparatus was called Swastika . . . the Pramanthā whose friction produced the divine child Agni, in Latin Ignis.” — pp. 189-90

Twashtri (Viswakarman) is the “divine artist and carpenter” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “TWASHṬṚI. In the Ṛig-veda this deity is the ideal artist, the divine artisan . . . He is the beautiful . . . archetype of all forms . . . He created Brahmanaspati [father of the gods] above all creatures, and generated Agni along with heaven and earth . . . In the Purāṇas Twashṭṛi is identified with Viśwakarman, the artisan of the gods . . .” — pp. 323-4

discs, called fusaiolos . . . found by Dr. Schliemann under the ruins of ancient Troy . . .

see: Nicolas Joly, Man Before Metals, 1883: “It is a remarkable fact that the Swastica of India

occurs often in these two forms

upon the fusaïoles or terra-cotta discs found in such abundance by Dr. Schliemann under the ruins of ancient Troy. Hence the natural conclusion that the Trojans were of Aryan race.” — p. 190 fn.

Sanjna . . . is shown retiring . . . leaving behind to her husband her Chhaya

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Sanjnā . . . was the wife of the Sun . . . Unable to endure the fervours of her lord, Sanjnā gave him Chhāyā {her shadow, or image} . . . and repaired to the forests, to practise devout exercises.” — 3:20 & fn. (iii.2)

— Footnotes

The “Father of the Sacred Fire . . . is Twashtri . . . his mother was Maya. . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “The father of the sacred fire bore the name of Twashtri . . . His mother was named Maya. He himself was styled Akta (anointed, χριστὸς) after the priests had poured upon his head the spirituous Sôma, and on his body butter purified by sacrifice.” — p. 190

Adalbert Kühn, in his “Die Herabkunft des Feuers,” identifies the two signs . . .

p/q: Nicolas Joly, Man Before Metals, 1883: “In his interesting work upon the origin of fire (‘Die Herabkunft des Feuers’) Adalbert Kühn always designates the

and this other similar sign

by the name of arani . . . He adds: ‘This process of kindling fire naturally led man to the idea of sexual reproduction.’ ” — p. 190

“Agni, in the condition of Akta, or anointed, is suggestive of Christ” . . .

In the Rig Veda, Viswakarman is the highest and oldest of the Gods and their “Father.”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Viśwa-karmā was the great architect of the universe, and is described in two hymns of the Ṛig-veda as the one ‘all-seeing god . . . the father, generator, disposer, who knows all worlds, gives the gods their names, and is beyond the comprehension of mortals.’ ” — p. 363

— 102 —

The fathers (Barhishad . . .) call to their help . . . (the Kavyavâhana . . .)

Thus primitive man was . . . only a senseless Bhûta or a “phantom.”

the progeny of Pârvaka and Suchi are the animal electric and solar fires

— Footnotes

“Bhûtas — fiends, frightful from being monkey-coloured . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The creator of the world, being incensed, then created fierce beings, who were denominated goblins, Bhūtas (malignant fiends), and eaters of flesh {These creatures were ‘fiends, frightful from being monkey-coloured, and carnivorous’}.” — 1:83 & fn. (i.5)

“Bhûtas” . . . in esoteric teaching, it means elementary substances

— 103 —

(Vide infra, “The Secret of Satan.”)

see: Stanza X, 39: “The true esoteric view about ‘Satan’ . . . is admirably brought out in an appendix, entitled ‘The Secret of Satan,’ to the second edition of Dr. A. Kingsford’s ‘Perfect Way.’ . . . ‘1. And on the seventh day . . . there went forth from the presence of God a mighty Angel . . . and God gave him the dominion of the outermost sphere {Our earth and the physical plane of consciousness}.’ ”

“ ‘. . . Upon Satan only is the shame of generation. He hath lost his virginal estate (so hath the Kumāra by incarnating): uncovering heavenly secrets, he hath entered into bondage. . . . He compasseth with bonds and limits all things.’ ” — SD 2:233 & fn., 235 (The Perfect Way, Appendix 15, “The Secret of Satan”)

“Son of the Father” . . . partook of the nature . . . of the Seven Governors

see: Divine Pymander, tr. Everard, 1884: “For the Mind being God . . . brought forth by his Word another Mind or Workman; which . . . formed seven other Governors . . .” “But the Father of all things . . . brought forth Man like unto himself . . . he considered the Operations and Workmanships of the Seven; but they loved him, and every one made him partaker of his own order.” — pp. 9, 10 (Poemander, §§ 13, 18, 20)

“peeped through the Harmony and, breaking through the Seven Circles . . .”

p/q: Divine Pymander, tr. Everard, 1884: “And he [Man] . . . partaking their Nature, resolved to pierce and break through the Circumference of the Circles, and to understand the power of him that sits upon the Fire. And having . . . peeped through the Harmony, and breaking through the strength of the Circles, so shewed and made manifest the downward-born Nature . . .” — pp. 10-11 (Poemander, §§ 21-2)

allegorical accounts about the “Wars in Heaven” . . .

see: George Smith, Chaldean Account of Genesis, 1876: “ ‘We are told, in the [Chaldean] inscriptions, of the fall of the celestial being who appears to correspond to Satan. In his ambition he raises his hand against the sanctuary of the God of heaven . . .’ ” “ ‘This rebellion leads to a war in heaven and the conquest of the powers of evil . . .’ ” “This war between the powers of good and evil, chaos and order . . . finds its parallel in the war between Michael and the dragon in Revelation, xii. . . .” — pp. 14, 99-100

including that of Revelation with respect to . . . the fallen angels

see: George Smith, Chaldean Account of Genesis, 1876: “ ‘. . . the brief narration given in the Pentateuch omits a number of incidents . . . as to the origin of evil, the fall of the angels . . . Such points as these are included in the Cuneiform narrative . . .’ ” “. . . the war between Michael and the dragon in Revelation, xii. . . . This description is strikingly like the impression gathered from the fragments of the cuneiform story; the dragon Tiamat who fought against the gods and led man to sin, and whose fate it was to be conquered in a celestial war, closely corresponds in all essential points to the dragon conquered by Michael.” — pp. 14, 99-100

— 104 —

“My first idea of this part . . . was that the wars . . . preceded the Creation . . .”

an engraving . . . of the Sacred Tree, the Serpent, man and woman . . .

see: George Smith, Chaldean Account of Genesis, 1876: “One striking and important specimen of early type in the British Museum collection has two figures sitting one on each side of a tree, holding out their hands to the fruit, while at the back of one is stretched a serpent. . . .

“The Dragon . . . which in the Chaldean account of the creation leads men to sin . . .”

p/q: George Smith, Chaldean Account of Genesis, 1876: “The dragon which, in the Chaldean account of the Creation, leads men to sin, is the creature of Tiamat, the living principle of the sea and of chaos . . . which was opposed to the deities at the creation of the world.” — p. 91

The Dragon is . . . “an embodiment of the Spirit of Chaos”

“It is clear that the Dragon is included in the curse for the Fall . . .”

p/q: George Smith, Chaldean Account of Genesis, 1876: “It is clear that the dragon is included in the curse for the Fall, and that the gods invoke on the head of the human race all the evils which afflict humanity. Wisdom and knowledge shall injure him (line 22), he shall have family quarrels (line 23), shall submit to tyranny (line 24), he will anger the gods (line 25) . . . he shall be disappointed in his desires (line 27), he shall pour out useless prayer (lines 28 and 30) . . . he shall commit future sin (line 32).” — p. 91 (“Babylonian Legend of Creation”)

“No doubt subsequent lines continue this topic . . .”

— 105 —

even in chemistry hydrogen “would be the only existing form of matter . . .”

p/q: William Crookes, “Genesis of the Elements,” March 4, 1887: “The first-born element, would, in its simplicity, be most nearly allied to protyle [primordial substance]. This is hydrogen . . . For some time hydrogen would be the only existing form of matter (in our sense of the term).” — p. 97 (Chemical News, v. 55)

Godfrey Higgins . . . compared Hydrogen to . . . the To on, the “One”

— 105-6 —

Hydrogen is not Water . . . is not fire . . . nor is it Air . . .

p/q: Godfrey Higgins, Anacalypsis, 1836: “It is not water, though the base of water, — it is not fire, though the base of fire. It is not air, though air or gas arises from the union of its two products . . . These first three constituted the first Trinity. From these, three in one, emanated the next Trinity, consisting of fire, water, air or gas, in their most refined forms . . .” — 2:336

— 106 —

the Kabeiri . . . Some say that there were three or four only; others say seven.

Aschieros, Achiosersa, Achiochersus, and Camillus

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . les noms mystiques de trois des Cabires de Samothrace: Axieros, Axiokersa, Axiokersos . . . Un quatrième personnage . . . portait le nom Cadmos ou Casmilos [the mystical names of three of the Kabiri of Samothrace: Axieros, Axiokersa, Axiokersos . . . A fourth personage . . . had the name Cadmus or Camilus] . . .” — p. 270

the four Kumâras — Sanat-Kumâra, Sananda, Sanaka, and Sanâtana

The former deities . . . were often confounded with the Dioscuri, Corybantes, Anaces, etc.

just as the Kumâra, whose reputed father is Brahmâ

the “Flame of his Wrath” . . . prompted him to perform the . . . Kumâra creation . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Sanandana and the other sons of Brahmā [the Kumāras] . . . were without desire or passion . . . and undesirous of progeny. This when Brahmā perceived, he was filled with wrath . . . the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead . . . sprang Rudra . . .” — 1:100-3 (i.7)

resulting in Rudra or Nilalohita (Siva) and the Kumâras

These physical senses pertain even to a lower creation

Pratisarga, or secondary Creation

— 107 —

Bath-Kol is the daughter of the Divine Voice

see: J. Ralston Skinner, “The Cabbalah — VI,” June 1886: “The first (Alhim, Elohim) is like the Hebrew letters, which are the frame-work for sound or speech, but are dead without the use of the living vowels, or the Spirit, the Bath Col, or Daughter of the Voice.” — p. 259 (Masonic Review, 65:5)

Vâch was called . . . the “Mother of the Vedas”

“I am thy Thought, thy God, more ancient than the moist principle . . .”

p/q: Theological and Philosophical Works of Hermes Trismegistus, tr. J. D. Chambers, 1882: “ ‘I am Mind, thy God, Who is before moist nature, that which appeared out of darkness; but The luminous Word {λόγος} out of Mind, Son of God.’ ” — pp. 2-3 & fn. (Poemandres, i.6)

All proceeds from Prabhavâpyaya . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “That chief principle (Pradhāna) . . . is called, by the sages, also Prakṛiti (nature): it is . . . the mother of the world; without beginning; and that into which all that is produced is resolved {Prabhavāpyaya, ‘the place whence is the origination and into which is the resolution of all things’}.” — 1:20-1 & fn. (i.2)

appellations given to Vishnu . . . he is called Pûrvaja, “pregenetic” . . .

— 108 —

First Cause is called . . . Jagad-Yoni, “the womb of the world”

Bhûtadi, “origin” . . .

from Prabhavâpyaya, “the place whence is the origination . . . of all things”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . into which all that is produced is resolved {Prabhavāpyaya, ‘the place whence is the origination and into which is the resolution of all things’}. By that principle all things were invested . . . prior to creation.” — 1:20-3 & fn. (i.2)

called the incognizable, eternal Brahma

the Punda-Rikaksha, “supreme and imperishable glory”

Sadaika-Rupa, “changeless” or “immutable” Nature

he is addressed as Ekanaka-Rupa, “both single and manifold” . . .

his names, if placed in esoteric order, show . . . Mahapurusha or Paramatman . . . Supreme Spirit

Atman or Pûrvaja . . . The living Spirit of Nature.

Indriyâtman, or Hrishikesa . . . (One with the senses).

Bhutâtman . . . The living, or Life Soul.

Kshetrajna . . . Embodied soul, or the Universe of Spirit and Matter

Bhrântidarsanatah . . . False perception — Material Universe. . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . who is in all created things . . . and who is known, through false appearances, by the nature of visible objects {Bhrāntidarśanatah . . . ‘false appearances’ . . . That is, visible objects are not what they seem to be, independent existences; they are essentially one with their original source}.” — 1:15-16 & fn. (i.2)

— 109 —

the Tabula Smaragdina . . . The “One thing” mentioned

see: Five Treatises on the Philosophers Stone, “The Smaragdine Table,” 1652: “. . . the matter of this worke . . . is one only thing, containing in it selfe all necessaries to the accomplishing of its own perfection.” — p. 2 (Introduction to “The Smaragdine Table”)

“The Father of that one only thing is the Sun; its Mother the Moon . . .”

— 110 —

to live a Senseless life (Tanha)

see: Vinaya Texts, Part I, tr. T. W. Rhys Davids & H. Oldenberg, 1881: “Then the Blessed One . . . fixed his mind upon the Chain of Causation {the four Noble Truths simply reduce the origin of suffering to Thirst, or Desire (Taṇhā), in its threefold form, thirst for pleasure, thirst for existence, thirst for prosperity . . . What does taṇhā come from? . . . avijjā (Ignorance)} . . .” — p. 75 (Mahāvagga, I:i.2)

which is “the maker of the tabernacle”

nous or Mind . . . reigns over the animal ego . . . the animal or physical impedes it . . .

see: Plato, Works, v. 5, tr. George Burges, 1852: “. . . that body is posterior and secondary, as being . . . ruled over by the ruling soul.” “. . . and all that Soul makes use of . . . she ever takes as an ally Mind, a god {Νοῦς [higher ego]} . . . but when Not-Mind {Ἄνοια [irrational ego]}, it works out every thing the contrary.” — pp. 426, 427 & fns. (The Laws, x.8)

— 111 —

the “Chaldean Book of Numbers”

First comes En-Soph, the “Concealed of the Concealed,” then the Point . . .

then the Atzilatic World, a World of Emanations that gives birth to three other worlds . . .

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “These Sephiroth, or the World of Emanations . . . or the Atzilatic World, gave birth to three other worlds: — (1.) The World of Creation . . . also called the Throne . . . the abode of pure spirits . . .” — p. 409

the second, the World of Formation . . . habitat of the Angels . . .

World of Action . . . Kliphoth, containing the . . . Spheres . . .

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “(3.) the World of Action, or the Assiatic World . . . also called the World of Keliphoth . . . containing the Spheres ( גלגלים ) and Matter, the residence of the Prince of Darkness . . .” — p. 409

Metatron, the Angel of the second or Briatic World, means Messenger ἂγγελος . . .

under him are the Angels of the third World . . . “they inhabit and vivify this world . . .”

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Under him are the angels of the Jetziratic World, in which the ten Sephiroth are divided into ten orders. . . . These angels inhabit or vivify this world as essential intelligences, and their correlates and logical contraries inhabit the third habitable world, called the Assiatic . . .” — p. 410

These . . . are called “the Shells” . . . or demons, who inhabit the seven habitations . . .

Their prince is called in the Kabala Samael, the Angel of Death . . .

Lucifer, the bright angel of Light, the Light and Life-bringer

see: James Comper Gray, The Biblical Museum, 1871: “Lucifer. — There is no name we know so abused and misapplied as this truly beautiful name. Lucifer, the light-bringer, is the Latin equivalent of the Greek Phosphoros . . . to which corresponds the phrase, ‘Bright and Morning Star’ . . . for He is the true light who enlightens every man who cometh into the world . . .” — 2:98

“The Souls . . . are pre-existent in the world of Emanations,” (Book of Wisdom, viii., 20)

the Zohar teaches that in the “Soul” “is the real man . . .”

see: Christian D. Ginsburg, The Kabbalah, 1865: “ ‘That which constitutes the real man is the soul, and those things which are called the skin, the flesh, the bones, and the veins . . . these are the outer garments, for the inward part is the deep mystery of the heavenly man.’ . . . (Sohar, ii, 42 a.). The souls of all these epitomies of the universe are pre-existent in the World of Emanations . . .” — pp. 30-1

“They descend from the pure air to be chained to bodies”

“The air is full of Souls . . . they descend to be tied to mortal bodies . . .”

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “. . . [this] doctrine is repeated by Philo. ‘The air was full of them . . . descending to be tied to mortal bodies . . . being desirous to live in them’ (De Gignat. p. 222c; De Somniis, p. 455d.).” — p. 412

they will become progressive beings . . . transcending the faculties of the Angels

it is the Brahmin, the twice-born, who rules the gods or devas

see: Richard S. Storrs, The Divine Origin of Christianity, 1884: “Under the Brahmanic system . . . the highest place among men belonged to those supposed to have power over the gods through prayer and sacrifice . . . it was the abstracted contemplating intelligence of the men twice-born, who entered thus into conference with the Absolute . . .” — p. 74

— 112 —

“Know ye not that we (the Initiates) shall judge angels”?

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Even in the present form, the righteous take precedence of the angels . . . as it is said in the Talmud . . . with which may be compared the New Testament assertion — ‘Know ye not that we shall judge angels? how much more things that pertain to this life?’ (1 Cor. vi. 3).” — p. 412

“The Soul and the Form when descending on Earth put on an earthly garment”

p/q: Christian D. Ginsburg, The Kabbalah, 1865: “Since the form of the body as well as the soul, is made after the image of the Heavenly Man, a figure of the forthcoming body which is to clothe the newly descending soul, is sent down from the celestial regions . . .” “ ‘. . . the soul, when sent to this earth, puts on an earthly garment . . .’ ” — pp. 34, 38

His protoplastic body was not formed of that matter of . . . our mortal frames . . .

“When Adam dwelt in the garden of Eden, he was clothed in the celestial garment . . .

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “ ‘When Adam dwelled in the garden of Eden, he was dressed in the celestial garment which is a garment of heavenly light. . . . light of that light which was used in the garden of Eden’ (ii. 229b).” — p. 411

“Man (the heavenly Adam) was created by the ten Sephiroth . . .”

“The devas cast no shadows”

— Footnotes

vegetation is shown . . . before “the heavens and the Earth were created”

see: Thomas Griffith, Behind the Veil, 1876: “And it is this series of transient forms . . . which the Scripture writers have in mind when they speak, not simply of ‘the world,’ but of ‘the worlds’ . . . Nor are the changes which perpetually occur in the phenomena of each world the results of these phenomena themselves. They must be ascribed to . . . the working of invisible elements antecedent to them; whence it is declared that ‘the Lord God made every plant of the field before it was in the earth’ . . .” — pp. 29-30

“there went up a mist from the Earth” and watered the whole face of the Earth

Adam Kadmon, “the male and female being” of Genesis, ch.1

Adam Kadmon . . . the host of the Elohim

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘. . . the Supreme Deity . . . [created] a mysterious and holy Form {The totality of all the Sephiroth . . . also called Adam Qadmon . . . in whom were the perfect models of all forms}; finally It covered this (Ideal) Form, with a rich and shining (visible) garment; that is, the entire universe, of which, the name necessarily enters into the Name of Elohim.’ ” — p. 128 & fn.

— 112-13 —

Hydrogen . . . its trinitarian latent nature is mirrored . . . in man

see: Godfrey Higgins, Anacalypsis, 1836: “. . . the substance which we call hydrogen, by which is meant a substance which is the base of both water and fire . . . But here we may perceive the corporeal trinity of Plato. . . . From the first [the one] . . . emanated the base of hydrogen . . . [from] the base of hydrogen, emanated hydrogen, the base of fire and water. These first three constituted the first Trinity. From these, three in one, emanated the next Trinity, consisting of fire, water, air or gas, in their most refined forms . . . and from these emanated all beings . . .” — 2:336

— 113 —

“The Superior agrees with the Inferior . . .”

p/q: Alfred C. Garratt, Myths in Medicine, 1884: “ ‘The Smaragdine Table of Hermes, whence all Alchymie did arise. . . . That which is inferior, is as that which is superior; and that which is superior, is as that which is inferior, for the accomplishing of the miricles by one . . . so all things have proceeded from one . . .’ ” — p. 162

the secret work of . . . Hiram in the Kabala

see: J. D. Buck, Mystic Masonry, 1897: “. . . the old philosophy (Kabalah) teaches that the Immortal Spirit of man is the artificer of the body and its source of life . . . It is Christos, or Hiram, the Mediator between the Soul, or physical man, and the Universal Spirit . . .” — p. 102

“one in essence, but three in aspect”

the Universal Agent or Lapis Philosophorum

see: A. E. Waite, The Mysteries of Magic, 1886: “. . . the philosphers’ stone [Lapis Philosophorum] . . . This stone, say the masters in alchemy, is the true salt of the philosophers, which is the . . . true philosophical agent . . . This stone is the foundation of absolute philosophy . . . the doctrine of universal harmonies by the sympathy of contrary things. . . . we must possess that reason which is the touchstone of truth. . . . To find the absolute in the infinite, the indefinite, and the finite, such is the magnum opus of the sages . . .” — pp. 198-9 (“Writings of Éliphas Lévi”)

To on . . . the one “whom no person has seen except the Son”

“We say four elements, my Son . . .”

see: Thrice-Greatest Hermes, tr. & cm. G. R. S. Mead, 1906: “Of living things, my son, some are made friends with fire, and some with water, some with air, and some with earth . . . It is because . . . the elements doth form their bodies . . . Each soul, accordingly, while it is in its body is weighted and constricted by these four.” — 3:133-4 (Virgin of the World – II, §§ 49-50)

“. . . but ought to say three”

see: Thrice-Greatest Hermes, tr. & cm. G. R. S. Mead, 1906: “Straightway this Nature fell from one into three . . . The primal elements were not our mixed earth, water, fire, and air . . . these souls . . . were a blend of the three: spirit, knowing fire, and unknowing air, — triads, yet a unity . . .” — 3:137-8 (Virgin of the World – II, Commentary, §§ 7, 8)

Sulphur . . . Hydrargyum . . . Sal

see: Franz Hartmann, The Life of Paracelsus, 1887: “The invisible element or basic principle of all substances . . . may be either a solid (earthly), liquid (watery), gaseous (airy), or ethereal (fiery) state . . .” “The combination of a body out of its three constituent principles, [is] represented by salt [sal], sulphur, and mercury [hydrargyrum], or body, soul, and spirit; respectively the elements of earth, water, and fire.” — pp. 33, 34

Flamma . . . Natura . . . Mater

“Thou art the Architect; thou knowest the glorious properties of the Matter.” “Only one substance is required, which contains within itself air, water, and fire . . . Therefore, thou, Nature, art the first mother, since thou dost cunningly combine the four elements . . .” — 1:135, 136 (A Demonstration of Nature)

Spiritus . . . Aqua . . . Sanguis

see: Jamieson, Fausset & Brown, Commentary: on the Old and New Testaments, 1884: “. . . the three things (the Spirit, the water, and the blood) are symbols of the Trinity. . . . ‘Of the Father, Son, and Holy Spirit, it is written, “And these three are one” (a unity).’ ”— 2:486

— 114 —

All is fire . . . the All in nature and its mind.

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “ ‘All things are the progeny of one fire. . . . The Soul, being a bright fire . . . fills up the recesses of the world. . . . for the framer of the fiery world is the mind of mind, who first sprang from mind, clothing fire with fire.’ ” — p. 611

Pro-Mater is divine fire.

“nature (speaks). . . . Follow me, that am the mother of all things created, which have one essence . . .” “For this is the most excellent substance of the Sages . . . Transmute the elements . . . kindle the fire of the Sages . . .” “Therefore, thou, Nature, art the first mother, since thou dost cunningly combine the four elements into an essence . . .” — pp. 1:123, 131, 133, 136 (A Demonstration of Nature)

from agni . . . to the Jewish god who “is a consuming fire”

see: Robert Brown, “The Religion of Zoroaster,” April 21, 1879: “. . . [the Aryan] knew that the mere ordinary earthly flame, born so mysteriously, is but the last and lowest link in a wondrous chain, which includes all fire, aërial and celestial, all light, all heat, and hence all life; a chain which descends . . . from the dwelling-place of Him who is ‘a consuming fire’ [Deut. 4:24]. And this aspect of Agni will explain why the different divinities are identified with him . . .” — p. 296 (Transactions of the Victoria Institute, v. 13)

In India, God is called . . . Eashoor, Esur, Iswur . . .

Is’Vara, in Sanskrit the Lord, from Isa, but this is primarily the name of Siva

Agni (ignis), Vayu, and Sûrya — Fire, Air, and the Sun, three occult degrees of fire

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “AGNI. (Nom. Agnis=Ignis) . . . appears in three phases — in heaven as the sun, in mid-air as lightning, on earth as ordinary fire. Agni is one of the chief deities of the Vedas . . . [and] one of the three great deities — Agni, Vāyu (or Indra), and Sūrya — who respectively preside over earth, air, and sky, and are all equal in dignity.” — p. 6

In the Hebrew אזא (aza), means to illuminate . . .

“to kindle a fire” is synonymous to evoking one of the three great fire-powers

see: Original Sanskrit Texts, tr. J. Muir, 1868-73: “Agni is in some passages represented as having a triple existence, by which may be intended his threefold manifestations, as the sun in heaven, as lightning in the atmosphere, and as ordinary fire in the earth . . .” “ ‘. . . men kindle Agni, the bearer of oblations . . .’ ” — 5:206, 207 fn.

In Sanskrit Osch or Asch is fire or heat . . .

p/q: The Book of God — The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “In the Shanscreet, Osch, or Asch, is Fire, or Heat; and the Egyptian word Osiris, has been by Schelling thought to be compounded of the two primitives איש aish אסר asr, or a Fire-Enchanter.” — p. 114

Aesar in the old Etruscan meant a God . . .

p/q: The Book of God — The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “Aesar, in the old Etruscan, meant a God. The Aeswar or Iswara of the Hindus is analogous. In the Bhagavad-Geeta we read; Aeswar resides in every mortal being, and puts in movement, by his supernatural powers, all things which mount on the wheel of time. As Fire was supposed to be the first Principle, it was also supposed . . . to be the destroyer, whence arose the idea of the Creator and Destroyer being identified.” — pp. 114-15

“The primitive fire was supposed to have an insatiable appetite . . .”

p/q: The Book of God — The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “The primitive Fire was supposed to have an insatiable appetite for devouring. Maximus of Tyre relates that the ancient Persians threw into the fire combustible matters, crying, Devour, O Lord! In the Irish language easam, or asam, signifies to make, or create.” — p. 115

“Aesar was the name of an ancient Irish god . . .”

The four elements formed from divine substances . . .

see: A. E. Waite, The Mysteries of Magic, 1886: “The material elements, analogous to the divine elements, are popularly classified as four . . . The magical elements are in alchemy salt, mercury, sulphur, and azoth . . . in symbolism, the man, eagle, lion, and bull; in old physics . . . air, water, earth, and fire.” — pp. 118-19 (“Writings of Éliphas Lévi”)

St. Matthew. Angel-Man . . . (Jesus-Christ . . .)

see: Alexander H. Grant, The Church Seasons, 1881: “ ‘The general application of the Four Creatures to the Four Evanagelists . . . propounded by St. Jerome, in his commentary on Ezekiel . . . to St. Matthew was given the Angelic, or Human semblance . . . because in his Gospel the Human Nature of the Saviour is more insisted on than the Divine.’ ” — p. 290

St. Mark.      The Lion       Fire
St. Luke.      The Bull        Earth
St. John.      The Eagle     Air

see: A. E. Waite, The Mysteries of Magic, 1886: “The symbolic tetrad [Tetramorph] . . . corresponded to the four elements. The chalice held by the man, or aquarius, corresponded to water; air was represented by the circle, or nimbus, which surrounds the head of the celestial eagle; fire . . . symbolized in the lion; earth is represented by . . . the sacred bull . . .” — pp. 119-20 (“Writings of Éliphas Lévi”)

— 115 —

the Quintessence . . . Lucis Æterna

ΦΛΟΞ . . . Flamma . . . Lucis

Flamma-Virgo . . . Lucis Æterna

see: C. W. King, The Gnostics and Their Remains, 1887: “ ‘. . . Rabbi . . . we have heard thee saying that there is . . . another baptism of the Spirit of Holy Light, and moreover an unction of the Spirit . . . Jesus said unto them, Do ye seek after these mysteries? No mystery is more excellent than they; which shall bring your souls unto the Light of Lights . . .’ ” — pp. 200-1 (Pistis-Sophia, § 378)

Virgo, Lucis Æterna Mater

this shell . . . sought to form its first inhabitants, the pre-human monsters

see: Stanza II: “This relates to . . . chaos on Earth . . . in which monsters, half-human, half-animal, were generated. . . . [They] were the production of physical nature alone . . . and the first attempt to create man . . .” “Thus physical nature . . . can produce the first two and the lower animal kingdoms, but when it comes to the turn of man, spiritual, independent and intelligent powers are required for his creation . . .” — SD 2:52-3, 56

Berosus obtained his information . . . from Ea . . . deity of Wisdom.

the woman Omoroka, who is . . . the Greek Thalassa . . . the Sea

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “ ‘The person who . . . presided over them was a woman named Omoroka, which in the Chaldean language is Thalatth (read Thavatth), which in Greek is interpreted Thalassa (the sea) . . .’ ” — p. 369

which esoterically and even exoterically is the Moon

(Vide Hibbert Lectures, p. 370 et seq. . . .)

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . the cosmological theories of the Babylonians thus given by Bêrôssos . . . In one of them, the composite creatures who filled the watery chaos . . . were represented as being destroyed by Bel when he cut Thavatth asunder, forming the heavens . . . and the earth . . . In the second version, the monsters of chaos perished through the creation of light . . .” — p. 370 (Hibbert Lectures)

(Vide . . . also in Part II., “Adam-Adami.”)

see: “Adam-Adami”: “The Kabalists teach . . . the transformation of four consecutive Adams . . . the first being the ‘perfect, Holy Adam’; . . . ‘a shadow that disappeared’ . . . the second is called the protoplastic androgyne Adam . . . the third Adam is the man made of ‘dust’ . . . and the fourth, is the supposed forefather of our own race — the Fallen Adam . . . ‘He has the animal power of reproduction and continuance of species,’ and this is the human Root-Race.” — SD 2:457

Brahmâ, who is said . . . to create everything through Yoga power

Brahmâ, Vishnu and Siva are the most powerful energies of God

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the lord of all, himself becoming Brahmā, engaged in the creation of the universe. Vishṇu, with the quality of goodness, and of immeasurable power, preserves created things through successive ages, until the close of the period termed a Kalpa; when the same mighty deity . . . assumes the awful form of Rudra [Śiva], and swallows up the universe. . . . Thus the one only god . . . takes the designation of Brahmā, Vishṇu, and Śiva, accordingly as he creates, preserves, or destroys.” — 1:41 (i.2)

— Footnotes

With the Chaldees, the Egyptians, from whom Moses adopted Chroub . . .

see: Charles Bradlaugh, Genesis: Its Authorship and Authenticity, 1882: “ ‘According to Rosenmüller, Moses had taken the figure of the Chroub from the ancient Egyptian sanctuaries . . .’ ” “ ‘The term cherub,’ says Calmet, ‘in Hebrew, is sometimes taken for a calf, or an ox. . . . The word cherub in Syriac and in Chaldee, signifies to till or plough, which is the work of oxen.’ ” — pp. 127-8

the Angels . . . were symbolized . . . by the Lion (Mikael); the Bull (Uriel); the Dragon (Raphael)

p/q: La Bible, tr. Samuel Cahen, 1845: “Quant aux génies des ophites, le premier avait la forme et la figure d’un lion, et était appelé Michel; le second la forme d’un taureau, et s’appelait Uriel; le troisième la forme d’un dragon, et s’appelait Raphael [As for the spirits of the Ophites, the first had the form and the face of a lion and was called Michael; the second had the form of a bull and was called Uriel; the third had the form of a dragon and was called Raphael] . . .” — 1:17 fn.

the Eagle (Gabriel); the Bear (Thot-Sabaoth); the Dog (Erataoth) . . .

p/q: La Bible, tr. Samuel Cahen, 1845: “. . . le quatrième [avait] la figure d’un aigle et s’appelait Gabriel; le cinquième la forme d’un ours et se nommait Thauthabaot; le sixième . . . avait la figure d’un chien, et se nommait Erataoth; enfin le septième, la figure d’un âne, et se nommait Onoel ou Thartharaoth (Origène, liv. 6) [the fourth had the face of an eagle and was called Gabriel; the fifth the form of a bear and was named Thauthabaoth; the sixth . . . had the face of a dog and was named Erataoth; and finally the seventh, the face of a donkey, and he was named Onoel or Thartharaoth (Origen, Bk. 6)].” — 1:17 fn.

— 116 —

Dhyâna . . . is again synonymous with Yoga in the Tibetan text

abstract meditation through which the Dhyani-Buddhas create their celestial sons . . .

All the creatures in the world would have each a superior above.

“This superior whose inner pleasure it is to emanate into them . . .”

microscopic research shows no permanence of any particular mode of reproducing life

“it shows that the same organism may run through various metamorphoses . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . showing that the same organism may run through various metamorphoses in the course of its life-cycle, during some of which it may be sexual and in others asexual, i.e., it may reproduce itself alternately by the co-operation of two beings of opposite sex, and by fissure or budding from one being only which is of no sex.” — p. 90

— 117 —

just as Occultism regards the “fiery lives”

see: Stanza VII: “The physical body of man . . . its destruction and preservation are due to the alternate function of the fiery lives as ‘destroyers’ and ‘builders.’ They are ‘builders’ by sacrificing themselves in the form of vitality to restrain the destructive influence of the microbes . . . They are ‘destroyers’ also when that restraint is removed and the microbes . . . are left to run riot as destructive agents.” — SD 1:262-3 fn.

Shakespeare . . . who divided the ages of man into a series of seven

— 118 —

“If thou wilt know the invisible, open thine eye wide on the visible”

“It has been known that in the vertebrate kingdom one sex bears rudiments . . .”

p/q: Charles Darwin, The Descent of Man, 1876: “It has long been known that in the vertebrate kingdom one sex bears rudiments of various accessory parts, appertaining to the reproductive system, which properly belong to the opposite sex . . . Hence some remote progenitor of the whole vertebrate kingdom appears to have been hermaphrodite or androgynous.” — p. 161

“But here we encounter a singular difficulty. . . .”

p/q: Charles Darwin, The Descent of Man, 1876: “But here we encounter a singular difficulty. In the mammalian class the males possess rudiments of a uterus with the adjacent passage, in their vesiculæ prostaticæ; they bear also rudiments of mammæ, and some male Marsupials have traces of a marsupial sack. Other analogous facts could be added. Are we, then, to suppose that some extremely ancient mammal continued androgynous, after it had acquired the chief distinctions of its class, and therefore after it had diverged from the lower classes of the vertebrate kingdom? This seems very improbable, for we have to look to fishes, the lowest of all the classes, to find any still existent androgynous forms.” — p. 161

— 119 —

“The fact that various accessory organs proper to each sex . . .”

p/q: Charles Darwin, The Descent of Man, 1876: “That various accessory parts, proper to each sex, are found in a rudimentary condition in the opposite sex, may be explained by such organs having been gradually acquired by the one sex, and then transmitted in a more or less imperfect state to the other.” — pp. 161-2

the case of “spurs, plumes, and brilliant colours . . .”

p/q: Charles Darwin, The Descent of Man, 1876: “. . . we shall meet with innumerable instances of this form of transmission, — as in the case of the spurs, plumes, and brilliant colours, acquired for battle or ornament by male birds, and inherited by the females in an imperfect or rudimentary condition.” — p. 162

Naudin, who gave the name of Blastema to . . . protoplasm, put forward a theory

see: A. de Quatrefages, The Human Species, 1879: “M. Naudin admits the existence of a protoplasma or primordial blastema . . . endowed with the power of producing by buds and with a great activity meso-organisms, similar to the first, though already more complicated.” — p. 122

He made Adam . . . spring suddenly from the clay . . . the Blastema of Science.

“It is from this larval form of mankind that the evolutive force . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “ ‘It is from this larval form of mankind, that the evolutive force effected the completion of the species. For the accomplishment of this great phenomenon, Adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis.’ ” — p. 124

mankind, “which remained concealed within a temporary organism . . .”

the differentiation of sexes accomplished by “a process of germination . . .”

Mankind, thus constituted . . . “would retain a sufficient evolutive force . . .”

he says . . . Naudin’s ideas “do not form a scientific theory”

— 119-20 —

inasmuch as primordial Blastema is connected . . . with the First Cause . . .

p/q: A. de Quatrefages, The Human Species, 1879: “If the first cause, with which M. Naudin immediately connects his primoridal blastema, has made potentially in this blastema all past, present and future beings, as well as the power of producing them at the proper time, with all their distinctive characters, It has, in reality, created all these beings en masse.” — pp. 124-5

— 120 —

Naudin does not even consider the secondary Causes . . .

Science . . . has thus “nothing to say to the theory of Naudin”

Naudin declares that evolution has progressed by sudden leaps . . .

see: A. de Quatrefages, The Human Species, 1879: “M. Naudin . . . rejects no less strongly the idea of gradual transmutations, which require millions of years . . . He insists, on the contrary, upon the suddenness with which most of the variations observed in plants have been produced . . . Darwin, in the last edition of his work recognises the reality of these sudden leaps . . .” — p. 122

his “ancient and general process of creation” from proto-organisms

p/q: A. de Quatrefages, The Human Species, 1879: “He recognises true proto-organisms in the pro-embryo of mosses, in the larvæ of insects, and of many other inferior animals. He lays particular stress upon the phenomena of alternate generation . . . as representing in part ‘the ancient and general process of creation.’ ” — pp. 123-4

“All that which is in the lower (our) world . . . is found in the upper. . . .”

Vide infra, Part II., “Esoteric Tenets . . .”

The Homunculi of Paracelsus . . .

see: Franz Hartmann, The Life of Paracelsus, 1887: “ ‘Human beings may come into existence without natural parents. . . . The generatio homunculi has until now been kept very secret . . . But I know that such things may be accomplished . . . If the sperma . . . [is] properly ‘magnetized,’ it may begin to live and to move. After such a time it bears the form and resemblance of a human being, but it will be transparent and without a corpus.’ ” — p. 174 (Paracelsus, “Homunculi”)

the “Self-born” progenitors of our doctrine are identical with the Pitris

— 121 —

these Pitris . . . issued from Brahmâ’s “body of twilight”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “chapter v. . . . Origin of different orders of beings from Brahmā’s body under different conditions . . .” “. . . the progenitors (the Pitṛis) were born from his side. The body, when he abandoned it, became the Sandhyā (or evening twilight) . . .” — 1:68, 80-1 (i.5)

— 121-2 —

Leda . . . gave birth . . . to “two sons of valiant heart” — Castor and Pollux.

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “. . . Lèda, l’épouse de Tyndare, qui, de Tyndare, mit au jour deux fils au cœur vaillant: Castor . . . Pollux {Odyss., XI} [Leda, the wife of Tyndarus, who by Tyndarus gave birth to two sons of valiant heart: Castor . . . Pollux] . . .” — p. 651 & fn.

— 122 —

Jupiter endows them with . . . privilege. They are semi-immortal . . .

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Mais ils sont en possession d’un singulier privilège, qu’ils tiennent de la faveur de Jupiter. . . . ils jouissent d’une demi-immortalité: ils vivent et ils meurent tour à tour, de deux jours l’un (έτερήμεροι) [But they are in possession of a singular privilege, which they have through the favor of Jupiter. . . . they enjoy semi-immortality; they live and die in turn, every other day].” — p. 651

their two wives . . . the daughters of Apollo . . .

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “Leucippos . . . avait deux filles . . . qui furent enlevées par Castor et Pollux, dont elles devinrent les épouses . . . elles s’appellent Phœbè et Hilaeira {Hyg., Fab., 80. Ovid., Fast., 700}. Or, d’après l’auteur des Chants cypriaques, Phœbè et Hilaeira étaient les filles d’Apollon {Pausan., III, 16, 1} [Leucippus . . . had two daughters . . . who were carried away by Castor and Pollux, whose wives they became . . . they are called Phœbe and Hilaeira {Hyginus, Fabularum, 80. Ovid, Fasti, 700}. But, according to the author of Chants cypriaques, Phœbe and Hilaeira were the daughters of Apollo {Pausanius, III, 16, 1}].” — p. 653 & fns.

personifying the Dawn and the Twilight

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “Les filles d’Apollon-Leucippos sont donc une création mythologique analogue à celle de Phaéthousa et Lampétié, les filles du Soleil. L’une d’elles serait ainsi un nom de l’Aurore [The daughters of Apollo-Leucippus are thus a mythological creation that is analogous to that of Phaethousa and Lampetia, the daughters of the Sun. One of them would thus be a name for the Dawn (or Twilight)] . . .” — p. 653

Zeus is shown as the father of the two heroes — born from the egg to which Leda gives birth

see: J. Lemprière, Bibliotheca Classica, 1833: “Castor and Pollux, were twin brothers, sons of Jupiter [Zeus], by Leda . . . [Jupiter] changed himself into a beautiful swan . . . . Some suppose that Leda brought forth only one egg, from which Castor and Pollux sprung.” — 1:332

Leda is the mythical bird . . . in the traditions of various peoples . . .

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Lèda est donc l’oiseau mythique qui, dans les traditions des différents peuples de race aryenne, sous différents noms (oie, canard, poule), pond des œufs d’or [So Leda is the mythical bird who, in the traditions of different peoples of the Aryan race, under different names (goose, duck, chicken), lays golden eggs].” — p. 652

the beauteous daughter of the Ether, “the Water Mother,” creates the world . . .

with a “Duck” . . . who lays six golden eggs, and the seventh, “an egg of iron”

Castor and Pollux . . . the Dioscuri (of Apollodorus III. 10, 7)

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “. . . suivant une autre version, elle enfante deux œufs: de l’un sort Hélène, de l’autre les brillants Dioscures, Castor et Pollux {Apollod., III, 10, 7} [according to another version, she (Leda) brings forth two eggs: Helena comes out of one, out of the other come the magnificent Dioscuri, Castor and Pollux].” — p. 652

Pindar shows Leda uniting herself . . . to her husband and also to the father of the gods

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Chez Pindare, Lèda s’est unie dans la même nuit à son époux et au maître du ciel. Castor est le fils de Tyndare; Pollux est le fils de Jupiter {Nem., X, 80 et suiv. Theocr., XXIV, 131} [In Pindar Leda is united, in the same night, with her husband and with the master of the heavens. Castor is the son of Tyndarus; Pollux is the son of Jupiter (Zeus) {Nemeonikai, x.80 et seq.; Theocritus, xxiv.131}].” — p. 652 & fn.

Thus Castor is the son of the Mortal, Pollux the progeny of the Immortal.

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “Ce dernier seul est donc immortel, tandis que le premier est sujet à la vieillesse et à la mort. . . . Pollux, le frère immortel . . . Castor, son frère mortel [So only the latter is immortal, while the former is subject to old age and death. . . . Pollux, the immortal brother . . . Castor, his mortal brother] . . .” — p. 652

In the allegory . . . the Apherides

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “. . . Leucippos a pour frère Aphareus, qui est le père de Lynceus et d’Idas [les Apharides] . . . une paire fraternelle, qui a peut-être la même origine que celle de Castor et Pollux [Leucippus has a brother Aphareus, who is the father of Lynceus and Idas (the Apharētides) . . . a brotherly pair who have perhaps the same origin as that of Castor and Pollux].” — p. 653

Pollux kills Lynceus — “of all mortals he whose sight is the most penetrating”

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Les Dioscures . . . dirigent une expédition . . . voulant châtier les Apharides, ils leur tendent une embuscade {Apollod., III, 11, 1}. . . . Lynceus, ‘celui de tous les mortels dont le regard est le plus pénétrant’, les aperçoit; il prend la fuite avec son frère [The Dioscuri . . . organize an expedition . . . wanting to chastize the Apharētides, they ambush them. . . . Lynceus, ‘the one among all mortals whose sight is the most penetrating,’ sees them; he flees with his brother].” — p. 654 & fn.

but Castor is wounded by Idas, “he who sees and knows”

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “Lynceus . . . dont la vue perçante était devenue proverbiale chez les Grecs, Idas (celui qui voit ou qui connait), composent une paire fraternelle [Lynceus . . . whose penetrating sight had become proverbial among the Greeks, and Idas (he who sees or who knows) form a brotherly pair]. . .”— p. 653

Zeus . . . hurling his thunderbolt and killing the last two combatants

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “La lutte va continuer, quand Jupiter fait retentir son tonnerre et lance sa foudre qui consume les deux combattants [The fight is about to continue when Jupiter makes his thunder resound and launches his thunderbolt which consumes the two combatants].” — p. 654

— Footnotes

Castor’s tomb was shown in Sparta . . . he was called . . . μιξαρχαγέτας

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Castor était considéré comme un mortel. On montrait son tombeau à Sparte (Pausan., III, 13, 1) et à Argos, où il portait le nom de μιξαρχαγέτας, c’est-à-dire demi-héros (Plut., Quæst. Gr., 23) [Castor was considered a mortal. His tomb was said to be in Sparta (Pausanias, III, 13, 1) and in Argos, where he has the name μιξαρχαγέτας, that is demi-hero (Plutarch, Quæstiones Græcæ, 23)].” — p. 654 fn.

— 122-3 —

Pollux finds his brother dying. . . . he calls upon Zeus to slay him also.

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “Pollux arrive auprès de son frère qu’il trouve rendant le dernier soupir. Dans sa douleur . . . il supplie Jupiter de lui donner la mort, à lui aussi [Pollux approaches his brother whom he finds breathing his last breath. In his grief . . . he begs Jupiter that he may also die].” — p. 654

— 123 —

“Thou canst not die altogether” . . .

see: P. Decharme, Mythologie de la Grèce Antique, 1886: “Le mâitre des dieux lui répond qu’il ne peut mourir entièrement, car il est de race divine . . . mais il lui offre le choix . . . Ou bien . . . il vivra éternellement dans l’Olympe . . . ou, s’il veut partager en tout l’existence de son frère, la moitié de son existence se passera sous la terre, l’autre moitié ‘dans les demeures dorées du ciel’ [The chief of the gods replies that he cannot fully die, because he is of a divine race . . . but he offers him the choice . . . either he will . . . live eternally on Olympus . . . or he may partake of the entire existence of his brother, half his existence will take place underground, the other half in the golden abode of the heavens].” — p. 654

This semi-immortality, which is also to be shared by Castor, is accepted

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Cette demi-immortalité, qui sera aussi celle de Castor, est acceptée par Pollux {Pindare, Nem., X, 60 sqq., Dissen.}; et c’est ainsi que les deux frères vivent de deux jours l’un, ou, suivant une interprétation déjà donnée par les anciens {Schol. Eurip. Orest., 463, Dindorf}, l’un le jour, l’autre la nuit [This semi-immortality, which will be shared by Castor, is accepted by Pollux; and thus the two brothers live every other day, or, according to one interpretation already given by the ancients {Scholia in Euripides, Orestes, 463, Dindorf}, one during the day, the other during the night].” — p. 654 & fns.

The widely spread . . . interpretation of it . . . as symbolical of brotherly devotion . . .

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Ce dévouement fraternel de Pollux, qui était célèbre dans l’antiquité {Plut., Moral., p. 484 f.}, est évidemment une image empruntée au spectacle de la nature [This brotherly devotion of Pollux, which was celebrated in antiquity, is evidently an image borrowed from the spectacle of nature].” — pp. 654-5

— Footnotes [123-124]

“Castor and Pollux,” he says, “are nothing but the Sun and the Moon . . .”

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Si Pollux et Castor ne sont autre chose que le Soleil et la Lune, conçus comme deux frères jumeaux, on s’explique comment ils meurent et ils vivent tour à tour [If Pollux and Castor are nothing but the Sun and the Moon, conceived as twins, one can explain how they in turn die and live].” — p. 655

“The Sun, the immortal and powerful being that disappears every evening . . .”

p/q: P. Decharme, Mythologie de la Grèce Antique, 1886: “Le Soleil, l’être puissant et immortel, qui chaque soir disparaît à l’horizon et descend sous la terre, comme s’il voulait faire place à l’astre fraternel qui arrive à la vie avec la nuit, c’est Pollux qui se sacrifie pour Castor; Castor inférieur à son frère, à qui il doit sa part d’immortalité, car la lune, disait Théophraste, n’est qu’un autre soleil tres faible {De Ventis, 17} [The Sun, the powerful and immortal being that disappears at the horizon every night and descends under the earth, as if he wanted to make room for the fraternal orb which comes to life at night, is Pollux who sacrifices himself for Castor; Castor who is inferior to his brother, to whom he owes his share of immortality, because the moon, said Theophrastus, is only another, but weaker sun].” — p. 655 & fn.

— 124 —

Divine wisdom . . . the tree of the knowledge . . .

see: The Book of Enoch, tr. Richard Laurence, 1883: “. . . [I] arrived at the garden of righteousness. . . . The tree of knowledge also was there, of which if any one eats, he becomes endowed with great wisdom. . . . Then holy Raphael, an angel who was with me . . . said, This is the tree of knowledge, of which thy ancient father and thy aged mother ate, who were before thee . . .” — pp. 36-7 (xxxi.2-3, 5)

— Footnotes [124-5]

“It takes Earth and Water [to] create a human soul”

Mars is the Hindu Mangala . . . Kartikeya, the “War-God,” born of Gharma-ja . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “MANGALA. The planet Mars, identified with Kārtikeya, the god of war. He was the son of Śiva and the Earth . . . He is also called Śiva-gharma-ja, ‘born of the sweat of Śiva’ . . . [and] Lohita, ‘the red’ . . .” — p. 198

— 124-5 —

In the Book of Enoch we have Adam . . .

see: The Book of Enoch, tr. Richard Laurence, 1883: “In that day shall be distributed for food two monsters; a female monster, whose name is Leviathan . . . And a male monster, whose name is Behemoth . . . he received it from my ancestor, who was man, from Adam the first of men . . . those monsters . . . became separated on the same day . . .” — p. 67 (lviii.7-10)

see: Thrice-Greatest Hermes, tr. G. R. S. Mead, 1906: “. . . in the Book of Enoch, the apocalyptic writer associates these two monsters . . .” “. . . notice that Leviathan and Behemoth were believed to have once formed one monster, which was subsequently divided into male and female . . . just as the animals were first of all male-female, and subsequently were separated.” — 1:424, 426 (Prolegomena)

see: Gerald Massey, Ancient Egypt, 1907: “. . . the primal pair of beings were not constellated as the human parents of the human race, but as male and female . . . Behemoth and Leviathan . . . the primal pair are represented in the book of Genesis by Adam and Eve . . .” — 2:588

— 125 —

becoming Jah-Heva . . . the double-sexed Jehovah

Cain and Abel (male and female)

see: Laurence Oliphant, Scientific Religion, 1888: “As the processes of nature are gradual . . . the clothing with skins . . . was extended over a protracted period . . . during which time a constant separation was being effected between the masculine and feminine principles, until it reached the point signified in the fourth chapter of Genesis, by the birth of Cain and Abel. Cain, as his Hebrew name implies, signifying the male principle . . . and Abel, as his name implies, signifying the breath (pneuma) or female principle.” — p. 257

“Male and female created he them . . . and called their name Adam”

“And Adam begat a son in his own likeness . . .”

“The two words of which Jehovah is composed make up the original idea of male-female . . .”

Eve, the mother of all living, or the procreatrix, Earth and Nature

see: J. Ralston Skinner, The Source of Measures, 1875: “ ‘Muth . . . was the Egyptian cognomen of Venus (Eve, mother of all living) . . . Plutarch (Is. 374) hands it down that “Isis was sometimes called Muth, which word means mother. . . . Perhaps Muth is to be derived from Man-tho, mater terra (Eve-Adam) . . .” Isis, he says, is that part of nature which, as feminine, contains in herself, as (nutrix) nurse, all things to be born.’ ” — p. 294

“It is seen that the perfect one . . . as originator of measures . . .”

the first and original meaning of Enos, the son of Seth . . .

see: Laurence Oliphant, Scientific Religion, 1888: “The physiological change culminated at the race of Seth . . . The birth of Seth marks a new departure for the race . . . we are told that Adam ‘begat a son in his own likeness,’ in contradistinction to the immediately preceding verse, where it is said, ‘In the day that God created man, in the likeness of God made He him; male and female created He them . . . and called their name Adam.’ . . . the great change which had taken place . . . resulted in a man being no longer born in the divine likeness as two-in-one . . . Hence the son of Seth was called ‘Enos,’ a word signifying ‘a man of sorrow.’ ” — pp. 259-60

— Footnotes

Abel is Chebel, meaning “Pains of Birth,” conception.

See “Isis Unveiled” . . . where Jehovah is shown to be Adam and Eve blended . . .

see: H. P. Blavatsky, Isis Unveiled, 1877: “. . . the word Jehovah . . . This is so well known to the kabalists, that in their careful etymology of the יהוה they show it beyond doubt to be . . . composed of the two-fold name of the first androgyne — Adam and Eve, Jod (or Yodh), Vau and He-Va — the female serpent as a symbol of Divine Intelligence proceeding from the One-Generative or Creative Spirit.” — 2:398

See “Isis Unveiled” . . . “The union of the two create a third Race . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “One thing, at least, has been shown in the Hebrew text, viz.: that there was one race of purely physical creatures, another purely spiritual. . . . the union of these two races produced a third — the Adamite race. Sharing the natures of both its parents, it is equally adapted to an existence in the material and spiritual worlds.” — 1:305

— 126 —

Enos is referred to as the “Son of man.” (Vida infra.)

see: “Enoïchion-Henoch”: “. . . notice the character of the mysterious and Cosmopolitan Enoch, variously called Enos, Hanoch . . . The number Seven being attached to, and connected with, each of those primitive Initiators {Khanoch, or Hanoch, or Enoch means the ‘Initiator’ and ‘teacher,’ as well as the ‘Son of Man,’ Enos (vide Genesis iv., 26), esoterically} . . .” — SD 2:529 & fn.

Yah and Jah, the letters i or j or y being interchangeable, or Jah-Hovah, i.e. male and female . . .

see: J. Ralston Skinner, The Source of Measures, 1875: “The Deity name, J’hovah, is a compound of two words . . . Jah, and hovah, or הוה . . . The word Jehovah, or Jah-Eve, has the primary significance of hermaphrodite existence or being, as male-female . . . the י, or i, or j, or y, stands for Jah, or male . . .” — p. 8

Brahmâ . . . divides his body into male and female

the “creation” of the world is generally considered . . . to be Lilâ . . .

“Vishnu being thus discrete and indiscrete substance . . .”

“The Kabalists say that the entering into existence . . . happens through delight . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “A curious idea of the Qabbalists is, that as to emanation stated in the book, Nobeleth ’Hokhmah: ‘The Qabbalists say, that the entering into existence of the worlds, happened through delight, in that Ain Soph, rejoiced in Itself, and flashed and beamed from Itself to Itself; and from these intelligent movements . . . which are called delight, Its sources have spread themselves toward the outside, as seeds for the world . . .’ ” — p. 110

— Footnotes

Jod in the Kabala has for symbol the hand, the forefinger . . .

— 127 —

Jah-hovah is the generic name of that group . . . of creative planetary angels

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “In the Hebrew writings, the term ‘Heavenly Hosts’ includes not only the counsellors and emissaries of Jehovah, but also the celestial luminaries; and the stars, imagined in the East to be animated intelligences . . . are identified with the more distinctly impersonated messengers or angels . . . whose predominance in Heaven is in mysterious correspondence and relation with the powers and dominions of the earth.” — p. 509

Jah-hovah . . . is one of the planetary Elohim of . . . Saturn.

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The Elohim originally included . . . winged messengers, ascending and descending the vault of Heaven, to communicate the will of God to mankind. . . . The Prophet Amos explicitly asserts that the Israelites, in the desert, worshipped, not Jehovah, but Moloch, or a Star-God, equivalent to Saturn. . . . Yet the astrological character is assigned even to Jehovah.” — p. 509

“To him also, was born a son, Enos . . .”

“. . . then began men to call themselves Jah or Yah-hovah”

see: Charles Bradlaugh, Genesis: Its Authorship and Authenticity, 1882: “[Gen. 4:] 26 ‘Then men began to call on the name of the Lord.’ Cahen reads this: ‘on commenca à nommer par le nom de Jehovah [they began to call themselves by the name of Jehovah].’ . . . Clericus, Michaelis: ‘then they began to call themselves by the name of God.’ ” — p. 151

“I have gotten a man, even Jehovah.”

p/q: John Lightfoot, Sermons, 1822: “. . . these words of Eve, Gen. iv. 1: when Cain was born, she said, ‘I have gotten a man from the Lord.’ . . . (though I should construe it . . . ‘I have gotten a man, even the Lord’ . . .) . . .” — p. 400 (Whole Works, v. 7)

Luther translated the passage one way, the Roman Catholics quite differently.

see: H. P. Laird, “The Ancient Oracle,” July 1886: “That the real value of the Hebrew particle eth is still obscured by uncertainty I may refer to the various translations of the first verse of the fourth chapter of Genesis, ‘And she said I have gotten a man eth Yah-we,’ which Luther translated Ich habe den Mann, den Herrn. But the Vulgate translated Possedi hominem per Deum, and the authorized English version has it, ‘and said I have gotten a man from the Lord.’ All of these three translations cannot represent the true idea of the Hebrew original.” — p. 309 (Reformed Quarterly Review, v. 33)

Bishop Wordsworth renders it: “Cain — I have gotten Kain . . .”

“I have measured a man, even Jehovah.”

see: J. Ralston Skinner, The Source of Measures, 1875: “A better and more literal rendering is: ‘. . . I have measured a man, even Jehovah.’ The reading is ka’nithi aish eth Jehovah . . . The word of the text is derived by Wordsworth from ka’nithi, I have gotten. . . . the verbal is kānāh, קנה. We find this as קנה, a substantive, meaning measuring stick . . .” — p. 277

“Cain . . . is the son of the ‘Lord’ not of Adam . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Cain leads the ascending line, or Macrocosm, for he is the Son of the ‘Lord,’ not of Adam (Genesis iv. 1). The ‘Lord’ is Adam Kadmon, Cain, the Son of sinful thought, not the progeny of flesh and blood. Seth on the other hand is the leader of the races of earth, for he is the Son of Adam.” — 2:464

“male and female (Zachar va Nakobeh) created he them . . .”

see: Etymologicon Magnum [by Walter Whiter], 1800: “ ‘Male and Female created he them.’ (Gen. 1. v. 27.) Zachar unkebah ( זכר ונקבה ).” “. . . the Hebrew word for a Woman or Female — Nekebah, (‘Male and Female created he them,’) . . .” — pp. 198, 457

— 128 —

The Unknowable . . . in Rig Vedic verse, such as “Nought Was”

The Unknowable . . . called, later on “Parabrahm”

see: T. Subba Row, “Notes on the Bhagavad Gita” (I & III), Feb. & April 1887: “. . . Parabrahmam is not so associated . . . it is not ego, it is not non-ego, nor is it consciousness . . .” “Parabrahmam is unknowable . . .” — pp. 302, 432 (The Theosophist, v. 8)

the אין (Ain, nothing, or the “Ain-Soph” of the Kabalists)

the “Spirit” (of God) that moves upon the face of the waters

see: K. H. Banerjea, The Arian Witness, 1875: “This is a close approximation to ‘the Spirit of God moving over the face of the waters.’ Manu says: ‘This universe was enveloped in darkness, unperceived, undistinguishable, undiscoverable, unknowable . . .’ ” — p. 128

Genesis, ch. i., v. 2, is placed as verse 1

it is followed by the Elohim “creating the Heaven and the Earth”

those Elohim (gods) who have not created the Heavens and the Earth . . .

see: Edward Nares, Remarks on the Version of the New Testament, 1814: “. . . Jeremiah, x. 11. ‘The Gods that have not made the Heavens and the Earth . . .’ — here the term is Elohim, (allowing for the Chaldee termination . . .) and the verbs and pronouns plural, while he must have intended a reference to the Elohim of Moses that did make the Heavens and Earth . . .” — p. 124 fn.

Manu-Swâyambhuva, who sprang from . . . the “Self-existent”

see: Ordinances of Manu, tr. Burnell, ed. Hopkins, 1884: “This (All) was darkness, imperceptible . . . unknowable . . . Then the self-existent Lord became manifest . . . Waters are called nārāḥ . . . they were his first abode (ayana), he thence is called Nārāyana.”— pp. 1-2 (i.5-6, 10)

Manu-swâyambhuva is Brahmâ, or the Logos

see: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “. . . Brahma . . . who was called Swayambhuva . . . he commenced the creation of man by forming, or bringing into existence by his own intellectual power, these Maharishis and these Manus. . . . Swayambhuva thus disappeared after commencing the work of evolution . . . but is still the overshadowing Logos . . .” — p. 444 (The Theosophist, v. 8)

Vâch is the daughter of Brahmâ and is named Sata-Rupa, “the hundred-formed”

Vâch . . . Savitri . . . the mother of the gods

identical with Eve, “the mother . . . of all living”

— 128-9 —

“When the ternary is taken in the beginning of the Tetragram . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “When the ternary is taken in the beginning of the tetragram, it expresses the divine creation spiritually, i.e., without any carnal sin: taken at its opposite end it expresses the latter; it is feminine. The name Eve is composed of three letters, that of the primitive or heavenly Adam, is written with one letter, Jod or Yodh; therefore it must not be read Jehovah but Ieva, or Eve. The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon.” — 2:462-3

— 129 —

“When woman issues from the rib of the second Adam . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “When woman issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling ‘into generation,’ or the downward cycle, becomes Scorpio, emblem of sin and matter. While the ascending cycle points at the purely spiritual races, or the ten prediluvian patriarchs (the Pradjāpatis, and Sephiroth) are led on by the creative Deity itself, who is Adam Kadmon or Yodcheva, the lower one is that of the terrestrial races, led on by Enoch or Libra, the seventh; who, because he is half-divine, half-terrestrial, is said to have been taken by God alive. Enoch, or Hermes, or Libra are one.” — 2:463

יהוה . . . was pronounced Ya-va.

Inman suggests that it is . . . from the two words . . . Yaho-Iah

see: D. M. Bennett, The Gods and Religions of Ancient and Modern Times, 1880: “ ‘The very ancient name of God, Yaho . . . written in the Greek Iao, appears . . . to have been an old mystic name of the supreme deity of the Shemites.’ ” “ ‘The identification of the Iao of the heathen Shemites, with Yaho, or Jehovah, of the Hebrews, is already in Tacitus . . .’ ” — 1:524-5 (“Views of Dr. Inman”)

Punctuated . . . to associate it with the name Adoni

Philo Byblus, who gives us the . . . fragment of Sanchoniathon, spelt it . . . ἸΕΥΩ, Javo or Jevo

Theodoret says the Samaritans pronounced Yahva, and the Jews Yaho

Gibbs . . . suggests its punctuation . . . as a Hebrew verb, it means “he will — be.”

see: Hebrew and English Lexicon, ed. Josiah W. Gibbs, 1824: “The pronunciation יַהֲוֶה he shall be is supported also by the etymological explanation given by Moses, Ex. 3:14 . . . namely, he who is as he shall be, i.e. the eternal, unchangeable . . .” — p. 261

It was also derived from the Chaldaic verb . . . “to be.”

— Footnotes

See for comparison Hosea, xii. 6

see: Hebrew and English Lexicon, ed. Josiah W. Gibbs, 1824: “. . . [Jehovah] he who is as he shall be, i.e. the eternal, unchangeable . . . To this interpretation, an allusion is also made Hos. 12:6 . . . he is called or is Jehovah, i.e. the unchangeable.” — p. 261

— 129-30 —

Parkhurst makes the verb הוה to mean . . . “To fall down” . . . “To be, to continue”

p/q: John Parkhurst, Hebrew and English Lexicon, 1799: “הוה . . . I apprehend that the primary sense of this Root is, To fall down, subside . . . whence are derived . . . secondary senses of subsisting, being, or continuing . . . Hence likewise the Greek . . . εω to be.” — p. 155

— 130 —

The aspirate of the word eua (Eva) “to be”

see: Godfrey Higgins, Anacalypsis, 1836: “We ourselves suppress the sound of the aspirate in Eve . . .” “In Exod. iii. 14, God is called אהוה [’ehyeh, ‘I am’] . . . formed from the root היה eie or הוה eue, which signifies to live, exist, or be. But הוה eue . . . was the name of Eve . . .” — 1:318, 523

Heve (Eve), which is the feminine of יהוה

see: J. Ralston Skinner, The Source of Measures, 1875: “The verbal היה, or Hāyāh, or E-y-e, means to be, to exist . . . The first becomes Hāvah, or Eve . . . The Deity name, J’hovah, is a compound of two words, viz., י , or Jah, and hovah, or הוה . . . The word Jehovah, Jah-Eve, has the primary significance of hermaphrodite existence or being, as male-female . . .” — p. 8

the same as Hebe, the Grecian goddess of youth

see: François Bertrand, Dictionnaire Universel, 1849: “HÉBÉ, déesse de la jeunesse . . . Hébé ou, comme on prononçait en grec, Ἥβη (Hévé) rappelle le nom d’Eve (Héva), la mère du genre humain. Ce nom signifie . . . Hava, vivre, en hébreu [Hebe, the goddess of youth . . . Hebe, or as it is pronounced in Greek, Ἥβη (Hévé) reminds one of the name Eve (Heva), the mother of humankind. This name signifies . . . Hava, to live, in Hebrew].” — 2:1080

Finding in Sanskrit such syllables as Jah and Yah

e.g., Jah (navi) “Ganges”

see: W. J. Wilkins, Hindu Mythology, 1882: “Gangā (the Ganges), the chief of the sacred streams of India, whose waters are said to have the power of cleansing from all past, present, and future sins, is believed to be divine . . .” “. . . one of the many names of Gangā is Jāhnavi, or daughter of Jahnu.” — pp. 383, 389

and Jagan-nâtha, “Lord of the World”

Rawlinson . . . confident . . . of an Aryan or Vedic influence on the early mythology of Babylon

p/q: Sir Henry Rawlinson, “Bilingual Readings – Cuneiform and Phœnician,” March 7, 1864: “The proofs of a Vedic, or . . . an Arian, influence on the early mythology of Babylonia, which these comparative lists of the names of the gods supply, appear to me to be of the very highest interest, and in many cases to be of undoubted authenticity.” — p. 230 fn. (Journal of the Royal Asiatic Society, v. 1)

There were Brahms and A-brahms . . . before the first Jew had been born.

see: Godfrey Higgins, Anacalypsis, 1836: “. . . when the Israelitish tribe, who were a sect of Brahmins, came into Syria, they would merely say that Abram came. . . . Now suppose the letter א a . . . to mean the, and the word ברם brm to mean the same as the Brahm of India . . .” “ ‘The Yadus . . . Part of them, say the old Hindu writers, remained in this country . . . while others resided far to the West.’ . . . This emigrating tribe of Yadu or Yuda . . . were no other than the Jews. . . . There is, I think, no difficulty in finding here the Iudai or tribe of Yuda of the Hindoos long before the Jews of Western Syria could have taken that name from one of the sons of Jacob, called Judah . . . because it is clear that they had the epithet long before he was born . . .” — 1:390, 392

“Under the emblematical devices and peculiar phraseology of the priesthood of old . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Under the emblematical devices and peculiar phraseology of the priesthood of old lie latent hints of sciences as yet undiscovered during the present cycle. Well acquainted as may be a scholar with the hieratic writing and hieroglyphical system of the Egyptians, he must first of all learn to sift their records. He has to assure himself, compasses and rule in hand, that the picture-writing he is examining fits, to a line, certain fixed geometrical figures which are the hidden keys to such records, before he ventures on an interpretation.” — 1:156

“But there are myths which speak for themselves. . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “But there are myths which speak for themselves. In this class we may include the double-sexed first creators, of every cosmogony. The Greek Zeus-Zēn (æther), and Chthonia (the chaotic earth) and Metis (the water), his wives; Osiris and Isis-Latona — the former god representing also ether — the first emanation of the Supreme Deity, Amun, the primeval source of light; the goddess earth and water again; Mithras, the rock-born god, the symbol of the male-mundane fire, or the personified primordial light, and Mithra, the fire-goddess, at once his mother and his wife; the pure element of fire (the active, or male principle) regarded as light and heat, in conjunction with earth and water, or matter (female or passive elements of cosmical generation).” — 1:156

— 131 —

“a case where the umbilical cord was ruptured and perfectly cicatrized” . . .

p/q: François Magendie, Précis Élémentaire de la Physiologie, 1819: “M. Ribes vient d’en observer récemment un cas où le cordon ombilical était rompu et parfaitement cicatrisé. Comment s’était faite alors la circulation dans cet organe [Ribes has recently discussed an example of this where the umbilical cord was ruptured and perfectly cicatrized (scarred over). How then did circulation take place in this organ]?” — 2:446

“Nothing is at present known respecting . . . digestion in the fœtus” . . .

p/q: François Magendie, Précis Élémentaire de la Physiologie, 1819: “Rien n’est encore connu touchant l’usage de cette digestion dans le fœtus [Nothing is yet known regarding the use of this (kind of) digestion in the fetus] . . .” “Que dire sur la nutrition du fœtus? Les ouvrages de physiologie ne contiennent que des conjectures plus ou moins vagues sur ce point [What can one say about the nutrition of the fetus? The works on physiology contain only more or less vague conjectures on this point] . . .” — 2:447, 449

— 131-2 —

“Concerning the rise and development of the fuctional activities of the embryo . . .”

p/q: Michael Foster, A Text Book: Physiology, 1880: “Concerning the rise and development of the functional activities of the embryo, our knowledge is almost a blank. We know scarcely anything about the various steps by which the primary fundamental qualities of the protoplasm of the ovum are differentiated into the complex phenomena which we have attempted in this book to expound.” — p. 699

— 132 —

those of the later races were born androgynous

see: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “. . . traditions of the human race indicate a period when . . . ‘Our nature of old was not the same as it is now. It was androgynous; the form and name partaking of and being common to both the male and the female.’ ” — p. 113 (The Theosophist, v. 4)

Think of Kasyapa, the Vedic sage, and the most prolific of creators. . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KAŚYAPA. A Vedic sage . . . authorities agree in assigning to him a large part in the work of creation. . . . he was the son of Marīchi, the son of Brahmā, and he was father of Vivaswat, the father of Manu, the progenitor of mankind.” — p. 153

the father of the Nagas, or Serpents . . . semi-divine beings which have a human face . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “NĀGA. . . . A mythical semi-divine being, having a human face with the tail of a serpent . . . The race of Nāgas is said to be a thousand in number, and to have sprung from Kadru, the wife of Kaśyapa, for the purpose of peopling Pātāla, or the regions below the earth . . .” — p. 213

Pâtâla, which is undeniably America

see: W. S. Blacket, Researches into the Lost Histories of America, 1884: “. . . there are many extracts, which disclose the fact, that, in olden times, there must have been intercourse between India and America.” “. . . in the Vishnu Purana . . . [is] an account of the Patalas, which will be hereafter identified with other parts of North America . . .” “There is every reason to believe, that the mound cities of North America are described in the records of the ancient world . . .” — pp. 67, 68, 166

see: James Fergusson, Tree and Serpent Worship, 1868: “. . . if we may trust the antiquaries of the United States, there are great serpent mounds formed of earth, 1,000 feet long or more, which would seem to prove that . . . a race of Serpent Worshippers occupied their places, and they have been the ancestors of the Toltecs.” — p. 38

there was a Naga-Dwipa, one of the seven divisions of Bhârata-Varsha . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Nāgas, or a people bearing the same name, are historical, and have left many traces behind them. . . . Nāga-dwīpa was one of the seven divisions of Bhārata-varsha. . . . There are various speculations as to who and what they were, but it seems clear that they were a race distinct from the Hindus.” — p. 213

— 133 —

“a solitary hermaphrodite”

all the primitive forms . . . “still retained the power . . . of A-Sexual multiplication”

“that a large part of the vegetable creation exhibits the phenomenon of bisexuality . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “That a large part of the vegetable creation exhibit the phenomenon of bisexuality is patent to every one. In the Linnæn classification, all plants are so enumerated, except the monœcious and diœcious . . . These exceptions, it is palpable, by no means include the superior families. ‘The pumpkin, squash, and cucumber . . . are monœcious, having staminate flowers apart from the pistillate blossoms; and others, like the hemp, Lombardy poplar, and ailanthus, have also duplicated bodies one being male and the other female.’ ” — p. 112 (The Theosophist, v. 4)

in insect life, the moth generates a worm . . . “Taurus Draconem genuit . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “In insect life, the moth generates a worm, and the worm becomes a moth, as in the Mysteries the great secret was expressed — Taurus draconem genuit, et Taurum draco [the Bull begat the Dragon, and the Dragon the Bull].” — p. 112 (The Theosophist, v. 4)

The coral-producing family, which according to Agassiz . . .

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “The polyps, or coral-producing family, which, according to Agassiz, has spent many hundreds or thousands of years, during the present geological period, in building out the peninsula of Florida from the main land . . . produce their offspring from themselves like the buds and ramifications of a tree.” — pp. 112-13 (The Theosophist, v. 4)

Bees are somewhat in the same line . . .

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “Bees are somewhat in the same line. . . . The aphids, or plant-lice, keep house like Amazons, and virgin parents perpetuate the race for ten successive generations.” — p. 113 (The Theosophist, v. 4)

— 133-4 —

“Our nature of old was not the same as it is now. . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “Plato, in the ‘Banquet,’ has preserved to us the discourse of Aristophanes on the subject. ‘Our nature of old was not the same as it is now. It was androgynous . . .’ ” — p. 113 (The Theosophist, v. 4)

see: Plato, Works, v. 3, tr. George Burges, 1850: “. . . our nature of old was not the same as it is now. . . . It was then man-woman {hermaphrodite}, whose form and name partook of and was common to both the male and the female. . . .The bodies thus were round, and the manner of their running was circular . . .” — pp. 508-9 & fn. (The Banquet, § 16)

— 134 —

“They were terrible in force and strength . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “ ‘They were terrible in force and strength, and had prodigious ambition. Hence Zeus (Jove) divided each of them into two, making them weaker; Apollo, under his direction, closed up the skin.’ ” — p. 113 (The Theosophist, v. 4)

Meshia and Meshiane were but a single individual . . . “They also taught . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “With the old Persians, Meshia and Meshiane were but a single individual. They also taught that man was the product of the Tree of Life, growing in androgynous pairs, till they were separated at a subsequent modification of the human form.” — p. 113 (The Theosophist, v. 4)

In the Toleduth (generation) of Adam . . .

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “The accounts given in the book of Genesis appear to imply that man was created double-sexed. In the fifth chapter it reads: ‘This is the book of the generations (Hebrew, toleduth) of Adam . . .’ ” — p. 113 (The Theosophist, v. 4)

“God created (bara, brought forth) man in his image . . .”

“The Elohim (Gods) brought forth from themselves . . . male and female . . .”

“the God possessing the double fecundity of the two sexes”

— Footnotes

four beings who “had the likeness of a man” . . .

p/q: The Interlinear Bible, 1906: “And I looked, and, behold . . . a great cloud, with a fire infolding itself . . . And out of the midst thereof came the likeness of four living creatures . . . they had the likeness of a man. . . . Now as I beheld the living creatures, behold . . . their appearance and their work was as it were a wheel within a wheel.” — pp. 1035-6 (Ezekiel, 1:4-5, 15-16)

“When they went they went upon their four sides . . .”

Eugibinus . . . and the Rabbis . . . taught that “Adam had two faces . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “Eugibinus, among Christian authors, and the rabbis Samuel, Menasseh ben-Israel, and Maimonides . . . [were] in favor of this interpretation. ‘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; but afterwards the parts were separated.’ ” — p. 113 (The Theosophist, v. 4)

“Thou has fashioned me behind and before” . . .

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “The 139th psalm, by David . . . was cited in evidence. The rabbi Jeremiah ben-Eleazer, on the authority of the fifth verse, ‘Thou has fashioned me behind and before,’ argued that the primeval form of mankind was androgynous.” — p. 113 (The Theosophist, v. 4)

the union of Chochmah, Wisdom, with Binah, Intelligence, or Jehovah, the Demiurge

“Oh, ye simple, understand Wisdom; and ye fools, be of an understanding heart.”

psyche . . . of which St. James says that it is “earthly, sensual, and devilish”

see: Israel P. Warren, The Parousia, 1879: “ ‘. . . sensual — Gr. psychical’ . . . ‘We have,’ says Alford, ‘no English word for ψυχικός . . . The psyche is the center of the personal being; the “I” of each individual. It is in each man bound to the spirit, man’s higher part, and to the body, man’s lower part; drawn upwards by the one, downwards by the other.’ . . . The same sense is apparent in James 3:15, ‘This wisdom descendeth not from above, but is earthly, psychical, devilish.’ ” — p. 229

— 135 —

“Zeus is male, Zeus is an immortal maid.”

The Egyptian Ammon was the goddess Neïth . . .

see: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “The Egyptians blended the goddess Neith with Amon in the creation . . . Some of the statues of Jupiter have female breasts, and representations of Venus-Aphrodité give her a beard . . .” — p. 113 (The Theosophist, v. 4)

Ila, the goddess, is also Su-Dyumna, the god . . .

“The name Adam . . . or man, itself implies this double form of existence. . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “The name Adam, or man, itself implies this double form of existence. It is identical with Athamas or Thomas (Tamil, Tam), which is rendered by the Greek didumos, a twin. If, therefore, the first woman was formed subsequently to the first man, she must, as a logical necessity, be ‘taken out of man.’ Accordingly we read: ‘And the Lord God caused a deep sleep to fall upon Adam . . . and He took one of his sides and closed up the flesh . . . and the side which the Lord God had taken from man, made He a woman.’ ” — p. 113 (The Theosophist, v. 4)

“The Hebrew word . . . is Tzala, which bears the translation we have given . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “The Hebrew word here used is tzala, which bears the translation which we have given. It is easy to trace this legend in Berosus, who says that Thalatth (the Omaroca, or Lady of Urka), was the beginning of the creation. She was also Telita, the queen of the moon . . .” — p. 113 (The Theosophist, v. 4)

“The two twin births of Genesis . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “The two memorable twin-births of Genesis, that of Cain and Abel, and of Esau and Jacob, shadow the same idea. The name Hebel is the same as Eve, and his characteristics seem to be feminine. ‘Unto thee shall be his desire,’ said the Lord to Cain; ‘and thou shalt rule over him.’ The same language had been uttered to Eve. ‘Thy desire shall be to thy husband, and he shall rule over thee.’ ” — pp. 113-14 (The Theosophist, v. 4)

a “world . . . which is not subject like our own to the vicissitudes of seasons . . .”

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1869: “. . . Jupiter . . . Ce monde n’est point soumis comme le nôtre aux vicissitudes des saisons ni aux brusques alternatives de la température; un éternel printemps l’enrichit de ses trésors [Jupiter . . . This world is not subjected like ours to the changes of the seasons, nor to the abrupt alterations of temperature; an eternal spring enriches it with its treasures].” — p. 71

— 136 —

“presentiments” . . . “frequently the outcome of the wisdom . . .”

— 136-7 —

“a tradition which has an uniform and universal existence . . .”

— Footnotes

“Applying now the researches of Dr. Andrews to the conditions of Solar existence . . .”

p/q: Matthieu Williams, “The Sun’s Atmosphere,” April 4, 1884: “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 this, another envelope of vapours, due to this combination.” — p. 218 (Knowledge, v. 5)

“when 88° is reached, the boundary between liquid and gas vanished . . .”

p/q: Matthieu Williams, “Solids, Liquids, and Gases,” Dec. 9, 1881: “Then 88° is reached, and 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 etherialised liquid or a visible gas. Hold a red-hot poker between your eye and the light; you will see an upflowing wavy 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 . . .” — p. 110 (Knowledge, v. 1)

The temperature at which this occurs has been named by Dr. Andrews . . .

p/q: Matthieu Williams, “Solids, Liquids, and Gases,” Dec. 9, 1881: “The temperature at which this occurs has been named by Dr. Andrews the ‘critical temperature;’ here the gaseous and liquid states are ‘continuous’ and it is probable that all other substances capable of existing in both states have their own particular critical temperatures.” — p. 110 (Knowledge, v. 1)

“Our notions of solids, liquids, and gases are derived from our experiences . . .”

p/q: Matthieu Williams, “Solids, Liquids, and Gases,” Dec. 23, 1881: “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?” — p. 157 (Knowledge, v. 1)

“Recent observations justify us in regarding this as a miniature sun . . .”

p/q: Matthieu Williams, “Solids, Liquids, and Gases,” Dec. 23, 1881: “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 2½ 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-birds swim or fly therein they must be very critically organised.” — p. 157 (Knowledge, v. 1)

As the whole mass of Jupiter is 300 times greater than that of Earth . . .

p/q: Matthieu Williams, “Solids, Liquids, and Gases,” Dec. 23, 1881: “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.” — p. 157 (Knowledge, v. 1)

“As all elementary substances may exist as solids, liquids, or gases . . .”

p/q: Matthieu Williams, “Solids, Liquids, and Gases,” Dec. 23, 1881: “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 dissociated 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 the other large and rarefied planets.” — p. 157 (Knowledge, v. 1)

— 137 —

“In the Tzalam (shadow image) of Elohim . . . was made Adam (man) . . .”

“From one Soul, that of all, spring all the Souls . . .”

see: Iamblichus, On the Mysteries, tr. Thomas Taylor, 1821: “. . . all beings proceed from, and are comprehended in, the first being . . . all souls from one first soul . . . from which both they and all their depending series are unfolded into light.” — pp. xii-xiii (Introduction)

“These souls undergo many transformations . . .”

p/q: Ignaz von Döllinger, Paganisme et Judaïsme, 1858: “. . . les âmes . . . sont renvoyées sur la terre où elles subissent beaucoup de transformations. Rampant d’abord, ils se changent successivement en animaux aquatiques, en quadrupèdes, en oiseaux et finalement en hommes [the souls . . . are sent back to earth where they undergo many transformations. While creeping at first, they successively change into water animals, into quadrupeds, into birds and finally into human beings] . . .” — 2:288

— 137-8 —

“On reaching that status of man, the Souls receive the principle of . . . immortalilty . . .”

p/q: Ignaz von Döllinger, Paganisme et Judaïsme, 1858: “. . . ‘dans ce dernier état ils reçoivent le germe de l’immortalité en devenant des génies et ils parviennent ensuite dans le chœur des dieux’ {Ap. Stob. Eclog. Phys.} [in this latest phase they receive the seed of immortality by becoming spirits and they then partake of the choir of the gods].” — 1:288 & fn.

— 138 —

The ever-blooming lands of the Second Continent . . .

see: William F. Warren, Paradise Found, 1885: “. . . geologists and paleontologists . . . in their opinion . . . a ‘continent’ once existed within the Arctic Circle of which at present only vestiges remain.” “. . . there have been and might be again conditions which could convert the ice-clad Arctic regions into blooming Paradises.” “The old, old stories of a Golden-Age . . . of the Hyperborean Macrobii, of the insurrection of the Titans, of the destruction of mankind by a Flood, are history once more.” — pp. 71-2, 102, 403

in the Rig Veda, Ida . . . is called the Instructress of Vaivasvata Manu . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Ṛig-veda Iḍā is . . . personified as the goddess of speech. She is called the instructress of Manu . . . According to Sāyaṇa, she is the goddess presiding over the earth. A legend in the Śatapatha Brāhmaṇa represents her as springing from a sacrifice which Manu performed for the purpose of obtaining offspring.” — p. 122

In the Purânas . . . she is Vaivasvata’s daughter, yet the wife of Budha . . .

Budha (Wisdom), the illegitimate son of the Moon (Soma) and . . . Tara

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Soma . . . carried off Tārā, the wife of Bṛihaspati . . .” “. . . [Brahmā] compelled Soma to restore Tārā to her husband. . . . she was delivered of a son . . . [Brahmā] addressing Tārā, said: ‘. . . is this the child of Bṛihaspati? or of Soma?’ ‘Of Soma,’ said Tārā . . . the lord of the constellations . . . embraced his son, and said: ‘Well done, my boy! Verily, thou art wise.’ And, hence, his name was Budha {‘He who knows.’}.” — 4:2, 3-4 & fn. (iv.6)

— 139 —

The story as told in the “Mahabhârata” . . . Vaivasvata was engaged in devotion . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The story, as told in the Mahā-bhārata, represents [Vaivasvata] Manu as engaged in devotion by the side of a river, and the fish craving his protections from the bigger fish. Manu placed the fish in a glass vase, but it grew larger and larger till the ocean alone could contain it. Then it warned Manu of the coming flood . . .” — p. 200

“Matsya Avatar,” the first Avatar of Vishnu . . . orders a ship to be built . . .

The ship or ark — navis . . . the symbol of the female generative principle . . .

“. . . [it] pointed to the great father and mother of the renovated world; the egg and lunette [moon-shaped ark] symbolized the generative principle, in the persons of the same progenitors; for the moon and egg were equally symbols of the ark from which they issued when they became parents of a new race {‘In memory of the ark, the ancients . . . sometimes even built their temples in the form of ships. . . . Hence the Greeks designated a temple and a ship by the very same word, Naus or Naos; and hence . . . we still call the body of a church . . . the nave . . .’}.” — pp. 72-3 & fn.

— Footnotes

Ea, the first, was the God of Wisdom . . . and of the deep

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Ea . . . was the god not only of the deep, but also of wisdom. Ancient legends affirmed that . . . the entrance to the deep or ocean-stream — had been the mysterious spot from whence the first elements of culture and civilisation had been brought to Chaldæa.” — p. 131

the great “God of Light”

see: A. H. Sayce, Babylonia and Assyria, 1899: “Ea, the god of Eridu, was a god of light and beneficence . . . He had given man all the elements of civilization; rising each morning out of his palace under the waters of the deep, he taught them the arts and sciences . . .” — p. 3

he was identified with Oannes . . . the man-fish who rose out of the Persian Gulf

See Part. II. § “The Holy of Holies.”

see: “The ‘Holy of Holies.’ Its Degradation” : “The ark is the navi-form Argha of the Mysteries. Parkhurst . . . in his Greek dictionary . . . explains it thus: — ‘Ἀρχὴ in this application . . . had the meaning of the emblem of the female generative power, the Arg or Arca, in which the germ of all nature was supposed to float or brood on the great abyss during the interval which took place after every mundane cycle.’ ” — SD 2:459-60

the Moon became a male god . . . Nannar, and Sin

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “With the growth of the Semitic power in Babylonia, the influence of the Moon-god of Ur became greater and more extensive. Nannar was now invoked as Sin . . . His worshippers invoked him as the father and creator of both gods and men.” — pp. 164-5

the son of Mulil, the older Bel . . . “Lord of Ghosts”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “In a list of the titles of Ea, we find it expressly stated that he is one with ‘Mul-lil the strong.’ . . . Mul-lil signifies ‘the lord of the ghost-world.’ ” “But long before this account of the Deluge was composed . . . the Accadian Mul-lil had become the Semitic Bel.” “He was distinguised from the younger Bel of Babylon, Bel-Merodach, as . . . ‘the older Baal’ {‘the older Bel’ . . . may be a form of Mul-lil} . . .” — pp. 145, 147, 148

the god of Nipoor (Niffer) . . . caused the waters of the Flood . . .

p/q: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “As ‘the lord of heaven and earth,’ Ea was . . . Mul-lil, the supreme god and demiurge of Nipur (the modern Niffer).” “. . . it was he who caused the waters of the flood to descend from heaven, and who designed the destruction of all mankind.” — pp. 145, 146

for which Xisuthrus would not allow him to approach his altar

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “ ‘When Mul-lil . . . saw the ship (of Xisuthros) [the ark] . . . (he cried). “Let no man remain alive in the great destruction.” ’ It was then that Ea came forward with words of wisdom . . . so that Xisuthros and his companions were allowed to escape . . . when inviting the other gods to his sacrifice after his descent from the ark, he specially excepted the god of Nipur. ‘Let the (other) gods come to my altar, but let Mul-lil not come . . .’ ” — pp. 146-7

Nipoor . . . the centre whence the Chaldean (black) magic spread . . .

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . just as Eridu in southern Babylonia was the primitive seat of the worship of the Chaldean culture-god . . . Nipur in northern Babylonia . . . concerned itself with ghosts and demons . . . It was, in fact, the home of that belief in magic, and in the various spirits exorcised by the magician, which left so deep an impression upon the religion of early Babylonia . . .” — p. 150

Ur was the chief seat of the worship of the Moon-god . . .

p/q: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The chief seat, however, of the worship of the Moon-god was not Nipur but Ur . . . Already in the oldest documents . . . he is termed ‘the first-born of Mul-lil.’ ” “Now Abraham . . . migrated from Ur to Harran. . . . Like Ur, Harran also was a city of the Moon-god . . . Harran was as closely connected with Babylonian history and religion as was Ur itself.” — pp. 155, 163

— 140 —

Vaivasvata produces a daughter and begets from her the race of Manu

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “IḌĀ. . . . A legend in the Śatapatha Brāhmaṇa represents her as springing from a sacrifice which Manu performed for the purpose of obtaining offspring. . . . Manu lived with her, and . . . begat upon her the race of Manu.” — pp. 122-3

(Ida or Ila) the wife of Budha . . . referring to the events of the Atlantean flood . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Purāṇas she is daughter of the Manu Vaivaswata, wife of Budha . . . The Manu Vaivaswata, before he had sons, instituted a sacrifice to Mitra and Varuṇa . . . the result was the birth of a daughter, Iḍā or Ilā.” — p. 123

“The Seven great Rishis, the four preceding Manus, partaking of my essence . . .”

p/q: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “In speaking of himself Krishna says, (chapter x, verse 6): — ‘The seven great Rishis, the four preceding Manus, partaking of my nature, were born from my mind: from them sprang [was born] the human race and the world.’ ” — p. 444 (The Theosophist, v. 8)

“There is a peculiarity to which I must call your attention. . . .”

p/q: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “There is a peculiarity in this passage to which I must call your attention. He speaks here of four Manus. Why does he speak of four? We are now in the seventh Manwantara — that of Vaivaswata. 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 ‘Chatwaraha’ is separated from the word ‘Manavaha’ and is made to refer to Sanaka, Sanandana, Sanatkumara and Sanatsujata, who were also included among the mind-born sons of Prajapati.” — p. 444 (The Theosophist, v. 8)

“But this interpretation will lead to a most absurd conclusion . . .”

p/q: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “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 be then four, and the statement would contradict the Puranic account, though it would be in harmony with the occult theory.” — p. 444 (The Theosophist, v. 8)

“You will recollect that . . . we are now in the Fifth Root-Race. . . .”

p/q: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “You will recollect that Mr. Sinnett has stated that we are now in the fifth root race. Each root race is considered as the santhathi [progeny] of a particular Manu. Now the fourth root race has passed, or in other words there have been four past Manus.” — p. 444 (The Theosophist, v. 8)

— 141 —

Stockwell and Croll enumerate some half dozen Glacial Periods . . .

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “. . . the theory that epochs of glaciation on the northern hemisphere have been caused by extreme eccentricity of the earth’s orbit. . . . The last occurring epoch of maximum eccentricity, according to Stockwell’s calculations (supplemented by Croll’s) were, before 1800 A.D., 100,000 years . . . Professor Croll regards the last glacial period as extending from 240,000 to 80,000 years ago. The maximum of 850,000 years, he thinks, fell in the Miocene period . . .” — pp. 368-9

the last peninsulas of Atlantis . . .

see: Francis Wilford, “On Egypt and Other Countries Adjacent to the Nile,” 1799: “Several divisions of the old continent were made by different persons . . . The most ancient of them is mentioned in the Purānas . . . where that continent is divided into seven dwīpas, or countries with water on two sides; so that . . . they may signify either islands or peninsulas. They are said to be wholly surrounded by a vast ocean, beyond which lie the region and mountains of Atala; whence most probably the Greeks derived their notion of the celebrated Atlantis . . .” — p. 300 (Asiatic Researches, v. 3)

island mentioned by Plato

The little deluge, the traces of which Baron Bunsen found in Central Asia . . .

see: Christian C. J. Bunsen, Egypt’s Place in Universal History, 1848-67: “The period of the immigration from Western Asia is, at all events, antediluvian, that is to say, anterior to the great catastrophe which, about ten thousand years before our era, in the most suitable epoch of the temperature of the northern hemisphere, changed the climate and surface of Central Asia . . .” — 5:88

“The Incas, seven in number, have repeopled the Earth after the deluge”

see: Joseph de Acosta, Natural and Moral History of the Indies, tr. Grimston [1604], ed. Markham, 1880: “. . . the world had beene preserved, restored, and peopled by these Yncas . . . seven of them came foorth of the cave . . . all other men owed them tribute . . . as their progenitors.” — 2:428 (vi.19)

twice seven companions and the divine bird which preceded the boat of the Aztecs

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . les Mexicains . . . Humboldt nous montre ‘un radeau portant un homme, une femme et leurs quinze compagnons, protégés par l’oiseau divin qui précède la marche des Aztèques’ [(with) the Mexicans . . . Humboldt shows us ‘a raft carrying a man, a woman and their fifteen companions, protected by the divine bird who precedes the journey of the Aztecs’] . . .” — 3:90

reminiscence of Moses, who . . . mentioned fifteen grandsons of Noah . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . ‘un radeau portant un homme, une femme et leurs quinze compagnons’ {Moïse donne quinze petits-fils à Noé} [‘a raft carrying a man, a woman and their fifteen companions’ {Moses gives Noah fifteen grandsons}] . . .” — 3:90 & fn.

Xisuthrus, the Chaldean Noah, is saved and translated alive to heaven

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “. . . the same story is told of the Babylonian Xisuthrus . . . When the vessel, in which he had been preserved from the fury of the deluge, grounded . . . [he] offered sacrifices to the immortal gods. After these rites had been duly performed, Xisuthrus . . . suddenly disappeared. . . . Xisuthrus is translated [to heaven] from the summit of an Armenian mountain . . .” — 2:45-6

like Enoch — with the seven gods, the Kabirim, or the seven Titans

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “Mr. Baxter . . . argues, that he [Canac] must be the Enoch or Chanoch of Scripture: Mr. Bryant . . . supposes him to be the patriarch Noah in his antediluvian state.” “. . . says Taliesin in his poem The spoils of the deep . . . we entered into the deep; excepting seven, none have returned from Caer Sidi. . . . the inclosure of Sidi is the Ark . . . the seven, who alone return with him in safety from the deep where all the rest of mankind had perished, are his family, the same as the seven Cabiri or seven Titans . . .” — 2:47, 48-9 fn.

— Footnotes

“Smithsonian Contributions to Knowledge,” xviii; “American Journal of Science,” . . .

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “This theory [of glacial periods] has been carefully expounded by Professor Croll {Croll: Climate and Time}. . . . according to Stockwell’s calculations {Stockwell, Smithsonian Contributions to Knowledge, xviii; R. W. McFarland, Amer. Jour. Sci., III, xi, 456} . . .” — p. 368 & fns.

— 141-2 —

Sanchoniathon makes the Aletæ or Titans . . . contemporary with Agruerus . . .

— 142 —

the name of “Titan” is derived from Tit-Ain — “the fountains of the chaotic abyss”

(Tit-Theus, or Tityus is “the divine deluge”)

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “. . . along with the Titans, the poet [Virgil] stations the huge monster Tityus. . . . Tityus derives his name from the same root as Titan, and is . . . a personification of the deluge.” — 1:325, 326

They are the sons of Kronos . . . and Rhea . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “. . . the Noëtic Titans . . . are described as the offspring of Rhea . . . and Cronus . . . [they] consist of seven persons, who, with the head of their family, Agruerus or Cronus, exactly complete the arkite ogdoad . . . It has likewise been shewn, that Agruerus and Sydyk [Tsaddīq] are the same; and consequently that the seven Cabiri, the sons of Sydyk, are the same as the seven Titans.” — 2:241

“I have no doubt of the seven Titans and Kabiri being the same as the seven Rishis . . .”

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “I have no doubt of the seven Titans or Cabiri being the same also as the seven Rishis of the Hindoo mythology, who are said to have escaped in a boat along with Menu [Manu] the head of their family.” — 1:130 fn.

“The Hindoos, in their wild legends have variously perverted the history . . .”

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “The Hindoos in their wild legends, have variously perverted the history of the Noachidæ, yet it is remarkable, that they seem religiously to have adhered to the number seven . . .” — 1:130-1 fn.

Wilford very judiciously observes: that perhaps the seven Manus . . .

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “. . . hence Captain Wilford very judiciously observes that ‘perhaps the seven Menus, the seven Brahmadicas, and the seven Rishis, are the same, and make only seven individual persons. The seven Brahmadicas were prajapatis, or lords of the prajas, or creatures. From them mankind were born, and they are probably the same with the seven Menus — These seven grand ancestors of the human race were — created for the purpose of replenishing the earth with inhabitants.’ Asiat. Res. vol. v. p. 246.” — 1:131 fn.

“the mutual resemblance of the Kabirs, the Titans, the Rishis . . .”

— Footnotes

Agruerus is Kronos . . .

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Agruerus . . . was esteemed, in an especial manner, even the greatest of Gods.” “Since Cronus is the same person as Sydyk, the seven Titans will of course be the same as the seven Cabiri; and since Agruerus is also the same person as Cronus or Sydyk, we shall see the exact propriety of Sanchoniatho’s assertion, that Agruerus and his family were known by the general name of Titans . . .” “These [Titans] . . . are said by Sanchoniatho . . . to be the children of Cronus or Agruerus, the scriptural Noah . . .” — 1:35, 80 fn., 169

connected with Argha, the Moon or Ark

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “The divided egg is one of the forms of the Indian Argha; the vessel, which is used in every sacred rite, and which is venerated as a copy of the navicular Argha in which the great father sailed over the waters of the deluge.” “This navicular form, which the Moon assumes in her first and last quarters, rendered her a peculiarly fit astronomical symbol of the Ark . . .” — 1:192, 195

Noah is mythologically one with Saturn

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Noah and his triple offspring are continually represented to us under the character of an ancient diety and his three sons; and yet every one of these three sons is . . . confounded with his father. Thus Saturn, Jupiter, Neptune, and Pluto, taken conjointly are evidently Noah, Ham, Japhet, and Shem. This remark will equally apply to the Cronus of Sanchoniatho, and his three sons . . .” — 1:15-16

Titans . . . sons of Kronos, and seven in number . . . fire-worshippers . . .

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Sanchoniatho closes the account, which he gives of Agruerus . . . by asserting that he and his contemporaries were the persons known by the name of Aletæ, or fire worshippers, and Titans, or diluvians {Aletes . . . is derived from Al-Ait, the god of fire}. He observes moreover, that the Titans were the children of Cronus, and that they were seven in number . . .” — 1:129 & fn.

Seven individual sons of God

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “PITṚIS. . . . the first Pitṛis were the sons of the gods. . . . The account . . . is much the same in all the Purāṇas. ‘They agree in distinguishing them into seven classes, three of which are without form . . . and four are corporeal.’ ” — pp. 235-6

— 142-3 —

the name of the scriptural Japhet is on the list of the Titans . . .

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “The truth of this supposition is yet further proved by the remarkable circumstance of the scriptural name of Japhet being accurately preserved in the list of the Titans {According to the author of the works ascribed to Orpheus}.” — 1:130 & fn.

— 143 —

the seven “Arkite” Titans . . . were Kœus, Krœus, Phorcys, Kronos . . .

The Kabiri . . . are also called Manes and their mother Mania . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Another title, by which the Cabiri were known, was that of the Manes; while their mother was supposed to have been called Mania. . . . says Arnobius {Arnob. adv. Gent. lib. iii. p. 124} . . .” — 1:134, 135 fn.

Mania is the female Manu. (See Ramayana.)

Ila . . . the wife . . . of Vaivasvata Manu, from whom “he begat the race . . .”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “IḌĀ. . . . A legend in the Śatapatha Brāhmaṇa represents her as springing from a sacrifice which Manu performed for the purpose of obtaining offspring. . . . he begat upon her the race of Manu.” — pp. 122-3

she is the Earth (Sayana making her the goddess of the Earth)

Both Ida and Vâch are turned into males and females . . .

Vâch, “the female Virâj” . . . to punish the Gandarvas

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Aitareya Brāhmaṇa and the Śatapatha Brāhmaṇa have a story of the Gandharvas having stolen the soma juice . . . Vāch was, at her own suggestion, ‘turned into a female’ by the gods and Ṛishis, and went to recover it from them.” — p. 330

Titea . . . whom Diodorus makes the mother of the Titans . . . was the wife of Noah . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “. . . the assertion of Diodorus, that the Titans were the children of Titèa {Bibl. lib. iii. p. 190}, whom Pseudo-Berosus represents as being the wife of Noah {Beros. Ant. lib. i. Fol. 8}.” — 2:241 & fn., 242 fn.

the “pseudo-Berosus”

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Pseudo-Berosus . . . the writings of this Berosus, which I shall frequently have occasion to cite, were published by Annius of Viterbo [Giovanni Nanni], and are certainly not those of the real Berosus. We are informed by Pliny, (Nat. Hist. lib. vi. cap. 55.) that the genuine history of Berosus contained the events of 480 years; but of that work there now only remain a few fragments, cited by Josephus in his Writings against Apion, and by Alexander Polyhistor in the Chronographia of Syncellus.” — 1:79 fn.

“Titea magna” was afterwards called Aretia . . .

— Footnotes [143-4]

Aretia is the female form of Artes (Egyptian Mars) . . .

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . the word ארץ, arets, earth, is really a very great god-word, expressive . . . of the first great abstract hermaphrodite source of production, or generation . . . under the titles Arts, Artes . . . for Mars . . .” — p. 66

The author of “Beiträge zur Kenntniss” . . . quotes: “Addit Cedrenus . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “As to this, Seyffarth (Beitraege zur kenntniss), under ‘Artes,’ Mars, quoting, says: ‘Addit Cedrenus (Salm. 1, 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’ [Cedrenus says (Salmasius I.c): The planet Mars was called by the Egyptians Ertosi (to plant, to generate). This implies the creating and generating of everything, the creating and determining of the nature and powers of all substance and matter].” — pp. 185-6

Arts is the same in Hebrew and Egyptian . . . the primeval idea of Earth as source . . .

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Thus, the words, are the same for ARTS, Hebrew, and ARTS, Egyptian, and combine the primal idea of earth as source; precisely as in the Hebrew itself, under another form, Adam, and Mādim, Mars, are the same, and combine the idea of earth, with Adam, under the form of h-adam-h.” — p. 186

— 144 —

“Titea,” Noah’s consort . . . Rhea, the mother of the Titans

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Titèa . . .is mentioned by the Pseudo-Berosus, as the wife of Noah . . . Cronus then is said by Sanchoniatho to have had three sons . . . in allusion to the triple offspring of Noah . . . he is also described . . . as being the father of seven sons by Rhea . . .” — 1:79-80

“Titea-Aretia” was worshipped as Horchia . . . a title of Vesta

“Sicanus deificavit Aretiam . . .”

Hence the destruction . . . of the Phlegyæ. (See Pausanius and Nonus . . .)

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Nonnus somewhat varies from Pausanias in his account of the destruction of the Phlegyæ; but the variation is of such a nature as to give additional probability . . . that they were the same as the Phlegrèan giants and the antediluvian Titans.” — 2:281

“From its deep-rooted base the Phlegyan isle . . .”

Faber felt convinced that the “insulæ Phlegyæ” were Atlantis.

“the Deluge has more than one meaning. . . . (See “Isis Unveiled” . . . )

“the Deluge . . . refers . . . to pre-cosmic transformations . . .”

see: H. P. Blavatsky, Isis Unveiled, 1877: “The reader will remember . . . the ‘day’ and ‘night’ of Brahma. The former represents a certain period of cosmical activity, the latter an equal one of cosmical repose. . . . in the latter the ‘inbreathing’ of Brahma reverses the tendency of the natural forces; everything visible becomes gradually dispersed; chaos comes; and a long night of [pre-cosmical] repose . . .” — 2:421

to the great flood of waters (matter) in chaos . . . fructified by those Spirit-Rays

Anu, Bel, and Noah preceded Adam Kadmon

see: H. P. Blavatsky, Isis Unveiled, 1877: “. . . the Chaldeo-Babylonian triad placed under Ilon, the unrevealed deity, is composed of Anu, Nuah, and Bel. Anu is the primoridal chaos . . . the uncreated matter issued from the one and fundamental principle of all things. As to Nuah, he is . . . ‘the intelligence . . . which animates and fecundates matter, which penetrates the universe, directs and makes it live . . . the Spirit moving on the waters.’ ” — 2:423

the time assigned by Messrs. Croll and Stockwell for the first glacial period . . .

— 144-5 —

attributed by geologists . . . to “an extreme eccentricity of the Earth’s orbit”

— 145 —

the shifting of the Earth’s axis . . . found in the Book of Enoch

see: The Book of Enoch, tr. Richard Laurence, 1883: “In those days Noah saw that the earth became inclined . . . After this there was a great perturbation on earth . . . A commandment has gone forth . . . against those who dwell on the earth, that they may be destroyed; for they know every secret of the angels, every oppressive and secret power of the devils, and every power of those who commit sorcery . . .” — p. 78 (lxiv.1, 4, 6)

“the great inclination of the Earth,” which “is in travail”

p/q: The Book of Enoch, tr. Richard Laurence, 1883: “Thus the Lord commanded . . . those who dwell on earth, saying, Open your eyes . . . The word of his mouth shall destroy all sinners . . . Trouble shall come upon them, as upon a woman in travail . . .” — p. 73-4 (lxi.1, 4, 7)

Is not this evident? Nuah is Noah, floating on the waters . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Is not this evident? Nuah is Noah, floating on the waters, in his ark; the latter being the emblem of the argha, or moon, the feminine principle; Noah is the ‘spirit’ falling into matter. We find him as soon as he descends upon the earth, planting a vineyard, drinking of the wine, and getting drunk on it; i.e., the pure spirit becoming intoxicated as soon as it is finally imprisoned in matter.” — 2:423

The seventh chapter of Genesis is only another version of the First. . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The seventh chapter of Genesis is but another version of the first. Thus, while the latter reads: ‘. . . and darkness was upon the face of the deep. And the spirit (of God) moved upon the face of the waters’ [Gen. 1:2], in chapter seventh [Gen. 7:18], it is said: ‘. . . and the waters prevailed . . . and the ark went (with Noah — the spirit) upon the face of the waters.’ ” — 2:423

Thus Noah . . . the Chaldean Nuah, is the spirit vivifying matter . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Thus Noah, if the Chaldean Nuah, is the spirit vivifying matter, chaos represented by the deep waters of the flood. In the Babylonian legend it is Istar (Astoreth, the moon) which is shut up in the ark, and sends out a dove (emblem of Venus and other lunar goddesses) in search of dry land.” — 2:423-4

first the creation of the moon, and then that of the sun: “Its beauty and perfection . . .”

p/q: George Smith, The Chaldean Account of Genesis, 1876: “After the moon the creation of the sun is recorded, its beauty and perfection are extolled, and the regularity of its orbit, which led to its being considered the type of a judge, and the regulator of the world.” — p. 75

If this story related simply to a cosmogonical cataclysm . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Did this story of the deluge relate simply to a cosmogonical cataclysm — even were it universal — why should the goddess Ishtara or Astoreth (the moon) speak of the creation of the sun after the deluge? The waters might have reached as high as the mountains of Nizir (Chaldean version), or Jebel-Djudi (the deluge-mountains of the Arabian legends), or yet Ararat (of the biblical narrative), and even Himalaya of the Hindu tradition, and yet not reach the sun — even the Bible itself stopped short of such a miracle.” — 2:423 fn.

It is evident that the deluge of the people who first recorded it . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “It is evident that the deluge of the people who first recorded it had another meaning, less problematical and far more philosophical than that of a universal deluge, of which there are no geological traces whatever.” — 2:423 fn.

such Cataclysms are periodical and cyclical . . . (vide infra . . .)

see: “The Primeval Manus of Humanity”: “ ‘. . . our Vaivasvata was but one of the seven Minor Manus, who are made to preside over the seven races of this our planet. Each of these has to become the witness of one of the periodical and ever-recurring cataclysms (by fire and water) that close the cycle of every Root-race.’ ” — SD 2:309

— 146 —

“the accursed race of giants,” the Cainites

“the accursed race . . .” . . . “the sons of Ham”

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “An opinion has . . . very generally prevailed, that a curse was pronounced upon Ham, which devoted his posterity to servitude: hence the epithet accursed has been liberally bestowed upon that patriarch . . .” “Hence, because the Arabic version reads cursed be the father of Canaan, and because some copies of the lxx substitute Ham in the place of Canaan; they would, throughout the prophecy, wherever the word Canaan occurs, correct it to [cursed be] Ham the father of Canaan.” — 1:89, 90

“there is no god or mortal . . .” when Manu Vaivasvata lands on the Himavan

“ ‘Unwearied thus for years on years that fish propelled the ship . . .

. . . till at length it bore the vessel to the peak

Of Himavān; then softly smiling thus the fish addressed the sage . . .

From Manu all creation, gods, asuras, men, must be produced;

By him the world must be created, that which moves and moveth not.’ ”

— p. 36 (Mahābhārata, “Vana-parva”)

“the Flood had swept away all living creatures, and he alone was left”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The first account of this [Deluge] is found in the Śatapatha Brāhmaṇa . . . The flood rose, and Manu fastened the cable of the ship to the fish’s horn. . . . with the subsiding waters . . . [Manu] found that the flood had swept away all living creatures. He alone was left.” — pp. 199-200

— Footnotes

“In every Dvapara (third) age, Vishnu, in the person of Vyasa . . .”

“Twenty-eight times have the Vedas been arranged . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Twenty-eight times have the Vedas been arranged, by the great Ṛishis, in the Vaivaswata Manwantara in the Dwāpara age; and, consequently, eight and twenty Vyāsas have passed away; by whom, in their respective periods, the Veda has been divided into four.” — 3:34 (iii.3)

they who were all in the form of Veda-Vyasas . . .

“This world is Brahmâ in Brahmâ, from Brahmâ . . . nothing further to be known.”

“There were in the First Manvantara seven celebrated sons of Vasishta . . .”

— 147 —

“of that island (Plato speaking only of its last island) . . .”

see: Charles Anthon, A Classical Dictionary, 1841: “Atlantis, a celebrated island, supposed to have existed at a very early period in the Atlantic Ocean, and to have been eventually sunk beneath its waves. Plato is the first that gives an account of it . . . (Plat., Timæus . . . Critias . . .).” — p. 227

“of that island . . . beyond the Pillars of Hercules . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “ ‘This island . . . was situated beyond the Pillars of Hercules . . . in the Atlantic Ocean: from which there was an easy transition to other islands in the neighbourhood of another large continent.’ ” — p. 67 (Key of Urania)

It is this “Atlantic” land which was connected with the “White Island”

the “White Devil” of Colonel Wilford

see: Francis Wilford, “The Sacred Isles in the West,” 1808: “The Sacred Isles in the West, of which Śweta-dwīpa, or the White Island, is the principal, and the most famous, are, in fact, the holy land of the Hindus.” “. . . we see Caicaus going to the mountain of Az-burj . . . to fight the Div-sefid, or white devil, the Tāra-daitya of the Purāṇas, and whose abode was on the seventh stage of the world . . . in other words, to the White Island.” — pp. 246, 280 (Asiatic Researches, v. 8)

the Dvapara Yuga lasts 864,000 years

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Twelve thousand divine years, each composed of (three hundred and sixty) such days, constitute the period of the four Yugas or ages. They are thus distributed: the Kṛita age has four thousand divine years; the Tretā, three thousand; the Dwāpara, two thousand . . .

“a woman was produced who . . . declared herself his daughter . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “A woman was produced, who came to Manu and declared herself his daughter. ‘With her he lived, worshipping and toiling in arduous religious rites, desirous of offspring. With her he begat . . . the offspring of Manu.’ ” — p. 200 (Śatapatha Brāhmaṇa, i. 8, 1, 10)

to divide his body into two halves . . . Brahmâ and Vâch

“the flesh of his . . . flesh and the bone of his . . . bone”

“contradictions and amazing nonsense,” as some call the Purânas . . .

see: F. Max Müller, India: What Can It Teach Us?, 1883: “These Manus are intimately connected with the theory of the Yugas and Kalpas. . . . the tradition about the Fathers and the Ṛishis and the Manus and Prajāpatis goes on growing, different conceptions being mixed up together . . . till in the Purāṇas the confusion exceeds all bounds, and the original germs of sense are smothered beneath a thick layer of mere nonsense.” — p. 373

— 147-8 —

Manu . . . desiring to create sons, instituted a sacrifice to Mitra and Varuna . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Manu, being desirous of sons, offered a sacrifice . . . to Mitra and Varuṇa; but . . . through an irregularity of the ministering priest, a daughter, Ilā was produced. Through the favour of the two divinities, however, (her sex was changed, and) she became a man, named Sudyumna.” — 3:233-4 (iv.1)

— 148 —

“she would be male one month and female another”

“Ila was primarily food . . . personified as the goddess of speech.”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Ṛig-veda Iḍā is primarily food . . . or a libation of milk; thence a stream of praise, personified as the goddess of speech.” “In the Purāṇas she is . . . Iḍā or Ilā.” — pp. 122, 123

the union of Swâyambhûba Manu with Vâch-Sata-Rupa . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The first of these Manus was Swāyam-bhuva . . . Brahmā created himself Manu, ‘born of and identical with his original self, and the female portion of himself he constituted Śata-rūpā,’ whom Manu took to wife.” — p. 199

Manu with . . . his own daughter (this being the first “euhemerization” . . .)

“From Manu all creation, gods, Asuras, man must be produced . . .”

— 149 —

d’Assier, the Positivist, seems to have proven the fact pretty plainly

see: Adolphe d’Assier, Posthumous Humanity, tr. H. S. Olcott, 1887: “The proofs which I possessed seemed to me strong enough to convince unprejudiced minds. . . . It remained to interpret these facts, that is, to strip them of everything like the marvellous, so as to connect them, like all other natural phenomena, with the laws of time and space. Such is the chief aim of this book.” — p. xiii

The ridiculous claim usually brought forward by theologians . . .

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “. . . the habitability of other worlds has been denied on theological grounds. It was formerly a common theological belief that the biblical teaching is incompatible with the doctrine of other worlds of beings. Dr. Whewell disputed the plurality of worlds by appeal to scientific evidence {Whewell: Of the Plurality of Worlds}.” — p. 497 & fn.

— Footnotes [149-50]

“The heat evolved by contraction would last only 18,000,000 years” . . .

p/q: Alexander Winchell, World-Life, or Comparative Geology, 1883: “Professor Newcomb says the heat evolved by contraction from an infinite distance would last only 18,000,000 years {Newcomb: Popular Astronomy, 509}. A temperature permitting the existence of water on the earth would have been reached 10,000,000 years ago.” — p. 356 & fn.

But Sir W. Thomson says that the whole age of incrustation . . .

“The Plurality of Worlds” (1853) — an anonymous work . . . is a good proof of this

No Christian ought to believe in . . . the plurality of worlds . . .

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1869: “. . . Whewell a pour but de montrer aux chrétiens qu’ils ne doivent ni ne peuvent admettre notre doctrine, et pour cela il cherche à leur faire croire que le Pluralité des Mondes n’est qu’un mythe [Whewell intends to show Christians that they ought not and cannot accept our doctrine, and therefore he seeks to make them believe that the plurality of worlds is but a myth].” — p. 340

if it is asserted that this world is only one among the many of its kind . . .

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1869: “. . . si l’on nous dit que ce monde n’est qu’un individu parmi des Mondes innombrables qui seraient tous comme lui l’ouvrage de Dieu; tous comme lui le siége de la vie; tous le séjour de créatures intelligentes, douées de volonté, soumises à une loi, capables d’obéissance et de désobéissance, comme nous; il devient dès lors extravagant et inadmissible de penser que notre Monde ait été le théâtre de la complaisance et de la bonté de Dieu, et, qui plus est, l’objet de son interposition spéciale, de ses communications et de sa visite personnelle [if we are told that this world is but one among innumerable worlds which, like it, would all be the work of God; all like it the seat of life; all the abode of intelligent creatures, endowed with will, subject to one law, capable of obedience and disobedience, like us; then, it would be extravagant and inadmissable to think that our world has been the stage of the pleasure and goodness of God, and what is more, the object of his special interference, his communications and his personal visit].” — p. 341

Can the earth presume to be considered the centre . . .

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1869: “La Terre pourrait-elle être le centre de l’univers moral et religieux lorsqu’elle n’a pas la moindre distinction dans l’univers physique? N’est-il pas aussi absurde de soutenir une pareille assertion qu’il le serait aujourd’hui de soutenir la vieille hypothèse de Ptolémée qui plaçait la Terre au centre des mouvements célestes [Could the earth be the center of the moral and religious universe, when it has no distinctive features in the physical universe? And is it not absurd to maintain a similar assertion as it would be nowadays to maintain the old hypothesis of Ptolemy, who saw the Earth as the center of the heavenly motions]?” — p. 341

— 150 —

the Monads . . . had passed their phases of immetalization

see: The Mahatma Letters to A. P. Sinnett, 1926: “. . . passing through all the preliminary evolutions and combinations of the first three kingdoms . . . [the monad] finds itself encased in its first mineral form . . . Having passed through its seven great classes of inmetalliation . . . the monad gives birth to the vegetable kingdom . . .” — p. 79 (Letter XIV, received July 9, 1882)

Bahak-Zivo . . . fails to construct “a human soul in the creature”

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “BAHAK ZIVO . . . said with a loud voice . . . This is the command, that I construct creatures: but which will not be in my power. . . . [not] having knowledge of consuming fire which is wanting in light, I shall not have this in my power.” — p. 50 (Codex Nazaraeus, I.181)

— 150-1 —

should spontaneous generation be indeed proven impossible . . .

— 151 —

The question . . . “when, at what period, life appeared on Earth?”

that Hæckel’s Moneron . . . has solved the problem of the origin of life . . . is simply absurd

the primitive speck of protoplasm (moneron) is neither animal nor plant

see: Ernst Haeckel, “Monograph of Monera,” 1869: “. . . the whole body consists of a homogeneous plasma, or protoplasma . . . The Monera . . . can be classed with equal propriety . . . primitive animals or as primitive plants. . . . They are neither animals nor plants.” — p. 29 (Quarterly Journal of Microscopical Science, v. 9)

it has no ancestors . . . the Monera are their own ancestors

see: Ernst Haeckel, The Pedigree of Man, tr. E. B. Aveling, 1883: “First Division of the Chain of Ancestors of the Human Race. . . . First stage. — Monera. Organisms of the simplest structure conceivable . . . The earliest Monera, from which later on the first cells evolved, can only have arisen by evolution from inorganic matter.” — pp. 75-6

reproduced . . . by gemmation: as do microscopical animals

— 152 —

“Evolution . . . has only been studied for some twenty-five years . . .”

p/q: A. Wilson, “The Evolution of Man,” Dec. 23, 1881: “. . . evolution has only been studied — rather nature, in the light of evolution, has only been studied — for some twenty five years or so. That is, of course, a mere fractional space in the history of human thought.” — p. 157 (Knowledge, v. 1)

“Each . . . answer to the great Question . . .”

p/q: Thomas H. Huxley, Evidence as to Man’s Place in Nature, 1863: “Each such answer to the great question, invariably asserted by the followers of its propounders, if not by himself, to be complete and final, remains in high authority and esteem, it may be for one century, or it may be for twenty: but, as invariably, Time proves each reply to have been a mere approximation to the truth — tolerable chiefly on account of the ignorance of those by whom it was accepted, and wholly intolerable when tested by the larger knowledge of their successors.” — p. 72 (“On the Relations of Man to the Lower Animals”)

“ ‘Has evolution effected any change in man? . . .’ ”

p/q: A. Wilson, “The Evolution of Man,” Dec. 23, 1881: “ ‘G.M.’ asks, ‘has evolution effected any change in man? If so, what change? If not, why not?’ . . . If we refuse to admit (as science does) that man was created a perfect being, and then became degraded, there exists only another supposition — that of evolution. If man has arisen from a savage to a civilised state, that surely is evolution. We do not yet know, because such knowledge is difficult to acquire, if the human frame is subject to the same influences as those of lower animals.” — p. 157 (Knowledge, v. 1)

“But there is little doubt that elevation from savagery to civilized life . . .”

p/q: A. Wilson, “The Evolution of Man,” Dec. 23, 1881: “But there is little doubt that elevation from savagery to civilised life means and implies ‘evolution,’ and that of considerable extent. Mentally, man’s evolution cannot be doubted; the ever-widening sphere of thought has sprung from small and rude beginnings, like language itself. But man’s ways of life, his power of adaptation to his surroundings, and countless other circumstances, have made the facts and course of his ‘evolution’ very difficult to trace.” — p. 157 (Knowledge, v. 1)

— 153 —

Darwin’s evolution begins at the middle point . . .

see: H. P. Blavatsky, Isis Unveiled, 1877: “The ancient sages . . . made their starting-point from the first manifestation of the unseen . . . Evolution began with them from pure spirit, which descending lower and lower down, assumed at last a visible and comprehensible form, and became matter.” — 1:xxx-xxxi

The Artistotle-Baconian method . . . demonstrated its defects

see: John William Draper, History of the Conflict Between Religion and Science, 1875: “The essential principle of the Artistotelian philosophy was, to rise from the study of particulars to a knowledge of general principles or universals . . . The failures that Aristotle himself so often exhibits . . . are failures arising from want of a sufficiency of facts.” — p. 22

Plato, who proceeded from the Universals downward . . .

“Almost all those . . . who affirm that they have studied heaven . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘Almost all those, who affirm that they have studied heaven in its uniformity, claim that the earth is in the centre, but the philosophers of the Italian School, otherwise called the Pythagoreans, teach entirely the contrary. In their opinion, the centre is occupied by the fire, and the earth is only a star, which by a circular movement around this same centre, produces day and night {De Cælo, Bk. ii, c. 13}.’ ” — pp. 139-40 & fn.

— Footnotes

This substance received its name of “Sarcode” from Prof. Dujardin . . .

see: H. C. Bastian, The Beginnings of Life, 1872: “It will be useful for us to see . . . what Prof. Haeckel has to say concerning the members of his group Monera {Professor Haeckel proposes that the word ‘Sarcode,’ introduced by Dujardin, should be applied to the free protoplasm which exists without a covering or limiting membrane} . . .” — 1:117, 118 fn.

The Monera are indeed Protista. They are neither animals “nor plants” . . .

p/q: Ernst Haeckel, “Monograph of Monera,” 1869: “. . . the whole body of the Monera . . . represents nothing more than a single, thoroughly homogeneous particle of albumen, in a firmly adhesive condition. . . . The Monera are indeed Protista. They are neither animals nor plants. They are organisms of the most primitive kind: among which the distinction between animals and plants does not yet exist.” — pp. 28-9 (Quarterly Journal of Microscopical Science, v. 9)

— 154 —

“There were giants on earth in those days”

the Hæckelian Moneron is, strictly “an organism without organs” . . .

the cooling of our Earth from a temperature of 2,000° to 200° Cent. . . .

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “Helmholtz calculates that twenty million years would suffice for the orignal nebula to condense to the present dimensions of our sun. . . . But meantime Bischof calculates that 350 million years would be required for the earth to cool from a temperature of 2,000° to 200° centigrade.” — pp. 179-80

Thomson . . . limits the appearance of the earliest vegetable life to 100,000,000 years ago

see: John Fiske, “Europe Before the Arrival of Man,” April 1882: “. . . Sir William Thomson concludes that the crust of the earth . . . has not been solidified and in fit condition for the support of vegetable and animal life for more than 100,000,000 or 200,000,000 years.” — p. 436 (Atlantic Monthly, v. 49)

“Volger . . . calculates that the time requisite for the deposit of the strata . . .”

p/q: Louis Büchner, Force and Matter, ed. J. F. Collingwood, 1864: “Volger finally calculates, that the time requisite for the deposit of the strata known to us must at least have amounted to 648 millions of years! From these numbers, we may form some notion as to the extent of these periods of time. . . . The enormous distances in the universe . . . in combination with these almost unlimited periods of time, lead us to acknowledge that both time and space are infinite and eternal.” — p. 61

“ ‘The Earth, as a material existence, is indeed infinite . . .’ ”

p/q: Louis Büchner, Force and Matter, ed. J. F. Collingwood, 1864: “ ‘The earth as a material existence is, indeed, infinite; the changes only which it has undergone can be determined by finite periods of time.’ (Burmeister) ‘We must therefore assume, that the starry heaven is not merely in space, what no astronomer doubts, but also in time without beginning or end; that it never was created, and is imperishable.’ (Czolbe).” — p. 61

“They were even ignorant of the globular form of our earth.”

see: Élisée Reclus, The Earth, 1873: “The globe of our earth is in evident conformity to all the laws of harmony . . . So long as the greater part of the surface of the globe was unknown to geographers, and they were ignorant of the true form of the earth . . . It was impossible for them to take into account the laws which had influenced the distribution of the continents . . . except by making unproved assertions, or by speculations in miraculous cosmogonies.” — p. 46

— 155 —

“The Sun is stationed, for all time, in the middle of the day . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Whilst the sun . . . shines, in one continent, in midday, in the opposite Dwīpas . . . it will be midnight. . . . There is, in truth, neither rising nor setting of the sun; for he is always {‘The sun is stationed, for all time, in the middle of the day, and over against midnight in all the dwipas, Maitreya. But, the rising and the setting of the sun being perpetually opposite to each other, — and, in the same way, all the cardinal points, and so the cross-points, — Maitreya’} . . .” — 2:241 & fn. (ii.8)

“people speak of the rising of the Sun where they see it . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘. . . people speak of the rising of the sun where they see it; and, where the sun disappears, there, to them, is his setting. Of the sun, which is always in one and the same place, there is neither setting nor rising; for what are called rising and setting are only the seeing and the not seeing the sun.’ ” — 2:241-2 fn. (ii.8)

“The Heliocentrism taught in this passage is remarkable . . .”

Martin Haug remarked the same teaching in another passage.

see: Aitareya Brahmanam of the Rigveda, tr. Martin Haug, 1863: “I here mean the well known passage in the Jyotisham, or Vedic calendar, about the position of the solstitial points.” “That an astronomical observation was taken by the Brahmans as early as the 12th century before Christ is proved beyond any doubt . . .” “Now that observation proves . . . the Indians had made already such a considerable progress in astronomical science . . . as to enable them to take such observations . . .” — 1:42, 45, 47 (Introduction)

“of man, the highest organic being of creation, not a trace was found . . .”

That man can be shown to have lived in the mid-Tertiary . . .

see: A. de Quatrefages, The Human Species, 1879: “. . . l’Abbé Bourgeois . . . has discovered . . . in the Commune of Thénay, flints, the shape of which he thinks can only be attributed to man. Now geologists are unanimous in considering these deposits as miocene, belonging to the mean tertiary age.” — p. 151

“the time represented by the coal formation would be six millions of years”

— 156 —

up to the Miocene, when the bulk of the Fourth Race was submerged

Charcot and Richet have vindicated Mesmer’s claims

see: H. S. Drayton, Human Magnetism, 1889: “After the report of the Government commission was made known . . . Mesmer himself was denounced as an imposter . . .” “Liebault . . . sought to prove that all the phenomena of the induced or artificial sleep could be produced by suggestion.” “The facts of hypnotism are numerous enough for the consideration of the scientist . . . Richet . . . [and] Liebault, the disciples of Charcot and others furnish us with a great assemblage of data bearing on suggestion . . .” — pp. 13, 21, 83

the Stanza which says: — “The mind-born, the boneless, gave being to the will-born . . .”

see: Stanza VII: “How did the Manasa [the mind-born], the sons of wisdom act?” “When the Sweat-born produced the Egg-born, the Two-fold (androgyne Third Race), the Mighty, the Powerful with Bones . . . the Third (race) became the vahan (vehicle) of the Lords of Wisdom. It created Sons of ‘Will and Yoga’ . . .” — SD 2:171, 172

— Footnotes

The Hylo-idealists of to-day are rank Annihilationists.

see: Robert Lewins, “Hylo-Phenomenalism the Summa Scientiæ,” 1883: “. . . the Hylozoic theorem of life and the world may be formulated as the utter and self-evident impossibility . . . to transcend or escape in any way from the limits of our own anatomy, of our own conscious Ego . . . that all ‘things’ . . . from Divinity downwards, are merely ideal or phenomenal imagery of our own mind . . .” — p. 35 (Appendix I, What is Religion? by C.N.)

— 157 —

de Quatrefages in support of . . . man in that remote antiquity

see: A. de Quatrefages, The Human Species, 1879: “Thus, man . . . has, in all probability, seen miocene times . . . Are there any reasons for believing that his traces will be found further back still? . . . We know that, as far as his body is concerned, man is a mammal . . . He may then have been contemporaneous with the earliest mammalia, and go back as far as the secondary period.” — p. 152

of “Spontaneous generation”; life . . . has not always reigned on this terrestrial plane

see: Ernst Haeckel, The Pedigree of Man, tr. E. B. Aveling, 1883: “ ‘How did life, the living world of organisms, arise?’ . . . the spontaneous production of organisms of the simplest conceivable kind. Such are the Monera . . . it must be regarded as an essential to the beginning of living beings on the earth . . .” — pp. 32-3

— 158 —

the Urschleim of Oken, that organic “slime,” now christened protoplasm

see: Ernst Haeckel, The History of Creation, 1880: “One of the most important of Oken’s theories . . . is the idea that the phenomena of life in all organisms proceed from a common chemical substance . . . which he designated by the name Urschleim, or original slime. . . . Now, we need only change the expression ‘original slime’ (Urschleim) into Protoplasm . . .” — 1:96-7

fallen in meteorites . . . Sir W. Thomson’s wild theory

see: Sir William Thomson, “Inaugural Address of the President of British Association,” Aug. 4, 1871: “. . . we must regard it as probable in the highest degree that there are countless seed-bearing meteoric stones moving about through space . . . The hypothesis that life originated on this earth through moss-grown fragments from the ruins of another world . . . is not unscientific.” — p. 56 (Chemical News, 24:610)

Hylozoism . . . is the highest aspect of Pantheism.

see: H. N. Coleridge, Introductions to the Study of the Greek Classic Poets, 1830: “. . . the doctrine of the Mysteries was a pure Pantheism, Hylozoism {Pantheism — belief in one God identical with, or actually constituting the life of, the material universe; Hylozoism (ὔλης ζωὴ) — life of the subject-matter of the world, and the same with Pantheism} . . .” — p. 226 & fn.

— Footnotes

The conception and definition of the Absolute by Cardinal Cusa

see: W. Windelband, History of Philosophy, 1893: “. . . Nicolaus [of Cusa] was the first to give the method of negative theology its positive expression by treating infinity as the essential characteristic of God . . . The identity of God with the world . . . that in God the same absolute Being is contained infinitely, which in the world presents itself in finite forms. . . . He is, therefore, the absolute reality . . .”— p. 346

“Recent philosophy of the Absolute,” traced by Sir W. Hamilton to Cusa

see: Sir William Hamilton, Philosophy of Sir William Hamilton, 1857: “Cardinal De Cusa. . . . {I make no doubt that his speculations have originated the whole modern philosophy of the Absolute. . . . To Cusa, we can, indeed, articulately trace . . . the recent philosophy of the Absolute}.” — p. 520, 521 fn.

— 159 —

Aristotle remarked that . . . direct creation would be . . . unbecoming to God . . .

deity cannot set its own hand to creation . . .

“Nature is a habit moved from itself, according to seminal principles . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the opinion of Zeno, as stated by Laërtius . . . ‘Nature is a habit moved from itself, according to . . . seminal principles; perfecting and containing those several things which in determinate times are produced from it, and acting agreeably to that from which it was secreted.’ Intell. System, I., 328.” — 1:66 fn.

the atmosphere has changed little . . . since the first condensation of the oceans

see: R. Blanchard, “L’Origine de la Vie,” Feb. 7, 1885: “Lors de la condensation des premiers océans, aux époques laurentienne et cambrienne, l’atmosphère, plus dense et plus lourde qu’à présent, devait être formée des mêmes éléments qu’à l’heure actuelle [At the time of the condensation of the first oceans, in the Laurentian and Cambrian ages, the atmosphere, denser and heavier than at present, must have been formed of the same elements that exist today] . . .” — p. 165 (Revue Scientifique, v. 9)

and even of Bischof — as the experiments . . . with basalts have shown

see: R. Blanchard, “L’Origine de la Vie,” Feb. 7, 1885: “Les expériences de Bischoff sur le basalte ont montré que, pour passer de l’état liquide à l’état solide, autrement dit pour se refroidir de 2000° à 200°, notre globe avait eu besoin de 350 millions d’années. . . . Quoi d’étonnant aussi à ce que, dès l’âge cambrien . . . la vie ait été assez différenciée pour produire des plantes telles que les Eophyton . . . [et] animaux tels que . . . les brachiopodes et les premiers trilobites [The experiments of Bischoff with basalt have shown that to pass from the liquid to the solid state, in other words, to cool down from 2000° to 200°, our globe would need 350 million years. . . . Amazing as this may be, since the Cambrian age . . . life was differentiated enough to produce plants like eophytons . . . and animals like . . . brachiopods and the first trilobites]?” — p. 166 (Revue Scientifique, v. 9)

— 159-60 —

there were, in those days, oceans of liquid carbonic acid . . .

see: R. Blanchard, “L’Origine de la Vie,” Feb. 7, 1885: “. . . l’atmosphère tend sans cesse à se débarrasser de son acide carbonique, tandis que, d’autre part, elle s’enrichit sans cesse de nouvelles quantités de ce gaz apportées des profondeurs de la terre. . . . ces phénomènes . . . ont toujours existé, depuis la formation de la première croûte solide et depuis la condensation des premiers océans [the atmosphere tends incessantly to rid itself of its carbonic acid, while on the other hand it enriches itself incessantly with new quantities of this gas brought forth from the depths of the earth. . . . these phenomena . . . have always existed, since the formation of the first solid crust and since the condensation of the first oceans].” — p. 164 (Revue Scientifique, v. 9)

— 160 —

The primitive ancestor, in Brasseur de Bourbourg’s “Popol Vuh” . . .

see: “Popol Vuh . . . Par l’Abbé Brasseur de Bourbourg” [Review], Oct. 1867: “The third age was that of storm. . . . the earth was swept of all thereon . . . The men took refuge in the forms of apes, and have never left these shapes since. But one pair, with greater discretion, concealed themselves in a cavern, and of them the next age, that of water, was peopled. The age of water was so called because it came to an end in an overwhelming deluge. One pair alone escaped, the name of the man was . . . Huehuetonacateocipatli, i.e. Fish-god-of-our-Flesh, he reminds one of the Indian Avatar, in which Vishnu assumes the fish form, and the Chaldee Oannes or Dag-on.” — p. 441 (Christian Remembrancer, v. 54)

For additional proofs consult . . . “The Septenary in Nature.”

— 161 —

(issued from the body of Brahmâ when it became Night)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “chapter v. . . . Origin of different orders of beings from Brahmā’s body under different conditions . . .” “Brahmā . . . collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born . . . Brahmā then abandoned that form which was composed of the rudiment of darkness, and which, being deserted by him, became night.” — 1:68, 79-80 (i.5)

— 162 —

As Christian Schœttgen says in Horæ Hebraicæ . . .

see: Qabbalah, tr. Isaac Myer, 1888: “. . . (the terrestrial) Adam . . . had only ‘the breath of life’ {Christian Schœttgen, Horæ Hebraicæ et Talmudicæ in Universum Novum Testamentum, etc. . . . Schœttgen gives this in explanation of I Cor. xv, 45} . . .” — p. 114 & fn.

the first terrestrial Adam “had only the breath of life” . . .

The Zohar speaks of “Black Fire” . . .

see: Isaac Myer, “Hermes Trismegistus,” Sept. 1886: “ ‘You have, by this means, the light (or fire) of the whole universe.’ . . . the fire referred to here, is not the perceptible fire, but the hidden occult fire, which is concealed in all things . . . So the ancient Hebrew philosophy says, the Tablets of the Law given to Moses, were written by the Deity with black fire on white fire.” — pp. 168-9 (The Path, v. 1)

Lactantius . . . makes the Logos, the Word, the first-born brother of Satan . . .

primeval creatures . . . with crooked digestive canals

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Brahmā . . . designed another; and . . . the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course {Tiryak . . . ‘crooked’, and Srotas . . . ‘a canal’}.” — 1:70-1 & fn. (i.5)

“endowed with inward manifestations, but mutually in ignorance . . .”

The twenty-eight kinds of Badha, or imperfections . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . they being destitute of knowledge . . . labouring under the twenty-eight kinds of imperfection {Badhas . . . In place of Badha, however, the more usual reading . . . is Vidha . . . ‘kind’, ‘sort’ . . . implying twenty-eight sorts of animals. These . . . have single hoofs . . . double, or cloven, hoofs . . . claws, or nails} . . .” — 1:71 & fn. (i.5)

the “five-fold immovable creation,” minerals and vegetables

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . in the beginning of the Kalpas . . . there appeared a creation beginning with ignorance . . . The creation of the creator thus plunged in abstraction was the fivefold (immovable) world . . . {the mineral and vegetable kingdoms}.” — 1:69, 70 fn. (i.5)

then come those fabulous animals, Tiryaksrota

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Since immovable things were first created, this is called the first creation. Brahmā, beholding that it was defective, designed another; and . . . the animal creation was manifested . . . of which the term Tiryaksrotas is applied . . . These were called beasts . . . they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom . . .” — 1:70-1 (i.5)

(the monsters of the abyss slain by the “Lords” . . .)

the Urdhwasrotas, the happy celestial beings, which feed on ambrosia

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . a third creation appeared, abounding with the quality of goodness, termed Ūrdhwasrotas. The beings thus produced . . . were endowed with pleasure and enjoyment, unencumbered internally or externally . . . {Ūrdhwa . . . ‘above’ . . . their nourishment being derived from the exterior . . . ‘Through satiety derived from even beholding ambrosia’}.” — 1:72 & fn. (i.5)

— 162-3 —

the Arvaksrotas, human beings — Brahmâ’s seventh creation

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the creation termed Arvāksrotas . . . They abound with the light of knowledge; but the qualities of darkness and of foulness predominate. . . . These creatures were mankind.” “The creation of the Arvāksrotas beings was the seventh . . .” — 1:73, 75 (i.5)

— 163 —

It is not Brahmâ who creates . . . but the chief and Lord of the Prajâpati

Obeying the command of Brahmâ, Daksha . . . made superior and inferior . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Daksha . . . Obeying the command of Brahmā, he made movable and immovable things {avara and vara, ‘inferior’ and ‘superior’ . . . refer to putra, Professor Wilson’s ‘progeny’}, bipeds and quadrupeds, and, subsequently, by his will, gave birth to females . . .” — 2:9-10 & fn. (i.15)

the Asuras are the first beings created from the “body of night”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Brahmā . . . thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born . . .” “. . . Brahmā transformed himself into night, invested with a body.” — 1:79-80, 82 fn. (i.5)

the Pitris issue from that of Twilight

the “gods” . . . from the “body of the day”

Brahmâ . . . “creating fierce beings, denominated Bhûtas . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The creator of the world, being incensed, then created fierce beings, who were denominated . . . Bhūtas (malignant fiends), and eaters of flesh {‘fiends, frightful from being monkey-coloured, and carnivorous’}.” — 1:83 & fn. (i.5)

the Rakshasas are generally . . . “Evil Spirits” and “the enemies of the gods”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “RĀKSHASAS. . . . evil spirits . . . classified as of three sorts — one as a set of beings like the Yakshas, another as a sort of Titans or enemies of the gods, and lastly, in the common acceptation of the term, demons and fiends who haunt cemeteries . . . and vex and afflict mankind in all sorts of ways.” — pp. 254-5

When Hanuman is reconnoitering the enemy in Lanka . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “When Hanumān entered the city of Lankā to reconnoitre . . . he saw that ‘the Rākshasas sleeping in the houses were of every shape and form. Some of them disgusted the eye, while some were beautiful to look upon.’ ” — p. 255

Rakshasas . . . becoming the Saviours of “Humanity,” or Brahmâ

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Brahmā . . . put forth, in darkness, beings emaciate with hunger, of hideous aspects . . . Those beings hastened to the deity. . . . {‘Those among them that called out “Not so: oh! let him be saved!” were named Rākshasas.’}.” — 1:82 & fn. (i.5)

the too-selfish . . . Rakshasas showing the desire . . . to “devour” Mahat

— 164 —

the true dual Logos

see: Friedrich Ueberweg, History of Philosophy, 1875: “The highest of all the divine forces is the Logos . . . [Philo] seems to conceive Sophia [divine Wisdom] as the highest of the potencies into which the Logos is divided, and as the source of all the rest. For the Logos is two-fold in its nature . . .” — 1:230

— Footnotes [164-5]

Whom Manu calls “our paternal grandfathers” . . . The Rudras

The Rudras are the seven manifestations of Rudra-Siva

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘Rudra be thy name’, rejoined the great father of all creatures . . . and Brahmā therefore gave to him seven other denominations: and to these eight persons regions and wives and posterity belong.” — 1:115-16 (i.8)

Rudra-Siva, “the destroying god”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Rudra of the Vedas has developed in the course of ages into the great and powerful god Śiva . . . Under the name of Rudra or Mahā-kāla, he is the great destroying and dissolving power. But destruction in Hindu belief implies reproduction; so as Śiva . . . he is the reproductive power which is perpetually restoring that which has been dissolved . . .” — pp. 297-8

and also the grand Yogi and ascetic

See § II., §§ I, Commentary [shadows of their progenitors]

see: Stanza IV, 15: “ ‘Having projected their shadows and made men of one element (ether), the progenitors re-ascend to Maha-loka . . . The subtle bodies remain without understanding (Manas) until the advent of the Suras (Gods) now called Asuras (not Gods),’ says the Commentary.” — SD 2:92

“How did life, the living world of organisms, arise? . . .”

p/q: Ernst Haeckel, The Pedigree of Man, tr. E. B. Aveling, 1883: “. . . first the general question: ‘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 inquiries, that as to the first appearance of living beings, can only be decided empirically by proof of the so-called Archeobiosis, 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 organisation which take in nutriment and reproduce themselves by division.” — pp. 32-3

“Such a Moneron as that primordial organism discovered by . . . Huxley . . .”

p/q: Ernst Haeckel, The Pedigree of Man, tr. E. B. Aveling, 1883: “Such a Moneron as that primordial organism discovered by the renowned English zoologist Huxley and named Bathybius Haeckelii, 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.” — p. 33

“in that case man also has beyond a doubt . . .”

all produced by “a series of natural forces working blindly . . .”

— 165 —

“The ‘Sons of Passive Yoga.’ . . .”

see: Stanza VI, 7: “This Third Race is sometimes called collectively ‘the sons of Passive Yoga,’ i.e., it was produced unconsciously by the second Race, which, as it was intellectually inactive, is supposed to have been constantly plunged in a kind of blank or abstract contemplation . . .” — SD 1:207

— Footnotes

“Not so! oh let him be saved (preserved)”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Brahmā . . . put forth, in darkness, beings emaciate with hunger, of hideous aspects . . . Those beings hastened to the deity. . . . {‘Those among them that called out “Not so: oh! let him be saved!” were named Rākshasas.’} {From Raksh . . . ‘to preserve’}.” — 1:82 & fns. (i.5)

“Do not spare it; devour it.” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “It is related, in the Bhāgavata-purāṇa, III., 20, 19-21, that Brahmā transformed himself into night, invested with a body. This the Yakshas and Rākshasas seized upon, exclaiming ‘Do not spare it; devour it.’ Brahmā cried out ‘Don’t devour me; spare me.’ ” — 1:82 fn.

— 166 —

Fission . . .

see: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “The simplest beings . . . such as the Protamœba . . . This is the simplest case of reproduction, a multiplication by division. Frequently . . . the motion of the minute constituents, which causes the fission, proceeds in such a manner that the halves are again divided, and the quarters yet again . . . and the parent-creature is resolved into a swarm of off-shoots.” — pp. 40-1

the division of the homogeneous speck of protoplasm . . .

the nucleated cell, in which the cell-nucleus splits into two . . .

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “The next earliest stage in the evolution of living matter, the nucleated cell . . . splits into two, each of which becomes a new nucleus . . . and either multiply within it, or burst the old cell-wall and become two new cells . . .” — p. 104

Budding . . . A small portion . . . swells out at the surface . . .

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “The next stage in advance is that of propagation by germs or buds, in which the organism does not divide . . . but a small portion of it swells out at its surface, and finally parts company and starts on a separate existence which grows to the size of the parent . . .” — p. 104

e.g., many vegetables, the sea-anemone, etc.

see: Samuel Laing, A Modern Zoroastrian, 1890: “This process may be witnessed any day in . . . the sea-anemone . . . It remains one of the principal modes of propagation of the vegetable world, where plants are multiplied from buds even after they have developed the higher mode of sexual propagation by seeds.” — p. 104

— Footnotes

Weber’s idea that the Indo-Germanic Race preceded the Aryan . . .

see: Albrecht Weber, History of Indian Literature, 1882: “The former, the mythological relations, represented in the older hymns of the Ṛik, in part carry us back to the primitive Indo-Germanic time. They contain relics of . . . conceptions then prevailing, such as may also be traced among the Teutons and Greeks.” — p. 35

healing and cicatrization in the higher animal groups . . .

— 167 —

A single cell thrown off by the parent . . . develops into a multicellular organism

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “Advancing still further . . . we find these germ-buds reduced to spores, or single cells, which are emitted from the parent, and afterwards multiply by division until they form a many-celled organism, which has the hereditary qualities of the original one.” — pp. 104-5

e.g., bacteria and mosses

Male and female organs inhering in the same individual . . .

see: Samuel Laing, A Modern Zoroastrian, 1890: “In the great majority of plants, and in some of the lower families of animals — for instance, snails and earth-worms — the male and female organs are developed within the same being, and they are what is called hermaphrodites.” — p. 106

— 168 —

those which “were not ready” . . . remained the “narrow-brained” of the Stanza

see: Stanza VII, 24: “The Sons of Wisdom . . . saw the (intellectually) vile forms of the first third (still senseless Race) . . . some projected a spark. . . . The spark burnt low . . . Their Jivas (Monads) were not ready. . . . They (became the) narrow-headed.” — SD 2:161

— Footnotes

neither the dolicho-cephalic nor the brachyo-cephalic . . .

see: Paul Topinard, Anthropology, “Translated from the French,” 1890: “. . . the cephalic index . . . [is] the relation of the maximum transverse diameter to the maximum antero-posterior diameter . . . The extreme indices are found in the long or dolichocephalic skulls of Retzius, and in his round or brachycephalic.” — p. 237

intellectual capacity of a man according to his cranial capacity, seems absurdly illogical

see: A. de Quatrefages, The Human Species, 1879: “. . . the chief value of this table [by Topinard] is to show into what serious errors an estimation of the intellectual development of a race from its cranial capacity would lead us. By such an estimation, the troglodytes [cavemen] of the cavern of L’Homme-Mort would be superior to all races . . . including contemporary Parisians.” — p. 382

the cranial capacity of the Parisian . . . 1437 cubic centimètres . . .

— 169 —

“Does man descend from one single couple or from several groups . . .”

p/q: André Lefèvre, Philosophy: Historical and Critical, 1879: “Does man descend from one single couple or from several groups? — monogenism or polygenism? As far as one can venture to pronounce on what, in the absence of witnesses, will never be known, the second hypothesis is by far the most probable.” — p. 498

Hovelacque, in his “Science of Language” comes to a similar conclusion . . .

see: Abel Hovelacque, The Science of Language, 1877: “If the faculty of articulate speech constitutes the sole fundamental characteristic of man . . . and if the different linguistic groups known to us are irreducible, they must have taken birth independently and in quite distinct regions. It follows that the precursors of man must have acquired the faculty of speech in different localities independently, and have thus given birth to several races of mankind originally distinct.” — p. 304

“The view which appears best to accord with what is now known . . .”

p/q: Charles Bradlaugh, “Anthropology,” 1882: “Professor Flower, in the address from which I have already quoted, contends that ‘the view which appears best to accord with what is now known of the characters and distribution of the races of man . . . may be described as a modification of the monogenistic hypothesis. Without entering into the difficult question of the method of man’s first appearance upon the world, we must assume for it a vast antiquity, at all events, as measured by any historical standard.’ ” — p. 6 (Hall of Science Thursday Lectures, First Series)

“If we had any approach to a complete palæontological record . . .”

John Crawford and James Hunt . . . favoured polygenesis

see: Paul Topinard, Éléments d’Anthropologie Générale, 1885: “Parmi les monogénistes, jusqu’en 1859, se voient . . . Hodgkin Latham et J. C. Hall . . . Parmi les polygénistes . . . Crawfurd et James Hunt en Angleterre [Until 1859 we find among the monogenists . . . Hodgkin Latham and J. C. Hall . . . Among the polygenists . . . Crawfurd and James Hunt in England] . . .” — p. 86

— 170 —

Evolution is an eternal cycle of becoming, we are taught

see: The Virgin of the World, tr. Kingsford & Maitland, 1885: “. . . matter is the vehicle of becoming. Becoming is the mode of activity of the uncreate and foreseeing God. Having been endowed with the germ of becoming, matter is brought into birth, for the creative force fashions it according to the ideal forms. Matter not yet engendered, had no form; it becomes when it is put into operation.” — pp. 133-4 (Fragments, Part VI)

the succession of beings . . . “consists in an increasing similarity of the living fauna . . .”

p/q: Louis Agassiz & A. A. Gould, Principles of Zoology, Part I, 1857: “. . . [the] aim, in forming the earth . . . and in creating successively all the different types of animals which have passed away, was to introduce Man upon the surface of our globe. Man is the end towards which all the animal creation has tended, from the first appearance of the first Palæozoic Fishes.” — p. 238

“all things had their origin in spirit . . .”

— 171 —

Not all the organisms were sufficiently ready . . .

on geographical considerations . . . “Lemuria,” invented by Mr. P. L. Sclater

see: Alfred Russel Wallace, The Malay Archipelago, 1869: “. . . the existence of such a land [bridge] has been already thought necessary, to account for the distribution . . . of the Lemurs. . . . Dr. Sclater has proposed for the hypothetical continent connecting these distant points . . . the name of Lemuria. . . . the student of geographical distribution must see in the extraordinary and isolated productions of Celebes proofs of the former existence of some continent from whence the ancestors of these creatures . . . could have been derived.” — 1:283-4

He traces . . . human evolution to “Lemuria” . . . that “cradle of mankind”

see: Ernst Haeckel, The Pedigree of Man, 1883: “It was a branch . . . of this extensive catarrhine group, that . . . evolved the ancestor of the human race. . . . it occurred in Southern Asia . . . Probably Southern Asia itself was not the earliest cradle of the human race; but Lemuria, a continent that lay to the south of Asia, and sank later on beneath the surface of the Indian Ocean.” — p. 73

Vogt . . . in America Man sprang from a branch of the platyrrhine apes

see: Paul Topinard, “The Last Steps in the Genealogy of Man,” 1889: “Fossil monkeys have been found in America. . . . as if the platyrrhine monkeys had always lived there. . . . In short, one is led in America to a special series so constituted by its origin and its termination . . . Vogt, Schmidt, and Cope, have agreed on this [platyrrhine] . . . descent.” — p. 680 (Annual Report of the Smithsonian Institution)

see: Carl Vogt, Lectures on Man, 1864: “If the Macaci [macaques] in the Senegal, the baboons on the Gambia, and the gibbons in Borneo could become developed into anthropoid apes, we cannot see why the American [platyrrhine] apes should not be capable of a similar development.” — p. 466

independently of the origination . . . from the old world catarrhinians

see: A. de Quatrefages, The Human Species, 1879: “. . . [Haeckel] states . . . ‘The human race is a branch of the catarrhine group; he was developed in the old world, and sprang from apes of this group, which have long been extinct.’ . . . Vogt disagrees . . . He admits that different simian stocks may have given rise to different human groups. The populations of the old and the new world would thus be descendants of the different forms which are peculiar to the two continents.” — p. 104

— Footnotes

This is explained in the section which follows . . . (Vide §§ II . . .)

see: §§ 2, “A Saint — Hypnotised”: “Kandu is a sage and a Yogi, eminent in holy wisdom and pious austerities, which, finally, awaken the jealousy of the gods . . . Indra . . . sends one of his female Apsarasas to tempt the sage.” “She succeeds . . . ‘907 years six months and three days’ spent in her company seem to the sage as one day. When this psychological or hypnotic state ends, the Muni curses . . . ‘Depart, begone!’ . . . And Pramlochā, terrified, flies away, wiping the perspiration from her body with the leaves of the trees as she passes through the air. . . . the child she had conceived by the Rishi came forth from the pores of her skin in drops of perspiration.” — SD 2:174, 175

in the allegory from the Puranas concerning Kandu . . .

This unwillingness to . . . create, is symbolized in the Purânas by . . . Narada . . .

the “strife-making ascetic”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Brahmā advised his son Nārada to marry, but Nārada censured his father as a false teacher, because devotion to Kṛishṇa was the only true means of felicity. Brahmā then cursed Nārada to lead a life of sensuality . . . and Nārada retorted the curse, condemning Brahmā to lust after his own daughter . . . Nārada has the appellations, Kali-kāraka, ‘strife-maker’ . . .” — p. 219

— 172 —

“the accursed Cainite Races”

— Footnotes

“the fact of the separation of sexes . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “. . . one of the most remarkable examples of the formation of varieties on the same territory . . . [is] the fact of the separation of the sexes, as to derivation of which from species once hermaphrodite, all (the believers in Creation naturally excepted) are assuredly of one accord.” — p. 159

“a study of embryology . . . shows that in the human . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “This is confirmed by a study of embryology, which shows that in the human and higher animal species the distinction of sex is not developed until a considerable progress has been made in the growth of the embryo.” — p. 106

— 173 —

“Sanandana and the other sons of Vedhas” . . . “without desire or passion . . .”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Sanandana and the other sons of Brahmā {Vedhas} were previously created by him. But they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny.” — 1:100-2 & fn. (i.7)

“Kriyasakti — the mysterious power of thought . . .”

p/q: T. Subba Row, “The Twelve Signs of the Zodiac,” 1885: “Kriyāsakti: — The mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. The ancients held that any idea will manifest itself externally if one’s attention is deeply concentrated upon it. Similarly an intense volition will be followed by the desired result. A Yogi generally performs his wonders by means of Itchāsakti [power of the will] and Kriyāsakti.” — p. 111 (Five Years of Theosophy)

the chapters on “The Fallen Angels” and “The Mystic Dragons”

— 174 —

Sanjnâ . . . “unable to endure the fervours of her lord,” gave him her chhaya . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Sanjnā, the daughter of Viśwakarman, was the wife of the Sun . . . Unable to endure the fervours of her lord, Sanjnā gave him Chhāyā {her shadow, or image} . . . and repaired to the forests, to practise devout exercises {tapas}. The Sun, supposing Chhāyā to be his wife Sanjnā, begot, by her, three other children . . .” — 3:20-1 & fns. (iii.2)

like Adam with Lilith — an ethereal shadow

see: Qabbalah, tr. Isaac Myer, 1888: “The Qabbalists hold that Adam was first created with a spiritual body, which is described in the O. T. as ‘of dust’ . . . We also have in the archaic cuneiform tablets, the Lilatu or Lilith . . . the handmaid of the ghost; Lil was in Akkadian ‘a cloud of dust’ . . . Myth makes her the wife of Adam . . .” — pp. 247-8

Kandu is a sage and a Yogi, eminent in holy wisdom . . .

Indra, the “King of the Gods” . . . sends one of his female Apsarasas . . .

— 175 —

“907 years six months and three days” spent in her company seem . . . as one day

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the nymph replied, that they had lived together nine hundred and seven years, six months, and three days. The Muni asked her . . . if she was in jest; for it appeared to him that they had spent but one day together.” — 2:3 (i.15)

the Muni curses . . . “Depart, begone! . . . vile bundle of illusions!” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘Yet fie upon thee . . . vile bundle of delusion!’ . . . ‘Depart, begone.’ She then, reproached by him, went forth from his dwelling, and, passing through the air, wiped the perspiration from her person with the leaves of the trees.” — 2:5 (i.15)

She went from tree to tree . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The nymph went from tree to tree, and, as, with the dusky shoots that crowned their summits, she dried her limbs . . . the child she had conceived by the Ṛishi came forth from the pores of her skin, in drops of perspiration. The trees received the living dews; and the winds collected them into one mass.” — 2:5 (i.15)

“This,” said Soma . . . “I matured by my rays . . .”

Adam . . . into which the “Lord-god” breathes the breath of life . . .

see: Qabbalah, tr. Isaac Myer, 1888: “. . . a distinction was made by the learned of the Israëlites, between the higher Adam . . . who was the Light of the World . . . and the inferior (the terrestrial) Adam . . . who had only ‘the breath of life’ but not ‘the living soul.’ ” — p. 114

Manas . . . is of the Earth earthy, though its highest faculties connect it with . . . divine Soul

see: The Holy Bible, ed. F. C. Cook, 1881: “The first man is of the earth, earthy: the second man is the Lord from heaven {Adam before he had become actually to be a living soul-nature was already fashioned out of earth. . . . the material or earthy and human . . . side of the first man’s origin is sharply contrasted with the spiritual or divine side of the origin of the Godman}.” — 3:369 & fn. (1 Corinthians, 15:47)

Kamadeva, the god of love . . . and lord of the Apsarasas . . .

— Footnotes

Vivien’s temptation of Merlin (Tennyson)

see: “Idylls of the King” [Review], 1859: “In the second Idyll, Mr Tennyson relates the history of the enchantment of Merlin by the Lady of the Lake . . . [or] Vivien — the name which the poet adopts. The destruction of the great sage, or ‘wizard,’ of his time . . . by the wiles of an enchantress . . . is what may be called a great representative subject. . . . the marvellous defect of human nature, and the nullity of the best human wisdom in the face of temptation.” — p. 165 (North British Review, v. 31)

— 176 —

“Thou hast performed the office assigned by the monarch of the gods . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The pious sage . . . turned to the nymph . . . and said to her: ‘Go, deceitful girl, whither thou wilt. Thou has performed the office assigned thee by the monarch of the gods, — of disturbing my penance by thy fascinations.” — 2:4 (i.15)

Kama . . . is in the Rig Veda . . . the first movement that stirred the One . . .

“Desire first arose in It, which was the primal germ of mind . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ ‘Desire first arose in It, which was the primal germ of mind; (and which) sages, searching with their intellect, have discovered in their heart to be the bond which connects entity with non-entity.’ ” — p. 146

A hymn in the Atharva Veda exalts Kama into a supreme God . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ ‘This Kāma or desire . . . is celebrated in a curious hymn of the Atharva-veda,’ which exalts Kāma into a supreme God and Creator: ‘Kāma was born the first. Him neither gods, nor fathers, nor men have equalled.’ ” — p. 146

The Atharva Veda identifies him with Agni . . .

The Taittariya Brâhmana makes him . . . the son of Dharma . . .

Kama is born from the heart of Brahmâ . . . he is Atma-Bhu “Self-Existent” . . .

in his orginal Vedic character, (Harivamsa making him a son of Lakshmi . . .)

Lakshmi, who is Venus

before . . . Daksha . . . men were procreated “by the will, by sight, by touch . . .”

Mârishâ . . . is taken to wife by the Prachetasas . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Soma having concluded, the Prachetasas [Prajāpatis] took Mārishā, as he had enjoined them, righteously to wife . . . and upon her they begot the eminent patriarch Daksha . . . {Daksha seems to be an irregular adjunct to the Prajāpatis or mind-born sons of Brahmā}. This great sage, for the furtherance of creation, and the increase of mankind, created progeny. . . . and, subsequently, by his will, gave birth to females . . . From that period forwards, living creatures were engendered by sexual intercourse.” — 2:9-10 & fn. (i.15)

— Footnotes

“From Brahmâ were born mind-engendered progeny . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “From Brahmā . . . were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person {‘limbs’, gātra} of that all-wise {Dhīmat} deity. All these beings . . . being the abode of the three qualities.” — 1:100 & fns. (i.7)

deva-sarga (divine creation . . .)

the five-fold creation, is devoid of clearness . . . without reflection . . .

“But as they did not multiply themselves . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “But, as they did not multiply themselves, Brahmā created other mind-born sons, like himself; namely: Bhṛigu, Pulastya . . . Marīchi, Daksha, Atri, and Vasishṭha. . . . {Considerable variety prevails in this list of Prajāpatis . . . or Brahmarshis}.” — 1:100 & fn. (i.7)

“Sanandana and the other sons of Vedhas . . .

— 176-7 —

Daksha, a son of Brahmâ also, in a former Kalpa . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The second birth of Daksha, and his share in the peopling of the earth, is narrated in most of the Purāṇas in a similar manner. . . . The incompatibility of the two accounts is reconciled by referring the two Dakshas to different Manwantaras; the Daksha who proceeded from Brahmā as a Prajāpati being born in the first, or Swāyaṃbhuva, and the son of the Prachetasas, in the Chākshusha, Manwantara.” — 2:9 fn.

— 177 —

Mârishâ . . . the mother of Daksha. . . . the father of the first human-like progenitors

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the Prachetasas took Mārishā . . . and upon her they begot the eminent patriarch Daksha . . .” “In what manner Daksha created living creatures . . . you shall hear. In the first place, he willed into existence the deities, the Ṛishis . . . Finding that his will-born progeny did not multiply themselves, he determined, in order to secure their increase, to establish sexual intercourse as the means of multiplication.” — 2:9, 12 (i.15)

Aristophanes describes the nature of the old race as androgynous . . .

see: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “Plato, in the ‘Banquet,’ has preserved to us the discourse of Aristophanes on the subject. ‘Our nature of old was not the same as it is now. It was androgynous . . .’ ” — p. 113 (The Theosophist, v. 4)

see: Plato, Works, v. 3, tr. George Burges, 1850: “In good truth . . . said Aristophanes . . . you must first learn the nature of man . . . For our nature of old was not the same as it is now . . . It was then man-woman {hermaphrodite}, whose form and name partook of and was common to both the male and the female.” — p. 508 (The Banquet, § 16)

every individual being rounded, “having the back and sides as in a circle” . . .

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “ ‘The entire form of every individual was rounded, having the back and sides as in a circle . . . Their bodies thus were round, and the manner of their running was circular. They were terrible in force and strength, and had prodigious ambition.’ ” — p. 113 (The Theosophist, v. 4)

to make them weaker, “Zeus divided them . . . into two . . .”

a tradition about the first man, who lived at first without eating . . .

see: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “The inhabitants of Madagascar say that the first man was created . . . free from ills, wants, and appetites of mundane life, and that he was strictly forbidden to eat or drink. The Great Enemy, disguised as a shining angel, pretended to bring a message from heaven, setting aside the prohibition.” — p. 113 (The Theosophist, v. 4)

having indulged in food, a swelling appeared in his leg . . .

see: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “He then ate; a slight swelling appeared on his leg, and enlarged to a tumor, which, finally bursting . . . there emerged a beautiful girl, who became at maturity the mother of the race.” — p. 113 (The Theosophist, v. 4)

“We have our sciences of Heterogenesis and Parthenogenesis . . .”

p/q: Alexander Wilder, “The Primeval Race Double-Sexed,” Feb. 1883: “We have our sciences of heterogenesis and parthenogenesis, showing that the field is yet open. . . . The polyps . . . produce their offspring from themselves like the buds and ramifications of a tree.” — pp. 112-13 (The Theosophist, v. 4)

The very interesting polyp Stauridium . . . produces gemmules . . .

see: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “. . . a polype-shaped being with cruciform tentacles . . . [the] Cross-polype, or Stauridium. This animal, growing like a polype upon a stalk, forms above its lower cross, gemmules which . . . gradually assume a bell-like shape, and detach themselves on attaining the structure and form of a Medusa or sea-nettle.” — p. 42

The Medusa is utterly dissimilar to its parent-organism . . .

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “The Medusa . . . is thus the offspring of its utterly dissimilar parent, the Stauridium; it reproduces itself in the sexual method, and from its eggs proceed Stauridia. The two generations thus alternate . . .” — p. 42

— 178 —

“The majority of mankind belongs to the seventh sub-race . . .”

p/q: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘The majority of mankind belongs to the seventh sub-race of the fourth root-race — the above mentioned Chinamen and their offshoots and branchlets (Malayans, Mongolians, Tibetans, Javanese, &c., &c.) — with remnants of other sub-races of the fourth and the seventh sub-race of the third race.’ ” — p. 68

Padmapani, or Avalôkitêswara in Sanskrit, is in Tibetan Chenresi.

Avalôkitêswara is the great Logos in its highest aspect

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “Now this Parabrahmam which exists before all things in the cosmos is the one essence from which starts into existence a centre of energy . . . the Logos. . . . It is called Avalokiteswara by the Buddhists.” — p. 303 (The Theosophist, v. 8)

Padmapani-Avalôkitêswara is called . . . Chenresi Vanchug . . .

protector . . . of Tibet in particular

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “The Dhyāni Bōdhisattva Padmapāni . . . [is] the one most frequently implored, on account of his being the representative of Sākyamuni and the guardian and propagator of his faith . . . [and] his particular protection of Tibet.” — p. 88

manifesting himself from age to age in human form

A popular legend has it that whenever faith begins to die out . . .

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “There is a story relating that Tsonkhapa himself had ordered his two principal disciples to take upon themselves a mortal form . . . to watch over the propagation of the Buddhist faith and the maintenance of its purity; and . . . it was Tsonkhapa who created these two [Dalai Lama and Panchen Rinpoche] . . .” — p. 153

Padmapani Chenresi . . . emits a brilliant ray of light . . .

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “The Dalai Lama is viewed as an incarnation of the Dhyāni Bōdhisattva Chenresi, who is supposed to effect his re-incorporation by a beam of light which issues from his body and enters the individual whom he selects for his re-descent. The Panchen Rinpoche is considered to be an incarnation of Chenresi’s celestial father, Amitābha.” — p. 153

he will incarnate as “the most perfect Buddha” in Tibet, instead of in India . . .

Dhyani Chenresi . . . is represented . . . in his eleven-faced form

a column built in four rows, each series having . . . different complexions . . .

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “The eleven faces form a pyramid, and are ranged in four rows. Each series of heads has a particular complexion; the three faces which base upon the neck are white, the three following yellow, the next three red . . .” — p. 89

— 178-9 —

In this reference compare Stanza 39.

— 179 —

represented with four arms . . . the third hand holds a lotus . . .

on his head the sign of water

— matter, deluge

see: “The Symbolic Hair-Tuft of the Buddha,” The Quest, Jan. 1910: “ ‘. . . [it] is always drawn in Indian pictures in thin wavy lines . . .’ This symbolic representation of the lightning flash . . . was not a zig-zag flash, but a fiery stream, conceived as a fiery whirl-wind, resembling a water-spout, an emanation, efflux or flood circling downwards.” — p. 396

on his brow rests the third eye (Siva’s eye of spiritual insight)

see: E. B. Havell, Indian Sculpture and Painting, 1908: “Plate XIII. shows a very rare and interesting example of ancient Nepalese art . . . The reclining figure of Vajrapāni . . . The third eye in the forehead, symbolic of spiritual insight, is also given to images of the Hindu deity, Siva.” — p. 48

when he has only two arms, he is . . . Chakna-padma-karpo . . .

His other name is Chantong, “he of the 1,000 eyes” . . .

Lokapati . . . “Lord of the World”; and Jigten-gonpo . . . “Protector and Saviour . . .”

the present Maha-Kalpa (the Vârâha), is called Padma . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Of such days and nights is a year of Brahmā composed; and a hundred such years constitute his whole life. One Parārdha, or half his existence, has expired, terminating with the Mahā Kalpa {The only Kalpas usually specified are . . . the Pādma and the present of Vārāha} called Pādma.” — 1:53 & fn. (i.3)

Theoretically, the Kalpas are infinite . . .

(Avalôkitêshwara) becomes . . . Kwan-yin, “who assumes any form . . .”

p/q: Joseph Edkins, Chinese Buddhism, 1880: “Birthday of Kwan-shi-yin p‘u-sa (Avalôkitêshwara), 2d month, 19th day. — This fabulous Bodhisattwa has in China been usually represented with female attributes . . . [she] is described as being able to assume any form at pleasure, whether that of Buddhas, Devas, men, or others . . . Kwan-yin is thus able to save any of the inhabitants of . . . the present race of mankind.” — pp. 208-9

The knowledge of the astrological aspect of . . . “magic” feats.

“birth-days” of these Dhyanis — Amitabha (the O-mi to Fo, of China), included

p/q: Joseph Edkins, Chinese Buddhism, 1880: “Birthday of O-mi-to Fo . . . (Amitabha) Buddha, 11th month, 17th day. — The Buddha who rules in the universe to the west of that governed by Shakya, and grants the request of all those who pray to him to admit them to the Western heaven.” — p. 208

— 180 —

since the Monad has passed, after its “first inmetallization” on Globe A . . .

see: The Mahatma Letters to A. P. Sinnett, comp. A. T. Barker, 1926: “Having passed through its seven great classes of inmetalliation . . . the monad gives birth to the vegetable kingdom . . .” “A Round we are agreed to call the passage of a monad from globe ‘A’ to globe ‘Z’ . . . through the encasement in all and each of the four kingdoms, viz., as a mineral, a vegetable, an animal and man . . .” — pp. 79, 80 (Letter XIV, received by A.O.H., July 9, 1882)

the spiritual . . . into the material . . . spirit and matter are equilibrized in Man

see: The Mahatma Letters to A. P. Sinnett, comp. A. T. Barker, 1926: “We understand that the man-bearing cycle of necessity . . . consists of thirteen objective globes . . . with a fourteenth world lower still than ours. Is this correct?” “There are seven objective and seven subjective globes . . . The former have our earth occupying the lower turning point where spirit-matter equilibrates.” — p. 78 (Letter XIV, received by A.O.H., July 9, 1882)

— 181 —

In the first chapter, animals, whales and fowls . . . are created . . .

created before the Androgyne Adam

see: Qabbalah, tr. Isaac Myer, 1888: “The Qabbalah . . . claims, that the first account of the Creation in Genesis, referred exclusively to this ideal world and to an ideal man. . . . the Ideal Man is created as an Androgene but in the similitude of Elohim.” — pp. 121-2

In the second, Adam (the sexless) comes first, and the animals . . . after him.

see: The Interlinear Bible, 1906: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life . . .” “And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam . . .” — p. 3 (Genesis, 2:7, 19)

symbolized, in . . . Genesis, by the deep sleep of Adam

not at all the . . . process of differentiation of sexes . . . (M. Naudin) imagined

Pulastya is the father of all the Serpents and Nagas

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “PULASTYA. One of the Prajā-patis or mind-born sons of Brahmā, and one of the great Ṛishis. . . . all the Rākshasas are supposed to have sprung from him.” “SU-RASĀ. A Rākshasī, mother of the Nāgas.” — pp. 244, 310

Kasyapa was grandsire, through his wife Tamra, of the birds

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ ‘The self-born Kaśyapa sprang from Time’ . . . Upon Aditi he begat the Ādityas . . . By his other twelve wives he had . . . demons, nāgas, reptiles, birds, and all kinds of living things. . . . He is one of the seven great Ṛishis . . .” — p. 153

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Tāmrā (the wife of Kaśyapa) had six illustrious daughters . . . Śukī gave birth to parrots, owls, and crows; Śyenī, to hawks; Bhāsī, to kites; Gṛidhrī, to vultures; Śuchi, to water-fowl . . .” — 2:72-3 (i.21)

and of Garuda, king of the feathered tribe

by his wife Surabhi, he was parent of cows and buffaloes

Nagas — beings wiser than Serpents

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “ ‘Wise as serpents and harmless as doves’ is an old saying, which probably has a deeper meaning . . . [than] that usually ascribed to it. . . . The Upanishads refer to the science of serpents, by which is meant the wisdom of the mysterious Nagas, who, according to Buddhistic legend . . . ‘occupy a place among the beings superior to man . . .’ ” — pp. 71-2

— Footnotes

In “Hesiod” Zeus creates his third race of men out of ash-trees.

see: Jacob Grimm, Teutonic Mythology, 1883: “So, by Hesiod’s account . . . the ‘Works and Days’ makes the well-known five races fill five successive ages . . . First came the golden race of blissful daimones, next the silver one of weaker divine beings, thirdly the brazen one of warriors sprung from ash-trees . . . In the third race giants seem to be portrayed . . .” — 2:575

In the “Popol Vuh” the third Race . . . is created out of the tree Tzita . . .

But Sibac means “egg”

see: J. G. Wilkinson, Manners and Customs of the Ancient Egyptians, 1883: “Sebak, the crocodile-headed deity of Ombos, was another deified form of the sun . . .” “The crocodile was called in Egyptian em suhu, ‘sprung of an egg.’ They were sacred to Sebak . . .” — 3:189, 334 fn.

In a report . . . to the Cortes by Don Baptista Pino . . . “All the pueblos . . .”

p/q: “Nagualism, Voodooism, and Other Forms of Crypto-Paganism,” April 1877: “A report addressed to the Cortes in Spain by Don Pedro Bautista Pino in 1812 says: ‘All the pueblos have their estufas — so the natives call subterranean rooms with only a single door, where they assemble . . . these are impenetrable temples where they gather to discuss mysteriously their good or evil fortunes, and the doors are always closed on the Spaniards.’ ” — p. 7 (Catholic World, v. 25)

“They adore the Sun and Moon . . . fire and the great snake . . .”

see: “Nagualism, Voodooism, and Other Forms of Crypto-Paganism,” April 1877: “ ‘Hence come the adoration they render the sun and moon, and other heavenly bodies, the respect they entertain for fire, etc.’ ‘The Pueblo chiefs . . . perform various simple rites by which the power of the sun and of Montezuma is recognized, as well as the power . . . of the Great Snake . . .’ ” — p. 7 (Catholic World, v. 25)

— 182 —

“In these were incarnated the Lords of the three (upper) worlds . . .”

who had been Tushitas, who had been Jayas, who are Adityas

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “There were twelve celebrated deities in a former Manwantara, called Tushitas {In the beginning of the Kalpa, twelve gods, named Jayas, were created . . . They, lost in meditation, neglected his commands; on which he cursed them to be repeatedly born in each Manwantara}, who, upon the approach of the present period . . . were born the sons of Kaśyapa . . . by Aditi . . . thence named the twelve Ādityas . . .” — 1:26-7 & fn.

descendants of the primitive Nagas . . . peopled America

see: James Fergusson, Tree and Serpent Worship, 1868: “. . . if we may trust the antiquaries of the United States, there are great serpent mounds formed of earth, 1,000 feet long and more, which would seem to prove that . . . a race of Serpent Worshippers occupied their places . . .” “. . . one of the most interesting problems connected with the subject is the supposed connexion between the Serpent Worship of the Old World and that of Central America. Is it possible it could have migrated . . .?” “. . . the testimony of the Buddhist scriptures seems to be . . . that Ceylon was inhabited by a Naga race of serpent worshippers . . .” — pp. 38, 54, 55

(America being the Pâtâla . . .)

traditions and legends — the latter always more true than history

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Augustin Thierry . . . ‘Il y trouvait la véritable histoire, et il avait raison; car la légende est la tradition vivante, et trois fois sur quatre elle est plus vraie que l’histoire’ [Augustin Thierry . . . ‘There he found true history, and he was right, for legend is living tradition, and three times out of four it is truer than history’].” — 2:45

Nagalism, called “devil-worship” by the Missionaries

see: “Nagualism, Voodooism, and Other Forms of Crypto-Paganism,” April 1877: “The Abbé Domenech . . . [gives] details as to the mode of worship in New Orleans . . . the use of serpents, the dances . . .” “. . . it is certainly attended with ceremonies which . . . should cause it to be rooted out, even by those who would regard the direct worship of the devil as something with which the state cannot interfere.” — p. 9 (Catholic World, v. 25)

the “Sacrifice of Daksha” . . . the oldest account . . . in Vayu Purâna

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “SACRIFICE OF DAKSHA. (From the Vāyu Purāṇa.) . . . {The story is told in much more detail in several other Purāṇas . . . but the above has been selected as a specimen of the style of the Vāyu Purāṇa, and as being a narration which . . . is, probably, of an ancient date}.” — 1:120, 121 fn.

This head . . . is replaced by the head of a ram (Kasi-Khanda)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Linga and Bhāgavata both state that Vīrabhadra cut off Daksha’s head, and threw it into the fire. After the fray, therefore, when Śiva restored the dead to life . . . Daksha’s head was not forthcoming. It was, therefore, replaced by the head of a goat, or, according to the Kāśī Khaṇḍa, that of a ram.” — 1:132 fn.

Siva-Rudra creates the terrible Virabhadra . . . the “thousand-headed . . .”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the mighty Maheśwara [Śiva] created, from his mouth . . . a divine being with a thousand heads, a thousand eyes, a thousand feet; wielding a thousand clubs, a thousand shafts . . .” “ ‘Sovereign of the gods, command what it is that I must do for thee’; to which Maheśwara replied: ‘Spoil the sacrifice of Daksha.’ ” — 1:128, 129-30

— Footnotes

Sarpa (serpent) is from the root Srip, serpo to creep . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Beholding them [the Yakshas] . . . the hairs of Brahmā were shrivelled up . . . falling from his head . . . they became serpents, called Sarpa, from their creeping, and Ahi, because they had deserted the head {From Sṛip . . . serpo, ‘to creep’, and from Hā . . . ‘to abandon’}.” — 1:83 & fn. (i.5)

— 182-3 —

Virabhadra, “abiding in the region of the ghosts . . . created from the pores . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Vīrabhadra, the fierce, abiding in the region of ghosts, is the minister of the anger of Devī. And he then created, from the pores of his skin, powerful demigods {Raumas}, the mighty attendants upon Rudra . . . who started, by hundreds and thousands, into existence.” — 1:130 & fn.

— 183 —

created from the pores . . . (or Raumyas)

the Raumyas . . . from the Romakupas, hair or skin pores

Daksha’s sacrifice . . . in the presence of creatures born from the egg . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Daksha commenced a holy sacrifice . . . The Ādityas, Vasus, Rudras, Maruts . . . were present. The (four classes of Pitṛis) . . . came along with Brahmā. Creatures of every class, born from the womb, the egg, from vapour, or vegetation, came upon their invocation . . .” — 1:122-3

obeying the command, he made “inferior and superior” . . . progeny

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Obeying the command of Brahmā, he made movable and immovable things {The Sanskrit has avara and vara, ‘inferior’ and ‘superior’}, bipeds and quadrupeds, and, subsequently, by his will, gave birth to females . . . Of these, the gods, the Titans, the snake-gods, cattle, and . . . the spirits of evil {Dānava}, and other beings, were born.” — 2:10 & fns. (i.15)

“From that period forward, living creatures were engendered . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “From that period forwards, living creatures were engendered by sexual intercourse. Before the time of Daksha, they were variously propagated, — by the will, by sight, by touch, and by the influence of religious austerities practised by devout sages . . .” — 2:10 (i.15)

The missing links . . . between reptile and bird . . . the ornithoscelidæ

hesperornis, and the archæopteryx of Vogt

see: Charles Gould, Mythical Monsters, 1886: “It is now generally admitted by biologists . . . that birds have come down to us through the Dinosaurs . . . The classes of birds and reptiles as now living are separated by a gulf . . . this gap has been virtually filled by the discoveries of bird-like reptiles and reptilian birds. . . . Archæopteryx of the old world, and . . . Hesperornis of the new, are the stepping-stones . . .” “Vogt regards the Archæopteryx ‘as neither reptile nor bird, but as constituting an intermediate type.’ ” — pp. 38 fn., 39 fn.

— 184 —

“Use and disuse combined with selection elucidate . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “Use and disuse, combined with selection, elucidate the separation of the sexes, and the existence, otherwise totally incomprehensible, of rudimentary sexual organs. In the Vertebrata especially, each sex possesses such distinct traces of the reproductive apparatus characteristic of the other, that even antiquity assumed hermaphroditism as a natural primæval condition of mankind.” — p. 186

“The tenacity with which the rudiments of sexual organs are inherited . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “The tenacity with which these rudiments of sexual organs are inherited is very remarkable. In the class of mammals actual hermaphroditism is unheard of, although through the whole period of their development they drag along with them these residues, borne by their unknown ancestry no one can say how long.” — p. 187

those which had no spark (the “narrow-brained”)

— Footnotes

The “Unknown Ancestry” . . . are the primeval astral prototypes. . . .

see: “Archaic Teachings in the Purānas and Genesis”: “ ‘What relation is there between the Third Round astral prototypes and ordinary physical development in the course of the origination of pre-mammalian organic species?’ . . . One is the shadowy prototype of the other . . .” — SD 2:256

— 185 —

The “Sons of Wisdom” had spurned the early Third Race . . .

incarnating in . . . the later Third Race

See later on concerning the beginning of human speech.

the Monera of Hæckel

see: Ernst Haeckel, The Pedigree of Man, tr. E. B. Aveling, 1883: “First stage. — Monera. Organisms of the simplest structure conceivable . . . The earliest Monera, from which later on the first cells evolved, can only have arisen by evolution from inorganic matter.” — pp. 75-6

the Sarisripa of Manu

see: Ordinances of Manu, tr. Burnell, ed. Hopkins, 1884: “He (Brahmā) . . . created time . . . the five (elements) . . . the ten lords of beings . . . men, beasts of prey . . . insects, lice, flies, and bugs . . . snakes, crocodiles . . . and likewise all other kinds (of reptiles . . .) . . .” — pp. 5-7 (i.23, 24, 27, 34, 39, 40, 44)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Brahmā . . . created; in the commencement of the Kalpa, various plants . . . Animals were distinguished into two classes . . . The fifth order were the birds; the sixth, aquatic animals; and the seventh, reptiles and insects {sarīsṛipa}.” — 1:84 & fn.

the “human” Monad . . . immetallized . . . invegetallized . . . or inanimalized . . .

see: The Mahatma Letters to A. P. Sinnett, comp. A. T. Barker, 1926: “A Round . . . [is] the passage of a monad . . . through the encasement in all and each of the four kingdoms, viz., as a mineral, a vegetable, an animal and man . . . The monad performs . . . seven major inmetalliations, inherbations, zoonisations (?) and incarnations . . .” — pp. 80-1 (Letter XIV, Received by A.O.H., July 9, 1882)

— 186 —

The Monad . . . is divine in its higher and human in its lower condition

see: H. P. Blavatsky, “Theories About Reincarnation and Spirits,” Nov. 1886: “The immortal Spirit . . . [is] an emanation from the One . . . Its Vehicle — the divine Soul — called the ‘Immortal Ego,’ the ‘Divine monad’ . . . What is the false personality? It is that bundle of desires, aspirations, affection and hatred . . . manifested by a human being on this earth during one incarnation and under the form of one personality.” — pp. 238-9 (The Path, v. 1)

the manifested Universe reflects itself in each of its Monads

see: C. H. A. Bjerregaard, “The Elementals, The Elementary Spirits,” Jan. 1887: “Every monad reflects every other. Every monad is a living mirror of the universe, within its own sphere.” “Leibnitz has seen as distinctly as the old nature worshippers of the early Aryans, that ‘every monad represents the entire universe.’ ” — pp. 297, 299 (The Path, v. 1)

“Man becomes a stone, a plant, an animal, a man, a Spirit, and finally God . . .”

see: Henry Morely, The Life of Henry Cornelius Agrippa, 1856: “These sephiroth . . . are also sometimes arranged in the form of a man, Adam Kadmon [heavenly Man] . . . God, it was said, is all in all; everything is part of the divine essence, with a growing, or perceptive, or reflective power . . . A stone may become a plant; a plant, a beast; a beast, a man; a man, an angel; and angel, a creator.” — 1:76

these stones, plants, and animals were the prototypes . . .

see: A. P. Sinnett, Esoteric Buddhism, 1885: “Behind the human harvest of the life impulse, there lay the harvest of mere animal forms . . .” “. . . the main purpose in view was to elucidate the way in which the human entity was gradually evolved from processes of Nature going on in the first instance in lower kingdoms.” “The vegetable establishes organic matter in physical manifestation, and prepares the way for the higher evolution of the animal kingdom.” — pp. 46, 52-3

“Produced from the residue of the substance . . .”

— 187 —

“The history of the embryo is an epitome of that of the race.”

“every organism, in its development from the egg . . .”

p/q: Ernst Haeckel, The Pedigree of Man, tr. E. B. Aveling, 1883: “. . . every organism, in its development from the egg, runs through a series of forms, through which, in like succession, its ancestors have passed in the long course of earth’s history. The history of the embryo, therefore, is a picture in little an outline of that of the race. This conception forms the gist of our fundamental biogenetic law, which we are obliged to place at the head of the study of development, as the veritable fundamental law of organic development.” — p. 270 (“The Proofs of Evolution”)

Any anatomist who has made . . . the embryo “a subject of special study” . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Any anatomist who has made the development and growth of the embryo and fœtus ‘a subject of special study,’ can tell, without much brain-work, what daily experience and the evidence of his own eyes show him, viz.: that up to a certain period, the human embryo is a fac-simile of a young batrachian in its first remove from the spawn — a tadpole.” — 1:388

— Footnotes

“A very strong argument in favour of variability . . .”

p/q: André Lefèvre, Philosophy, Historical and Critical, 1879: “A very strong argument in favour of variability is supplied by the science of embryology. Is not 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 biped? It is scarcely possible not to recognize in the embryonic evolution a rapid sketch, a faithful summary, of the entire organic series.” — p. 484

— 187-8 —

But no physiologist or anatomist seems to have had the idea . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “But no physiologist or anatomist seems to have had the idea of applying to the development of the human being — from the first instant of its physical appearance as a germ to its ultimate formation and birth — the Pythagorean esoteric doctrine of metempsychosis, so erroneously interpreted by critics. The meaning of the kabalistic axiom: ‘A stone becomes a plant; a plant a beast; a beast a man, etc.,’ was mentioned in another place in relation to the spiritual and physical evolution of man on this earth. We will now add a few words more to make the idea clearer.” — 1:388

— 188 —

What is the primitive shape of the future man? A grain, a corpuscle . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “What is the primitive shape of the future man? A grain, a corpuscle, say some physiologists; a molecule, an ovum of the ovum, say others. If it could be analyzed — by the spectroscope or otherwise — of what ought we to expect to find it composed? Analogically, we should say, of a nucleus or inorganic matter, deposited from the circulation at the germinating point, and united with a deposit of organic matter. In other words, this infinitesimal nucleus of the future man is composed of the same elements as a stone — of the same elements as the earth, which the man is destined to inhabit. Moses is cited by the kabalists as authority for the remark, that it required earth and water to make a living being, and thus it may be said that man first appears as a stone.” — 1:388-9

At the end of three or four weeks the ovum has assumed . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “At the end of three or four weeks the ovum has assumed a plant-like appearance, one extremity having become spheroidal and the other tapering, like a carrot. Upon dissection it is found to be composed, like an onion, of very delicate laminæ or coats, enclosing a liquid. The laminæ approach each other at the lower end, and the embryo hangs from the root of the umbilicus almost like a fruit from the bough. The stone has now become changed, by metempsychosis, into a plant. Then the embryonic creature begins to shoot out, from the inside outward, its limbs, and develops its features.” — 1:389

The eyes are visible as two black dots . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The eyes are visible as two black dots; the ears, nose, and mouth form depressions, like the points of a pineapple, before they begin to project. The embryo develops into an animal-like fœtus — the shape of a tadpole — and like an amphibious reptile lives in water, and develops from it. Its monad has not yet become either human or immortal, for the kabalists tell us that that only comes at the ‘fourth hour.’ One by one the fœtus assumes the characteristics of the human being, the first flutter of the immortal breath passes through his being; he moves; nature opens the way for him; ushers him into the world; and the divine essence settles in the infant frame, which it will inhabit until the moment of physical death, when man becomes a spirit.” — 1:389

The mysterious process of a nine-months’ formation . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “This mysterious process of a nine-months formation the kabablists call the completion of the ‘individual cycle of evolution.’ As the fœtus develops from the liquor amnii in the womb, so the earths germinate from the universal ether, or astral fluid, in the womb of the universe.” — 1:389

— 188-9 —

These cosmic children, like their pigmy inhabitants, are at first nuclei . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “These cosmic children, like their pigmy inhabitants, are first nuclei; then ovules; then gradually mature; and becoming mothers in their turn, develop mineral, vegetable, animal, and human forms. From centre to circumference, from the imperceptible vesicle to the uttermost conceivable bounds of the cosmos, these glorious thinkers, the kabalists, trace cycle merging into cycle, containing and contained in an endless series. The embryo evolving in its pre-natal sphere, the individual in his family, the family in the state, the state in mankind, the earth in our system, that system in its central universe, the universe in the cosmos, and the cosmos in the First Cause . . . So runs their philosophy of evolution . . .” — 1:389-90

— 189 —

“All are but parts of one stupendous whole . . .”

(. . . “originated in the course of immeasurable ages . . .”)

p/q: Ernst Haeckel, The Pedigree of Man, tr. E. B. Aveling, 1883: “. . . all these different species have evolved from a few, perhaps from one original primordial form . . . They have all originated in the course of immeasurable ages from a few or from one simple spontaneously-arising original form that has obeyed one law of Evolution . . .” — p. 9

no “missing links” . . . have ever yet been found

— 190 —

“All things had their origin in spirit . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “. . . all things had their origin in spirit — evolution having originally begun from above and proceeded downward, instead of the reverse, as taught in the Darwinian theory. In other words, there has been a gradual materialization of forms until a fixed ultimate of debasement is reached. This point is that at which the doctrine of modern evolution enters into the arena of speculative hypothesis. Arrived at this period we will find it easier to understand Haeckel’s Anthropogeny, which traces the pedigree of man ‘from its protoplasmic root, sodden in the mud of seas which existed before the oldest of the fossiliferous rocks were deposited,’ according to Professor Huxley’s exposition.” — 1:154

“We may believe the man . . . evolved ‘by gradual modification . . .’ ”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “We may believe man evolved ‘by gradual modification of a mammal of ape-like organization’ still easier when we remember that (though in a more condensed and less elegant, but still comprehensible, phraseology) the same theory was said by Berosus to have been taught many thousands of years before his time by the man-fish Oannes or Dagon, the semi-demon of Babylonia.” — 1:154

“the man-fish Oannes . . . the semi-demon of Babylonia”

see: Ancient Fragments, comp. Isaac Preston Cory, 1832: “. . . there appeared, from that part of the Erythræan sea which borders upon Babylonia, an animal destitute of reason, by name Oannes, whose whole body . . . was that of a fish . . .” — p. 22 (“Fragments of Chaldæan History, Berossus”)

“But what lies back of the Darwinian line of descent? . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “But what lies back of the Darwinian line of descent? So far as he is concerned nothing but ‘unverifiable hypotheses.’ For, as he puts it, he views all beings ‘as the lineal descendants of some few beings which lived long before the first bed of the Silurian system was deposited.’ ” — 1:154

“He does not attempt to show us who these ‘few beings’ were. . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “He does not attempt to show us who these ‘few beings’ were. But it answers our purpose quite as well, for in the admission of their existence at all, resort to the ancients for corroboration and elaboration of the idea receives the stamp of scientific approbation.” — 1:154

“If we accept Darwin’s theory of the development of species . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “If we accept Darwin’s theory of the development of species, we find that his starting-point is placed in front of an open door. We are at liberty with him, to either remain within, or cross the threshold, beyond which lies the limitless and the incomprehensible, or rather the Unutterable. If our mortal language is inadequate to express what our spirit dimly foresees in the great ‘Beyond’ — while on this earth — it must realize it as some point in the timeless Eternity.” — 1:14-15

Bathybius Hæckelii

see: Ernst Haeckel, The Pedigree of Man, 1883: “. . . the first appearance of living beings, can only be decided empirically by proof of the so-called Archeobiosis . . . the spontaneous production of organisms of the simplest conceivable kind. . . . Such a Moneron as that primordial organism discovered by the renowned English zoologist Huxley and named Bathybius Haeckelii . . .” — p. 33

— 191 —

the sin of the mindless

see: “Darwinism and the Antiquity of Man: The Anthropoids and their Ancestry”: “. . . the bestiality of the primeval mindless races resulted in the production of huge man-like monsters — the offspring of human and animal parents. . . . the descendants of these creatures were modified by external conditions, until the breed, dwindling in size, culminated in the lower apes of the Miocene period.” — SD 2:689

“the wise guard the home of nature’s order . . .”

— Footnotes

“The seven wise ones . . . fashion seven paths (or lines . . .). To one of these . . .”

lines (maryadah) . . . are primarily beams of light . . .

— 192 —

Daksha (the reincarnated Creator of men and things . . .)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the eminent patriarch Daksha . . . had (in a former life) been born as the son of Brahmā. This great sage, for the furtherance of creation, and the increase of mankind, created progeny. . . . he made movable and immovable things . . .” “Daksha and the other eminent Munis are present in every age, and, in the interval of destruction, cease to be.” — 2:9-10, 11 (i.15)

— Footnotes

Rudra, as a Kumâra, is . . . red and blue

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The appearance of Rudra as a Kumāra, ‘a boy’, is described . . . these Kumāras are of different complexions in different Kalpas. In the Vaishṇava Purāṇas . . . the name of Nilalohita, ‘the blue and red or purple complexioned’, is assigned.” — 1:115 fn. (i.8)

— 193 —

Homo primigenius

see: Ernst Haeckel, The Pedigree of Man, 1883: “For in that long chain of many generations that formed the transition from the men-apes to the ape-men . . . no single pair can be designated as ‘the first pair of human beings.’ . . . Let us, for the time being, call this hypothetical species Homo primigenius.” — p. 80

The real anthropoids, Hæckel’s Catarrhini and Platyrrhini . . .

see: Ernst Haeckel, The Pedigree of Man, 1883: “The division of the true apes or Simiæ is to-day arranged in two sub-orders, the Platyrrhini and Catarrhini. The group Platyrrhini includes all the apes of the new world (America), amongst others the howlers . . . capuchins, and squirrel-monkeys. The group Catarrhini . . . includes all the apes of the old world (Asia and Africa). To it belong the tailed baboons, the macaques, and . . . the tailless anthropoid apes . . .” — pp. 71-2

the old Jewish fable of the rib of Adam yielding Eve

Quadrumana

see: Ernst Haeckel, The Pedigree of Man, 1883: “The older naturalists divided the class Mammalia into a series of some ten to fifteen different orders. This series began with the order Cetacea [whales, dolphins, porpoises], which seemed to claim the lowest rank by the fish-like shape of its body. It ended with the order of the apes, the Quadrumana that approached most nearly to the human form. From these . . . the human race was separated, as the order Bimana.” — p. 64

— Footnotes

“The primitive human form, whence as we think all human species sprang . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “The primitive human form, whence, as we think, all human species sprang, has perished this long time. But many facts point to the conclusion that it was hairy, dolichocephalic . . . Let us, for the time being, call this hypothetical species Homo primigenius. . . . The first species, Homo primigenius, or the ape-man, the ancestor of all the others, probably arose in the tropical regions of the old world from anthropoid apes.” — p. 80

“Of these no fossil remains are as yet known to us . . .”

And then the Papuan negro is mentioned . . .

Hæckel holds fast to Lemuria, which with East Africa and South Asia also . . .

see: Ernst Haeckel, The Pedigree of Man, 1883: “It would seem that the region on the earth’s surface where the evolution of these primitive men . . . took place must be sought either in Southern Asia or Eastern Africa, or in Lemuria. Lemuria is an ancient continent now sunk beneath the waters of the Indian Ocean . . .” — p. 80

Wallace admits its reality . . . in his “Geographical Distribution of Animals”

see: Alfred Russel Wallace, The Geographical Distribution of Animals, 1876: “. . . Lemuria, a name proposed by Mr. Sclater for the site of a supposed submerged continent extending from Madagascar to Ceylon and Sumatra, in which the Lemuroid type of animals was developed. This is undoubtedly a legitimate and highly probable supposition, and it is an example of the way in which a study of the geographical distribution of animals may enable us to reconstruct the geography of a bygone age.” — 1:76

the highest of the Apes, the gorilla, has a brain of only 30 . . . cubic inches . . .

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “According to M. Vogt, the greatest of all apes, the gorilla, has a brain of 30.51 cubic inches; while the medium size, in the case of the largest brains of the Australian natives . . . amounts to 99.35 cubic inches.” — p. 52 (“The Age of Man” by Pattison)

The former is thus “not half the size of the brain of a new-born babe”

p/q: Friedrich Pfaff, Das Alter und der Ursprung des Menschengeschlechts, 1876: “Das Gehirn der menschenähnlichsten Affen . . . erreicht nicht einmal die hälfte von dem eines neugebornen Kindes [The brain of the apes most like man . . . reaches not even half that of a newborn child].” — p. 37

— 193-4 —

A Tahitian tradition . . . man was created out of Aræa, “red Earth.”

see: F. Max Müller, Introduction to the Science of Religion, 1873: “ ‘A very generally received Tahitian tradition is that the first human pair were made by Taaroa, the principal deity . . . he created man out of araea, red earth . . .’ ” — pp. 302-3 (William Ellis, Polynesian Researches, vol. ii, p. 38)

— 194 —

Taaroa . . . pulled an Ivi (bone) out of man and she became a woman.

see: F. Max Müller, Introduction to the Science of Religion, 1873: “ ‘. . . Taaroa one day called for the man by name. When he came, he caused him to fall asleep, that, while he slept, he took out one of his ivi, or bones, and with it made a woman, whom he gave to the man as his wife, and they became the progenitors of mankind.’ ” — p. 303 (William Ellis, Polynesian Researches, vol. ii, p. 38)

“The supernatural has become like the original sin . . .”

p/q: J. E. Renan, La Chaire d’Hébreu au Collège de France, 1862: “Le surnaturel est devenu comme une tache originelle dont on a honte; les personnes, même les plus religieuses, n’en veulent plus qu’un minimum; on cherche à faire sa part aussi petite que possible; on le cache dans les recoins du passé [The supernatural has become like an original sin of which we are ashamed; people, even the most religious ones, do not want more than a minimum of it; we seek to make its part as small as possible; we hide it in the furthest corners of the past].” — p. 29

— Footnotes

Missionaries . . . pounced upon this name Ivi and made of it Eve.

Eve is . . . an European transformation of . . . chavah

chavah, “life,” or mother of all living

“while the Tahitian Ivi and the Maori Wheva meant bone and bone only”

p/q: F. Max Müller, Introduction to the Science of Religion, 1873: “Whatever Chāvah meant in Hebrew, whether life or living . . . it never meant bone, while the Tahitian ivi, the Maori wheva, meant bone, and bone only.” — p. 304 (“On False Analogies in Comparative Theology”)

— 195 —

“There is no question of selection between human races” . . .

p/q: A. de Quatrefages, The Human Species, 1879: “. . . between human races there can be no question of selection. The unions have always taken place by chance. . . . This absence of uniformity, which astonishes polygenists, is easily explained by those who only consider human groups as races. From a general point of view it is very instructive; if it brings forward diversity of races, it attests specific unity.” — p. 267

de Quatrefages and other naturalists, who seek to prove Monogenesis

see: A. de Quatrefages, The Human Species, 1879: “. . . the Monogenists consider . . . that there is but one species of man which is divided into several races, all of which are derived from a common stock.” “. . . monogenism reckons among its partisans nearly all those naturalists who have turned their attention to the phenomena of life . . . Buffon and Linnæus, Cuvier and Lamarck, Blainville and the two Geoffroys, Müller the physiologist and Humboldt agree on this point.” — pp. 30, 32

— 196 —

a case of a Tasmanian tribe . . .

see: Charles Darwin, The Descent of Man, 1876: “When Tasmania was first colonised the natives were roughly estimated by some at 7000 and by others at 20,000. Their number was soon greatly reduced, chiefly by fighting with the English and with each other. After the famous hunt by all the colonists, when the remaining natives delivered themselves up to the government they consisted only of 120 individuals, who were in 1832 transported to Flinders Island. . . . the natives were well-treated. Nevertheless, they suffered greatly in health.” “The infertility of the women is even a more remarkable fact . . . ‘This may have been in a great measure owing to their change of living and food; but more so to their banishment from the mainland . . . and consequent depression of spirits’ . . .” — pp. 183, 184

the Australian native — co-existing . . . with an archaic fauna and flora . . .

see: “The First Metallurgists,” Jan. 1875: “. . . it is almost universally acknowledged by geologists that Australia is the oldest land existing on the face of the globe, its peculiar fauna and flora connecting it with a geologic age long since superseded in other parts of the world by more modern forms. . . . we find there, co-existent with this flora and fauna . . . mankind, resembling that which researches among our caves reveal as having existed here, together with extinct animals . . .” — p. 67 (Westminster Review, v. 103)

“It is a very curious fact . . . that only these marsupial animals . . .”

p/q: J. B. Jukes, The School Manual of Geology, 1863: “It is a very curious fact that not only these marsupial animals but several of the shells — as for instance the Trigonias and even some of the plants, found fossil in the Oolitic rocks — much more nearly resemble those now living in Australia, than the living forms of any other part of the globe.” — p. 271

— Footnotes

The Australians of the Gulf of St. Vincent . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “. . . the natives of the Gulf of St. Vincent and the neighbourhood of Adelaide are extremely hairy, and . . . the brown-coloured down of the children is so abundant . . . that the skin of boys of five or six years of age assumes a furry appearance.” — p. 301

They are . . . not the closest approximation to the “pithecoid man” . . .

Only a portion of these men are a Lemurian relic.

see: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘. . . Lemuria flourishing and ending her career just . . . before the early part of the Eocene age, since its race was the third. Behold the relics of that once great nation in some of the . . . aborigines of your Australia.’ ” — p. 65 (Letter by K.H. [XXIII B in The Mahatma Letters])

— 196-7 —

“This might be explained on the supposition that . . .”

p/q: J. B. Jukes, The School Manual of Geology, 1863: “This might be explained on the supposition that since the Oolitic period less change had taken place in Australia than elsewhere, and that the Australian Fauna and Flora consequently retained something of the Oolitic type, while it had been altogether supplanted and replaced in the rest of the globe.” — p. 271

— 197 —

it became bisexual or androgynous; very gradually of course

see: H. P. Blavatsky, “Notes sur l’Esotérisme du Dogme Chrétien,” Dec. 1887: “. . . ce sont les races, à peine consolidées d’abord, de nos prototypes androgynes et semi-éthérées se matérialisant peu à peu, prenant un corps physique, puis se scindant en mâles et femelles distincts [these are the races, at first barely solidified, of our androgynous and semi-ethereal prototypes, materializing themselves little by little, taking on a physical body, then dividing themselves into distinct males and females] . . .” — p. 169 (Le Lotus)

— Footnotes

The “fables” and “myths” about Leda and Jupiter

see: J. Lemprière, Bibliotheca Classica, 1833: “Jupiter, who was enamoured of Leda, changed himself into a beautiful swan . . . Jupiter took advantage of his situation, and nine months after, Leda, who was already pregnant, brought forth two eggs, from one of which came Pollux and Helena, and from the other, Castor and Clytemnestra.” — 1:332

— 198 —

the approximate figures . . . in Stanza II

The Fourth Race Developed Speech

see: H. P. Blavatsky, “Occult or Exact Science?” April 1886: “. . . the Esoteric Doctrine . . . on the Evolution of Races, in which primitive man is shown . . . developing a sense in each successive sub-race . . . Human speech, as known to us, came into being in the Root-race that preceded ours — the Fourth or the ‘Atlantean’ — at the very beginning of it . . .” — p. 430 (The Theosophist, v. 7)

The whole human race was . . . of “one language and of one lip”

four ages — the Golden, Silver, Bronze, and Iron Age

see: Monier Williams, Indian Wisdom, 1875: “The Hindū idea of a succession of four Yugas or ages [Kṛita, Tretā, Dvāpara, Kali], in which a gradual deterioration of the human race takes place, has its counterpart among the Romans in the Golden, Silver, Brazen, and Iron ages, as described in Ovid’s Metamorphoses (I. 89 &c.).” — p. 333 fn.

— Footnotes

In the section on the Divine Dynasties, the nature of these “Instructors” is explained.

Vide Section attached to the “Division into Yugas.”

— 199 —

the agglutinative . . . aboriginal tribes of America

see: The Bible of Every Land, 1848: “. . . aboriginal tribes of America. . . . the languages of that vast continent . . . are distinguished by certain peculiarities of internal mechanism . . . [it] is their tendency to compress the words which are syntactically or logically connected together in a sentence into one single word. This . . . is familiarly called ‘agglutination’ . . .” — p. 360

— Footnotes

“Thought and language are identical.”

see: F. Max Müller, The Science of Thought, 1887: “. . . language is thought and thought is language . . .” “Now, if our first tenet is right, if language and reason are identical . . . there was a time when the first stone of the great temple of language was laid, and that before that time man was without language, and therefore without reason.” — 1:80, 83

Logos is both reason and speech.

the Greek Logos is the equivalent of the Sancrit Vâch

“the immortal (intellectual) ray of spirit”

Vâch (as Devasena, an aspect of Saraswati . . .)

(. . . Saraswati, the goddess of hidden Wisdom)

the spouse of the eternal celibate Kumâra

the Kumâras, those “who refused to create”

— 200 —

Sanskrit, very erroneously called “the elder sister” of the Greeks

a tribe descended from the Tchandalas of India . . . some 8,000 years B.C.

see: H. V. P. Bronkhurst, The Colony of British Guyana, 1883: “. . . Tchandalas . . . this class was composed of individuals who had lost caste . . . some eight thousand years before our era . . . King Pratichta issued an edict or Karana against them, by which they were forbidden to practise the religion of Brahman . . . and about b.c. 4000 they had become a nomadic race . . . they emigrated, according to Hindu authorities . . . in the direction of the Euphrates and Tigris . . . It was thus, therefore, that the primitive wanderers emerged from the Holy Land of Palestine . . .” — pp. 3-4 (“Some Interesting Notes About Ancient India”)

the Tchandalas . . . sought refuge in Chaldea, in Scinde, and Aria

see: H. V. P. Bronkhurst, The Colony of British Guyana, 1883: “Between 3000 and 4000 b.c. they emigrated . . . towards the West in crowds, entering the countries of Scindh and Arya, in the direction of . . . Babylon and Chaldea . . .” — p. 4 (“Some Interesting Notes About Ancient India”)

ex-Brahmins . . . born from their father A-bram

see: Godfrey Higgins, Anacalypsis, 1836: “. . . Abraham came from India or Persia. It is very possible that the tribe might originally have come from India and have resided a long time in Persia . . . Thus, when the Israelitish tribe, who were a sect of Brahmins, came into Syria, they would merely say that Abram came.” — 1:390

the Arabs, are the descendants of those Aryans

see: Mountstuart Elphinstone, An Account of the Kingdom of Caubul, 1815: “. . . all their histories of their nation begin with relating the transactions of the Jews from Abraham down to the captivity. . . . After the captivity, they allege that part of the children of Afghaun withdrew to the mountains of Ghore, and part to the neighbourhood of Mecca in Arabia.” — p. 155

those Aryans who . . . remained on the borderlands . . . in Afghanistan

see: Charles Forster, One Primeval Language, 1854: “These verifications may give some just idea of the real antiquity of the Afghán settlements in the mountains of Ghore . . . Ghore, would appear to be merely the Arabic term for a border country, or a district surrounded and shut-in by mountains.” — 3:267

— Footnotes

Ptolemy . . . in his ninth table . . . calls them Αριστόφυλοι . . . noble tribes.

see: Charles Forster, One Primeval Language, 1854: “. . . one Ptolemaic name of a people . . . [in] Ptolemy’s Ninth Table . . . The name was Ἀριστόφυλοι, Aristophyli, ‘The Noble Tribes.’ . . . Ptolemy disposes of his Aristophyli in juxtaposition with his Kabolitæ. . . . the ancient Kabolitæ are, literally, ‘The Tribes,’ and the modern Kabul, and Kabulistan, the city and country of ‘The Tribes.’ ” — 3:283-4

The Afghans call themselves Ben-Issrael . . .

see: Charles Forster, One Primeval Language, 1854: “. . . glance merely at a few leading points, the fact of their own universal tradition, their calling themselves, collectively, ‘Bin Israel,’ Children of Israel (though they repudiate with indignation the name of ‘Yahoudi,’ or Jew) . . .” — 3:241

to find such tribal names . . . as Youssoufzic . . . in Punjacaure and Boonere

see: Charles Forster, One Primeval Language, 1854: “. . . we come now . . . to the Afghan tribe denominated You-soph-zie, or The Tribe of Joseph.” “The name of the great Afghàn tribe of Eusof, or Eusof-zie, ‘the tribe of Joseph,’ is, in point of fact, the same with . . . The tribes of Ephraim and Manasseh.” “ ‘The Eusofzyes . . . possess the extensive country . . . composed of the northern part of the plain of Peshawer, and the valleys of Punjcora, Swaut, and Boonere.’ ” — 3:273-5, 279

the Zablistanee (Zebulon)

see: Charles Forster, One Primeval Language, 1854: “. . . the territorial appellative Zablestan, may legitimately be rendered, ‘The land of Zebulon.’ . . . its inhabitants, like all the Afgháns, claim to be a portion of the lost Ten Tribes, calling themselves Beni-Israeel . . .” — 3:282

(sons of Manasseh) among the Khojar Tartars

see: Charles Forster, One Primeval Language, 1854: “. . . I passed forthwith to . . . the country of the Chozars, in the neighbourhood of the Caspian, in quest of possible traces of the lost Tribes of Ephraim and Manasseh. When almost the first name that met my eye, was that of Tos-Manassa . . . ‘The far-banished Manasseh.’ . . . we are here walking in the foot-marks of a known Hebrew population: the Jewish, or Israelitish portion of the Chozar Tartars.” — 3:317-18

Isaguri, or Issachar (now Ashnagor in Afghanistan)

see: Charles Forster, One Primeval Language, 1854: “. . . it was in Eastern Tartary, on the confines of China, that my geographical research was rewarded . . . Here, so far as the nomenclature was concerned, unquestionably stood revealed the lost Tribe of Issachar . . . The Isaguri were there seated, in the age of Ptolemy . . . we descend, with Ptolemy, southward . . . and find the name of Issachar re-appear on the Indus, in his city of Isagurus, and this city (now Ashnagor) seated in the country of the great Afghàn Tribe of Eusof-zye, or ‘Tribe of Joseph’ . . .” — 3:319-20

names of the . . . twelve tribes are names of the signs of the Zodiac

see: G. Townsend, Œdipus Romanus, 1819: “Though Sir William Drummond’s professed object is to prove only that the standards of the twelve tribes were taken from the Zodiacal signs . . . his arguments undoubtedly identify the Patriarchs themselves, with these signs.” — p. 27

Ptolemy Philadelphus . . . See Butler’s “Horæ Biblicæ,” Josephus, and Philo Judæus.

see: The Book of God [by E. V. H. Kenealy], 1867: “The account which we have received from Josephus and Philo, of the Septuagint version is . . . unsatisfactory . . . and Butler, in his Horæ Biblicæ treats it as an exploded fable. . . . the whole may be summarized thus. Ptolemy Philadelphus, King of Egypt, hearing from his librarian an account of the Hebrew Law which moved his curiosity, wrote to Eleazar, the high priest of the Jews, to send him six men from each of the twelve tribes, who should translate the Law for him into Greek. . . . and by these seventy-two the Greek version was made.” — pp. 415-16

— 201 —

“Till then, there was no sin . . . the Satya (Yuga) . . .”

see: Thomas Maurice, History of Hindostan, 1795: “. . . by the satya age, or age of perfection, the Brahmins obscurely allude to . . . the universal purity of manners . . . prevailing in that primitive æra . . . Justice, truth, philanthropy, were then practised among all the orders and classes of mankind . . .” — 1:371

“The eternal spring . . .”

see: Thomas Maurice, History of Hindostan, 1795: “. . . read the beautiful descriptions in Hesiod and Ovid of the happiness, virtue, and abundance which reigned in that age, when the earth spontaneously, and without the least labour of man, brought forth her richest productions, when an eternal spring reigned {Hesiod, lib. I. v. 101, and Ovid. Met. I. 3.} . . .” — 1:375-6 & fn.

“Divine Kings descended and taught men sciences and arts”

see: Karl Blind, “Water Tales,” Sept. 1881: “At a time when Babylonia, according to Berosos, was inhabited by an incongruous mass of races, a strange miraculous figure was said to have risen from the Red Sea, half fish, half man; called Oannes, or Oann. It had human voice, and taught men how to write, as well as all sciences and arts . . .” “Seven times . . . such Fish-beings arose in the course of years from the Red Sea, bringing revelations and confirming what Oann had taught.” — pp. 421-2 (Contemporary Review, v. 40)

“the first land (Adi-Varsha, the Eden of the first Races)”

see: François Lenormant, “Ararat and ’Eden,” Sept. 1881: “. . . we might even say the perfect identity, of all the essential features of the typical description of Mount Meru in the Purānas with the topography of ’Êden in the second chapter of Genesis. The garden of ’Êden . . . is placed, like the garden of delight of the gods of India, on the summit of a mountain . . . The names of Ilā-varsha and Ilā-vrita . . . give to this mountain the character of an earthly paradise, whence mankind derived their origin . . . the earthly paradise — in which the first human generations passed their days of innocence . . .” — pp. 470-1 (Contemporary Review, v. 40)

— 202 —

“The Garden of Eden as a locality is no myth . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “. . . the garden of Eden as a locality is no myth at all; it belongs to those landmarks of history which occasionally disclose to the student that the Bible is not all mere allegory. ‘Eden, or the Hebrew גן־עדן gan-eden, meaning the park or the garden of Eden, is an archaic name of the country watered by the Euphrates and its many branches, from Asia and Armenia to the Erythraian Sea.’ ” — 1:575

(A. Wilder says that Gan-duniyas is a name of Babylonia.)

see: H. Clarke & C. S. Wake, Serpent and Śiva Worship, ed. A. Wilder, 1877: “. . . the region of Duni, at the confluence of the Tigris and Euphrates, called in the Assyrian tablets Kar-duniyas or Gan-duniyas. This latter name is the same as GaN-EDeN, the garden of God; and, indeed, Sir Henry Rawlinson has pointed out the argreement of the Babylonian region of Kar-duniyas with the Eden of the Bible.” — p. ix (“Introduction” by Wilder)

In the Chaldean “Book of Numbers,” the location is . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “In the Chaldean Book of Numbers, its location is designated in numerals, and in the cipher Rosicrucian manuscript, left by Count St. Germain, it is fully described. In the Assyrian Tablets, it is rendered gan-dunyas. ‘Behold,’ say the אלהים Eloim of Genesis [3:22], ‘the man is become as one of us.’ The Eloim may be accepted in one sense for gods or powers, and taken in another one for the Aleim, or priests; the hierophants initiated into the good and the evil of this world; for there was a college of priests called the Aleim, while the head of their caste, or the chief of the hierophants, was known as Java Aleim.” — 1:575

Instead of becoming a neophyte . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Instead of becoming a neophyte, and gradually obtaining his esoteric knowledge through a regular initiation, an Adam, or man, uses his intuitional faculties, and, prompted by the Serpent — Woman and matter — tastes of the Tree of Knowledge — the esoteric or secret doctrine — unlawfully. The priests of Hercules, or Mel-Karth, the ‘Lord’ of the Eden, all wore ‘coats of skin.’ The text says: ‘And Java Aleim, made for Adam and his wife כתנות עור, ‘chitonuth our.’ The first Hebrew word, chitun, is the Greek χιτών, chiton. It became a Slavonic word by adoption from the Bible, and means a coat, an upper garment.” — 1:575-6

“Though containing the same substratum of esoteric truth . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Though containing the same substratum of esoteric truth as every early cosmogony, the Hebrew Scripture wears on its face the marks of its double origin. Its Genesis is purely a reminiscence of the Babylonian captivity. The names of places, men, and even objects, can be traced from the original text to the Chaldeans and the Akkadians, the progenitors and Aryan instructors of the former.” — 1:576

— 202-3 —

“It is strongly contested that the Akkad tribes . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “It is strongly contested that the Akkad tribes of Chaldea, Babylonia, and Assyria were in any way cognate with the Brahmans, of Hindustan; but there are more proofs in favor of this opinion than otherwise. The Shemite, or Assyrian, ought, perchance, to have been called the Turanian, and the Mongolians have been denominated Scyths. But if the Akkadians ever existed otherwise than in the imagination of some philologists and ethnologists, they certainly would never have been a Turanian tribe, as some Assyriologists have striven to make us believe.” — 1:576

— 203 —

“They were simply emigrants on their way to Asia Minor from India . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “They were simply emigrants on their way to Asia Minor from India, the cradle of humanity, and their sacerdotal adepts tarried to civilize and initiate a barbarian people. Halevy proved the fallacy of the Turanian mania in regard to the Akkadian people, whose very name has been changed a dozen times already; and other scientists have proved that the Babylonian civilization was neither born nor developed in that country. It was imported from India, and the importers were Brahmanical Hindus.” — 1:576

the culture of . . . Eridu was of foreign importation

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Along with this culture went the worship of Ea, the god of Eridu . . .” “Was the culture of Babylonia imported from abroad; and was Ea, its god of culture, of foreign extraction? . . . there is now sufficient evidence to prove that at the very dawn of the historic period in Babylonia, maritime intercourse was being carried on between this country on the one hand . . . and India on the other.” “This intercourse . . . must necessarily have had much to do with the early development of Chaldæan culture . . .” — pp. 135, 136, 138

“Much of the theology was borrowed by the Semites . . .”

by the Semites from the . . . proto-Chaldeans, whom they supplanted

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The monuments of Tel-loh . . . The deities they commemorate are Proto-Chaldæan . . . Gradually the encroaching Semite dispossessed the older dynasties and came to form an upper class, first of soldiers and traders, and then of priests also . . .” — pp. 34, 35

Semites and Akkadians, lived side by side, their worship . . . blending

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “We have glimpses . . . of a time when the two populations lived side by side . . . trading and intermarrying, of Semitic conquerors filling their courts with Accadian scribes . . .” “In fact, it must have been among the priestly literati of Sargon that the union of Accadian and Semitic religious belief took definite shape.” — pp. 213, 215

it is really from the Euxine to Kashmir and beyond . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “It is from the Euxine to Kashmere, and beyond that we must search for the cradle of mankind and the sons of Ad-ah; and leave the particular garden of Ed-en on the Euphrates to the college of the weird astrologers and magi, the Aleim.” — 1:579-80

meaning of the word Eden . . . ἡδονὴ, signifying voluptuousness

The Garden of Eden . . . in Central Asia

see: “Contemporary Thought,” Dec. 1, 1880: “The original home of the human race, according to the ethnologist, was a little-known region in Asia, situated midway between Central Asia (or Turkestan) and China. It is named . . . Bam-i-duniah, or ‘Roof of the World.’ Here . . . was the true Garden of Eden . . .” — p. 263 (Victorian Review, v. 3)

inhabited by the “Dragons of Wisdom,” the Initiates

see: “Sarpas — Serpents — Nagas”: “Then come the Nagas . . . In Mythology they are semi-divine beings with a human face and the tail of a Dragon. They are therefore, undeniably, the Jewish seraphim (from Serapis and Sarpa, Serpent) . . . the Dragons and Nagas were the names given to the Initiates-hermits, on account of their great Wisdom and Spirituality . . .” — SD 2:501

see: Laurence Oliphant, Scientific Religion, 1888: “. . . the garden of Eden . . . it may be said that umbilical cord which connected this world with the one which was unfallen, was attached by . . . the Seraphim, who . . . were able to visit it, and . . . make it their abode.” — p. 247

— 203-4 —

according to Klaproth, the hieroglyphical chart . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Suivant Klaproth, dans le livre du Fo-koue-ky, la carte hiéroglyphique tirée de l’Encyclopédie japonaise fixe le plateau de Pamer entre les cimes les plus hautes de l’Himalaya, le désigne comme le point culminant de l’Asie centrale et fait sortir de son Lac des dragons les quatre fleuves: l’Oxus, l’Indus, le Gange et le Silo [According to Klaproth, the hieroglyphic map in the book of Fo-koue-ky, drawn from the Japanese Encyclopedia, places the Pamir plateau between the highest peaks of the Himalaya, describing it as the highest point of Central Asia, and shows the four rivers — Oxus, Indus, Ganges, and Silo — flowing out of its Lake of the Dragons].” — 2:370

— 204 —

Eden Illa-ah — means in one sense Wisdom . . . a paradise of Bliss . . .

see: Qabbalah, tr. Isaac Myer, 1888: “The Zohar . . . calls Wisdom, the Upper Paradise or Eden illa-ah.” “. . . many centuries before the Christian era, there was in Central Asia, a ‘Wisdom Religion’ . . . Sometimes this was called . . . Paradise, Gan Eden, the Garden of Eden, or Bliss . . . the Place in which was the pure intellectual perception of the Deity.” “. . . the Garden or Paradise was pure abstract human thought in which was planted, the tree of the Good and Evil . . .” — pp. 205, 219-20, 273

the cradle of humanity “on the region of the Timaus [Imaus]”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “M. Renan . . . Il faut avouer, dit-il, que tout nous ramène à la région de l’Imaüs, où les plus solides inductions placent le berceau de la race âryenne. . . . M. Barthélemy Saint-Hilaire fixe le berceau de l’humanité près des bords de l’Imaüs [Himalaya]. ‘il n’est plus possible, dit-il, de le révoquer en doute’ [Renan . . . says, one has to acknowledge that everything brings us back to the region of the Himalayas, where the most solid inferences place the cradle of the Aryan race. . . . Barthélemy Saint-Hilaire places the cradle of humanity close to the borders of the Himalayas. ‘it is not possible, he says, to call it into question’].” — 2:371

see: J. T. Walker, “Oxus,” 1885: “. . . the Hindū Kūsh and the Himalayan ranges . . . are here of greatest magnitude . . . A happy instinct has led the inhabitants to call it the Bam-i-dūnia, or Roof of the World . . . It is . . . the northern Imaus of Ptolemy . . . The geographical indications of the Puranas . . . point to it as Meru, the scene of the primeval Aryan paradise.” — p. 102 (Encyclopædia Britannica, v. 18)

“All the traditions of the human race gathering its primitive families . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Enfin, voici les conclusions du Journal asiatique . . . ‘Toutes les traditions de l’espèce humaine, ramenant les familles primitives à la région de leur berceau, nous les montrent groupées autour des contrées où la tradition hébraïque place son jardin d’Eden, où celle des aryas établit l’Airhyâna-Variédya ou le Mérou; elles sont bordées au nord par les contrées qui aboutissent au lac Aral et au midi par le Baltistan ou le petit Thibet. Tout concourt à prouver que ce fut là le séjour de cette humanité primitive à laquelle nous sommes forcés de remonter’ {Journal asiatique, 7e année, 1855} [Finally, see the conclusions of the Journal Asiatique . . . ‘All the traditions of the human species, tracing back the primitive families to the region of their cradle, show us that they are grouped around the regions where the Jewish tradition places its garden of Eden; where that of the Aryans establishes the Airyana-Vaeja or Meru; they are confined in the north by the countries which end at the Aral Sea and in the south by Baltistan or Little Tibet. Everything comes together to prove that there was the abode of that primitive humanity to which we have to be traced’].” — 2:371 & fn.

the Paradesa, the highland of the first Sanskrit-speaking people . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Mais que pouvait-il donc se passer dans cet Éden, dans ce parâdésa, ou pays élevé du sanscrit, dans cet hédoné, ou délices des Grecs, dans cet ombrage de volupté des Chaldéens [But then what could have happened in that Eden, in the paradeśa, or the highland of Sanskrit-speaking people, in that land of pleasure or delights of the Greeks, in that shadowland of voluptuousness of the Chaldeans]?” — 2:372

the serpent . . . explained in the Zohar

see: Qabbalah, “Translated from the Zohar,” tr. Isaac Myer, 1888: “ ‘At that time when Samä-el descended from heaven . . . he reached to that woman with sweet words and . . . with wisdom (subtility) he brought curses upon the world . . .’ ” “ ‘Samä-el . . . sought upon the earth a companion like himself and he found the Serpent and it had . . . [an] appearance, like a camel; so he rode upon it and came to that woman . . .’ ” — p. 431

— 205 —

the Zohar . . . tells us that the serpent . . . was a kind of flying camel

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . le Zohar nous affirmait-il que ‘le serpent dont Sammael s’était servi pour séduire Ève était une sorte de chameau volant comme un oiseau, κάμηλομορφον {Moses Maimon. (More nevochim)} [the Zohar assured us that the serpent which Samael used to seduce Eve was a kind of camel that flies like a bird {Moses Maimonides, More Nevochim}].” — 2:423 & fn.

Aschmogh . . . having lost after the Fall “its nature and its name”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . dans l’Avesta . . . le serpent, après la chute, avait perdu avec sa nature son ancien nom d’Aschmogh [in the Avesta . . . the serpent, after the fall, had lost his ancient name Ashmogh, as well as his nature].” — 2:423

“There are no winged serpents, nor veritable dragons” . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘II n’existe pas de serpents ailés, dit Salverte {Sciences occultes, p. 464}, de véritables dragons . . . Les sauterelles sont encore appelées serpents ailés par les Grecs, et cette métaphore peut avoir créé plusieurs récits sur l’existence des serpents ailés’ [‘Winged serpents do not exist, says Salverte, nor do real dragons . . . Grasshoppers are still called winged serpents by the Greeks, and this metaphor may have created several stories about the existence of winged serpents’].” — 2:430 & fn.

Cuvier, who has reconstructed their skeletons . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . la terre vous a rendu la charpente conservée de tous ces monstres. . . . C’est Cuvier qui les reconstruit [the earth has yielded the preserved skeletons of all these monsters . . . Cuvier reconstructs them] . . .” — 2:430

the great naturalist has written . . . “if anything can justify the Hydra . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Vous avez donc oublié que, n’ayant encore trouvé que des sauriens ou serpents rampants, ce grand homme écrivait déjà: ‘Si quelque chose pouvait justifier les hydres et ces autres monstres dont les historiens du moyen âge ont si souvent répété les figures, ce serait incontestablement le plesiosaurus’ {Révolution du globe, t. V, p. 247} [So you have forgotten that this great man, after finding only lizards or crawling snakes, even then wrote: ‘If anything could justify the hydras and other monsters, whose images were so often repeated by medieval historians, this would indisputably be the plesiosaurus’].” — 2:430 & fn.

he found himself in the presence of a flying saurian, “the Pterodactyl” . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . il se fut trouvé en présence d’un saurien volant, ‘du ptérodactyle trouvé en Allemagne, ayant soixante-dix-huit pieds de longueur, et portant des ailes vigoureuses attachées à son corps de reptile’ [he found himself in the presence of a flying saurian, ‘the pterodactyl found in Germany, seventy-eight feet long, and having sturdy wings attached to its reptilian body’] . . .” — 2:430-1

the little fingers . . . are so elongated as to bear a . . . membranous wing

see: H. D. Northrup, Earth, Sea and Sky, 1887: “. . . the pterodactyl . . . is evidently and expressly contrived for flight . . .” “. . . the number of joints in that which corresponds to the little finger is increased to five, and each joint is enormously lengthened. To the whole of the little finger, thus produced till it has become longer than the body and neck together, a membranous wing was attached . . .” — pp. 69, 70

a long-necked dragon. . . . the Mosasaurus . . .

see: Edward Cope, Synopsis of the Extinct . . . Reptilia, Part I, 1869: “. . . we may look upon the Mosasauroids and their allies as a race of gigantic marine serpent-like Reptiles, with powers of swimming and running like the modern Ophidia. . . . Thus in the Mosasauroids we almost realize the fictions of snake-like dragons . . .” — p. 182

characters in its vertebræ . . . indicate union with the Ophidia . . .

see: Edward Cope, Synopsis of the Extinct . . . Reptilia, Part I, 1869: “These separate elements . . . are characteristic of the cervical vertebræ of this whole group . . . Though the separation of the extremital pieces is Lacertilian [lizard-like], they are in . . . [their] great length . . . paralleled by those of the serpents [Ophidia].” — p. 179

— 206 —

the prophets speak in the Bible of . . . fiery serpents

and Job mentions the Leviathan

— Footnotes

the “naive astonishment of Geoffrey St. Hilaire . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “On se rappelle encore l’étonnement naïf des Geoffroy Saint-Hilaire, lorsque M. de Paravey lui montra, dans les livres chinois et sur quelques briques de Babylone, les dragons . . . les ornithoringues, les sauriens, etc. . . . qu’il croyait inconnus à la terre . . . jusqu’à lui [One still remembers the naive astonishment of Geoffroy St. Hilaire, when De Paravey showed him, in Chinese books and on some Babylonian tiles, dragons . . . ornithorynchuses, saurians, etc. . . . which he believed to be unknown on earth . . . until his own time] . . .” — 2:431

“The viper and the flying serpent . . .”

saraph mehophep . . . fiery venom, and . . . flying

see: J.-E. de Mirville, Des Esprits, 1863-8: “Ce dernier serpent est appelé, dans le texte sacré, saraph mehòphép. . . . dans tous les lexiques hébreux, saraph est traduit par venin enflammé, et mehòphép l’est par volant [In the sacred text (Isaiah, 30:8), that last serpent is called sāraph mehophep. . . . in all the Hebrew lexicons saraph is translated by fiery venom, and mehophep by flying].” — 2:423 fn.

In Bretagne the word Drouk now signifies “devil” . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “En breton, drouk signifie diable, d’où le droghedanum sepulcrum, ou tombeau diabolique, que l’on voit en Angleterre. . . . (Voir Cambry, Monuments celtiques, p. 299) [In Breton, drouk means devil, whence the droghedanum sepulcrum or devil’s tomb that one sees in England. . . . (See Cambry, Monuments celtiques, p. 299)].” — 2:423 fn.

In Languedoc the . . . will-o’-the-wisps are called Dragg . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Les Languedociens appellent encore les esprits follets drac; en français drogg, et en breton dreag, wraie, ont évidemment la même origine; le château de Drogheda, en Bretagne, n’a pas d’autre étymologie [The people of Languedoc still call will-o’-the-wisps (ghostly lights) drac, in French drogg, and in Breton dreag, wraie, and they obviously have the same origin; the castle of Drogheda, in Bretagne, has no other etymology than this].” — 2:423 fn.

— 207 —

Petrarch . . . is credited with having found a dragon . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Pétrarque . . . son poëte suivant un jour sa Laure à la chasse, et passant auprès d’une caverne, un dragon allait se précipiter sur la dame, et certainement la dévorer, lorsque le poëte amoureux le poignarda de sa propre main [Petrarch . . . while his poet followed his Laura on a hunt and passed near a cave, a dragon threw itself on the lady, and was ready to devour her, when the lover-poet himself stabbed it with his dagger].” — 2:425

— Footnotes

Kircher . . . saw a dragon which was killed in 1669 . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . le bon Kircher . . . s’avisa de publier, dans un de ses in-folio, le portrait d’un véritable dragon que venait de tuer, en 1669, un paysan de la campagne de Rome, et que le directeur du musée Barberini venait de lui faire remettre {Œdipus Ægypt., de Genesi draconum} [the good Kircher . . . dared to publish, in one of his folio volumes, the portrait of a veritable dragon, which in 1669 had killed a peasant from the countryside of Rome, and which the director of the Barberini Museum had sent to him].” — 2:424 & fn.

see: Athanasius Kircher, Mundus Subterraneus, 1665: “Anno 1660 . . . Lanio quidam Romanus dum aucupii causa in palustres maritimæ oræ partes sese conferret . . . loco avium palustrium, draconem grandioris vulturis magnitudine obvium habuit, qui volucrem arbitratus, selopum contra ipsum exoneravit . . . ut statim præcipiti quà cursu qua volatu . . . venatorem invaserit, is . . . guttur ita disrupit, ut statim occubuerit . . . domum reversus eadem nocte mortuus est, toto corpore diffusione veneni viridis. [In the year 1660 . . . Lanio, a certain Roman, while hunting for birds on the edge of the coastal marshes . . . instead of marsh birds, he came across a dragon, the size of a large vulture . . . he judged it to be a bird, and unloaded his shotgun into it . . . and so provoked the beast, so that it immediately propelled itself headlong, partly running, partly flying . . . and attacked the hunter. He . . . ruptured its throat, so that it died instantly, but . . . returning home that same night, he himself died. His whole body was overcome by a green poison].” — 2:90 (Lib. 8, iv.2)

the director of the Museo Barberini sent it to him

see: Athanasius Kircher, Mundus Subterraneus, 1665: “. . . caput draconis . . . mihi allatum fuit à . . . Musæi Card. Barberini præfecto . . . & omnibus in meo Musæo spectandum exhibetur [the dragon’s head . . . was sent to me by the . . . director of the museum of Cardinal Barberini. . . . It is exhibited for all to see in my museum].” — 2:90 (Lib. 8, iv.2)

Christopher Scherer . . . certifies to his having seen . . . a living dragon

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Christophore Scherer, préfet du canton de Soleure. ‘Rien n’est plus véritable, lui répondit celui-ci, et je puis même vous donner mon propre témoignage’ [Christopher Scherer, prefect of the Canton Solothurn. ‘Nothing is truer, that man responded to him, and I can even give you my own testimony’] . . .” — 2:424

Having remained . . . “to contemplate . . . I saw a fiery, shining dragon . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . me trouvant près de Lucerne, en 1619, et pendant une belle nuit étant resté à contempler la parfaite pureté du firmament, je vis un dragon brillant s’élancer d’une des cavernes du Pilate, et se diriger d’un vol impétueux vers Fluelen, à l’autre extrémité du lac. Énorme de taille, sa queue était encore plus longue et son col étendu. Sa tête et sa gueule étaient celles d’un serpent. En volant, il semait sur son passage de nombreuses étincelles [I was near Lucerne in 1619, and during a beautiful night while remaining to contemplate the perfect purity of the heavens, I saw a shining dragon rush forward from one of the caves of Mount Pilatus, and proceed with an impetuous flight in the direction of Flüelen, at the other end of the lake. Enormous in size, his tail was even longer and his neck stretched out. His head and his mouth were those of a serpent. In flying it scattered around numerous sparks] . . .’ ” — 2:424

“I thought at first I was seeing a meteor . . . “

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Je crus voir d’abord un météore, mais en observant plus attentivement encore, je ne tardai pas à me convaincre, en examinant son vol et la conformation de tous ses membres, que j’avais sous les yeux un véritable dragon. Je suis heureux, par cette déclaration, de pouvoir éclairer votre révérence sur l’existence très-réelle de ces animaux [I thought at first I was seeing a meteor, but while looking again more attentively, I soon convinced myself, by examining his flight and the conformation of all his limbs, that I was seeing a true dragon. I am happy to be able, with this declaration, to enlighten your Reverence on the very real existence of these animals].” — 2:424

the picture . . . painted by Simon de Sienne . . . on the portal of the Church . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Simon de Sienne, ami du poëte . . . peignit cette aventure sur le portail de l’église de Notre-Dame du Don à Avignon. . . . mais le souverain pontife ne voulut jamais permettre que ce triomphe de l’amour fût intronisé dans le lieu saint. . . . Le temps a dégradé l’ouvrage, mais n’a pas affaibli la tradition [Simon de Sienne, friend of the poet (Petrarch) . . . painted that adventure on the portal of the church Notre Dame du Don in Avignon . . but the sovereign Pontif would never allow that this triumph of love be glorified in the holy place . . . Time has degraded the work, but it has not weakened the tradition].” — 2:425

the dragon embalmed by Ulysses Aldobranda . . . “was there still in 1700 . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Horace Fontana, le lui fait porter à Ulysse Aldovrandus, savant bolonais. Celui-ci le fait . . . embaumer et le donne au Musée du sénat, où il était encore en 1700 [Horatius Fontana has it taken to Ulysses Aldovrandus, a scholar of Bologna. This man has it . . . embalmed and gives it to the Museum of the Senate, where it still was in 1700].” — 2:427

— 208 —

Sed et serpens

the serpent of Genesis an animal emblem and a high spiritual essence . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Le serpent de la Genèse peut donc être considéré sous deux aspects très-différents, comme essence spirituelle et comme emblème animal. Au premier point de vue, il y a là évidemment une force cosmique et surintelligente du premier ordre, une grande lumière tombée, un esprit tout à la fois sidéral, aérien et tellurique dont l’influence circule autour du globe (qui circum ambulat terram) [The serpent of Genesis can thus be considered under two very different aspects, as spritual essence and as animal emblem. In the first point of view, there is obviously a cosmic and superintelligent force of the first order, a great fallen light, a spirit who is at the same time sidereal, aerial and telluric, whose influence moves around the globe] . . .” — 2:422

manifested itself . . . “with respect to its moral and intellectual coils”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . et qui se sera manifesté ensuite sous l’emblème physique qui convenait le mieux à ses replis intellectuels et moraux, c’est-à-dire sous l’emblème du serpent [and which will then manifest itself under the physical emblem, which is best suited to its intellectual and moral coils, that is, under the emblem of the serpent].” — 2:422

what will Christians make of the Brazen Serpent, the “divine healer”

see: John Peter Lange, Commentary on the Holy Scriptures, The New Testament, 1871: “. . . in Num. xxi. 8: Moses, at the command of God, set up a brazen serpent {as a healer instead of a destroyer. In Egyptian theology the serpent is the symbol of healing} . . .” — 3:132 & fn.

Mercury and Æsculapius . . . the wand and serpent

see: Frederic T. Hall, The Pedigree of the Devil, 1883: “. . . [amongst] Christians, it [the serpent] has been most thoroughly demonized, and the deities whose attributes were connected with the serpent have generally shared the same fate.” “. . . Mercury, or Hermes, the messenger of the gods, and the mediator for men in Hades, has drifted into the same company . . .” — pp. 120, 121

see: M. A. Dwight, Grecian and Roman Mythology, 1849: “hermes or mercury . . . Apollo gave him the golden wand, which had the power of settling all differences . . .” “There is no emblem to be found more expressive of reconciliation and peace . . . than this wand surrounded with coiling serpents . . .” “. . . the caduceus or wand presented to him by Apollo . . . had the power . . . of bringing souls out of Hell.” — pp. 243, 244, 248

the Sun . . . cosmic emblem of the two contrasted lights . . .

it is sufficient to trace the legends of the serpents to their primal source . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Il suffit, dit M. Salverte de remonter à la légende astronomique, et de méditer sérieusement sur le soleil vainqueur de Python, et sur la Vierge céleste faisant reculer dans le zodiaque le dragon dévorant [It is sufficient, says Salverte, to go back to the astronomical legend, and to meditate seriously on the sun, conqueror of Python, and on the celestial Virgin, who in the Zodiac force back the devouring dragon].” — 2:429

— 209 —

“from the fall of man until the hour of his baptism . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Le concile de Trente le déclare: ‘Depuis la chute jusqu’au baptême, le diable a plein pouvoir sur l’homme et le possède de droit, diabolum dominium et potestatem super homines habere el jure eos possidere’ [The Council of Trent announces it: ‘From the Fall until baptism, the devil has full power over man and possesses him by right’].” — 2:433

“The whole of humanity ‘incensed and . . . stoned it’ . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Le serpent . . . Toute la terre l’encense ou le lapide. Les Zends parlent de lui comme les Kings, comme les Védas, comme l’Edda, comme le Mexicain et comme le Copte, et la Bible ne contredit jamais aucun d’eux [The serpent . . . The whole world adulates it or stones it to death. The Zend Avesta speaks of it, as do the Chinese texts, the Vedas, the Edda, the Mexican and the Copt, and the Bible never contradicts any of those].” — 2:431

“Everywhere the sacred serpent, the naga, and its shrine . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Partout le serpent sacré a son temple et son prêtre; à Rome, la Vestale est préposée à sa garde et prépare ses repas avec le même soin qu’elle entretient le feu sacré. En Grèce, Esculape ne guérit rien sans lui et lui délègue ses pouvoirs [Everywhere the sacred serpent has its temple and its priest; in Rome the Vestal Virgin is put in charge of its care and prepares its meals with the same care with which she maintains the sacred fire. In Greece, Aesculapius does not heal anything without it and delegates to it his powers].” — 2:432

“Every one has heard of the famous Roman embassy . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “On connaît la fameuse ambassade romaine envoyée par le sénat au dieu de la médecine, et son retour avec le fameux serpent qui, de lui-même alla gagner le fameux temple de son maître, dans une des Iles du Tibre [Everyone has heard of the famous Roman embassy sent by the Senate to the god of medicine, and its return with the famous serpent, which went by itself to acquire the famous temple of his master, on one of the islands in the Tiber].” — 2:432 fn.

“Not a Bacchante that did not wind it (the serpent) in her hair . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Pas une Bacchante qui ne l’enlace à ses cheveux, pas un augure qui ne l’interroge avec soin, pas un nécromant dont il n’habite les tombeaux! Les Caïnites et les Ophites l’appellent créateur, tout en reconnaissant comme Schelling qu’il est ‘le mal en substance et en personne’ [Not a Bacchante (priestess of Bacchus) who did not wind it in her hair, not an augur but questions it with attention, not a necromancer in whose tombs it does not live! The Cainites and the Ophites call it creator, fully recognizing like Schelling that it is ‘evil in substance and in person’].” — 2:432

if one would have a complete idea of the prestige . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Mais si l’on voulait prendre une idée complète du prestige qu’il exerce encore aujourd’hui, il faudrait étudier ce culte chez les Indiens modernes ou Nagas (serpents), chez les Chamanes, chez les Africains de Juidah, chez les Vaudoux de Port-au-Prince et d’Haïti, chez les Chânes du Mexique, chez les hommes Pà ou serpents des Chinois, etc. [But if one wanted to get a complete idea of the prestige it still holds in our day, one should study this cult with the modern Indian people or Nagas (serpents), with the Shamans, with the Africans of Whydah (in Benin), with the Voodoos of Port-au-Prince and Haiti, with the Shamans of Mexico (Naguals), and the Pa, or serpents of China, etc.].” — 2:432

— 210 —

the word dragon signified . . . “the being who excels in intelligence” . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . le mot dragon, signifiant dans toutes les anciennes langues, ce qu’il signifie en chinois (long), c’est-à-dire ‘l’être qui excelle en intelligence,’ comme en grec, δράκων ‘celui qui voit et qui surveille’ [the word dragon, meaning in all ancient languages, what it means in Chinese (long), that is, ‘the being which excels in intelligence,’ as in the Greek δράκων ‘he who sees and watches’].” — 2:423

the human originals, who were symbolized by serpents . . .

see: C. Staniland Wake, Serpent-Worship, 1888: “The Upanishads refer to the science of serpents, by which is meant the wisdom of the mysterious Nagas . . . ‘fabulous creatures of the nature of serpents, who occupy a place among the beings superior to man . . . To these spiritual beings Sākyamuni is said to have taught a more philosophical religious system than to men’ . . . it can mean only that Gautama taught his most secret doctrines to the Nagas, or aboriginal serpent-worshippers . . .” — pp. 91-2

called to this day in China “the Dragons of Wisdom”

see: Ernest J. Eitel, Hand-Book of Chinese Buddhism, 1888: “NĀGA . . . dragon spirit . . . The worship of Nāgas (i.e. dragons and serpents) is indigenous in China and flourishes even now . . . All the most ancient Sūtras and biographies of Buddha mention Nāgas, who . . . conversed with him, protected him, were converted by him . . .” — pp. 102-3

The symbol of Chnouphis . . . “an enormous serpent . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Le symbole de Cnouphis, ou l’âme du monde, dit Champollion, est donné, entre autres, sous la forme d’un énorme serpent monté sur des jambes humaines, et ce reptile, emblème du bon génie, le véritable Agathodæmon, est souvent barbu [The symbol of Cnouphis, or the soul of the world, says Champollion, is given, among other things, in the form of an enormous serpent on human legs; and this reptile, the emblem of the good genie, the true Agathodæmon, often has a beard] . . .” — 3:333

“That sacred animal, identical with the serpent of the Ophites . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Cet animal sacré, identique à celui des Ophites, est figuré ainsi sur un très-grand nombre de pierres gravées, dites gnostiques ou basilidiennes. Ce serpent y porte des têtes très-variées, mais il y est constamment accompagné des lettres XNOΥBIΣ, Chnoubis {Panthéon, texte 3} [That sacred animal, identical with that of the Ophites, is thus represented on a very large number of engraved stones, said to be Gnostic or Basilidean. This serpent has various heads, but it constantly goes with the letters XNOΥBIΣ, Chnoubis].” — 3:333 & fn.

Agathodæmon was endowed “with the knowledge of good and evil”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “M. Champollion aurait dû reconnaître dans ce bon démon le serpent des Ophites, que les gnostiques plaçaient au-dessus de Jésus-Christ comme ayant, disaient-ils, la connaissance du bien et du mal [Champollion must have recognized the serpent of the Ophites in that good demon (Agathodæmon), which the Gnostics placed above Jesus Christ, because it is said to have the knowledge of good and evil].” — 3:333

— Footnotes

The solar Chnouphis, or Agathodæmon, is the Christos . . .

see: C. Staniland Wake, The Origin and Significance of the Great Pyramid, 1882: “The Serpent, enclosed in a pyramid . . . is taken from a [Gnostic] gem . . . said to be the Solar Chnouphis or Agathodemon — Christos, with the seven sons of Sophia (Wisdom), the seven planetary genii.” — p. v (Preface)

in “Historia Anti-Islamitica” five Hermes

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “The following is Dr. Sprenger’s account . . . of Seth and Hermes . . . ‘In Abul Feda’s “Historia Anteislamitica” . . . it is stated . . . that the Sabæan language was established by Seth and Edris (Enoch) . . . In the Syrian chronicle of Bar-Hebræus . . . Enoch is said to have invented letters and architecture, under the title of Trismigistus, or of Hermes . . . One of the sons of Aunshirwan has also that title. . . . In this manner there were five Hermes; and the fifth was the Oriental Hermes who . . . is said to have fled after the death of Argus into Egypt, and to have civilized that country under the name of Thoth.’ ” — pp. 94-7

Nebo . . . gave his name to all the great prophets . . .

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Nebo, the son of Merodach and Zarpanitu . . .” “The word Nebo . . . means ‘the proclaimer,’ ‘the prophet,’ and thus indicates the character of the god to whom it was applied. . . . Nebo was emphatically the god of science and literature. The communication of the gifts of wisdom . . . was thus shared between Merodach and his son.” — pp. 112, 113

Merodach . . . (whom Herodotus calls Zeus-Belos)

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . Merodach . . . has the standing title of Bilu or ‘lord,’ which the Greeks turned into Βῆλος . . . The temple or ‘tomb’ of Bêlos . . . was one of the wonders of the world. Hêrodotus . . . describes it in the following terms: ‘The temple of Zeus Bêlos . . . was a square building two furlongs every way. In the middle of the temple was a tower of solid masonry, a furlong in length and breadth, and upon this tower another tower had been erected, and upon that again another, and so on for eight towers.’ ” — pp. 92-3

— 210-11 —

“the deity called Ἑιχτῶν . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . c’est encore celui qui, d’après Jamblique et Champollion, ‘s’appellait Εικτῶν ou le premier des dieux célestes (le grand Hermès), auquel l’Hermès Trismégiste attribue l’invention de la magie’ [So it is he, who according to Iamblichus and Champollion, ‘is called Εικτῶν or the first of the celestial gods (the great Hermes), to whom Hermes Trismegistus attributes the invention of magic’].” — 3:333 (Panthéon Égyptien, texte 15)

— 211 —

the discovery of radiant matter . . . Prof. Crookes

see: William Crookes, “On a Fourth State of Matter,” June 18, 1880: “In gases the molecules fly about in every conceivable direction, with constant collisions . . . the length of the mean free path of the molecules is exceedingly small . . . Matter in the fourth state is the ultimate result of gaseous expansion. By great rarefaction the free path of the molecules is made so long that . . . the properties which constitute gaseity are reduced to a minimum, and the matter then becomes exalted to an ultra-gaseous state. But the same condition of things will be produced if by any means we can take a portion of gas, and by some extraneous force infuse order into the apparently disorderly jostling of the molecules in every direction, by coercing them into a methodical rectilinear movement. . . . according to the extent to which this onward movement has replaced the irregular motions which constitute the essence of the gaseous condition, to that extent do I consider that the molecules have assumed the condition of radiant matter.” — pp. 275-6 (Chemical News, v. 41)

Enoch (Enöichion, the “inner, spiritual eye”)

see: Alexandre Guiraud, Philosophie Catholique de l’Histoire, 1841: “Et si nous examinons . . . comment la cabale grecque envisage le nom et la vie d’Hénoch . . . qu’elle rapporte le premier aux deux mots grecs en okion . . . œil intérieur [And when we examine how the Greek Kabbalah looks at the name and the life of Enoch (we discover) . . . that it attributes the former to the two Greek words en okion . . . inner eye] . . .” — 2:374

The dying Jacob thus describes his sons . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The dying Jacob thus describes his sons: ‘Dan,’ says he, ‘shall be a serpent by the way, an adder in the path, that biteth the horse-heels, so that his rider shall fall backward. . . . I have waited for thy salvation, O Lord!’ [Gen. 49:17-18].” — 1:555

— 211-12 —

Of Simeon and Levi the patriarch remarks . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Of Simeon and Levi, the patriarch (or Israel) remarks that they ‘. . . are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly.’ [Gen. 49:5-6].” — 1:555

— 212 —

“. . . come not thou into their secret; unto their assembly.” . . . “their Sod.”

in the original, the words “their secret” . . . are “their Sod.”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Now, in the original, the words ‘their secret,’ read — their Sod. And Sod was the name for the great Mysteries of Baal, Adonis, and Bacchus who were all sun-gods and had serpents for symbols. The kabalists explain the allegory of the fiery serpents by saying, that this was the name given to the tribe of Levi, to all the Levites in short, and that Moses was the chief of the Sodales {members of the priest-colleges}.” — 1:555 & fn.

meaning of the “Dragon-Slayers” . . . fully treated of hereafter

the “abominations” of the people of Israel

the priestly caste, after they had departed from the good law

Isaiah, when referring to the “rebellious children”

into the land whence come “the viper and fiery flying serpent” . . .

see: François Lenormant, Chaldean Magic, 1877: “It was the general belief in Syria, as well as in Chaldea, and Mesopotamia, that demons inhabited the desert . . . Isaiah, in describing the destruction of Edom says . . . it shall be an habitation of dragons [34:13] . . .” — p. 31

Chaldea and Egypt, whose Initiates . . . the sorcerers

see: François Lenormant, Chaldean Magic, 1877: “The priest of magic is the same as the sorcerer; following the caprices of his will, he exercises his mysterious power [f]or good or evil, according as he has been made a friend or a foe.” “Egypt and Chaldea are . . . the two sources of all learned magic for Greek and Latin antiquity, as well as for Jewish and Arabian tradition.” — pp. 72, 78

— Footnotes

Dunlap . . . explains the word “Sod” as arcanum, religious mystery . . .

“The secret of the Lord is with them that fear him”

it ought to read “Sod Ihoh (the mysteries of Ihoh) . . .”

“Al (El) is terrible in the great Sod of the Kadeshim . . .”

The Kadeshim were very far from holy. . . .

see: “The ‘Holy of Holies.’ Its Degradation”: “Kadesh may mean in one sense to devote, hallow, sanctify . . . but it also means the ministry of lascivious rites (the Venus-worship) and the true interpretation of the word Kadesh is bluntly rendered in Deuteronomy xxiii. 17; Hosea iv. 14; and Genesis xxxvii. from verses 15 to 22.” — SD 2:460

“The members of the priest-Colleges were called Sodales” . . .

“Sodalities were constituted in the Idæan Mysteries . . .”

“Saraph” — “fiery or flaming venom.”

— 213 —

“four good men” . . . “who were neither begotten by the gods . . .”

p/q: Max Müller, Chips from a German Workshop, 1867: “Four men are mentioned as the real ancestors of the human race, or rather of the race of the Quichés. They were neither begotten by the gods nor born of woman, but their creation was a wonder wrought by the Creator.” — 1:336-7

who were made only after “three attempts . . . had failed”

The Egyptians had in their theology only “four sons of God”

in Pymander seven are given

see: Theological and Philosophical Works of Hermes, tr. J. D. Chambers, 1882: “But the Mind, The God . . . begat by Word another Mind Creator, Who . . . created some Seven Administrators . . .” “For the Nature mingled with the Man . . . immediately brought forth the seven men after the natures of the Seven Administrators . . .” — pp. 4-5, 9 (Poemandres, i.9, 16)

when Seth from a god sank into Set-Typhon

see: Gerald Massey, Natural Genesis, 1883: “In the Ritual the Four Quarters are associated with the Serpent of Seven heads. . . . ‘The Great one shining with his body as a God is Sut [Set or Seth].’ . . . In this passage Sut is not the evil one . . .” — 1:346

“The Serpent-Type . . . was made a type of Time, periodic renewal, eternal circulation . . . In its third phase the type of Evil in the physical domain was reproduced as the Evil One, the Dragon, the Devil . . . the ancient Dragon Typhon who had been the Nurse of Souls in the present life was turned into their devourer in the future state. . . . Sut [Set] or Sevekh, is identified with the Apophis Monster . . . and changed into the personal Satan of theology . . .” “Sut-Typhon the cast-out Satan of Egypt, had been degraded into the Apophis type of darkness . . .” — 1:362, 365

Set-Typhon . . . called “the seventh son”

“the seventh son of the seventh son” . . . a natural-born magician

see: Gerald Massey, Ancient Egypt, 1907: “The divine man was the diviner, the seer, the sorcerer, the spirit-medium with all the early races.” “The spiritual medium ruled as a seer, a sorcerer, a diviner, a healer . . . because he was held to be in league with the spirit world . . .” — 1:171, 172

Apap . . . is slain by Aker, Set’s serpent

see: Livre des Morts, tr. Paul Pierret, 1882: “Apap est renversé . . . Aker l’a renversé . . . Apap, l’ennemi de Ra . . . le grand Apap est tombé [Apap is overthrown . . . Aker has overthrown him . . . Apap, the enemy of Ra . . . the great Apap has fallen].” — p. 136 (xxxix.5-7)

clxiii. should be read “in the presence of a serpent on two legs”

the discus and ram’s horns that adorn his “serpent’s” head

see: Livre des Morts, tr. Paul Pierret, 1882: “Titre du chapitre clxiii. . . . Tableau . . . un serpent à jambes humaines coiffé du disque et des cornes [Title of chapter clxiii. . . . Tableau: . . . a serpent with human legs with a disc and horns on his head].” — p. 557

Over the “serpent” . . . the two mystic eyes of Ammon

see: Livre des Morts, tr. Paul Pierret, 1882: “Tableau: deux yeux symboliques ailés et portés par des jambes humaines; suit un serpent à jambes humaines [Tableau: two symbolic eyes, winged and supported by human legs; follows a serpent on human legs] . . .” — p. 557 (clxiii)

see: Le Papyrus Magique Harris, tr. F. Chabas, 1860: “yeux symboliques. . . .

Yeux symboliques ayant des ailes et des jambes, et des figures mystiques dans la pupille [Symbolic eyes that have wings and legs, and mystical figures in the pupils] . . .” — p. 198 (Index Raisonné)

Ammon, the hidden “mystery god”

“The Nargal was the Chaldean and Assyrian chief of the Magi . . .”

“Both have . . . the power to have an attendant dæmon . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “. . . and both have the same faculties, or powers to have an attendant dæmon with whom they identify themselves completely. The Chaldean and Assyrian Nargal kept his dæmon, in the shape of some animal considered sacred, inside the temple; the Indian Nagal keeps his wherever he can — in the neighboring lake, or wood, or in the house, under the shape of a household animal.” — 1:556

see: Abbé Brasseur de Bourbourg, Histoire des Nations Civilisées du Mexique, 1858: “Sous le nom de ‘Texoxé’ on désignait les naguals, les génies mauvais de toute espèce, ainsi que les sorciers; ceux-ci avaient le pouvoir de prendre toutes sortes de formes [The Naguals were designated by the name ‘Texoxé,’ evil genii of every kind, as well as sorcerers; these had the power to take on all kinds of forms] . . .” — 2:113

— Footnotes

the ram-headed Ammon . . . on the potter’s wheel

see: Sydney Herbert, Egyptian Art and Its Influence, 1884: “One Egyptian representation of Ammon is very singular; it pourtrays Pthah, ‘the Creator,’ decked with ram’s-horns, seated at the potter’s wheel, and moulding and turning the clay to fashion mortals out of . . .” — p. 13

— 214 —

Arjuna . . . descended into Pâtâla . . . married Ulûpi . . .

the serpent emblem . . . ΕΙΛΑΜ ΑΒΡΑΣΑΞ . . .

ΚΕΜΕΚ ΕΙΛΑΜ ΑΒΡΑΣΑΞ (“the eternal Sun-Abrasax”)

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Around the Iao, runs the legend, ϹΕΜΕϹ ΕΙΛΑΜ ΑΒΡΑΣΑΞ, ‘The eternal Sun-Abrasax’ (the Central Spiritual Sun of all the kabalists, represented in some diagrams of the latter by the circle of Tiphereth).” — 2:293

the central spiritual sun . . . circle of Tiphereth

“From this region of unfathomable depth . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “From this region of unfathomable Depth, issues forth a circle formed of spirals; which, in the language of symbolism, means a grand cycle, κύκλος, composed of smaller ones. Coiled within, so as to follow the spirals, lies the serpent — emblem of wisdom and eternity — the Dual Androgyne: the cycle representing Ennoia or the Divine mind, and the Serpent — the Agathodaimon, Ophis — the Shadow of the Light. Both were the Logoï of the Ophites; or the unity as Logos manifesting itself as a double principle of good and evil . . .” — 2:293

shadow is not evil, but . . . completes Light or Good . . .

see: Qabbalah, tr. Isaac Myer, 1888: “The Qabbalah does not recognize in the Good and Evil, two independent, autonomatic, opposing powers, but both are . . . under the power of the Supreme Absolute Deity. . . . The German philosopher Hegel, holds that a thing can only exist through its opposite, that the thing and its opposite must arise together, and that eternally, as the complements of a unity . . .” — p. 184

This symbol accounts for the adoration by this sect of the Serpent . . .

— Footnotes

“Mahabhârata,” Adiparva, Sloka, 7788, 7789.

The “Bhagavata Purâna” . . . as explained by Sridhera . . .

— 214-15 —

When separated, one is the Tree of Life (spiritual) . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “. . . when separated, one is the Tree of Life (Spiritual); the other, the Tree of Knowledge of Good and Evil. Therefore, we find Ophis urging the first human couple — the material production of Ilda-Baoth, but which owed its spiritual principle to Sophia-Achamoth — to eat of the forbidden fruit, although Ophis represents Divine Wisdom.” — 2:293

— 215 —

The serpent, the Tree of Knowledge of Good and Evil . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The Serpent, the Tree of Knowledge of Good and Evil, and the Tree of Life, are all symbols transplanted from the soil of India. The Arasa-Maram, the banyan tree, so sacred with the Hindus, since Vishnu, during one of his incarnations, reposed under its mighty shade, and there taught humanity philosophy and sciences, is called the Tree of Knowledge and the Tree of Life. Under the protective umbrage of this king of the forests, the Gurus teach their pupils their first lessons on immortality and initiate them in the mysteries of life and death. The Java-Aleim of the Sacerdotal College are said, in the Chaldean tradition, to have taught the sons of men to become like one of them.” — 2:293

Arasa-Maram, the banyan tree, so sacred with the Hindus . . .

see: Richard Folkard, Plant Lore, Legends, and Lyrics, 1884: “The Chinese Buddhists represent that Buddha sits under a Banyan-tree . . . Like the sacred Bo-tree, the Banyan is regarded not only as the Tree of Knowledge, but also as the tree of Indian seers and ascetic devotees.” — p. 241

To the present day Foh-tchou, who lives in his Foh-Maeyu . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “To the present day Foh-tchou, who lives in his Foh-Maëyu, or temple of Buddha, on the top of ‘Kouin-long-sang’ {This mountain is situated south-west of China, almost between China and Thibet}, the great mountain, produces his greatest religious miracles under a tree called in Chinese Sung-Ming-Shŭ, or the Tree of Knowledge and the Tree of Life, for ignorance is death, and knowledge alone gives immortality. This marvellous display takes place every three years, when an immense concourse of Chinese Buddhists assemble in pilgrimage at the holy place.” — 2:293-4 & fn.

“Kouin-long-sang,” the great mountain . . . Tree of Life . . . immortality

see: S. Baring Gould, “Yule Log and Christmas Tree,” Dec. 1889: “In the enchanted gardens of the Chinese, on the summit of the Kuan-lun, the fountain of immortality breaks forth, and life eternal is obtained by eating of the Tree of Life, which is in the midst of the garden.” — pp. 650-1 (Newberry House Magazine, v. 1)

the “Serpent” was . . . the Logos . . . divine creative wisdom

see: Godfrey Higgins, Anacalypsis, 1836: “. . . the serpent . . . is made by the Ophites, the emblem of the Creator . . .” “The Ophites are said to have maintained, that the serpent of Genesis was the Λογος . . . The Logos was divine wisdom . . .” — 1:521, 523

— Footnotes [215-16]

Foh-Tchou . . . teacher of the doctrines of Buddha-Foh

“Metatron united to Shekinah” . . . representing the Logos . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Dans le Zohar et dans tous les livres de l’antique et fidèle kabbale, on affirme même que dans l’arbre de la connaissance on retrouve encore le bon ange représentant le Verbe {le Zohar le définit ‘Metatron uni à Schekinah’} [In the Zohar and in all the books of the ancient and true Qabbalah, it is even maintained that in the tree of knowledge we still find the good angel representing the Logos {the Zohar defines it as ‘Metatron united with Shekīnāh’}] . . .” — 2:383 & fn.

while Shamael . . . occupies only the rind of that tree . . .

— 216 —

the Cross . . . “tree and serpent” . . . the salvation of mankind

see: Otto Zoeckler, The Cross of Christ, 1877: “More clearly . . . do we find the meaning of the pre-Christian cross . . . expressed in the mysterious type of the serpent, raised by Moses upon a pole in the wilderness . . . the serpent and tree worship of the Egyptians, must without doubt be admitted; although Moses caused it to be raised . . . as a symbol of salvation . . .” — p. 78

“From the possession of . . . the Androgyne condition . . .”

see: H. P. Blavatsky, “Notes sur l’Ésotérisme du Dogme Chrétien,” Dec. 1887: “Ce crime effroyable n’était que le résultat naturel de la loi de l’évolution; ce sont les races, à peine consolidées d’abord, de nos prototypes androgynes et semi-éthérées se matérialisant peu à peu, prenant un corps physique, puis se scindant en mâles et femelles distincts et, finalement, procréant charnellement [This horrible crime was nothing but the natural result of the law of evolution; these are the races, at first barely solidified, of our androgynous and semi-ethereal prototypes, materializing themselves little by little, taking on a physical body, then dividing themselves into distinct males and females, and finally reproducing carnally] . . .” — p. 169 (Le Lotus)

“The curse was this . . .” (Vide “Cross and Circle,” Part II.)

see: “The ‘Curse’ from a Philosophical Point of View”: “The curse was not brought on mankind by the Fourth Race . . . Nor was the curse of Karma called down upon them for seeking natural union . . . but, for abusing the creative power, for desecrating the divine gift, and wasting the life-essence for no purpose except bestial personal gratification.” — SD 2:410

Matronethah . . . “is the way to the great Tree of Life . . .”

This Tree reaches the heavenly vale . . .

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘This Tree goes up to the heavenly clouds and it is hidden between three mountains. From under the three mountains, the Tree goes out and ascends to the Above and comes down to the Below. . . . This Tree is revealed in the daytime and covered (hidden) in the night.’ {Zohar i, 172a and b, Brody Ed.}” — p. 385 & fn.

— Footnotes

Lacour, who saw in the scene of the Fall . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . M. Lacour, qui ne voit dans tout ce chapitre II qu’une scène d’initiation égyptienne . . . ‘L’arbre de la divination ou de la connaissance bonne et mauvaise . . . C’est la science de Tzyphon, le génie enseignant le doute, de Tzy enseigner et de Phon le doute. Tzyphon est un des aleim; nous le verrons bientôt sous le nom de Néch, le tentateur’ {Les Œloim, t. II, p. 218} [Lacour, who sees in this chapter II only an Egyptian initiation scene . . . ‘The tree of divination, or of the knowledge of good and evil . . . It is the science of Tzyphon, the genie which teaches doubt, from Tzy to teach and Phon doubt. Tzyphon is one of the elohim; we shall see him soon under the name of Nech, the tempter’].” — 2:383 & fn.

— 216-17 —

“the ‘Tree of Life’ was the ansated cross in its sexual aspect . . .”

— 217 —

“the ‘Tree of Knowledge’ was the separation and the coming together . . .”

see: J. Ralston Skinner, The Source of Measures, 1875: “The Hebrew values for 7 [female number] and 9 [male number] are characteristic of the letters צ and ע. Put them together, and there results עצ, or ots, or the word for the tree in the garden. But, as by the division, it is two trees twisted or bound in one . . .” — p. 200

“the values of the letters composing the word Otz ( עצ ) . . .”

“the seven being the holy feminine number and the nine . . . male energy”

“This ansated cross is the symbol of the Egyptian female-male . . .”

the more philosophical Eastern or Aryan views upon this subject

see: “The Mysteries of the Hebdomad”: “Esoteric philosophy explains that four is the symbol of the Universe in its potential state, or chaotic matter, and that it requires Spirit to permeate it actively, i.e., the primordial abstract triangle has to quit its one dimensional quality and spread across that matter, thus forming a manifested basis on the three dimensional space, in order that the Universe should manifest intelligibly.” — SD 2:600 fn.

“It would have indeed been a bold step for anyone . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “It would have been a bold step indeed for anyone, some thirty years ago, to have thought of treating the public to a collection of stories ordinarily reputed fabulous, and of claiming for them the consideration due to genuine realities, or to have advocated tales, time-honoured as fictions, as actual facts; and those of the nursery as being, in many instances, legends, more or less distorted, descriptive of real beings or events. Now-a-days it is a less hazardous proceeding.” — p. 1

— 217-18 —

“Many of the so-called mythical animals . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “. . . many of the so-called mythical animals, which throughout long ages and in all nations have been the fertile subjects of fiction and fable, come legitimately within the scope of plain matter-of-fact Natural History, and that they may be considered, not as the outcome of exuberant fancy, but as creatures which really once existed, and of which, unfortunately, only imperfect and inaccurate descriptions have filtered down to us, probably very much refracted, through the mists of time.” — p. 2

— 218 —

“Traditions of creatures once co-existing with man . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “I propose to follow . . . traditions of creatures once co-existing with man, some of which are so weird and terrible as to appear at first sight to be impossible. . . . For me the major part of those creatures are not chimeras but objects of rational study. The dragon, in place of being a creature evolved out of the imagination of Aryan man by the contemplation of lightning flashing through the caverns which he tenanted, as is held by some mythologists, is an animal which once lived and dragged its ponderous coils, and perhaps flew . . .” — p. 2

“To me the specific existence of the Unicorn . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “To me the specific existence of the unicorn seems not incredible, and, in fact, more probable than that theory which assigns its origin to a lunar myth {‘Thus we find . . . the solar lion and the lunar unicorn . . .’ — The Unicorn; a Mythological Investigation. Robert Brown, jun., F.S.A. London, 1881}.” — p. 3 & fn.

“For my part I doubt the general derivation of myths . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “I must admit that, for my part, I doubt the general derivation of myths from ‘the contemplation of the visible workings of external nature.’ It seems to me easier to suppose that the palsy of time has enfeebled the utterance of these oft-told tales until their original appearance is almost unrecognisable, than that uncultured savages should possess powers of imagination and poetical invention far beyond those enjoyed by the most instructed nations of the present day; less hard to believe that these wonderful stories of gods and demigods, of giants and dwarfs, of dragons and monsters of all descriptions, are transformations than to believe them to be inventions.” — p. 4

man, “successively traced to . . . one million years . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “. . . the researches of palæontologists have successively traced back the existence of man to periods variously estimated at from thirty thousand to one million years — to periods when he co-existed with animals which have long since become extinct . . .” — p. 20

“Of the genus Cidastes . . . attained a length of nearly two hundred feet

p/q: Charles Gould, Mythical Monsters, 1886: “. . . notice the specimens of the genus Cidastes . . . whose huge bones and almost incredible number of vertebræ show them to have attained a length of nearly two hundred feet. The remains of no less than ten of these monsters were seen by Professor Mudge, while riding through the Mauvaise Terres of Colorado, strewn upon the plains . . .” — p. 36

The Titanosaurus montanus, reaching fifty or sixty feet in length . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “The Titanosaurus montanus, believed to have been herbivorous, is estimated to have reached fifty or sixty feet in length; while other Dinosaurians of still more gigantic proportions, from the Jurassic beds of the Rocky Mountains, have been described by Professor Marsh. Among the discovered remains of Atlantosaurus immanis is a femur over six feet in length, and it is estimated . . . that this species . . . would have been over one hundred feet in length. But even yet the limit has not been reached, and we hear of the discovery of the remains of another form, of such Titanic proportions as to possess a thigh-bone over twelve feet in length.” — pp. 36-7

the monstrous Sivatherium in the Himalayas, the four-horned stag . . .

the gigantic Megatherium

— 218-19 —

of colossal flying lizards, Pterodactyli . . .

see: Charles Gould, Mythical Monsters, 1886: “Are the composite creatures of Chaldæan mythology so very much more wonderful than . . . the duck-billed platypus, and the flying lizard of Malaysia which are, or the pterodactylus . . . and archæopteryx which have been? Does not geological science . . . carry the proofs of the existence of man constantly further and further back into remote time, and disclose the previous existence of intermediate types . . . of reptile-like birds and bird-like reptiles?” — pp. 18-19

— 219 —

man . . . “contemporaneous with the earliest mammalia . . .”

“It appears . . . that the flying dragons of romance . . .”

“Does the written history of man . . . comprising a few thousand years . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “Does the written history of man, comprising a few thousand years, embrace the whole course of his intelligent existence? or have we in the long mythical eras, extending over hundreds of thousands of years and recorded in the chronologies of Chaldæa and of China, shadowy mementoes of pre-historic man, handed down by tradition, and perhaps transported by a few survivors to existing lands from others which, like the fabled (?) Atlantis of Plato, may have been submerged, or the scene of some great catastrophe which destroyed them with all their civilization.” — p. 19

the remains of a pigmy elephant were found (E. Falconeri) . . .

p/q: Charles Gould, Mythical Monsters, 1886: “. . . the pigmy elephant (E. Falconeri) whose remains have been found in the cave-deposits of Malta, associated with those of pigmy hippopotami . . . which was only two feet six inches high; or the still existing Hippopotamus (Chœropsis) liberiensis, which M. Milne Edwardes {Recherches, &c. des Mammiferes, plate 1} figures as little more than two feet in height.” — p. 16

the Chinese philosopher Chuang . . . “the things that men do know . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “It has been said by the philosopher Chuang that ‘the things that men do know can in no way be compared, numerically speaking, to the things that are unknown’ . . .” — p. 384 (Original Preface to Shan Hai King, “Wonders by Land and Sea”)

— 220 —

“Tradition says, and the records of the Great Book . . . explain . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Tradition says, and the records of the Great Book explain, that long before the days of Ad-am, and his inquisitive wife, He-va, where now are found but salt lakes and desolate barren deserts, there was a vast inland sea, which extended over Middle Asia, north of the proud Himalayan range, and its western prolongation. An island, which for its unparalleled beauty had no rival in the world, was inhabited by the last remnant of the race which preceded ours.” — 1:589

“This race could live with equal ease in water, air, or fire . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “This race could live with equal ease in water, air, or fire, for it had an unlimited control over the elements. These were the ‘Sons of God’; not those who saw the daughters of men, but the real Elohim, though in the Oriental Kabala they have another name. It was they who imparted Nature’s most weird secrets to men, and revealed to them the ineffable, and now lost ‘word.’ ” — 1:589

“This word, which is no word, has travelled once round the globe . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “This word, which is no word, has travelled once around the globe, and still lingers as a far-off dying echo in the hearts of some privileged men. The hierophants of all the Sacerdotal Colleges were aware of the existence of this island, but the ‘word’ was known only to the Java Aleim, or chief lord of every college, and was passed to his successor only at the moment of death. There were many such colleges, and the old classic authors speak of them.” — 1:590

“There was no communication with the fair island by sea . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “There was no communication with the fair island by sea, but subterranean passages known only to the chiefs, communicated with it in all directions. Tradition points to many of the majestic ruins of India, Ellora, Elephanta, and the caverns of Ajunta (Chandor range), which belonged once to those colleges, and with which were connected such subterranean ways.” — 1:590

— Footnotes

There are archæologists, who, like Mr. James Fergusson . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “There are archæologists, who, like Mr. James Fergusson, deny the great antiquity of even one single monument in India. In his work, ‘Illustrations of the Rock-Cut Temples of India,’ the author ventures to express the very extraordinary opinion that ‘Egypt had ceased to be a nation before the earliest of the cave-temples of India was excavated.’ ” — 1:590 fn.

see: James Fergusson, Illustrations of the Rock Cut Temples of India, 1845: “. . . Egypt had ceased to be a Nation before the earliest of the cave temples of India was excavated . . . there is nothing on the banks of the Nile which does not belong to a different and far more ancient epoch than anything in India.” — p. 1

In short, he does not admit the existence of any cave . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “In short, he does not admit the existence of any cave anterior to the reign of Asoka, and seems willing to prove that most of these rock-cut temples were executed from the time of that pious Buddhist king, till the destruction of the Andhra dynasty of Maghada, in the beginning of the fifth century. We believe such a claim perfectly arbitrary. Further discoveries are sure to show how erroneous and unwarranted it was.” — 1:590-1 fn.

see: James Fergusson, Illustrations of the Rock Cut Temples of India, 1845: “. . . from the time of Asoka till the destruction of the Andhra dynasty of Magadha in the beginning of the fifth century, Buddhism was the principal religion in the north of India . . . With regard to the antiquity of the monuments . . . the oldest relics of whose existence I am aware are the Laths, bearing the inscriptions of Asoka, dating from the middle of the third century b.c. I am not aware of the existence of any cave anterior to, or even coeval with these . . .” — p. 4

— 221 —

Ellora, Elephanta, Karli, and Ajunta . . . subterranean labyrinths

see: George Hartwig, Marvels Under Our Feet: From ‘The Subterranean World’, 1888: “The rock-temples of Kanara are rivalled by those of Elephanta, Karli, and Ajunta, and far surpassed in magnificence and extent by the excavations of Ellora . . . where a whole mountain of hard red granite has been hollowed out into an immense range of highly ornamented grottoes and temples . . .” — pp. 71-2

“Who can tell that the lost Atlantis . . .”

“The great lost continent might have . . . been . . . south of Asia . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The great lost continent might have, perhaps, been situated south of Asia, extending from India to Tasmania? {It is a strange coincidence that when first discovered, America was found to bear among some native tribes the name of Atlanta}.” — 1:591 & fn.

“If the hypothesis . . . is ever verified . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “If the hypothesis now so much doubted, and positively denied by some learned authors who regard it as a joke of Plato’s, is ever verified, then, perhaps, will the scientists believe that the description of the god-inhabited continent was not altogether fable. And they may then perceive that Plato’s guarded hints and the fact of his attributing the narrative to Solon and the Egyptian priests, were but a prudent way of imparting the fact to the world and by cleverly combining truth and fiction, to disconnect himself from a story which the obligations imposed at initiation forbade him to divulge.” — 1:591

“To continue the tradition . . . the class of hierophants was divided . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “To continue the tradition, we have to add that the class of hierophants was divided into two distinct categories: those who were instructed by the ‘Sons of God,’ of the island, and who were initiated in the divine doctrine of pure revelation, and others who inhabited the lost Atlantis — if such must be its name — and who, being of another race, were born with a sight which embraced all hidden things, and was independent of both distance and material obstacle. In short, they were the fourth race of men mentioned in the Popol-Vuh, whose sight was unlimited, and who knew all things at once.” — 1:592-3

— Footnotes

power of Dugpaship

see: H. P. Blavatsky, “Occultism Versus the Occult Arts,” May 15, 1888: “Sensual, or even mental self-gratification, involves the immediate loss of the powers of spiritual discernment; the voice of the master can no longer be distinguished from that of one’s passions or even that of a Dugpa [black magician] . . . the results even of involuntary, unconscious sorcery cannot fail to be productive of bad, Karma.” “For such . . . the golden gate of Wisdom may get transformed into the wide gate and the broad way ‘that leadeth unto destruction’ . . . This is the Gate of the Occult arts, practised for selfish motives . . . It can lead only to Dugpa-ship . . .” — pp. 180, 181 (Lucifer, v. 2)

— 222 —

a dynasty of Spirit-Kings, not of Manes, or “ghosts,” as some believe

“In consequence of this, war was declared . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “In consequence of this, war was declared, the story of which would be too long to narrate; its substance may be found in the disfigured allegories of the race of Cain, the giants, and that of Noah and his righteous family. The conflict came to an end by the submersion of the Atlantis; which finds its imitation in the stories of the Babylonian and Mosaic flood. The giants and magicians ‘. . . and all flesh died . . . and every man.’ ” — 1:593

“All except Xisuthrus and Noah . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “All except Xisuthrus and Noah, who are substantially identical with the great Father of the Thlinkithians in the Popol-Vuh, or the sacred book of the Guatemaleans, which also tells of his escaping in a large boat, like the Hindu Noah — Vaiswasvata.” — 1:593

see: George Smith, Chaldean Account of Genesis, 1876: “ ‘. . . Xisuthrus . . . The deity Cronos appeared to him in a vision, and warned him that . . . there would be a flood, by which mankind would be destroyed. He therefore enjoined him . . . to build a vessel, and take with him into it his friends and relations . . . together with all the different animals . . .’ ” — pp. 42-3

the Thlinkithians . . . escaping in a large boat

see: Max Müller, Chips from a German Workshop, 1867: “The Thlinkithians are one of the four principal races inhabiting Russian America. . . . These Thlinkithians believe in a general flood or deluge, and that men saved themselves in a large floating building.” — 1:338 (ch. 14, “Popol-Vuh”)

like the Hindu Noah — Vaivasvata

see: Edward Balfour, Cyclopædia of India, 1885: “Manu Vaivasvata . . . is represented as conciliating the favour of the Supreme Being by his piety in an age of universal depravity. He is noticed in the Satapatha Brahmana, which contains an important legend of the deluge, of which he was warned by a fish, and told to build a ship, which the fish guided. Manu alone was saved . . .” — 2:854

“If we believe the tradition at all . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “If we believe the tradition at all, we have to credit the further story that from the intermarrying of the progeny of the hierophants of the island and the descendants of the Atlantian Noah, sprang up a mixed race of righteous and wicked. On the one side the world had its Enochs, Moseses, Gautama-Buddhas, its numerous ‘Saviours,’ and great hierophants; on the other hand, its ‘natural magicians’ who, through lack of the restraining power of proper spiritual enlightenment . . . perverted their gifts to evil purposes.” — 1:593

In the “Histoire des Vierges . . .”

“One of the most ancient legends of India . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘One of the most ancient legends of India, preserved in the temples by oral and written tradition, relates that several hundred thousand years ago there existed in the Pacific Ocean, an immense continent which was destroyed by geological upheaval, and the fragments of which must be sought in Madagascar, Ceylon, Sumatra, Java, Borneo, and the principal isles of Polynesia.’ ” — 1:594 fn. [Histoire des Vierges, p. 13]

“The high plateau of Hindustan and Asia . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘The high plateaux of Hindustan and Asia, according to this hypothesis, would only have been represented in those distant epochs by great islands contiguous to the central continent. . . . According to the Brahmans, this country had attained a high civilization, and the peninsula of Hindustan, enlarged by the displacement of the waters, at the time of the grand cataclysm, has but continued the chain of the primitive traditions born in this place. These traditions give the name of Rutas to the peoples which inhabited this immense equinoctial continent, and from their speech was derived the Sanscrit.’ ” — 1:594 fn. [Histoire des Vierges, pp. 13-14]

“And the Indo-Hellenic tradition . . . relates the existence of a continent . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘The Indo-Hellenic tradition, preserved by the most intelligent population which emigrated from the plains of India, equally relates the existence of a continent and a people to which it gives the name of Atlantis and Atlantides, and which it locates in the Atlantic in the northern portion of the Tropics.’ ” — 1:594 fn. [Histoire des Vierges, p. 14]

— 222-3 —

“Apart from this fact, the supposition of an ancient continent . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘Apart from the fact that the supposition of an ancient continent in those latitudes, the vestiges of which may be found in the volcanic islands and mountainous surface of the Azores, the Canaries and Cape Verd, is not devoid of geographical probability . . .’ ” — 1:594 fn. [Histoire des Vierges, p. 14]

— 223 —

“The Greeks, who, moreover, never dared to pass . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘. . . the Greeks, who, moreover, never dared to pass beyond the pillars of Hercules, on account of their dread of the mysterious ocean, appeared too late in antiquity for the stories preserved by Plato to be anything else than an echo of the Indian legend. Moreover, when we cast a look on a planisphere, at the sight of the islands and islets strewn from the Malayan Archipelago to Polynesia, from the straits of Sund to Easter Island, it is impossible, upon the hypothesis of continents preceding those which we inhabit, not to place there the most important of all.’ ” — 1:594 fn. [Histoire des Vierges, pp. 14-15]

“A religious belief, common to Malacca and Polynesia . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘A religious belief, common to Malacca and Polynesia, that is to say to the two opposite extremes of the Oceanic world, affirms “that all these islands once formed two immense countries, inhabited by yellow men and black men, always at war; and that the gods, wearied with their quarrels, having charged Ocean to pacify them, the latter swallowed up the two continents, and since, it had been impossible to make him give up his captives. Alone, the mountain-peaks and high plateaux escaped the flood, by the power of the gods, who perceived too late the mistake they had committed.” ’ ” — 1:594 fn. [Histoire des Vierges, p. 15]

“Whatever there may be in these traditions . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘Whatever there may be in these traditions, and whatever may have been the place where a civilization more ancient than that of Rome, of Greece, of Egypt, and of India was developed, it is certain that this civilization did exist, and that it is highly important to science to recover its traces, however feeble and fugitive they may be’ (pp. 13-15).” — 1:595 fn. [Histoire des Vierges, p. 15]

This last tradition corroborates the one given . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “This last tradition, translated by Louis Jacolliot from the Sanscrit manuscripts, corroborates the one we have given from the ‘Records of the Secret Doctrine.’ The war mentioned between the yellow and the black men, relates to a struggle between the ‘sons of God’ and the ‘sons of giants,’ or the inhabitants and magicians of the Atlantis.” — 1:595 fn.

The final conclusion . . . “As to the Polynesian continent . . .”

“The three summits of this continent . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘The three summits of this continent, Sandwich Islands, New Zealand, Easter Island, are distant from each other from fifteen to eighteen hundred leagues, and the groups of intermediate islands, Viti, Samoa, Tonga, Foutouna, Ouvea, Marquesas, Tahiti, Poumouton, Gambiers, are themselves distant from these extreme points from seven or eight hundred to one thousand leagues.’ ” — 1:595 fn. [Histoire des Vierges, p. 307]

“All navigators agree in saying . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘All navigators agree in saying that the extreme and the central groups could never have communicated in view of their actual geographical position, and with the insufficient means they had at hand. It is physically impossible to cross such distances in a pirogue [canoe] . . . without a compass, and travel months without provisions.’ ” — 1:595 fn. [Histoire des Vierges, pp. 307-8]

“On the other hand, the aborigines of the Sandwich Islands . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘On the other hand, the aborigines of the Sandwich Islands, of Viti, of New Zealand, of the central groups, of Samoa, Tahiti, etc., had never known each other, had never heard of each other before the arrival of the Europeans.’ ” — 1:595 fn. [Histoire des Vierges, p. 308]

— 223-4 —

“And yet each of these people maintained . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘And yet, each of these people maintained that their island had at one time formed part of an immense stretch of land which extended toward the West, on the side of Asia. And all, brought together, were found to speak the same language, to have the same usages, the same customs, the same religious belief. And all to the question, “Where is the cradle of your race?” for sole response, extended their hand toward the setting sun’ (Ibid., p. 308).” — 1:595 fn. [Histoire des Vierges, p. 308]

— 224 —

the Atlanteans (the Daityas and “Atalantians”)

see: Josiah Priest, American Antiquities, 1833: “The Atlantes . . . came to America soon after the flood, if not before, colonised and named the ocean and the islands in it, as well as America, which was called . . . atala meaning the first or main land. This name is preserved in Hindu traditions. The Atlantes . . . were the most conspicuous and civilized. Their true name was Atalans.” — p. 312

colossal statues . . . near Bamian . . . portrait-statues

see: “Les Statues Colossales de Bamian,” Feb. 14, 1887: “L’étude de la statue colossale de Bamian fait clairement ressortir son caractère bouddhique. La coiffure, la disposition des draperies, les longues oreilles, ne peuvent laisser de doutes à cet égard [Studying the colossal statue of Bamian shows clearly its Buddha-like character. The style of hair, the arrangement of the garments, the long ears, leave no doubts in this regard].” — p. 289 (Le Cosmos, v. 6)

wicked . . . as Ravana, the giant King of Lanka . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “RĀVAṆA. The demon king of Lankā or Ceylon . . . All Rākshasas are malignant and terrible, but Rāvaṇa as their chief attained the utmost degree of wickedness . . . ‘His form was as a thick cloud . . . Tall as a mountain peak, he stopped with his arms the sun and moon in their course, and prevented their rising.’ ” — p. 264

Ravana . . . the brother of Kumbhakarna

“Titan and his enormous brood” . . . “heaven’s first born”

— Footnotes

“The traditions of Southern India uniformly ascribing its civilization . . .”

— 225 —

favourite theories . . . that writing was not known in India

and their architecture . . . from the Macedonian Greeks

— Footnotes

the “unrighteous but valiant monarch” (Purusha) of the Daityas . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “This prince was, in a former existence, the unrighteous but valiant monarch {Purusha} of the Daityas, Hiraṇyakaśipu, who was killed by the divine guardian of creation, (in the man-lion Avatāra). He was, next, the ten-headed (sovereign, Rāvaṇa), whose . . . strength and power were overcome by the lord of the three worlds, (Rāma).” — 4:104 & fn. (iv.14)

he is reborn as Sisupala, the son of . . . Damaghosha . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ŚIŚU-PĀLA. Son of Dama-ghosha . . . He was slain by Kṛishṇa . . . The Vishṇu Purāṇa contributes an additional legend about him. ‘. . . In this [reborn] character he renewed . . . his hostile hatred towards Puṇḍarīkāksha (Vishṇu) . . . and was in consequence slain by him.’ ” — p. 294

— 226 —

Ea, the god of Wisdom . . . the Oannes of Berosus

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . it is certain that Oannês and Ea are one and the same. Ea . . . was the culture-god of primitive Babylonia, the god of wisdom, the instructor of his worshippers in arts and science.” — p. 133

the half-man, half-fish, who taught . . . the art of writing

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Bêrôssos, the Chaldæan historian . . . [reported] ‘In the first year there appeared . . . a creature endowed with reason, by the name Oannes, whose whole body . . . was that of a fish . . . This being was accustomed to pass the day among men . . . and he gave them an insight into letters and sciences and arts of every kind.’ ” “Ea was, moreover, like Oannês, represented as partly man and partly fish.” — pp. 131, 133

“. . . Eridu, which stood 6,000 years ago . . .”

“The name means ‘the good city,’ a particulary holy spot . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Eridu is a contracted form of the older Eri-duga, or ‘good city’ . . . The place was thus a peculiarly holy spot . . . There must have been a time when Eridu held a foremost rank among the cities of Babylonia, and when it was the centre from which the ancient culture and civilisation of the country made its way.” — pp. 134-5

“As the culture-god . . . from the sea . . . foreign importation”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “It is as a sea deity that Oannês is the culture-hero of the Chaldæans . . . Two questions are raised by this fact. Was the culture of Babylonia imported from abroad; and was Ea, its god of culture, of foreign extraction?” — p. 136

“intercourse . . . between Chaldea and the Sinaitic peninsula . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . there is now sufficient evidence to prove that at the very dawn of the historic period in Babylonia, maritime intercourse was being carried on between this country on the one hand and the Sinaitic Peninsula and India on the other.” — p. 136

“The Statues discovered . . . at Tel-loh . . .”

p/q: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The statues discovered by M. de Sarzek at Tel-loh, which may be roughly dated about 4000 B.C., remind every traveller who has been in Egypt of the great diorite statue of king Khephren, the builder of the second pyramid of Gizeh . . . some of the Tel-loh statues are carved out of hard diorite stone. Now one of the inscriptions . . . affirms that the stone was brought from the land of Magan . . . it signified the Sinaitic Peninsula.” — pp. 136-7

“the unit of measurement marked on the plan of the city . . .”

p/q: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “What clinches the matter is the fact observed by Mr. Petrie, that the unit of measurement marked on the plan of the city which one of the figures of Tel-loh carries upon its lap, is the same as the unit of measurement employed by the Pyramid builders.” — p. 137

“an ancient Babylonian list of clothing mentions sindhu . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Apart from the existence of teak in the ruins of Mugheir, an ancient Babylonian list of clothing mentions sindhu, or ‘muslin’ . . . the σινδών of the Greeks . . . shown by its Accadian equivalent, which is expressed by ideographs signifying literally ‘vegetable cloth.’ ” — pp. 137-8

— 227 —

verse 38, it must be read together with . . . Stanza IX

see: Stanza IX, 33-35: “Seeing which (the sin committed with the animals), the Lhas . . . who had not built men . . . wept, saying . . . ‘The Amanasa (the ‘mindless’) have defiled our future abodes . . . Let us dwell in the others. Let us teach them better . . . Then all became endowed with Manas . . .’ ” — SD 2:191

— Footnotes

In “Man” . . . all that is said of the Atlanteans

that race which became “black with sin”

the divine names of the Asuras

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ASURA. ‘Spiritual, divine.’ In the oldest parts of the Rig-veda this term is used for the supreme spirit . . . It afterwards acquired an entirely opposite meaning, and came to signify, as now, a demon or enemy of the gods.” — p. 27

“Asura was the generic appellation of all the Atlanteans . . .”

— 228 —

early conscious Beings, who . . . created by Kriyasakti the semi-Divine man . . .

“We can choose . . . we have wisdom”

see: Stanza VII: “They saw the (intellectually) vile forms of the first third (still senseless Race) . . . ‘We can choose,’ said the Lords, ‘we have wisdom.’ ” “. . . the ‘Lords of Wisdom’ are identical with the Hindu Devas, who refuse ‘to create’ . . . the Kumāras of the Hindu Pantheon and Purānas, those elder sons of Brahmā, ‘Sanandana and the other sons of Vedhas’ . . .” — SD 2:161, 172-3 (§§ 24, 27)

— 229 —

In Genesis (vi.) the “Sons of God” — B’ne Aleim . . .

see: The Interlinear Bible, 1906: “And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.” — p. 7 (Genesis, 6:1-2)

see: John Fleming, The Fallen Angels, 1879: “Interpretations of the terms Bne-Elohim and Bnoth-Adam. . . . (Bne-Ha-Elohim), rendered ‘sons of God’ — and . . . (Bnoth-Ha-Adam), ‘daughters of men’ . . .” “Bne-ha-Elohim = Angels, till then unfallen . . . or, angels already fallen with Satan . . . The latter is stated to have been the view of the Cabbalistic Jews . . .” — pp. 9, 10

“Sons of God” . . . became enamoured of the daughters of men . . .

see: The Book of Enoch, tr. Richard Laurence, 1883: “It happened after the sons of men had multiplied in those days, that daughters were born to them, elegant and beautiful. . . . when the angels, the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives . . .” — pp. 5-6 (vii.1-2)

and revealed to their wives the mysteries . . .

from which the author of Revelation . . . profusely quoted

and even the St. John . . . (e.g. . . . “thieves and robbers”)

see: The Book of Enoch, tr. Richard Laurence, 1883: “. . . the parable of the sheep, rescued by the good Shepherd from hireling guardians and ferocious wolves [John, 10:11-16], is obviously borrowed by the fourth Evangelist from Enoch lxxxix., in which the author depicts the shepherds as killing and destroying the sheep before the advent of their Lord, and thus discloses the true meaning of that hitherto mysterious passage . . . [John, 10:8] ‘All that ever came before me are thieves and robbers’ . . .” — p. xlviii (Introduction)

Book of Initiation . . . mysteries performed in the inner temples

see: Augustus Le Plongeon, Sacred Mysteries Among the Mayas and the Quiches, 1886: “It may be that its author . . . still retained in his heart of hearts a strong love for the ancient institutions . . . Fearing lest the learning of the priests of old and the knowledge he had acquired by his initiation into the mysteries should become lost . . . he put, for greater safety, in the mouth of Henoch, as instructing his son, what he had seen and learned in the secrecy of the temples.” — pp. 16-17

— Footnotes

the author of “Earth’s Earliest Ages” . . .

“Satan is the ‘Anointed Cherub’ of old . . .”

p/q: G. H. Pember, Earth’s Earliest Ages, 1884: “. . . Satan . . . is said to have been, by God’s appointment, the Anointed Cherub . . .” “God created Satan the fairest and wisest of all His creatures in this part of His universe, and made him Prince of the World and of the Power of the Air.” — pp. 60, 64

“He was placed in an Eden . . . far anterior to the Eden of Genesis . . .”

p/q: G. H. Pember, Earth’s Earliest Ages, 1884: “He was placed in an Eden, or region of delight, which was both far anterior to the Eden of Genesis . . . and also, apparently, of an altogether different and more substantial character, resembling the New Jerusalem as described in the Apocalypse.” — p. 64

“Satan, being perfect in wisdom, and beauty . . .”

p/q: G. H. Pember, Earth’s Earliest Ages, 1884: “. . . Satan . . . being perfect in wisdom and beauty. His vast empire . . . may not improbably comprehend the whole of our solar system. Certainly no other angelic power of greater or even equal dignity has been revealed to us. The Archangel Michael himself is quoted by Jude as preserving towards the Prince of Darkness the respect due to a superior, however wicked he may be, until God has formally commanded his deposition.” — p. 58

“Satan was from the moment of his creation . . .”

p/q: G. H. Pember, Earth’s Earliest Ages, 1884: “The meaning [Ezekiel, 28:13] . . . seems to be that Satan was from the moment of his creation surrounded by the insignia of royalty; that he awoke to consciousness to find the air filled with the rejoicing music of those whom God had appointed to stand before him. In the next verse we seem to pass from the royalty of Satan to his priestly dignity.” — pp. 59-60

“Satan was also a priest of the Most High”

“Antichrist will be Satan incarnate”

The author notes the “avowed origin” (of Theosophy) . . .

p/q: G. H. Pember, Earth’s Earliest Ages, 1884: “The latter scheme, or spiritual evolution . . . is, under sundry disguises and with various modifications, insinuating itself in quarters where its rejection might have been deemed certain. . . . Should any of our readers be predisposed in favour of such a theory, we would entreat them to consider its pedigree as given in our chapter on Theosophy; to note its avowed origin from ‘descending angels,’ who can be none other than those Nephilim which the Bible mentions . . .” — p. vii (Preface)

— 229-30 —

“Visions” of Enoch relate to . . . initiation

p/q: Augustus Le Plongeon, Sacred Mysteries Among the Mayas and the Quiches, 1886: “Still, on reading the visions in the book of Henoch . . . one can scarcely refrain from believing that . . . the author relates his experience at the initiation, and what he learned in the mysteries before being converted to Christianity.” — p. 16

— 230 —

this book was written “at the beginning of the Christian era . . .”

Jude quotes . . . from the “Book of Enoch”

“it could not have been the production of a writer . . .”

p/q: The Book of Enoch, tr. Richard Laurence, 1883: “ ‘That it could not have been the production of a writer who lived after the inspired authors of the New Testament, or who was even coeval with them, must be manifest from the quotation of St. Jude . . .’ ” — p. x

(Asuras) are also denounced as “the enemies of the gods” . . .

The coluber tortuosus “the tortuous snake” . . .

The “Serpent” fallen from on high, “deorsum fluens” . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . serpent ‘tombé d’en haut, deorsum fluens,’ c’est lui qui possédait les ‘clefs de l’empire des morts, τοῦ θάνατοῦ ἀρχὴ,’ jusqu’au jour où, sous l’action de l’exorcisme du Sauveur, on le vit ‘tomber comme un éclair, cadebat ut fulgur’ [serpent ‘fallen from on high, flowing downward,’ he possessed the ‘keys to the kingdom of the dead’ until the day when, under the action of the exorcism of the Savior, he is seen ‘falling like lightning, cadebat ut fulgur’] . . .” — 2:343

Jesus saw it “falling like lightning from heaven”

even “the devils are subject” to the Logos — who is Wisdom

see: The Letters of Paul and Amicus [by Benjamin Ferris], 1823: “As ‘Cruden’ says: ‘the name of God signifies his wisdom, power and goodness.’ . . . When ‘the seventy returned with joy saying, Lord, even the Devils are subject unto us through thy name.’ Luke x. 17. . . . where the word ‘name’ occurs, it is evident, that reference is made to divine power . . .” — p. 447

— 231 —

“The Logos is passive Wisdom in Heaven . . .”

see: Qabbalah, tr. Isaac Myer, 1888: “. . . ’Hokhmah is the Son. This Sephirah . . . proceeds from Kether the Father and Binah the Mother . . . its result being Wisdom or Knowledge. . . . ’Hokhmah is the Word, the Greek Logos . . .” “. . . passive and receiving that from above . . . It is active and emanating to that which is below . . .” — pp. 262, 281

Marriage of “Heavenly man” with the “Virgin of the World”

see: Thrice-Greatest Hermes, tr. G. R. S. Mead, 1906: “But the chief of all the mysteries for Philo was . . . the Sacred Marriage, the mystic union of the soul, as female, with God, as male . . .” “ ‘. . . the idea of the Word [Logos] . . . being born of an ever-virgin soul . . .’ ” — 1:216, 219 (Prolegomena, VIII)

with . . . Nature, as described in Pymander

see: Divine Pymander, tr. Everard, 1884: “But the Father . . . brought forth Man like unto himself . . . and breaking through the strength of the Circles . . . [he] made manifest the downward-born Nature . . . Nature presently laying hold of what it so much loved, did wholly wrap herself about it, and they were mingled, for they loved one another.” — pp. 10-11 (Poemander, §§ 18, 22, 25-6)

It is . . . the marriage of the lamb with his bride

see: Kingsford & Maitland, The Perfect Way, 1887: “. . . the ‘Marriage of the Lamb’ being equivalent of the . . . last and supremest of all the Acts of the Soul. . . . indicating the work of Manifestation, or Incarnation of Divine Being in ‘Creation.’ ” — p. 150 (vi.2)

That “wife” is now identified with the Church

her linen may be fine and white . . .

see: Thomas Whittemore, Commentary on the Revelation of St. John, 1848: “And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints [Rev., 19:8] . . . {The church, the Lamb’s wife, was to be arrayed in fine linen. . . . It was an attire of honor, for it was worn by kings. . . . And moreover, it is said that it was clean and white, i.e. all pure . . . the church is without spot} . . .” — pp. 316-17 & fn.

rather the blood of the Saints she has “slain upon the earth”

see: The Interlinear Bible, 1906: “Alas, alas, that great city, she that was clothed in fine linen . . .” “. . . the voice of the bridegroom and of the bride shall be heard no more at all in thee . . . in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.” — pp. 335-6 (Revelation, 18:16, 23-4)

the most pernicious of . . . dogmas. (Vide . . . “Satanic Myths.”)

see: “The Origin of the Satanic Myth”: “This dogma, based as it is on chapter iii. of Genesis, is as illogical and unjust as it is paradoxical.” “The ‘Serpent’ . . . is not Satan, but the bright Angel . . . who, promising the woman that if they ate of the forbidden fruit ‘ye shall not surely die,’ kept his promise, and made man immortal in his incorruptible nature.” — SD 2:387, 388

— Footnotes

“even the devils . . . are subject unto us through thy name”

“thy name” means . . . the spirit of true divine wisdom

see: The Letters of Paul and Amicus [by Benjamin Ferris], 1823: “ ‘. . . the name of God signifies his wisdom . . .’ ” “[In] Luke x. 17. and in a hundred other places, where the word ‘name’ occurs, it is evident, that reference is made to divine power . . .” — p. 447

“. . . Satan . . . fall from heaven” . . . incarnation of the divine ray

see: W. J. Colville, “The Restoration of the Devil,” 1882: “Milton, founding his poem upon the enigmatical saying of the great teacher, ‘I beheld Satan as lightning fall from heaven’ . . . describes in the imagery common to poets . . . the descent of the spirit . . .” — pp. 5-6 (Berkeley Hall Lectures)

“No man knoweth who the Son is, but the Father . . .”

see: Kingsford & Maitland, The Perfect Way, 1887: “. . . the initiate of sacred mysteries . . . directs the force of his mind inwards . . . and knows even as he is known. For as the apostle says again, ‘. . . the things of God no man knoweth, save the Spirit of God within the man. And the Spirit knoweth all things and revealeth them unto the man.’ ” — pp. 7-8 (i.13)

Jesus forbade the twelve to go to the Gentiles . . .

the “mysteries of Heaven” were for them alone . . .

“. . . great multitudes were gathered together . . . And he spake many things unto them in parables . . . And the disciples came, and said unto him, Why speakest thou unto them in parables? . . . Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.” — pp. 17-18 (Matthew, 13:2-3, 10-11)

— 232 —

Parâsara (Vishnu Purâna)

all those Rudras . . . born in every age . . . every Manvantara

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . there are a hundred appellations of the immeasurably mighty Rudras. . . . {In the beginning of the Kalpa, twelve gods, named Jayas, were created, by Brahmā, as his deputies and assistants in the creation. They, lost in meditation, neglected his commands; on which he cursed them to be repeatedly born in each Manwantara}.” — 2:24-5, 26 fn. (i.15)

the flames . . .

as in Pymander . . . broken through the seven Circles of fire

see: Divine Pymander, tr. Everard, 1884: “But the Father of all things, the Mind, being Life and Light, brought forth Man like unto himself . . . [he] resolved to pierce and break through the Circumference of the Circles, and to understand the power of him that sits upon the Fire.” — p. 10 (Poemander, §§ 18, 21)

(See “The Fallen Angels” . . .)

(See . . . “The Mystic Dragons” in Part II.)

— Footnotes

“Pulastya,” a Prajâpati . . . progenitor of the Râkshasas

the grandfather of Ravana, the Great King of Lanka

had, in a former birth, a son named Dattoli . . .

Dattoli. . . . has six more variants . . . Dattâli, Dattotti . . .

Parâsara . . . “sacrifice,” for the destruction of the Râkshasas

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Parāśara replied . . . I had heard that my father had been devoured by a Rākshasa . . . Violent anger seized me; and I commenced a sacrifice for the destruction of the Rākshasas. Hundreds of them were reduced to ashes by the rite . . .” — 1:7 (i.1)

“Let no more of these unoffending ‘Spirits . . .’ be destroyed ”

(see for details Adiparvan, s. 176, Mahabhârata . . .)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Sacrifice of Parāśara. The story of Parāśara’s birth is narrated in detail in the Mahābhārata (Ādi Parvan, s. 176). . . . Parāśara . . . was brought up by his grandfather. When he grew up, and was informed of his father’s death, he instituted a sacrifice for the destruction of all the Rākshasas, but was disuaded from its completion by Vasishṭha and other sages . . . The story is told in the Linga Purāṇa (Pūrvārdha, s. 64) in the same manner . . .” — 1:8-9 fn.

— 233 —

“And on the seventh day . . . there went forth . . . a mighty Angel . . .”

“Satan is the door-keeper of the Temple of the King . . .”

Zeruana Akerne — Boundless Time

see: E. C. Ravenshaw, “On the Winged Bulls, Lions, and Other Symbolical Figures from Nineveh,” 1856: “. . . ‘Time without bounds,’ — ‘Zarua Akerene,’ described in the Zend-avesta, as ‘the ever-soaring bird’ . . . the winged circle came to be considered the symbol of Ormazd, the active creator . . .” — pp. 115-16 (Journal of the Royal Asiatic Society, v. 16)

— Footnotes

“Now there are, and there must be, failures . . .”

p/q: The Mahatma Letters to A. P. Sinnett, comp. A. T. Barker, 1926: “Now there are — there must be ‘failures’ in the etherial races of the many classes of Dyan Chohans or Devas as well as among men. But still as these failures are too far progressed and spiritualized to be thrown back forcibly from their Dyan Chohanship into the vortex of a new primordial evolution through the lower kingdoms — this then happens. When a new solar system is to be evolved these Dyan Chohans are . . . born in by the influx ‘ahead’ of the elementals and remain as a latent or inactive spiritual force in the aura of the nascent world of a new system until the stage of human evolution is reached. . . . Then they become an active Force, and commingle with the Elementals, or progressed entities of the pure animal kingdom to develope little by little the full type of humanity.” — p. 87 (K.H., Letter XIV — “Supplementary Notes,” Received by A.O.H. July 9, 1882)

— 234 —

The “Anointed” . . . has the secrets and mysteries of Hermes

“innumerable incarnations of Spirit” . . .

p/q: Kingsford & Maitland, The Perfect Way, 1887: “Thrones and empires, the dynasties of kings . . . They arise and pass . . .” “The innumerable incarnations of Spirit . . . the ceaseless pulse and current of Desire . . .” — pp. 369, 370 (Appendix XV, §§ 5-6, 10)

“Many names hath God given him . . .”

“Stand in awe of him, and sin not . . .”

the Rabbi, who explains the Kabala to Prince Al-Chazari

see: J. Ralston Skinner, “The Cabbalah — VI,” June 1886: “The prince Al-Chazari says to the Rabbi: ‘I wish now that thou wouldst impart to me some of the chiefest or leading principles of Natural Philosophy, which . . . were in former times worked out by them (the ancient wise ones)’ . . .” — p. 268 (Masonic Review, v. 65)

in the Book of that name

see: J. Ralston Skinner, “The Cabbalah — VI,” June 1886: “There is a running comment on this particular passage in the Book Al-Chazari, by Jehudah-ha-Levi . . . translations of which are to be had in German . . . one by Dr. David Cassel . . .” — p. 268 (Masonic Review, v. 65)

Weight and Measure and Number are, in Sepher Jezirah . . .

see: Jehuda ha-Levi, Das Buch Kusari, tr. & cm. David Cassel, 1869: “Dazu gehört das Sefer Jezira . . . Es lehrt die Göttlichkeit und Einheit . . . Längenmass, Hohlmass, Gewicht . . . Alles ist in der Zahl, d. h. im Sefar [To this belongs the Sēpher Yetsīrāh . . . It teaches divinity and unity . . . Measure of length, measure of volume, weight . . . all these are within the Number, that is, within Sephār].” — pp. 39-40 (iv.25)

Weight and Measure and Number are . . . (the three Sephrim . . .)

see: J. Ralston Skinner, “The Cabbalah — VI,” June 1886: “In setting forth his scheme . . . viz., the one word ‘Sephrim’ (Sephiroth), of the Number Jetzirah, the author explains the separation of this word into three subordinate ones . . .” “ ‘It teaches the Alhim-ness (31415) and One-ness . . .’ (which, as every one knows, is the mathematical function of pi . . . which measures, weighs, and numbers the stars of heaven, and yet resolves them back into the final oneness of the Uni-verse) . . .” — pp. 268, 269 (Masonic Review, v. 65)

number of 10 . . . Sephiroth . . . the “Heavenly Man”

see: J. Ralston Skinner, “The Cabbalah — VI,” June 1886: “The foundation of the mystic books of the Cabbalah . . is made to rest upon the Ten Sephiroth, or the 10 Numbers . . . This 10 is the first Divine Manifestation . . . these Sephiroth were the numbers or emanations of the heavenly Light . . . the light of which they were the flux was the Heavenly man, the Adam-KDM . . .” — p. 266 (Masonic Review, v. 65)

Therefore . . . “Satan is the minister of God . . .”

— 234-5 —

“the first son, eldest of the gods,” . . .

p/q: Kingsford & Maitland, The Perfect Way, 1887: “The first and ‘eldest of the gods’ in order of microcosmic evolution, Saturn (Satan) is the seventh and last in order of macrocosmic emanation, being the circumference of the kingdom of which Phœbus (wisdom) is the centre.” — p. 371 fn. (Appendix XV)

— 235 —

The Gnostics . . . calling the Jewish god “an angel of matter”

see: Pistis-Sophia, tr. G. R. S. Meade (& notes by Meade & HPB), May 15 & Aug. 15, 1890: “. . . Sophia . . . emanated Seventy Logoi, which are celestial Messengers (angels) . . . The Demiurge then, made bodies for the souls from the material (hylic) . . .” “Ildabaôth or Ialdabaoth is . . . the Demiurge of the Valentinian system . . . Ildabaoth, the material creator, was identified with Jehovah and Saturn . . .” — p. 235 [cm.], p. 497 [cm.] (Lucifer, v. 6)

he who breathed (conscious) life into Adam

see: Pistis-Sophia, tr. G. R. S. Meade (& notes by Meade & HPB), Aug. 15, 1890: “And Ildabaoth to prevent his sons attending to the voice [of Sophia], proposed that they should fashion a man. . . . And they brought him to his father Ildabaoth, who breathed into him the ‘Breath of Life’ . . .” — p. 497 [cm.] (Lucifer, v. 6)

“And God hath put a girdle about his loins . . .”

“Upon Satan only is the shame of generation. . . .”

“Twain are the armies of God . . .”

“Holy is the Sabbath of god . . .”

“The glory of Satan is the shadow of the Lord” . . .

“the throne of Satan . . .” (Vide Part II. . . .)

see: “Is Pleroma Satan’s Lair?”: “. . . Eliphas Lévi, describes Satan in the following glowing terms: — ‘It is that Angel who was . . . brave enough to buy his independence at the price of eternal suffering . . . strong enough to reign in darkness amidst agony, and to have built himself a throne on his inextinguishable pyre.’ ” — SD 2:506-7

— 236 —

symbolical meaning of the Serpent of Genesis

see: Hargrave Jennings, The Rosicrucians: Their Rites and Mysteries, 1887: “The Ophites are said to have maintained that the serpent of Genesis was the Λογος, and the ‘Saviour.’ The Logos was Divine Wisdom . . .” “The serpent, in one view, was the emblem of the evil principle, or destroyer. But, as we have seen before, the ‘destroyer’ was the ‘creator.’ ” “The Destroyer or Serpent of Genesis is correctly the Renovator or Preserver.” — 1:273, 274, 275

“Sons of Wisdom” (or angels from higher spheres . . .)

see: Pistis-Sophia, tr. G. R. S. Meade (& notes by Meade & HPB), May 15 & Aug. 15, 1890: “. . . Sophia [Wisdom] . . . emanated Seventy Logoi, which are celestial Messengers (angels) . . .” “Ildabaoth . . . was the son of Sophia . . . [he] gazed into the ‘purgations of matter’ below; and through them begot another son, Ophiomorphos, the serpent-formed, the spirit of all that is basest in matter.” — p. 235 [cm.], p. 497 [cm.] (Lucifer, v. 6)

the evolution . . . from the “Moyst Principle” — or the great Deep

see: Theological and Philosophical Works of Hermes, tr. J. D. Chambers, 1882: “From the Light a certain Holy Word descended upon Nature, and a pure Fire sprang forth from the moist nature {Compare . . . Genesis i. 2: ‘And the earth was without form . . . and darkness upon the face of the deep’} . . .” — p. 2 & fn. (Poemandres, i.5)

First the “Universal Mind” . . . God, the Father

“Heavenly Man” . . . the great Total of that Host of Angels

see: Theological and Philosophical Works of Hermes, tr. J. D. Chambers, 1882: “But the Mind, the God . . . begat by Word another Mind Creator, Who . . . created some Seven Administrators {‘The Seven Spirits of God . . . the Seven Angels which stand before God’} . . . Immediately from the downborne elements sprung forth The Word of The God to the pure creation of all Nature {By the Word of the Lord were the Heavens made, and all the host of them} . . .” “But the Father of all things, The Mind . . . (engendered) a Man like to Himself . . .” — pp. 4-6 & fns. (Poemandres, i.9-10, 12)

— Footnotes [236-7]

For the Mind . . . brought forth by its Word . . .

p/q: Le Pimandre, cm. François Monsieur de Foix, 1579: “Mais pensée, Dieu abondant aux deux sexes, estant vie et lumiere, comme aucteur a produict avec son verbe l’autre pensée operante. laquelle estant Dieu de feu et d’esprit, a basti sept certains gouverneurs, comprenantz par leurs cercles le monde sensible, & leur disposition est nommée fatale destinée [But Mind, a deity abundant in two sexes, being life and light, has brought forth as a creator, by his Word, another Mind or Workman, which being the God of fire and spirit, fashioned seven Governors, containing in their circles the phenomenal world, and their disposition is called fatal destiny].” — p. 15 (ch. 1, sect. 9)

— 237 —

Logos, or “the Son who is one with the Father”

the Host of the Rectores Mundi

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “La dignité des ces qualifications . . . se confondre avec celles de la Divinité. . . . soutiens de l’univers (κοσμοκρατορες), recteurs du monde (rectores mundi), anges des sphères célestes [The dignity of these qualifications . . . blends with those of the deity . . . supporters of the universe (κοσμοκρατορες), rulers of the world (rectores mundi), angels of the celestial spheres] . . .” — 2:294

the seven “Angels of the Presence”

caput angelorum — and the magni consilii Angelus

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . celui qui s’appelle ‘l’Ange du grand conseil,’ et qu’ils regardent comme leur chef et comme leur tête, caput angelorum et magni consilii angelus [the one who is called ‘the Angel of the great council,’ and whom they (the angels) consider their chief, caput angelorum (head of the angels) and angel of the great council] . . .” — 2:338

“The Gods became no-Gods, the Sura — A-sura”

see: Stanza X: “. . . the Third (Race) gave birth to the Fourth (Race men). The gods became no-gods (Sura became a-Sura) . . . Up to this point of evolution man belongs more to metaphysical than physical nature. It is only after the so-called Fall, that the races begin to develop rapidly into a purely human shape.” — SD 2:227

Pride and Presumption . . . are the causes . . .

Pride . . . emptied heaven of one third of its divine denizens

see: J.-E. de Mirville, Des Esprits, 1863-8: “Un tiers du tsabaoth foudroyé [A third of the Host of Heaven was struck down] . . .” “. . . une multitude innombrable d’anges . . . vinrent à oublier leur Créateur, et . . . s’imaginèrent du fond de leur orgueil que personne ne leur pourrait résister [an innumerable multitude of angels . . . came to forget their Creator, and . . . imagined in the depths of their pride that no one could resist them].” — 2:340, 344 fn.

— Footnotes

Prometheus . . . hurled down to the bottomless pit

Mahasura . . . at the head of inferior Asuras . . . rebelled . . .

see: Vans Kennedy, Researches into the Nature and Affinity of Ancient and Hindu Mythology, 1831: “The Daityas and Danavas [Asuras], having been deprived of the beverage of immortality . . . were enraged, and immediately seized their arms . . . and Bali, the mighty [Daitya king] . . . led on his troops to attack the Suras . . .” “. . . Indra and the gods invoked . . . the aid of Hari [Vishṇu as Śiva] . . .” — pp. 360, 362

see: W. J. Wilkins, Hindu Mythology, 1882: “Vishnu is represented as foretelling . . . ‘The great Asura [Mahasura] Bali shall be indestructible by all beings . . . when the three worlds have been taken by Bali, and Indra put to flight . . . I will then restore his kingdom to Indra, reinstate the gods in their several positions, and place Bali in Pātāla.’ ” — p. 133

Hercules . . . descends to Hades . . .

see: G. S. Faber, Origin of Pagan Idolatry, 1816: “. . . Hercules was supposed, like Bacchus, Osiris, Adonis, and Woden, to have visited the infernal regions. Once he descended into the nether world to bring back Alcestis . . . another time he liberated from the shades of hell Theseus . . .” — 2:383

Hades (the cave of initiation)

“The aspirant first entered into the gloomy cavern, which action represented what the mystagogues termed his descent into hell . . . After he had remained shut up the appointed time, he emerged through the door of the cave . . . into light and liberty. . . . it typified the descent of the soul into Hades and its subsequent return . . .” — 3:180

— 238 —

the Church, in her struggle with Manicheeism . . .

see: Viktor Rydberg, The Magic of the Middle Ages, 1879: “. . . Clemens and Origen also sought to . . . maintain that the devil will finally become good, and God be all in all. But such a view . . . felt itself endangered by that wholly consistent and thorough-going dualism which under the name of Manicheism once more advanced against Europe from the Persian border.” — p. 43 (“The Cosmic Philosophy of the Middle Ages”)

— Footnotes

“We protest . . . the sovereignty and the ubiquity of Satan . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “. . . nous protestons de toutes nos forces, de la souveraineté et de l’ubiquité de Satan. Nous ne prétendons ici nier ni affirmer la tradition de la chute des anges [we protest with all our might against the sovereignty and the ubiquity of Satan. We pretend neither to deny nor affirm here the tradition of the fall of the angels] . . .” — p. 220

“but if so, then the prince of the Angelic Rebels . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “Mais si les anges déchus avaient un chef avant leur chute . . . séparé de la divinité qui est le principe de la force et plus coupable que les autres, le prince des anges rebelles ne saurait être que le dernier et le plus impuissant des réprouvés [But if the fallen angels had a chief before their fall . . . separated from the divinity who is the principle of power and more guilty than the others, the prince of the rebel-angels could be but the last and the most powerless of the outcasts].” — pp. 220-1

“Both Saint Michael and Saint George are types. . . .”

p/q: Hargrave Jennings, Phallicism, 1884: “Both Saint Michael and Saint George are types. They are sainted personages, or dignified heroes, or powers apotheosised. They are each represented with their appropriate faculties and attributes. These are reproduced and stand multiplied — distinguished by different names — in all the mythologies. But the idea regarding each is a general one.” — p. 212

“This idea . . . is that of the all-powerful champion . . .”

p/q: Hargrave Jennings, Phallicism, 1884: “This idea and representative notion is that of the all-powerful champion — childlike in his ‘virgin innocence’ — so powerful that this God-filled innocence (the Seraphim ‘know most,’ the Cherubim ‘love most’) can shatter the world (articulated — so to use the word — in the magic of Lucifer, but condemned), in opposition to the artful constructions . . . of the magnificent apostate, the mighty rebel, but yet, at the same time, the ‘Light-bringer,’ the Lucifer — the ‘Morning Star,’ the ‘Son of the Morning’ — the very highest title ‘out of heaven,’ for in heaven it cannot be, but out of heaven it is everything.” — pp. 212-13

“In an apparently incredible side of his character . . .”

p/q: Hargrave Jennings, Phallicism, 1884: “In an apparently incredible side of his character — for let the reader carefully remark that qualities are of no sex — this Archangel, Saint Michael is the invincible sexless, celestial ‘Energy’ — to dignify him by his grand characteristic — the invincible ‘Virgin Combatant’ . . . clothed, and at the same time armed, in the denying mail of the Gnostic ‘refusal to create.’ This is another myth, a ‘myth within myths’ . . . a stupendous ‘mystery of mysteries,’ because it is so impossible and contradictory. Unexplainable as the Apocalypse. Unrevealable as the ‘Revelation.’ ” — p. 213

— 239 —

Lucifer, the “Son of the Morning”

see: Éliphas Lévi, Histoire de la Magie, 1860: “L’intelligence naissante peut être comparée à l’étoile dumatin, et si elle tombe volontairement dans les ténèbres . . . on peut lui appliquer cette apostrophe d’Isaïe au roi de Babylone: ‘Comment es-tu tombé du ciel . . . Lucifer, brillante étoile du matin!’ [Emerging intelligence may be compared to the Star of the Morning, and if it falls of its own will into darkness . . . we may apply to it that reproach by Isaiah (14:12) to the king of Babylon: ‘How art thou fallen from heaven . . . Lucifer, bright Morning Star!’].” — p. 195

the most gigantic of all her paradoxes

see: Éliphas Lévi, Histoire de la Magie, 1860: “Mais est-ce à dire pour cela que le Lucifer céleste, que l’étoile matinale de l’intelligence divine soit devenue un flambeau de l’enfer? Le nom de porte-lumière est-il justement donné à l’ange des égarements et des ténèbres? Nous ne le pensons pas [But does this mean that the celestial Lucifer, the Morning Star of divine intelligence, has become a torch of hell? Has the name of Light-bearer been justly given to the angel of deceit and darkness? We think not] . . .” — p. 195

a black and tenebrous light

see: H. W. Longfellow, La Légende Dorée, 1864: “. . . une ombre funèbre et gigantesque, — une forme ténébreuse . . . C’est Lucifer, le fils du mystère [an ominous and gigantic shadow, — a tenebrous form . . . It is Lucifer, the son of mystery]!” — p. 135 (Épilogue)

the “First-born” . . . Fiat Lux . . . angels of primordial light

“The Sons of Light. — Light is the first-born of all creatures, and it is commonly observed that the angels were created at the same period of time. St. Austin thinks them meant under Fiat Lux, ‘Let there be Light’ . . .” — p. 68 (“Notes and Allusions to Book IV”)

those who “obeyed as Fetahil did — failed”

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “Arise, Fetahil, go, descend into the place that is without habitations and creatures . . . frame for thee a world and provide genii in it. Yet Fetahil, the Genius . . . immersed in the abyss . . . [said] why was Living Fire changed? . . . the ‘Spirit’ . . . rose up. . . . [and] said to Karabtonos [animal desire] . . . Arise, see, the Splendor (light) of the Newest MAN (i.e. of Fetahil) has failed . . .” — p. 51 (Codex Nazaraeus, I. 181)

fallacy of attributing functional activity to . . . absolute deity

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “The first principle . . . is the existence of what is called Parabrahmam. . . . it is next to impossible for human knowledge to penetrate into its inmost essence and say what it really is in itself. . . . It is not matter or anything like matter. It is not even consciousness . . .” — p. 302 (The Theosophist, v. 8)

during the Sandhyas . . .

the “Central sun” emits creative light — passively

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “All religious philosophers are agreed that this First Cause is omnipresent and eternal. Further, it is subject to periods of activity and passivity. When cosmic pralaya [dissolution] comes, it is inactive, and when evolution commences, it becomes active. But even the real reason for this activity and passivity is unintelligible to our minds.” “For instance, the sun may be compared with the Logos; light and heat radiate from it; but its heat and energy exist in some unknown condition in space . . . Such is the view taken of the sun by the ancient philosophers.” — pp. 302, 304-5 (The Theosophist, v. 8)

the hebdomadic ladder which they descend

see: Qabbalah, tr. Isaac Myer, 1888: “Philo Judæus holds to the doctrine of Ayin . . . that the Infinite Perfect Supreme Deity is as No-Thing . . . He therefore, like the Qabbalists, set forth the intervention of intermediate causes or energies . . . Through these spiritual powers the Deity was asserted to act in the universe. They were his ministers, the logoi; by Moses termed angels . . .” “There are also ‘seven lamps of fire before the Throne’ of the Supreme ‘which are the seven Spirits (powers or ministers) of God.’ . . . the seven elementary and divine energies which control the movement in all Things, the seven Lower Sephiroth . . .” “The idea of the Sephirothic Tree or Scale, appears to be in Jacob’s Dream of the Ladder which is set up on earth, the top of which reached to heaven; YHVH [Jehovah] stood above it . . . and the angels of Elohim ascended and descended on its rounds.” — pp. 301, 303, 308

the Seven Suns of Life . . . are found in the Saptasurya

Only four of these . . . are mentioned in the editions of the Kabala . . .

see: Christian Ginsburg, The Kabbalah, 1865: “. . . the World of Emanations . . . gave birth to three worlds in the following order . . . I. The World of Creation . . . which is the abode of pure spirits, and which . . . again, gave rise to, II. The World of Formation . . . which is the habitation of the angels . . . [which] again, sent forth, III. The World of Action . . . which contains the Spheres . . . and matter . . .” — pp. 23-4

— Footnotes

The Luciferians . . . taught that the Soul was a carnal body . . .

the Lucianists, who taught . . . the animal Soul was not immortal

— 240 —

“The Central Sun . . . was to them . . . the centre of Rest . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “This central sun . . . was to them the centre of rest; the centre to which all motion was to be ultimately referred. Round this central sun, they held that . . . a solar body was passing. This, which was the first of three secondary systemic suns . . . revolved round the central sun on a polar plane . . .” — p. 287

“the second, on an equatorial plane . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “Round this polar sun the second of these secondary suns was revolving on an equatorial plane . . . Round this equatorial sun the third of their secondary suns, the actual, visible sun was passing. These four solar bodies were, in the judgment of the Kabbalists, the organs on whose action what man calls the creation, the evolution of life on the planet, earth, depends.” — p. 287

“the channels through which the influence of these bodies . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “The channels through which the influence of these bodies was conveyed to the earth they held to be electrical. The radiant energy flowing from the central sun called the earth into being as a watery globe . . . The tendency of this watery globe, as the nucleus of a planetary body, was to rush to the sun, within the sphere of whose attraction it had been created; but the radiant energy, similarly electrifying both, withheld the one from the other, and so changed motion towards into motion round the centre of attraction, which the revolving planet thus sought to reach.” — pp. 287-8

“In the organic cell the visible sun found its own proper matrix . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “In the organic cell the visible sun found its own proper matrix, and produced through this the animal (while maturing the vegetable) kingdom, finally placing man at its head, in whom, through the animating action of that kingdom, it originated the psychic cell. But the man so placed at the head of the animal kingdom, at the head of the creation, was the animal, the soul-less, the perishable man. Hence man, so left at the head of creation, although apparently its crown, would, by his advent, have marked its close; since creation, culminating in him, would at his death have entered on its decline.” — p. 289

— 240-1 —

planes of being . . . (See Comm. to Stanza VII. Book I.)

see: Stanza VII: “The hierarchy of Creative Powers . . . is subdivided into numberless groups of divine Spiritual, semi-Spiritual, and ethereal Beings . . . The highest group is composed of the divine Flames . . . the upper Sephirothal Triad . . .” “The second Order of Celestial Beings, those of Fire and Æther . . .” “The Third order corresponds to the Atma-Buddhi-Manas: Spirit, Soul and Intellect . . . the Fourth are substantial Entities . . .” — SD 1:213, 216, 218

— 241 —

primeval man when first projected by the “Boneless” . . .

see: Stanza IV, 15: “. . . Shadows (chhayas) of Future Men . . . were (thus) Born . . . Each (also) inferior to his Father (creator). The Fathers, the Boneless, could give no Life to Beings with Bones. Their Progeny were Bhuta (phantoms) with neither Form nor Mind . . .” — SD 2:90-1

false personality . . . egotistical desires and personal Will

see: C. C. Massey, “True and False Personality,” March 1880: “We are each of us a complex of desires, passions, interests, modes of thinking and feeling, opinions, prejudices, judgment of others, likings and dislikings . . . These things, and whatever else constitutes the recognisable content of our present temporal individuality, are all in derogation of our ideal impersonal being . . .” — p. 140 (The Theosophist, v. 1)

the real immortal Ego . . . and the false transitory personality

— 242 —

“Cogito — ergo sum”

see: René Descartes, The Philosophy of Descartes, tr. H. A. P. Torrey, 1892: “. . . observing that this truth, I think, therefore I am [je pense, donc je suis], was so firm and so certain . . . I concluded that I might accept it without scruple as the first principle of the philosophy I was in search of.” — p. 115 (Discourse on Method, IV)

meaning underlying the allegory . . . of the Fallen Angels

see: Henry Pratt, New Aspects of Life and Religion, 1886: “The earliest teaching on this subject was, that the first fall was of spirit. The so called fall of the angels is a reminiscence of this tradition. According to the symbolical teaching here, spirit, from being simply a functioning agent of God, became volitional in its developed and developing action, and, substituting its own will for the Divine desire in its regard, so fell.” — p. 233

“The Kingdom of Spirits and spiritual action . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “Hence the kingdom of spirits and spiritual action, which flow from and are the product of spirit volition, are outside, and contrasted with and in contradiction to the kingdom of souls and divine action.” — p. 233

“the Angels were commanded to create”

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “BAHAK ZIVO . . . having deserted the heaven of his father, said . . . This is the command, that I construct creatures: but . . . wanting in light, I shall not have this in my power.” — p. 50 (Codex Nazaraeus, II. 233)

— 243 —

the Fire-Angels, rebelled and refused to join their Fellow Devas

see: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “. . . Sanaka, Sanandana, Sanatkumara and Sanatsujata . . . were also included among the mind-born sons of Prajapati. . . . Sanaka and the other three refused to create, though the other sons had consented to do so . . .” — p. 444 (The Theosophist, v. 8)

see: G. R. S. Mead, Orpheus, 1896: “ ‘For the fire which is beyond the first (Creative Fire — of the Sensible World) . . . does not incline its power downwards.’ . . . ‘The intellect of the Father (Saturn) riding on these rulers (Curetes), they become refulgent with the furrows of inflexible and implacable fire.’ They are the powers of the Fire-Self or Intellectual Creative Power of the Universe; they are the Flames and the Fires.” — pp. 188-9

they desired to remain eternally Kumâras, “Virgin Youths”

the real I am that I am

see: Samuel Johnson, Oriental Religions, and Their Relation to Universal Religion, 1873: “ ‘I am that I am’ [Exod. 3:14]. This was the highest Hebrew affirmation of deity. . . . ‘Substance; the Real; the Absolute’ . . . all these alike reach behind individual forms of deity, to the ground of being itself.” — p. 319

The Beings, or the Being, collectively called Elohim

see: Charles Bradlaugh, Genesis: Its Authorship and Authenticity, 1882: “Cahen . . . makes the word Aleim [Elohim], ‘God considered as the collection of all the forces . . .’ Von Bohlen . . . traces this polytheism ‘in the plural form given to the name of the deity, elohim.’ ” — p. 47

“Behold, the man is become as one of us, to know good and evil . . .”

Ilda-baoth, the Demiurge . . .

see: Pistis-Sophia, tr. G. R. S. Meade (& notes by Meade & HPB), Aug. 15, 1890: “Ildabaôth or Ialdabaôth is identical with the Fetahil of the Codex Nazaraeus, the Demiurge of the Valentinian system . . . and the Elohim of Justinus . . .” — p. 497 [cm.] (Lucifer, v. 6)

Ilda-baoth . . . filled with rage . . . created Ophiomorphos

see: Pistis-Sophia, tr. G. R. S. Meade (& notes by Meade & HPB), Aug. 15, 1890: “Ildabaoth the child of the Mother, Sophia, generates a son of himself . . . and his son a son in his turn, and he another, and so on until there are six sons generated, one from another. Now these immediately commenced to strive with their father for the mastery; and he in despair and rage gazed into the ‘purgations of matter’ below; and through them begot another son, Ophiomorphos, the serpent-formed, the spirit of all that is basest in matter.” — p. 497 [cm.] (Lucifer, v. 6)

the “Harbinger of Light,” bright radiant Lucifer

“in the day ye eat thereof ye shall be as Elohim . . .”

Jehovah the “personating spirit”

see: Henry Pratt, New Aspects of Life and Religion, 1886: “. . . the Hebrews . . . held that there was a class of personating spirits which they designated demions, ‘personators.’ . . . how are we to know that Jehovah was not a personating spirit, a spirit which . . . became the personator of the One unknown and unknowable God?” — pp. 144-5

the Seraphim and Cherubim who both knew . . . and loved

see: John Colet, Two Treatises on the Hierarchies of Dionysius, 1869: “First after the Trinity come the Seraphic Spirits . . . They are loving beings of the highest order . . . Next after them, in the second place, are the Cherubic Spirits; most glorious beings of light . . . they have the appellation of Knowledge. . . . In the latter, love is knowledge; in the former, knowledge is love.” — pp. 20-1 (Celestial Hierarchy, ch. vii)

“Ilda-Baoth . . . the God of Moses”

“Ilda-Baoth . . . was not a pure spirit . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “Ildabaoth was far from being a pure spirit; ambition and pride dominated in his composition. He therefore resolved to break off all connection with his mother, Achamoth, and to create a world entirely for himself.” — pp. 97-8

— 243-4 —

“Aided by his sons, the six planetary genii, he fabricated man . . .”

— 244 —

“the help of his spiritual mother. . . . a ray of her divine light . . .”

“Following the impulse of the divine light . . .”

see: C. W. King, The Gnostics and Their Remains, 1887: “Man, thus favoured by Achamoth at the expense of her own son, followed the impulse of the Divine Light that she had transferred to him . . . and began to present not the image of his creator Ildabaoth, but rather that of the Supreme Being, the ‘Primal Man.’ ” — p. 98

“Then the Demiurgos was filled with rage and envy . . .”

see: C. W. King, The Gnostics and Their Remains, 1887: “At this spectacle the Demiurgus [Ialdabaōth] was filled with rage and envy . . . His looks, inspired by his passions, were reflected in the Abyss, as in a mirror, the image became instinct with life, and forth arose ‘Satan Serpent-formed,’ Ophiomorphos, the embodiment of envy and cunning.” — p. 98

“He is the union of all that is most base in matter . . .”

Prometheus . . . steals the divine fire . . .

steals the divine fire . . . to “take the kingdom of heaven by violence”

see: Martial, Epigrams, tr. & cm. James Elphinston, 1782: “Prometheus, desiring to mold a creature after the image of the Gods . . . blended the quintessence of the elements, with the various qualities of instinctive life. But finding neither electric nor animal fire, likely to kindle the intellectual; he was so bold as to take the kingdom of heaven by ingenious violence, and to bring the needed flame from above.” — p. 533 (Commentary, II.lxxiv)

“ohne phosphor kein gedanke” . . .

see: James Douglas, “The Divine Immanency,” July 1888: “Says Moleschott, Kein Gedanke ohne Phosphor (‘No thought without phosphorus’). This formula has been caught up as a watch-word by a school of materialists in Germany . . . to prove the materiality of mind. . . . Nothing is proved, except . . . that the brain is the instrument of the mind. Brain-action involves waste . . . [and] in this waste is phosphorus.” — pp. 492-3 (Bibliotheca Sacra, v. 45)

— Footnotes

The history of Prometheus . . . is found further on.

— 245 —

“Satan, or Lucifer, represents . . . Fire, Light, Life, Struggle . . .”

p/q: Mirza Moorad Alee Beg [Godolphin Mitford], “The War in Heaven,” Dec. 1881: “. . . Satan represents the Active, or as Baissac calls it, the ‘Centrifugal’ Energy of the Universe — He is Fire, Light, Life, Struggle, Effort, Thought, Consciousness, Progress, Civilization, Liberty, Independence. At the same time he is Pain, which is the Reaction of the Pleasure of Action, and Death, which is the Revolution of Life — Satan burning in his own Hell, produced by the fury of his own momentum, — the expansive disintegration of the Nebula which is to concentrate into New Worlds. And fitly is he again and again baffled by the Eternal Inertia of the Passive Energy of the Kosmos — the Inexorable ‘i am’ — the Flint from which the sparks are beaten out. And fitly as regards our world are he and his adherents . . . consigned to the ‘Sea of Fire’ — because it is the Sun, the Font of Life in our system, where they are purified (meaning thereby disintegrated) and churned up to re-arrange them for another life (the Resurrection) — that Sun, which, as the Origin of the Active Principle of our Earth, is at once the Home and the Source of the Mundane Satan.” — p. 68 (The Theosophist, v. 3)

To demonstrate furthermore the accuracy . . .

p/q: Mirza Moorad Alee Beg [Godolphin Mitford], “The War in Heaven,” Dec. 1881: “Furthermore, as if to demonstrate the accuracy of Baissac’s general theory, cold is known to have a ‘Centripetal’ effect. Under the influence of Cold, everything contracts. . . . Under it Life hybernates, or dies out, Thought congeals, and Fire is extinguished. Satan is immortal in his own Fire-Sea — it is only in the ‘Nifl-Heim’ of the ‘i am’ that he cannot exist. But for all that, there is a kind of Immortal Existence in the Nifl-Heim, and that Existence must be Painless and Peaceful because it is Unconscious and Inactive. In the kingdom of JEHOVAH there is no Misery, no War, no Marrying and Giving in Marriage — No Change — no individual consciousness. All is absorbed in the spirit of the Most Powerful. It is emphatically a Kingdom of Peace and Loyal Submission, as that of the ‘Arch-Rebel’ is one of War and Revolution.” — p. 68 (The Theosophist, v. 3)

— 245-6 —

“It . . . is in fact what Theosophy calls Nirvana. . . .”

p/q: Mirza Moorad Alee Beg [Godolphin Mitford], “The War in Heaven,” Dec. 1881: “It is in fact what Theosophy calls ‘Nirvun’. But then Theosophy teaches that separation from the Primal Source having once occurred, Re-union can only be achieved by WILL-effort — which is distinctly Satanic in the sense of this essay.” — p. 68 fn. (The Theosophist, v. 3)

— 246 —

the divine “Rebels” . . . the Nahash or “Deprived”

see: Henry Pratt, New Aspects of Life and Religion, 1886: “. . . the first fall was of spirit. The so called fall of the angels . . . the historic fall of Genesis iii, was the falling of man under the influence and dominion of the spirit kingdom . . . In brief, spirit was . . . deprived and degraded . . . Nachash, ‘Deprived.’ ” — pp. 233-4

“man’s uses of life should be . . . to humanize Self”

“the rebel angels hurled down from heaven . . .”

see: The Revelation of John, notes by Henry Cowles, 1882: “And the great dragon was cast out, that old serpent, called the Devil . . . and his angels were cast out with him {hurled down from heaven to earth, one stage in that fearful fall midway from heaven to hell}.” — p. 148 & note (Revelation, 12:9)

— Footnotes

“Spirit was to man . . . disembodied, or deprived . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “. . . spirit was to man a bodiless, disembodied or deprived and degraded being; and hence was termed by the ideograph Nachash, ‘Deprived.’ . . . such a spirit, ideographically depicted as a Nachash, was represented as appearing to and seducing the human race — the man through the woman . . .” — p. 234

“. . . this Nahash, this spirit was represented by a serpent . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “In the picture form this Nachash, this spirit was represented by a serpent, because, from its destitution of bodily members, the serpent was looked upon as a deprived and depraved and degraded creature.” — pp. 234-5

the Jod ( י ) . . . Jehovah . . . male symbol of generation

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . the perfect one, was denoted by the Hebrew letter י, a sacred letter, denoting the word Jah or Jehovah . . .” “. . . the differential is a one straight line (phallus) . . . or the perfect one, and Jehovah has been shown to be this.” — pp. 157, 159

— 247 —

the Souls, that have thrown themselves . . . into an abyss . . .

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘And they who are not found pure . . . are thrust away from before the Holy . . . And they ascend into that great deep abyss, (Gen. i, 2.) and they come down into this world. And their souls know the part they will play in this world before they come down to it, and this holy part . . . is thrown into that deep abyss . . .’ {Zohar iii, 61a and b}.” — p. 388 & fn.

“the electric fire, the Solar fire, and the fire produced by friction”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the eldest born of Brahmā, had . . . three sons . . . Pāvaka, Pavamāna, and Śuchi {Pāvaka is electric . . . fire; Pavamāna is that produced by friction . . . and Śuchi is solar (Saura) fire} . . .” — 1:155-6 & fn. (i.10)

“three sons of surpassing brilliancy . . .” of Agni Abhimânim . . .

Swâha, one of Daksha’s daughters

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The patriarch Daksha had . . . twenty-four daughters. . . . Satī (truth) . . . Saṃnati (humility) . . . Swāhā (offering) {In all these instances, the persons are, manifestly, allegorical, being personifications of intelligences and virtues} . . .” — 1:109, 110 fn.

The three Fires . . . condemned . . . “to be born . . . over again”

— Footnotes

Daksha, the “intelligent, the competent.” . . . creative power . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “DAKSHA. ‘Able, competent, intelligent.’ This name generally carries with it the idea of a creative power. Daksha is a son of Brahmā; he is one of the Prajāpatis, and is sometimes regarded as their chief.” — p. 76

Parâsara says of him, “in every Kalpa . . . Daksha and the rest . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Parāśara . . . saying that ‘in every age Daksha and the rest are born and are again destroyed.’ In the Ṛig-veda it is said that ‘Daksha sprang from Aditi, and Aditi from Daksha.’ ” — p. 76

— 248 —

the Asuras . . . were the first Gods — and the highest . . .

the Asu-ra . . . became “no-gods”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Śatapatha Brāhmaṇa . . . states that ‘he [Prajāpati] created Asuras from his lower breath.’ . . . The account of the Vāyu Purāṇa is: ‘. . . Asu is declared by Brāhmans to mean breath. From it these beings were produced; hence they are Asuras.’ The word has long been used as a general name for the enemies of the gods . . . In this sense a different derivation has been found for it . . . the initial a is taken as a negative prefix, and a-sura signifies ‘not a god’ . . .” — pp. 27-8

The “old Book” goes into various details of Astral life

see: H. P. Blavatsky, Isis Unveiled, 1877: “There exists . . . an old Book . . . The most ancient Hebrew document on occult learning — the Siphra Dzeniouta — was compiled from it. . . . One of its illustrations represents the Divine Essence emanating from Adam like a luminous arc proceeding to form a circle; and then having attained the highest point of its circumference, the ineffable Glory bends back again, and returns to earth, bringing a higher type of humanity in its vortex.” — 1:1

as the Stanza has it: “the inner man . . . was not”

see: Stanza IV, 16: “These three (the Pitris and the two fires) produced . . . a good rupa. It (the form) could stand, walk, run . . . yet it was still but a chhaya, a shadow with no sense . . . It is the four orders or classes of Dhyan Chohans . . . ‘who were the progenitors of the concealed man,’ i.e., the subtle inner man. . . . the lunar spirits, were . . . only the ancestors of his form . . . Thus primitive man was, when he appeared, only a senseless Bhūta or a ‘phantom.’ ” — SD 2:102

— Footnotes

“The wise call our fathers Vasus . . .”

or “this is an everlasting Vedic text”

Ishtar, “eldest of Heaven and of Earth.” . . .

p/q: George Smith, Chaldean Account of Genesis, 1876: “Anu . . . Bel . . . Hea . . . Merodach . . . Ishtar, eldest of heaven and earth . . . Below these deities . . . were arranged the Igege, or angels of heaven, and the Anunnaki, or angels of earth. Below these again came various classes of spirits or genii called Sedu, Vadukku, Ekimu, Gallu, and others; some of these were evil, some good.” — pp. 53-4 (“Babylonian Mythology”)

— 249 —

The Kumâra — the Rudra gods . . . incarnations of Siva . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Kaumāra creation is the creation of Rudra . . . a form of Śiva . . . and of certain other mind-born sons of Brahmā [the Kumāras] . . .” “. . . the Linga P. describes the repeated birth of Śiva, or Vāmadeva, as a Kumāra, or boy, from Brahmā, in each Kalpa, who again becomes four.” — 1:77 fn., 79 fn.

Kumâra, the “Eternal Celibate,” the chaste Virgin youth

in the 29th Kalpa, Siva, as Swetalohita . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Thus, in the twenty-ninth Kalpa, Śwetalohita is the Kumāra; and he becomes . . . [four youths] all of a white complexion: in the thirtieth, the Kumāra becomes . . . [four youths] of a red colour: in the thirty-first, he becomes four youths of yellow colour; and, in the thirty-second, the four Kumāras were black.” — 1:79 fn.

The Aryan races . . . are yet all of one and the same stock

— Footnotes

“There are . . . three fundamental elements of colour . . .”

p/q: Paul Topinard, Anthropology, 1890: “There are then three fundamental elements of colour in the human organism: namely, the red, the yellow, and the black, which, mixed in variable quantity with the white of the tissues, give rise to those numerous shades seen in the human family . . .” — p. 344

— 250 —

from a single progenitor . . . Vaivasvata Manu

who is said to have lived over 18,000,000 years ago

(See the Root and Seed Manus further on)

see: “The Primeval Manus of Humanity”: “The present seventh Manu is called ‘Vaivasvata’ and stands in the exoteric texts for that Manu who represents in India the Babylonian Xisuthrus and the Jewish Noah. But in the esoteric books we are told that Manu Vaivasvata, the progenitor of our Fifth race — who saved it from the flood that nearly exterminated the Fourth (Atlantis) — is not the seventh Manu, mentioned in the nomenclature of the Root, or primitive-Manus, but one of the 49 Manus emanated from this Root-Manu.” — SD 2:309

(Vide at the end of this Stanza . . .)

man, in his gradual consolidation, developed pari passu with the earth

— Footnotes

the “great continent”

see: Ignatius Donnelly, Atlantis, 1882: “Ælian . . . tells us that . . . Silenus reported the existence of a great continent beyond the Atlantic . . .” “Marcellus . . . speaks of seven islands lying in the Atlantic Ocean — probably the Canaries — and the inhabitants of these islands . . . preserve the memory of a much greater island, Atlantis, ‘which had for a long time exercised dominion over the smaller ones.’ ” — pp. 27, 28

Plato’s “island” was . . . one of such remnants

see: Ignatius Donnelly, Atlantis, 1882: “. . . there once existed in the Atlantic Ocean, opposite the mouth of the Mediterranean Sea, a large island, which was the remnant of an Atlantic continent, and known to the ancient world as Atlantis. . . . the description of this island given by Plato is not, as has long been supposed, fable, but veritable history.” — p. 1

— 251 —

we are not taught figures . . . stated in “Esoteric Buddhism”

Vaivasvata Manu, we affirm there were several

see: “A Few Words About ‘Deluges’ and ‘Noahs’ ”: “In the Satapatha Brāhmana, Manu finds that ‘the Flood had swept away all living creatures, and he alone was left’ — i.e., the seed of life alone remained from the previous dissolution of the Universe . . . Therefore is Vaivasvata Manu shown under three distinct attributes in our esoteric Cosmogony: (a) as the ‘Root-Manu’ on Globe A in the First Round; (b) as the ‘seed of life’ on Globe D in the Fourth Round; and (c) as the ‘Seed of Man’ at the beginning of every Root-Race . . .” — SD 2:146-7

— 252 —

allegory . . . of a Boar to rescue the Earth from under the waters

see: Theodore Goldstücker, Literary Remains, 1879: “The Varāha- or boar-Avatāra. — It is supposed to have taken place when, at the period of creation, the earth was immersed in water . . . it was Brahman, the creator of the universe, who transformed himself into a boar for rescuing the earth from its imperilled position . . .” — 1:294

having conceived the idea of monotheism “earlier, and retained it . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “The real merit of . . . the Hebrew scriptures is to have conceived this idea [of monotheism] earlier, and retained it more firmly, than any of the less philosophical and more immoral religions of the ancient world . . .” — p. 337

— Footnotes

Gladstone’s . . . attempt to reconcile the Genetic account with Science . . .

The dead-letter account warranted no such attempt . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “Professor Huxley . . . said, ‘. . . the fourfold order given by Mr. Gladstone is not that in which the evidence at our disposal tends to show that the water, air, and land populations of the globe have made their appearance.’ . . . His other arguments in support of the Genesis account of creation are of the same nature: those of a man fifty years behind his time in everything that relates to modern science.” — pp. 325-6

his fourfold . . . division of animated creation . . .

the two accounts — the Elohistic and the Jehovistic

see: Henry Pratt, New Aspects of Life and Religion, 1886: “. . . two contending schools taught contrary and opposing doctrines . . . The one termed God Elohim, ‘forces,’ to identify his action with that of the forces of nature. The other called him Jehovah, and viewed him as something more than the first cause, as the personal and direct fashioner of all things.” — p. xxxv

purposely confused the meaning by the vowelless . . . word-signs

see: Henry Pratt, New Aspects of Life and Religion, 1886: “. . . the teacher, while veiling his doctrine from the vulgar . . . kept its doctrinal sense for those initiated in the vocalization and accentuation . . . a meaning purposely veiled by the writer is to be thus brought to light by his interpreter. But these veiled meanings are only to be found, in the Old Testament, in the vowel-less word-signs of the original text.” — p. xxxiv

The six days — yom — of creation . . . periods of evolution

the use of the words boker, dawn or morning . . .

— 253 —

Purânic astronomy . . . shown . . . by Bentley to be a real science

a moral code (Buddhism) . . . most perfect on earth

Kasyapa . . . had a numerous and diversified progeny . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KAŚYAPA. . . . By his other twelve wives he had a numerous and very diversified offspring: demons, nāgas, reptiles, birds, and all kinds of living things. He was thus the father of all, and as such is sometimes called Prajāpati.” — p. 153

“The Satapatha Brâhmana . . . gives a not very intelligible account . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KAŚYAPA. . . . The Śatapatha Brāhmaṇa gives a . . . not very intelligible account of his origin thus: — ‘Having assumed the form of a tortoise, Prajāpati created offspring. That which he created he made (akarot); hence the word kūrma (tortoise). Kaśyapa means tortoise; hence men say, “All creatures are descendants of Kaśyapa.” ’ ” — p. 153

“He was the son of Marîchi, the Son of Brahmâ . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KAŚYAPA. . . . According to the Mahā-bhārata, the Rāmāyaṇa, and the Purāṇas, he was the son of Marīchi, the son of Brahmā, and he was the father of Vivaswat, the father of Manu, the progenitor of mankind.” — p. 153

— 253-4 —

the father of Garuda . . . the “King of the feathered tribe” . . .

see: John Garrett, Classical Dictionary of India, 1871: “Garuda — The king of the feathered tribes and the remorseless enemy of the serpent race. He was the son of Kaṣyapa and Vinatā. Garuda is always represented as the bird on which Vishṇu is carried and described as something between a man and a bird.” — p. 224

— 254 —

“struggle for life” . . . (Vide Part II., “Symbolism.”)

see: Part II, “The Archaic Symbolism of the World-Religions”: “It is quite natural . . . that the materialist and the physicist should imagine that everything is due . . . to the survival of the strongest, even more often than of the fittest. But the Occultists . . . recognise in every pain and suffering but the necessary pangs of incessant procreation: a series of stages toward an ever-growing perfectability . . .” — SD 2:475 (“The Evil Spirit: Who, and What?”)

a lesson in natural history is offered to Mr. Gladstone . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “We have already seen what a mistake Mr. Gladstone commits in supposing that the succession of life was in the regular order of a water, an air, and a land population.” “No stretching of days into periods . . . can in the slightest degree get over the glaring contradiction between the naïve and almost infantile story of Noah’s ark, and the facts . . . The real ‘dawn of creation’ is that traced through . . . astronomy, showing the progressive condensation of nebulæ, nebulous stars, and suns . . .” — pp. 330, 334-5

Geology, commencing with — “. . . the earliest known fossil . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “Secondly, that of geology, commencing with the earliest known fossil, the Eozoon Canadiense of the Laurentian, and continued in a chain, every link of which is firmly welded, through the Silurian, with its abundance of molluscous, crustacean, and vermiform life, and first indication of fishes; the Devonian, with its predominance of fish and first appearance of reptiles; the Mesozoic, with its batrachians; the Secondary formations, in which reptiles of the sea, land, and air preponderated, and the first humble forms of vertebrate land animals began to appear; and finally the Tertiary, in which mammalian life has become abundant, and type succeeding to type and species to species, are gradually differentiated and specialised, through the Eocene, Miocene, and Pliocene periods, until we arrive at the Glacial and Prehistoric periods, and at positive proof of the existence of man.” — p. 335

— Footnotes

Manas is triple . . .

see: Pistis Sophia, tr. G. R. S. Mead, notes & cm. by Mead & H.P.B., Aug. 15, 1890: “. . . it is always the evolution of Mind, that the Initiates of old have sought to teach us. . . . The dwelling of Sophia was in the Midst, between the Upper and the Lower Worlds . . . The Material Mind (Kama-Manas) was to be purified, and so become one with the Spiritual Mind (Buddhi-Manas).” — pp. 495-6 [cm.] (Lucifer, v. 6)

— 255 —

the line of embryology . . . “from the primitive speck of protoplasm . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “Thirdly, the line of embryology, or development of every individual life, from the primitive speck of protoplasm, and the nucleated cell in which all life originates, passing, as in the parallel case of types and species, through progressive stages of specialisation from the lowest, the amoeba, to the highest, man — who, like all other animals, originates in a cell, and is developed through stages undistinguishable from those of fish, reptile, and mammal, until the cell finally attains the highly specialised development of the quadrumanous, and, last of all, of the human type.” — p. 335

— Footnotes

“Men . . . are made ‘gods’ . . . by the Nirmânakaya . . .”

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “With regard to the nature of the Buddhas . . . they have three different kinds of bodies ascribed to them, and . . . are supposed to strip off only the last and least sublime of these earthly encumbrances, called the Nirmānakāya. . . . [the] body in which the Bōdhisattva appears upon earth in order to teach man . . .” — p. 38

see: H. P. Blavatsky, The Voice of the Silence, 1889: “. . . Northern Buddhist countries . . . [teach] the doctrine of Nirmānakāyas — those Bōdhisattvas who renounce well-earned Nirvana . . . in order to invisibly assist mankind and lead it finally to Paranirvana . . .” — p. 92 (Glossary to Part III)

the Nirmânakaya (spiritual or astral remains)

see: H. P. Blavatsky, The Voice of the Silence, 1889: “They prefer to remain invisibly (in Spirit . . .) in the world, and contribute toward man’s salvation by influencing them to follow . . . the Path of Righteousness.” “Nirmānakāya . . . is that ethereal form which one would assume when leaving his physical he would appear in his astral body . . .” — pp. 95, 96 (Glossary to Part III)

the Rudra-Kumâras

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Kaumāra creation is the creation of Rudra . . . and of certain other mind-born sons of Brahmā . . . They are elsewhere termed Sanatkumāra, Sananda, Sanaka, and Sanātana . . . These, declining to create progeny, remained, as the name of the first implies, ever boys, Kumāras; that is, ever pure and innocent . . .” — 1:77 fn.

“cursed to be reborn on earth again”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In the beginning of the Kalpa, twelve gods, named Jayas, were created by Brahmā, as his deputies and assistants in the creation. They, lost in meditation, neglected his commands; on which he cursed them to be repeatedly born in each Manwantara . . .” — 2:26 fn.

the all-germinating substance (the cytoblastema) and the mother-lye . . .

see: Th. Schwann, Microscopical Researches into the Structure and Growth of Animals and Plants, 1847: “The formation of cells bears the same relation to organic nature that crystallization does to inorganic. . . . The generation of the cells takes place in a fluid . . . We will name this substance in which the cells are formed, cell-germinating material . . . or cytoblastema. It may be figuratively . . . compared to the mother-lye from which crystals are deposited.” — pp. 39-40

— 256 —

“Certain well-marked forms of living beings have existed . . .”

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “Concerning the facts, Prof. Huxley says {‘Proc. of Roy. Instit.,’ vol. iii. p. 151}: ‘Certain well-marked forms of living beings have existed through enormous epochs, surviving not only the changes of physical conditions, but persisting comparatively unaltered, while other forms of life have appeared and disappeared.’ ‘Such forms,’ he says, ‘may be termed “persistent types” of life; and examples of them are abundant enough in both the animal and the vegetable worlds.’ ” — 2:614-15 & fn.

— 257 —

Huxley proceeds to point out plants . . . generically identical . . .

see: H. Charlton Bastian, The Beginnings of Life, 1872: “He [Huxley] then cites the following examples: — ‘Amongst plants, for instance, ferns, club-mosses, and coniferæ, some of them apparently generically identical with those now living, are met with as far back as the carboniferous epoch . . .’ ” — 2:615

“The cone of the oolitic Araucaria is hardly distinguishable . . .”

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “ ‘. . . the cone of the oolitic Araucaria is hardly distinguishable from that of existing species . . . Every sub-kingdom of animals yields instances of the same kind. The Globigerina of the Atlantic soundings is identical with the cretaceous species of the same genus . . . the tabulate corals of the Silurian epoch are wonderfully like the millepores of our own seas. . . . the Arachnida, the highest group of which, the scorpions, is represented in the coal by a genus differing from its living congeners only in the disposition of its eyes.’ ” — 2:615-6

Dr. Carpenter’s authoritative statement about the Foraminifera

see: H. Charlton Bastian, The Beginnings of Life, 1872: “No more competent authority exists than Dr. Carpenter concerning the structure of Foraminifera, and we have his deliberate statement {‘Introduction to the Study of the Foraminifera,’ 1862, p. xi.} . . .”— 2:618 & fn.

“There is no evidence . . . of any fundamental modification . . .”

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “ ‘. . . there is no evidence of any fundamental modification or advance in the Foraminiferous type from the palæozoic period to the present time.’ . . . ‘The Foraminiferous Fauna of our own seas probably present a greater range of variety than existed at any previous period; but there is no indication of any tendency to elevation towards a higher type.’ ” — 2:618-19

— 257-8 —

his Palæolithic ancestor being . . . superior in some respects

see: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . one of the oldest types, that of the men of the sepulchral cave of Cro-Magnon, is that of a fine race, tall in stature, large in brain, and on the whole superior to many of the existing races of mankind.” — p. 181

— 258 —

William Thomson admitting . . . 400,000,000 of years in the earth’s history

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “Sir Wm. Thomson {‘Trans. of Geolog. Soc. of Glasgow,’ vol. iii}, indeed, has given reasons . . . [about what] periods of time can have elapsed since the surface of our earth became sufficiently cool to permit of the presence of living things. He thinks this stage of the Earth’s history cannot have been attained more than 400,000,000 of years ago.” — 2:619

in the Oolitic period . . . the so-called “age of reptiles” . . .

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “In the Oolitic period, or so-called ‘age of reptiles,’ we have a most remarkable abundance of Saurian forms, and the Amphibian type reached its highest development. Huge Ichthyosauri and Plesiosauri swam in the lakes and rivers, whilst strange and gigantic winged Lizards mounted into the air.” — 2:621-2

in the Tertiary period “we find the Mammalian type . . .”

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “. . . in the later Tertiary period we find the Mammalian type exhibiting remarkable divergences from previously-existing forms; first by the appearance of innumerable huge Mastodons, Megatheriums, and other unwieldy denizens of the ancient forests and plains; and subsequently by the gradual modification of one of the ramifications of the Quadrumanous order, into those beings from whom primeval Man himself may claim to have been evolved.” — 2:622

numberless types . . . are “the products of . . . evolutional divergences . . .”

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “These several types of life . . . do not in any sense represent the members of one progressive series. They are rather the products of different evolutional divergences, taking place now in one direction and now in another.” — 2:622

man originates . . . in a cell and develops “through stages . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . man — who, like all other animals, originates in a cell, and is developed through stages undistinguishable from those of fish, reptile, and mammal, until the cell finally attains the highly specialised development of the quadrumanous, and, last of all, of the human type.” — p. 335

Kabalistic axiom: “A stone becomes a plant; a plant a beast; a beast a man . . .”

see: Henry Morely, The Life of Henry Cornelius Agrippa, 1856: “These sephiroth . . . form the Tree of the Cabbalists . . . everything is part of the divine essence, with a growing, or perceptive, or reflective power . . . A stone may become a plant; a plant, a beast; a beast, a man; a man, an angel; and angel, a creator.” — 1:76

Hæckel . . . shows a double drawing representing two embryos . . .

— 259 —

“. . . every human being passes through the stage of fish and reptile . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “In fact, we may say that every human being passes through the stage of fish and reptile before arriving at that of mammal, and finally of man. If we take him up at the more advanced stage, where the embryo has already passed the reptilian form, we find that for a considerable time the line of development remains the same as that of other mammalia. The rudimentary limbs are exactly similar, the five fingers and toes develop in the same way, and the resemblance after the first four weeks’ growth between the embryo of a man and a dog is such that it is scarcely possible to distinguish them. Even at the age of eight weeks the embryo man is an animal with a tail, hardly to be distinguished from an embryo puppy.” — p. 171

In “Isis,” Vol. I., 389, it is noticed . . .

evolution, which Manu and Kapila give . . .

see: The Laws of Manu, tr. G. Bühler, 1886: “ ‘Then the divine Self-existent, (himself) undiscernible, (but) making this (universe) discernible, appeared, — he whose (creative) power works in the great elements . . .’ ” “The commentators . . . explained this verse also as a description of the self-evolution which the prakṛiti performs according to the Sāṃkhyas.” — p. 3 (i.6), p. 4 fn.

see: J. Muir, “Recent Progress of Sanskrit Studies,” Feb. 1863: “The Sānkhya [philosophy], which is ascribed to the sage Kapila as its author, acknowledges two primary principles, matter and spirit . . . [Spirit is] a multitude of individual souls, by which the different orders of living beings are animated. Prakriti, or Pradhāna (nature, or matter) . . . is conceived to have originally existed in a rudimentary and imperceptible state, and . . . to have become developed without the action of any external force, by a gradual process of spontaneous self-evolution, into all the actual forms of the phenomenal universe.” — p. 277 (Transactions of the Royal Society of Edinburgh, v. 23)

that all the now existing forms, “from the structureless Amœba to man” . . .

see: H. Charlton Bastian, The Beginnings of Life, 1872: “The opposing notion that all the forms of life which at present exist — including the structureless Amœba and the insignificant Mucor which now springs up on decaying substances — are direct lineal descendants of organisms which lived, ages before the birth of man, in far distant pre-Silurian epochs, seems to me opposed to all reason, from the point of view of the evolutionist.” — 2:617

— Footnotes

Prithu is the father of the Earth. He milks her . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Pṛithu . . . milked the Earth, and received the milk into his own hand, for the benefit of mankind. Thence proceded all kinds of corn and vegetables . . . By granting life to the Earth, Pṛithu was as her father . . .” — 1:187-8 (i.13)

Kasyapa is the father of all the reptiles, snakes, demons, etc.

See Vol. I. 151 . . . about the tree of evolution — The “Mundane Tree.”

see: H. B. Blavatsky, Isis Unveiled, 1877: “Another version of the Edda makes our visible universe spring from beneath the luxuriant branches of the mundane tree — the Yggdrasill . . . This tree is the symbol of the universal Life, organic as well as inorganic; its emanations represent the spirit which vivifies every form of creation . . . The Thibetans have also their mundane tree . . . With them it is called Zampun. . . . The mundane tree of the Hindus is the Aswatha.” — 1:151-2

— 260 —

The Occultists believe in . . . progressive development. Mr. Darwin never did

see: H. Charlton Bastian, The Beginnings of Life, 1872: “Mr. Darwin, however, expressly states that he is not an advocate of ‘progressive development.’ He says {‘Origin of Species,’ 5th ed., p. 145}: — ‘On our theory the continued existence of lowly organisms offers no difficulty; for Natural Selection, or the survival of the fittest, does not necessarily include progressive development — it only takes advantage of such variations as arise . . .’ ” — 2:590 & fn.

no advantage “to the infusorian animalcule . . . to become highly organized”

The knowledge of the various living forms . . .

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “Our knowledge of the various living forms which have existed in past ages is, indeed, of the most fragmentary character: first, on account of the unequal or imperfect manner in which the several forms may be represented in the strata pertaining to the period; secondly, on account of the extremely limited nature of the explorations which have been made in these imperfectly representative strata; and, thirdly, because so many parts of the record are absolutely inaccessible to us — nearly all beneath the Silurian system having been blotted out by time, whilst those two-thirds of the earth’s surface in which the remaining strata are to be found are now covered over by seas.” — 2:622-3

“For my part, following out Lyell’s metaphor . . .”

p/q: H. Charlton Bastian, The Beginnings of Life, 1872: “Mr. Darwin says: — ‘For my part, following out Lyell’s metaphor, I look at the geological record as a history of the world imperfectly kept, and written in a changing dialect; of this history we possess the last volume alone, relating only to two or three countries. Of this volume, only here and there a short chapter has been preserved; and of each page only here and there a few lines.’ ” — 2:623

Occultism denies that all the preceding forms of human life . . .

— 261 —

Science would make of man . . . a special and unique case

see: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . it may well make us hesitate before we admit that man . . . whose embryonic growth is so strictly accordant with that of other mammals . . . is the creature of a special creation. This is the more difficult to believe, as the ape family which man so closely resembles in physical structure, contains numerous branches which graduate into one another . . .” — p. 182

transformations . . . centrifugal for spirit and centripetal for matter

see: “Reincarnation” [From a letter to W. Q. Judge], June 1884: “There is only one eternal infinite existence, call it either spirit or matter. . . . What is commonly understood by the word spirit then, is nothing but that highly etherealised form of matter . . . Matter, as you know, we call Maya . . . simply on account of these transformations. It is never steady. The process is ever working. The one infinite agglomeration of matter is in some of its modes becoming grosser, while in others becoming more sublimated. . . . The action of the centripetal force keeps us to our gross forms, and if we have to etherealise ourselves, we must supply the centrifugal force, which is our Will.” — p. 209 (The Theosophist, v. 5)

— 262 —

Behold . . . the modern denizens of the great forests of Sumatra . . .

see: Thomas H. Huxley, Evidence as to Man’s Place in Nature, 1863: “The Orang-Utan would rarely seem to exceed four feet in height, but the body is very bulky . . . It loves the densest and most sombre of the forests . . . and thus is found only in the eastern half of Sumatra, where alone such forests occur . . .” — pp. 45-6

“blurred copies,” as Mr. Huxley has it — of ourselves

see: Thomas H. Huxley, Evidence as to Man’s Place in Nature, 1863: “Brought face to face with these blurred copies of himself, the least thoughtful of men is conscious of a certain shock, due . . . to the awakening of a sudden and profound mistrust of time-honoured theories . . . regarding his own position in nature . . .” — pp. 73-4

The Ape is . . . “a transformation of species . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “. . . the Hindu sees in the ape but what Manu desired he should: the transformation of species most directly connected with that of the human family — a bastard branch engrafted on their own stock before the final perfection of the latter.” — 2:278

Lilith or Lilatu, Adam’s first wife . . . with long wavy hair

the female reflection of Samael, Samael-Lilith . . . Hayo Bischat . . .

— 262-3 —

after every geological cataclysm . . . new forms . . . (But see Part III. . . .)

see: “Supplementary Remarks on Esoteric Geological Chronology” : “Our globe being convulsed each time that it reawakens for a new period of activity . . . it does seem quite hopeless that fossils belonging to its previous Rounds should be found in the beds of either its oldest or its latest geological strata. Every new Manvantara brings along with it the renovation of forms . . .” — SD 2:730

— 263 —

Atlantis is often described . . . as a prolongation of Africa.

see: E. Pégot-Ogier, The Fortunate Isles, 1871: “If we were now obliged to say what must have been the shape of Atlantis . . . we should not hesitate to affirm that the continent of Africa advanced farther into the Atlantic Ocean . . . whether in the form of a peninsula or a prolongation of the continent . . .” — 2:209

— 264 —

“lands of the gods” . . . described in the Purânas

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “These worlds . . . are the seven Lokas or spheres above the earth: 1. Prājāpatya or Pitṛi-loka: 2. Indra-loka or Swarga: 3. Marul-loka or Diva-loka, heaven: 4. Gandharva-loka, the region of celestial spirits; also called Mahar-loka: 5. Jana-loka or the sphere of saints. . . . 6. Tapo-loka, the world of the seven sages: and 7. Brahma-loka or Satya-loka, the world of infinite wisdom and truth.” — 1:98 fn.

Devas . . . their Varshas, Dwipas, and zones

see: Francis Wilford, “Of the Two Tri-Cūṭāḍri,” 1811: “Meru, with its three peaks on the summit, and its seven steps, includes and encompasses really the whole world . . . with the seven stages, Zones or Dwīpas . . . the gods are seated upon it . . . in the most pure and holy land of Ilāvratta.” — pp. 127-8 (Asiatic Researches, v. 10)

Their Sweta-Dwipa . . . stood out like a giant-peak . . .

see: Francis Wilford, “Of the Two Tri-Cūṭāḍri,” 1811: “These two Tri-cūtādris . . . are the constant theme of the Paurāṇics and other Hindu writers. . . . the White island [Śveta-Dvīpa], one of the peaks of the western Tri-cūta, was in the N. W. quarter . . .” — pp. 139-40 (Asiatic Researches, v. 10)

“the fictions of ancient poetry . . . some portion of historical truth.”

“to bear testimony to the truth of Scripture”

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Hence the classical mythology of paganism . . . may yet give rise to investigations . . . [and] much valuable information may nevertheless be extracted from it . . . their fabulous legends also are constrained to bear testimony to the truth of Scripture.” — 1:3

confusion . . . about the Kabiri . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Dr. Shuckford thinks, that the Cabiri were the sons of Mizraim . . . Col. Vallancey . . . asserts, that the ‘names and explanations of the Cabiri appear to be all allegorical . . .’ ” “The hypothesis of Bp. Cumberland varies widely from those of Horsley, Cudworth, Cooke, Maurice, Parkhurst, Reland, Shuckford, and Vallancey . . .” — 1:6-7, 8

— 264-5 —

“We have no reason to think . . . that the idolatry of the Gentile world . . .”

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “We have no reason to think, that the idolatry of the Gentile world was of a merely arbitrary contrivance; on the contrary, it seems to have been built almost universally, upon a traditional remembrance of certain real events. These events I apprehend to be the destruction of the first race of mankind by the waters of the deluge . . .” — 1:9

— 265 —

“I am persuaded that the tradition of the sinking of the Phlegyan isle . . .”

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “I am persuaded, that the tradition of the sinking of the Phlegyan isle is the very same as that of the sinking of the island Atlantis. They both appear to me to allude to one great event, the sinking of the old world beneath the waters of the deluge, or, if we suppose the arch of the earth to have remained in its original position, the rising of the central waters above it. M. Bailly indeed in his work upon the Atlantis of Plato, the object of which is evidently to depreciate the authority of the scriptural chronology, labours to prove, that the Atlantians were a very ancient northern nation, long prior to the Hindoos, the Phenicians, and the Egyptians.” — 2:283-4

the Atlanteans were the same as the Titans and the giants

ancient traditions about Noah — that he “formerly inhabited . . . Atlantis”

the “Poseidonis” mentioned in “Esoteric Buddhism”

Bailly’s mistake . . . to call the Atlanteans . . . post diluvian . . .

— Footnotes

“the Noetic family also . . . bore the appellations of Atlanteans and Titans . . .”

Noah must have been the progeny of the Sons of God

and of the “daughters of men who were fair”

see: The Interlinear Bible, 1906: “. . . the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. . . . The Nephilim were in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them . . .” — p. 7 (Genesis, 6:2, 4)

see: John Fleming, The Fallen Angels, 1879: “Adopting the derivation of the word [Nephilim], according to which it may mean ‘the fallen ones,’ and taking the Nephilim . . . to be fallen spirits, we might believe them to be one and the same with the Bne-Elohim [Sons of God].” — p. 101

Lamech slew a man, and was . . . as bad as the rest of mankind

— 266 —

the tradition that several continents have already sunk

see: J. A. de Luc, Elementary Treatise on Geology, 1809: “Now Geology . . . proves, that at a period corresponding with that assigned to the Deluge, ancient continents sunk; and as the sea rushed over them to occupy their place, all the organised beings necessarily perished . . . the [Biblical] history of the Deluge, thus shown to be real, is only the record of a tradition, true as to the events, but into which has been inserted . . . a pretended revelation from God to the family saved.” “This . . . catastrophe had been caused by the sinking of an immense extent of land, whence a new land was formed from what before was the bed of the sea . . .” — pp. 390-1

Plato . . . describes the first couple . . .

see: Plato, Works, v. 2, tr. Henry Davis, 1849: “. . . Poseidon in particular . . . [took] as his lot the Atlantic island . . . in the centre of the whole island . . . was a mountain . . . On this dwelt one of those men who in primitive times sprang from the earth, by name Evenor, who lived with a wife, Leucippe . . .” — pp. 420-1 (Critias, § 8)

— Footnotes

“the roots of the institutions of to-day reach back to the Miocene age”

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “And just as we have seen the Saturnalian festivities of Italy descending from Atlantean harvest feasts, so these Eleusinian mysteries can be traced back to Plato’s island. . . . The roots of the institutions of to-day reach back to the Miocene Age.” — pp. 463-4

— 267 —

the “lords the gods” of the Bible

“This is a Mystery that to this day was sealed and hidden . . .”

p/q: The Divine Pymander, tr. Everard, 1884: “. . . This is the Mystery that to this day is hidden and kept secret; for Nature being mingled with man, brought forth a Wonder most Wonderful; for he having the nature of the Harmony of the Seven . . . the Fire and the Spirit, Nature continued not, but forthwith brought forth seven Men, all Males and Females . . . according to the Natures of the seven Governors.” — p. 11 (Poemander, § 29)

“the Fire and the Spirit and Nature . . . brought forth seven men”

see: Theological and Philosophical Works of Hermes, tr. J. D. Chambers, 1882: “. . . for he having the nature of the harmony of the seven . . . of fire and spirit, the Nature . . . immediately brought forth the seven men {The original pattern Man being masculine-feminine, represents Adam with Eve} . . .” — p. 9 & fn. (Poemandres, i.16)

— Footnotes

“Pymander” . . . is an abridgement of one of the Books of Thoth

see: Thrice-Greatest Hermes, tr. G. R. S. Mead, 1906: “Philo tells us that . . . ‘Sanchuniathon . . . who especially desired to know the first principles from which all things are derived, most carefully examined the Books of Taaut . . . So he started from him . . . whom the Egyptians called Thōuth, the Alexandrians Thōth, but whom the Greeks have turned into Hermes.’ . . . This evidently means that the source of Sanchuniathon’s information as to the mystic beginning of things was derived from the Books of Thoth . . .” — 1:124 (Prolegomena)

remodelled . . . by a Jewish Kabalist, and called the “Genesis of Enoch”

see: A. E. Waite, The Mysteries of Magic, 1886: “In the sixteenth century, a man of exalted faith and wide erudition . . . published a small work: Clavis Absconditorum à Constitutione Mundi . . . This man was an illuminated Hebraist and Kabbalist, named William Postel. He believed that he had found the true signification of the Tetragram in a hieroglyphic book anterior to the Bible, and which he called the Genesis of Enoch . . .” — p. 243 (“Writings of Éliphas Lévi”)

— 267-8 —

Hermes . . . “the Power of the Thought Divine”

— Footnotes [267-8]

Guillaume Postel saw it. It was . . . far anterior to the Books of Moses

— 268 —

St. Paul . . . called our world “the enigmatic mirror of pure truth”

p/q: J. E. de Mirville, Des Esprits, 1863-8: “. . . principes établis par saint Paul, que ce monde n’est que ‘le miroir énigmatique de la vérité pure’ [principles established by Saint Paul, that this world is only ‘the enigmatic mirror of pure truth’] . . .” — 3:381

see: The Homiletical Library, ed. Spence & Exell, 1883: “ ‘Now we see through a glass darkly . . .’ [1 Corinthians, 13:12] . . . we see not the divine realities themselves. . . . we see ‘through a glass,’ in a mirror (such as in Paul’s time gave back only indistinct and distorted images).” “The ‘Word’ is an enigma, often obscure, giving only hints, leaving room for conjecture about the things of God.” — 2:364

“things visible are but the shadow and deliniation . . .”

p/q: J. E. de Mirville, Des Esprits, 1863-8: “ ‘Les choses sensibles, dit saint Grégoire de Nazianze . . . sont l’ombre et comme l’ébauche (delineatio) des choses que nous ne pouvons voir’ [Visible things, says St. Gregory of Nazianzus . . . are the shadow and like the outline (delineation) of things that we cannot see].” — 3:381-2

“All that is on Earth . . . is the shadow of something . . .”

“35. Whatever is on earth is the resemblance and shadow of something that is in the Sphere.

36. While that resplendent thing . . . is well also with its shadow. . . .

38. Again, that light is the shadow of something more resplendent than itself;

39. And so on up to Me, who am the Light of Lights.” — 2:119

everything . . . is the Shadow — Dyooknah — of the eternal Light or Deity

The mutilation of Uranos . . . has never been understood . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . Cronos, qui surprend son père, le mutile et jette au loin les dépouilles de sa virilité. . . . La mutilation d’Ouranos par son fils est une fable dont nous ne saurions préciser la signification naturelle [Kronos, who takes his father by surprise, mutilates him and throws the remains of his virility far away. The mutilation of Uranos by his son is a fable, the natural meaning of which we could not determine exactly] . . .” — p. 7

— Footnotes

Varuna, “the Universal encompasser,” the all-embracer . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “VARUṆA. Similar to Οὐρανός. ‘The universal encompasser, the all-embracer.’ One of the oldest of the Vedic deities, a personification of the all-investing sky, the maker and upholder of heaven and earth.” — p. 336

It is only later that Varuna became the chief of the Adityas . . .

Varuna, “without whom no creature can even wink” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “Dr. Muir thus sums up . . . ‘The grandest cosmical functions are ascribed to Varuṇa. . . . the three worlds are embraced within him. . . . [He] beholds all the things that have been or shall be done. No creature can even wink without him.’ ” — p. 337 [Muir, Original Sanskrit Texts, 5:61-3]

— 269 —

“a new period, a second phase in the development of creation”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “La condamnation d’Ouranos à l’impuissance et l’avènement de son fils Cronos marquent en effet une période nouvelle, une seconde phase dans le développement de la création [The condemnation of Uranos to impotence and the accession of his son Kronos in fact mark a new period, a second phase in the development of creation].” — p. 7

Uranos has tried to oppose . . . that development . . .

For in Kronos we see the same story repeated again . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Le second maître du monde aura le même sort que le premier. Comme lui, il essaiera de mettre obstacle au progrès de la vie; comme lui, il sera vaincu, renversé et détrôné par son fils. L’histoire mythique d’Ouranos se reproduit avec quelques variantes, dans celle de Cronos. De même que celui-là plongeait dans les entrailles de la terre tous les enfants que Gæa lui donnait, Cronos engloutit dans son propre sein les nouveau-nés de Rhéa [The second master of the world (Kronos) will have the same fate as the first (Uranos). Like him, he will try to put an obstacle in the progress of life; like him, he will be defeated, overthrown and dethroned by his son. The mythical history of Uranos reproduces itself with a few differences in that of Kronos. Just as he threw into the depths of the earth all the children that Gaia gave him, Kronos himself devoured the new-born children of Rhea].” — p. 8

(See our Stanzas III. . . .)

— Footnotes

“The attributes ascribed to Varuna . . . impart to his character . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ ‘The attributes and functions ascribed to Varuṇa impart to his character a moral elevation and sanctity far surpassing that attributed to any other Vedic deity.’ ” — p. 338 [Muir, Original Sanskrit Texts, 5:66]

“his secrets . . . are not to be revealed to the foolish”

Kronos is . . . Χρόνος, time

Kronos . . . comes from the root Kar, “to make, to create.”

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “M. Bréal (Hercule et Cacus, p. 57) rattache le mot à la racine Kar, faire, créer . . . et il fait observer que, dans les Védas, Krānan est un dieu créateur [Bréal connects the word (Kronos) to the root Kar, to make, to create . . . and he goes on to observe that in the Vedas Krānan is a creator god].” — p. 7 fn.

Visva-Karma . . . the “great Architect of the World”

The Titanic struggle, in theogony . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Au point de vue théogonique, la Titanomachie n’est donc autre chose que la lutte des enfants de Gæa et d’Ouranos contre les fils de Cronos dont Zeus est le chef [From the viewpoint of theogony, the titanic struggle is thus nothing other than the struggle of the children of Gaia and Uranos against the children of Kronos, of which Zeus is the chief].” — p. 9

Just as . . . Jehovah, is Cain esoterically

see: J. Ralston Skinner, The Source of Measures, 1875: “The first sentence in 4 Gen. 1 is: ‘And Adam knew Eve, his wife; and she conceived and bare Cain, and said, I have gotten a man from the Lord’ . . . which is manifestly a false rendering. A better and more literal rendering is: ‘. . . I have measured a man, even Jehovah.’ ” “. . . this glyph of 4th Genesis . . . helps, also to take the horrid blemish off the name of Cain . . . by the very text, he was Jehovah.” — pp. 276-7, 296

Jehovah . . . the “tempting serpent”

see: C. W. King, The Gnostics and Their Remains, 1887: “ ‘Ildabaoth, the God of the Jews . . . cast down his eyes upon the lower layer of Matter, and begat a Virtue, whom they call his Son. Eve, listening to him as the Son of God, was easily persuaded to eat of the Tree of Knowledge.’ ” — pp. 102-3 (Epiphanius)

the male portion of the androgynous Eve, before her “Fall”

the left side or Binah . . . in the first Sephirothal Triad

— 270 —

Hermes calls him the “Heavenly man” (Pymander)

see: H. P. Blavatsky, Isis Unveiled, 1877: “The Adam Primus, or Kadmon [Heavenly Man], the Logos of the Jewish mystics, is the same as the Grecian Prometheus . . . he is also the Pimander of Hermes, or the Power of the thought Divine . . . Desiring to endow man with an immortal spirit . . . Prometheus fails in his attempt to steal the divine fire . . .” — 1:298

see: The Divine Pymander of Hermes, tr. Everard, 1884: “For the Mind, which is the Workman of all, useth the fire as his Instrument . . .” “For the Mind, when it is ordered or appointed to get a Fiery Body for the services of God, coming down . . . into a pious soul, the mind entering, leads it into the Light of Knowledge.” — pp. 27, 28 (iv.63, 72-3)

in the Bible he is . . . Adam

he is . . . by transmutation . . . Ham

see: George Stanley Faber, Origin of Pagan Idolatry, 1816: “Thus Eusebius tells us, that Mind is the same as Prometheus . . . Thus also Proclus positively declares, that . . . the greatest Mind is Jupiter . . . while Jupiter, considered as a son of Saturn, is evidently Ham or (as the Egyptians called him) Hammon, that second Mind who acquired the empire of the elder Mind.” — 1:172

the Immortals have made men . . . while Jupiter created . . . Heroes

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Les immortels, dit Hésiode, ont fait . . . la race de l’âge d’or et celle de l’âge d’argent; Jupiter a fait la génération d’airain, celle des héros, celle de l’âge de fer [The Immortals, says Hesiod, made . . . the race of the golden age and that of the silver age; Jupiter made the generation of bronze, that of heroes, and the generation of the age of iron].” — p. 284

he sends . . . “a fatal gift” . . . “for the theft of divine . . . fire”

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Pandore est envoyée en présent à Épiméthée . . . Hésiode lui attribue une signification morale et satirique très déterminée. La première femme est le don fatal fait aux hommes pour les punir du larcin du feu exécuté par Prométhée. Son apparition sur la terre est le signal de tous les maux [Pandora is sent to Epimetheus as a present . . . Hesiod attributes a very decided moral and satirical meaning to her. The first woman is the fatal gift to men to punish them for the theft of fire carried out by Prometheus. Her appearance on earth is the signal of all evils.].” — p. 285

Before her appearance, the human race lived . . . exempt from sickness . . .

as the same races . . . live under Yima’s rule

see: Martin Haug, Essays on the Sacred Writings and Religion of the Parsees, 1862: “Then Yima made the earth extending herself . . . there the cattle and oxen and men walk according to their own pleasure . . . Then Yima established truth during the first thousand years {in the first thousand . . . there was the golden age; King Yima was the ruler} . . .” — p. 203 & fn. (Vendidad, ii.11, 20)

“Gods and mortals have one common origin”

Pindar echoes the statement (Nem. VI., 1).

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “ ‘Hommes et dieux, disait Pindare, nous sommes de la même famille; nous devons le souffle de la vie à la même mère’ {Nem., VI, 1} [Men and gods, said Pindar, we are of the same family; we owe the breath of life to the same mother].” — pp. 285-6 & fn.

Deucalion and Pyrrha . . . escape the Deluge . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “C’est en Thessalie que régnait Deucalion . . . époux de Pyrrha, quand Jupiter se résolut à détruire la race perverse de l’âge d’arrain. Pour échapper au fléau, Deucalion . . . se construit une embarcation {Apollod., I, 7, 2. Ovid., Metam., I, 260 sqq.} [It is in Thessaly that Deucalion . . . husband of Pyrrha ruled, when Jupiter decided to destroy the wicked race of the age of bronze. To escape the deluge, Deucalion . . . built himself a small boat] . . .” — p. 287 & fn.

ask Jupiter to re-animate the human race

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . les pluies ayant cessé et les eaux commençant à baisser, Deucalion . . . pria Jupiter de faire revivre la race humaine [after the rains had stopped and the waters began to go down, Deucalion . . . beseeched Jupiter to have the human race restored to life].” — p. 287

In the Slavonian Mythology (Lithuanian legend, in Grimm . . .)

two old people, a man and his wife, alone remained

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “En Lithuanie, il ne restait qu’un couple, qui d’ailleurs était vieux et ne pouvait espérer aucune postérité [In Lithuania, only one couple was left, which moreover was old and could not hope for any offspring].” — p. 288 fn.

Then Pram-gimas (the “master of all”) advised them to jump . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Alors Pram’zimas (le maitre de tout) leur envoya comme consolateur l’arc-en-ciel, qui leur conseilla de danser sur les ossements (les rochers) de la terre. Ils sautèrent neuf fois: de là naquirent neuf couples, ancêtres des neuf tribus lithuaniennes [Then Pramžimas (the master of all) sent them the rainbow as a comforter, who advised them to dance on the bones of the earth (the rocks). They jumped nine times: from that nine couples were born, ancestors of the nine Lithuanian tribes].” — p. 288 fn.

— Footnotes

In the Egyptian legend . . . called the “two Brothers” . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . le mythe de Pandore . . . C’est ainsi que, dans le conte égyptien des Deux Frères {Voir la traduction de ce conte, par M. Maspero} [the myth of Pandora . . . Just as in the Egyptian story of the Two Brothers {See the translation of this story by Maspero} . . .” — p. 285 & fn.

Noum . . . heavenly artist, creates a marvellous beauty . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . Noum, l’artiste céleste . . . fabrique une jeune fille d’une beauté merveilleuse, qui est offerte pour femme à Batou [Khnoom, the heavenly artist, creates a girl of marvellous beauty, who is offered as a wife to Batu].” — p. 285

the happiness of the latter is destroyed. . . . (See Maspero’s Egyptian Legends . . .)

see: G. Maspero, Popular Stories of Ancient Egypt, tr. C. H. W. Johns, 1915: “Baîti has returned to the Valley to live in solitude, and he has [secretly] placed his heart on a flower of the Acacia. . . . The gods . . . pity Baîti in his solitude, and fashion a wife for him. As he loves her to distraction, he confides his secret to her, and he commands her not to leave the house . . . he goes off to hunt, and she immediately disobeys him. . . . [Her] treachery was successful, the Acacia was cut down, and as soon as it fell Baîti died.” — pp. xvi-xvii

Yima is not the “first man” in the Vendidad

see: “The Zoroastrian Septenary”: “The ‘fair Yima,’ the first mortal who converses with Ahura Mazda, is the first ‘man’ who dies or disappears, not the first who is born. . . . [Yima is] the representative of the first three races and the collective Progenitor thereof. Of these races the first two never died but only vanished, absorbed in their progeny . . .” — SD 2:609

— 271 —

“The successive races, destroyed and replaced by others . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Les générations successivement détruites et remplacées par d’autres, sans aucune période de transition, sont caractérisées en Grèce par les noms des métaux, qui expriment leur valeur toujours décroissante. L’or, le plus brillant et le plus précieux de tous, symbole de l’éclat et de la joie de la vie, sert à qualifier la première race humaine [The generations, successively destroyed and replaced by others, without any transition period, are characterized in Greece by the names of metals, which express their more and more decreasing value. Gold, the most brilliant and most valuable of all, symbol of the splendor and joy of life, serves to qualify the first human race].” — p. 289

“The men of the second race, those of the age of Silver . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Les hommes de la seconde génération, ceux de l’âge de l’argent, sont déjà bien inférieurs aux premiers. . . . faibles et inertes, toute leur vie n’est qu’une longue et stupide enfance . . . Jupiter les fait disparaître [The humans of the second generation, those of the age of silver, are already far inferior to the first. . . . weak and inert, their entire life is but a long and stupid infancy . . . Jupiter makes them disappear] . . .” — p. 289

“The men of the age of Bronze are robust and violent . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Le nom de l’airain donné à l’âge suivant . . . Les hommes de cette génération sont donc robustes et violents . . . leur force est extrême. ‘Ils avaient des armes d’airain, des demeures d’airain; ils ne se servaient que d’airain. Le fer, ce noir métal, était encore inconnu’ {Op. et D., 143-155} [The name bronze is given to the next age . . . The humans of that generation are robust and violent . . . their strength is extreme. ‘They had weapons of bronze, houses of bronze; they used only bronze. Iron, that black metal, was still unknown’].” — pp. 289-90

The fourth generation (race) is, with Hesiod, that of the heroes . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “La quatrième génération est, chez Hésiode, celle des héros qui sont tombés devant Thèbes ou sous les remparts de Troie [The fourth generation is, with Hesiod, that of the heroes who fell before Thebes or under the walls of Troy] . . .” — p. 290

monsters, wicked demons . . . Also Khado (Dakini)

— 272 —

the Builders of the Tower of Babel, the Hamites

see: W. B. Winning, Manual of Comparative Philology, 1838: “. . . the Hamites were distinguished by strongly fortified citadels; and it is probable that the city and tower of Babel was their first undertaking of this kind. . . . the Hamite Nimrod had, for one of his capitals, Babel in the land of Shinar (Gen. x. 10).” — p. 145

all these . . . of “accursed memory”

furnished posterity with . . . types of Satan

see: W. B. Winning, Manual of Comparative Philology, 1838: “The conclusion . . . is, that the Assyrian, Persian, Greek, and Roman empires, were all of Hamite origin, and branded with the mark of the Curete [Kabiri] worship. . . . just as their types . . . formed one body which was solely possessed and animated by the spirit of the great adversary, Satan . . .” — pp. 157-8

“gay religions, full of pomp and gold”

the binding together . . . of piety

— 273 —

when the “gods walked the earth, and mixed freely with mortals”

Cain . . . “the tiller of that ground . . .”

— Footnotes

Cain . . . of “the fruit of the ground” . . . Abel “brought of the firstlings . . .”

Cain is the symbol of the first male, Abel of the first female

see: Laurence Oliphant, Scientific Religion, 1888: “Physiological birth was . . . unknown to the second race, who were androgynous . . . the change in the method of reproduction is symbolised in the story of Cain and Abel. As the processes of nature are gradual . . . the expulsion from the garden of Eden . . . extended over a protracted period . . . during which time a constant separation was being effected between the masculine and feminine principles, until it reached the point signified . . . by the birth of Cain and Abel. Cain, as his Hebrew name implies, signifying the male principle . . . and Abel, as his name implies, signifying the . . . female principle.” — pp. 256-7

(See “The Mystery of Cain and Abel.”) . . .

see: “who first created woman?”: “For who was the first to create that original and henceforward universal tempter of man — the woman?” “. . . in [Genesis] chapter iv . . . Jehovah-Cain, the male part of Adam the dual man, having separated himself from Eve, creates in her ‘Abel,’ the first natural woman, and sheds Virgin blood.” — SD 2:387, 388

— 273-4 —

Gibborim, “the mighty men of renown in those days”

— 274 —

Titans . . . Râkshasas and Daityas

Lemurians gravitated toward the North Pole

see: William F. Warren, Paradise Found, 1885: “. . . Cosmas Indicopleustes . . . his ‘Mountain’ to the North of the known countries of his day was none other than Mount Meru, the legendary heaven-supporting culmination of the Northern hemisphere. His location of Eden . . . [is] in lost ‘Lemuria’ . . . Most remarkable of all, just North of the Arctic Ocean boundary of Europe . . . he locates ‘the land where men dwelt before the Flood.’ ” — pp. 305-6

the Heaven of their Progenitors (the Hyperborean Continent)

the Atlanteans, toward the Southern Pole

see: Sūrya Siddhānta, tr. [& cm.] Ebenezer Burgess [& W. D. Whitney], 1860: “[xii.34-5] . . . Meru, passing through the middle of the earth-globe, and protruding on either side. . . . at its lower end . . . the demons (asura) have their place . . . {In these verses we have . . . the gods placed upon the northern extremity of the earth’s axis, while their foes [asuras], the spirits of darkness, have their seat at the southern} . . .” — pp. 390-1 & note [xii.34-5] (Journal of the American Oriental Society, v. 6)

the Southern pole, the pit

The two poles were denominated . . . Dragons and Serpents

see: Gerald Massey, Natural Genesis, 1883: “. . . the encircling Serpent, the symbol of eternal going round, is figured at both Poles . . . These resolve, however, into the Two of the Beginning, Hydra South and Draconis North . . . Hydra is the Serpent of wet, of moisture, the first element of life; the Dragon of the North, the winged Dragon, the fiery Dragon . . . was the symbol of the second element of life, the breath, heat or fire that vivifies.” — 1:345-6

good and bad Dragons and Serpents

see: Gerald Massey, Natural Genesis, 1883: “The Serpent-Type . . . as the mortal enemy of man . . . was the Kakodæmon, the Bad Black Serpent, the Evil One of external phenomena. Next it was made a type of Time, periodic renewal, eternal circulation, life, salvation, immortality. This was the Agathodæmon, or the Good Serpent. In its third phase the type of Evil in the physical domain was reproduced as the Evil One, the Dragon, the Devil in the moral or spiritual sphere.” — 1:362

the Kabalistic saying, “Demon est Deus inversus”

— 275 —

“all the animal creation was untied”

see: Theological and Philosophical Works of Hermes, tr. J. D. Chambers, 1882: “The period being completed . . . all the living creatures being male-female, were loosed apart along with the Man, and became partly some male, but some female . . .” — p. 10 (Poemandres, i.18)

“When we have ascertained the extent of the Universe . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Daksha begot . . . a thousand other sons. . . . [They] were desirous of engendering posterity, but were dissuaded, by Nārada . . . They said to one another: ‘. . . when we have ascertained the extent of the universe, we will multiply our race.’ ” — 2:14 (i.15)

It is so stated . . . in Adi Parvan . . . and Brahmâ Purâna

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Finding that his will-born progeny did not multiply themselves, he [Daksha] determined . . . to establish sexual intercourse . . . For this purpose he espoused Asiknī {This is the usual account of Daksha’s marriage, and is that of the Mahābhārata, Ādi Parvan (p. 113), and of the Brahma Purāṇa} . . .” — 2:12 & fn. (i.15)

Daksha . . . “converts half himself into a female . . .”

— Footnotes

(the “Seven circles of fire” of Pymander)

see: The Divine Pymander, tr. Everard, 1884: “But the Father of all things . . . brought forth Man like unto himself . . . And he learning diligently . . . resolved to pierce and break through the Circumference of the Circles, and to understand the power of him that sits upon the Fire.” — p. 10 (Poemander, §§ 18, 21)

“this Wisdom . . . descended not from above, but is earthly, sensual . . .”

psüche is . . . the “human soul” . . .

see: The New Testament, cm. by Henry Alford, 1866: “This wisdom is . . . sensual [ψυχική] (it is almost impossible to express satisfactorily in English the idea given by the original word here (psychic, from psyché, the soul). . . . The idea here is, belonging to the unspiritual mind [psyché] of man.” — 2:773 fn.

the fruitless generation of the first progeny of Daksha . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Nārada, the divine Ṛishi . . . addressed them in a friendly tone: ‘Illustrious Haryaśwas . . . why should you, who . . . know not the middle, the height, and depth of the world, propagate offspring? . . .’ Having heard the words of Nārada, the sons of Daksha dispersed themselves . . . {Nārada’s interference, and the fruitless generation of the first progeny of Daksha, is an old legend}.” — 2:13-14 & fn. (i.15)

Narada . . . dissuaded the Haryaswas and the Sabalâswas . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ŚABALĀŚWAS. Sons of Daksha, one thousand in number, brought forth after the loss of the Haryaśwas. Like their predecessors, they were dissuaded by Nārada from begetting offspring, and ‘scattered themselves through the regions’ never to return.” — pp. 270-1

“Be born in the womb . . .”

“there shall not be a resting place for thee . . .”

— 276 —

Daksha . . . established sexual intercourse . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In what manner Daksha created living creatures . . . you shall hear. . . . Finding that his will-born progeny did not multiply themselves, he determined, in order to secure their increase, to establish sexual intercourse as a means of multiplication.” — 2:12 (i.15)

“the seeds . . .” had already acquired the secret of immortality

see: Stanza X, 39: “. . . the reader must remember, that, of the Host of Dhyanis, whose turn it was to incarnate as the Egos of . . . senseless monads — that some ‘obeyed’ . . . when the men of the Third Race . . . separated into sexes. These were those early conscious Beings who, now adding conscious knowledge and will to their inherent Divine purity . . . became the seed on earth for future adepts.” — SD 2:228

“the Trinity of Wisdom”

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘And this is the mystery of the three sacred Names which teach the Unity of the three and the Trinity of One, by the allusion of Wisdom, Reason, and Knowledge, and that all three are One.’ . . . ‘Three degrees united in one . . . spirit (Neshamah) soul (Rua’h) and the breath of life (Nephesh), and they really make the perfect man in the likeness above . . . and when he dieth, the man is not dead . . .’ . . . [this is] the trinity of Wisdom, Reason and Knowledge . . .” — p. 265

For “there were giants” in the days of old

— Footnotes

Donnelly quotes from Father Duran’s Historia Antigua de la Nueva España . . .

see: Ignatius Donnelly, Atlantis, 1882: “Father Duran, in his MS. ‘Historia Antiqua de la Nueva Espana,’ a.d. 1585, quotes from the lips of a native of Cholula, over one hundred years old, a version of the legend as to the building of the great pyramid of Cholula.” — p. 200

“In the beginning, before the light of the Sun had been created . . .”

p/q: Ignatius Donnelly, Atlantis, 1882: “ ‘In the beginning, before the light of the sun had been created, this land (Cholula) was in obscurity and darkness . . . and immediately after the light and sun arose in the east there appeared gigantic men . . . they determined to build a tower so high that its summit should reach the sky. . . . the Lord of the Heavens, enraged, said to the inhabitants of the sky . . . “Come and confound them, because it is not right that they of the earth, living in the flesh, should mingle with us.” Immediately the inhabitants of the sky sallied forth like flashes of lightning; they destroyed the edifice, and divided and scattered its builders to all parts of the earth.’ ” — pp. 200-1

“A great deal of the Central American history is taken up . . .”

— 277 —

In 1613, in . . . the “Field of Giants” . . . enormous bones were found . . .

see: Edward J. Wood, Giants and Dwarfs, 1868: “In 1613 some masons, digging near the ruins of a castle in Dauphiné, in a field which by tradition had long been called ‘The Giant’s Field,’ at the depth of eighteen feet discovered a brick tomb . . . with the words ‘Theutobochus Rex’ . . . When the tomb was opened they found a human skeleton entire, twenty-five feet and a half long . . . Theutobochus, the king of the Germans, who was vanquished by Marius, is represented by Florus to have been so very tall that he was seen above all the trophies or spoils of the enemies, which were carried upon the tops of spears.” — pp. 31-2

later research proved them to be . . . Dinotherium giganteum

see: Paul Gervais, Zoologie et Paléontologie Françaises, 1848: “. . . pour M. de Blainville . . . les os attribués au géant Teutobochus, et qui sont aussi du département de l’Isère, étaient . . . ceux d’un Dinotherium giganteum [according to De Blainville . . . the bones attributed to the giant Teutobochus, and which are also from the district of Isère (Dauphiné), were . . . those of a Dinotherium giganteum] . . .” — 1:40

Dinotherium . . . of the family of tapirs, 18 feet long

see: S. G. Goodrich, The Wonders of Geology, 1846: “The Dinotherium. — Among the various extinct species of mammalia, the dinotherium holds the first place . . . Its bones were first discovered in the South of France . . . and Cuvier described the animal under the name of the gigantic tapir. . . . The skeletons found show that the animal must, in some cases, have been at least eighteen feet long.” — p. 154

The Hungarian . . . in the London Pavilion was nearly 9 feet high

species . . . “always betray a tendency to revert to the original type”

see: Charles Darwin, Variation of Animals and Plants Under Domestication, 1887: “. . . we can hardly doubt that the change which occasionally occurs in the plumage of these birds as their age advances, results from a tendency in the individual to revert to the primitive type. Crossing as a direct cause of Reversion. — It has long been notorious that hybrids and mongrels often revert to both or to one of their parent-forms . . .” — 2:13

before . . . 1847 . . . nothing was known of fossil man

see: J. Boucher de Perthes, Antiquités Celtiques & Antédiluviennes, 1847: “Les recherches faites pour découvrir des fossiles humains, des traces d’hommes antédiluviens, étaient, comme on sait, restées jusqu’à présent sans succès [The investigations done to discover fossil humans, traces of antediluvian humans, were, as we know, until now without succes].” — 1:iii (“Avant-Propos de l’Éditeur”)

— 278 —

“All those bones . . . found in the Departments of the Gard . . .”

p/q: J. E. de Mirville, Des Esprits, 1863-8: “ ‘. . . tous ces ossements trouvés dans le département du Gard, en Autriche, à Liége, etc., etc., ces crânes qui rappellent tous le type nègre . . . et qu’à leur profil on prendrait pour des animaux, ont appartenu à une race de haute taille . . .’ {Fréd. de Rougemont, Histoire de la terre, p. 154} [all those bones found in the departments of Gard, in Austria, in Liège, etc., etc., those skulls which all remind us of the negro type . . . and because of their profile are taken to be animals, have belonged to a race of high stature].” — 3:45 & fn.

a tall stature to those who were submerged in the deluge . . .

see: J. E. de Mirville, Des Esprits, 1863-8: “Peut-être faut-il . . . nous en tenir à la distinction de M. Lartet . . . ‘haute taille pour ceux qui ont été entraînés par les eaux du déluge, petite taille pour ceux qui auraient vécu dans les siècles antérieurs’ [Perhaps we ought . . . to keep to the distinction of Lartet . . . ‘a tall stature for those who have been swept away by the waters of the flood, and a small stature for those who would have lived in the preceding centuries’].” — 3:45

a number of giants were found at Carthage

1858 . . . a sarcophagus of giants found that year . . .

p/q: J. E. de Mirville, Des Esprits, 1863-8: “. . . en mai 1858 tous les journaux nous parlent d’un sarcophage de géants qui vient d’être trouvé sur l’emplacement de cette même ville [in May 1858 all the newspapers tell us about a sarcophagus of giants that was found on the site of that same city].” — 3:46

Philostratus, who speaks of a giant skeleton . . .

p/q: J. E. de Mirville, Des Esprits, 1863-8: “. . . on lira dans Philostrate ‘qu’on avait trouvé sur le promontoire de Sigée un géant de vingt coudées de hauteur, un autre de douze coudées’ [we may read in Philostratus ‘that a giant of twenty cubits tall and another of twelve cubits had been found on the promontory of Sigeus’] . . .” — 3:46

the giant killed by Apollo at the siege of Troy

see: J. E. de Mirville, Des Esprits, 1863-8: “Protésilas . . . disant que c’était un des Titans foudroyés par Jupiter (comme on disait que celui du cap Sigée était ce géant tué par Apollon au siége de Troie) [Protesilaus . . . saying that it was one of the Titans struck down by Jupiter (as it is said that the giant of cape Sigeum was the one killed by Apollo at the siege of Troy)] . . .” — 3:47

a giant . . . discovered by Messecrates of Stire, at Lemnos . . .

see: J. E. de Mirville, Des Esprits, 1863-8: “Quant à celui que Messécrate de Stire découvrit à Lemnos, il était énorme. . . . la taille de ce géant nous parut horrible à tous . . . (Philostr. Heroica, p. 35) [As for the one that Messecrates of Stire discovered at Lemnos, he was enormous . . . the stature of that giant seemed horrible to all].” — 3:47

Pliny speaks of a giant . . . Orion, the son of Ephialtes . . .

see: J. E. de Mirville, Des Esprits, 1863-8: “. . . cette assertion de Pline que ‘dans l’île de Crète une montagne s’étant ouverte laissa voir un squelette que l’on dit être celui d’Orion ou d’Otos, fils d’Éphialtes’ {Pline, Hist. nat., t. VII, ch. xvi} [that assertion by Pliny that ‘on the island of Crete there is a mountain that is open and that shows a skeleton that is said to be that of Orion or of Otos, son of Ephialtes’] . . .” — 3:47 & fn.

Plutarch declares that Sertorius saw the tomb of Antæus, the giant

see: J. E. de Mirville, Des Esprits, 1863-8: “Et cette autre de Plutarque, que ‘Sertorius vit . . . le tombeau d’Antée qui avait près de soixante pieds de long’ [And that other (assertion) by Plutarch that ‘Sertorius saw . . . the tomb of Antaeus which was almost sixty feet long’] . . .” — 3:47

Pausanias vouches for . . . the tombs of Asterius and of Geryon, or Hillus . . .

see: J. E. de Mirville, Des Esprits, 1863-8: “Et . . . cette autre de Pausanias, qui nous montre le tombeau d’Astérius près d’Astère et celui de Géryon, ou d’Hillus fils d’Hercule [And . . . the other one by Pausanias, who shows us the grave of Asterius near Asterium, and that of Geryon, or of Hillus, son of Hercules] . . .” — 3:47

— 278-9 —

Abbé Pègues . . . affirms . . . giants with enormous skulls were found . . .

p/q: J. E. de Mirville, Des Esprits, 1863-8: “. . . M. l’abbé Pegues, qui, dans son curieux ouvrage sur ‘les Volcans de la Grèce,’ affirme que dans le voisinage de ceux de l’île de Théra on avait trouvé des cadavres de géants à tête énorme, gisant auprès de ces pierres énormes, dont partout l’érection semble avoir nécessité l’emploi de forces gigantesques et que partout encore les traditions associent aux idées de géants, de volcans et de magie [Abbé Pègues, who in his curious work on The Volcanoes of Greece, affirms that in the neighborhood of those of the island of Thera, the bodies of giants with enormous heads were found, lying near enormous stones, the erection of which seems to have necessitated everywhere the use of gigantic forces, and which the traditions everywhere still associate with the concepts about giants, volcanoes and magic].” — 3:48

— 279 —

Gibborim . . . Rephaim . . . Nephilim . . . “the primitive and the mighty ones”

see: J. E. de Mirville, Des Esprits, 1863-8: “. . . ces géants sont tout à la fois les Gibborim ou les forts, les Rephaim ou les spectres, les Nephilim ou les tombants (irruentes), et cependant il s’agit bien primitivement d’hommes, puisque la Bible ailleurs les appelle ‘les fameux’ [those giants are all at once the Gibborim or the mighty, the Rephaim or the spectres, the Nephilim or the fallen ones, and yet this is about humans in their primitive form, since the Bible calls them elsewhere ‘men of renown’].” — 3:48

the Fourth, after which “men began to decrease in stature”

Bossuet . . . sees the cause of . . . idolatry in the “original sin.”

see: J. E. de Mirville, Des Esprits, 1863-8: “. . . l’idolâtrie n’existait pas avant le déluge . . . Un dérèglement si étrange et à la fois si universel, dit . . . Bossuet, devait avoir une origine commune. . . . dans le péché originel et dans la tentation {Bossuet, Élevat., p. 56} [idolatry did not exist before the Deluge . . . Such a strange, but at the same time so universal an irregularity, says . . . Bossuet, must have a common origin. . . . in original sin and in temptation] . . .”— 3:52 & fn.

“Ye shall be as gods,” says the serpent . . . the worship of false divinities

p/q: J. E. de Mirville, Des Esprits, 1863-8: “. . . la tentation [le serpent] disant à l’homme: ‘Vous serez comme des “dieux,” ’ posait dès lors le fondement de l’adoration des fausses divinités [temptation (the serpent) saying to man: ‘You shall be as gods,’ thus laid down the foundation of the worship of false divinities].” — 3:52

only after his forced explusion from Eden . . . “Adam knew Eve his wife”

— Footnotes

the formal prohibition at the great Church Council of Elyrus . . .

see: Lyman Coleman, Ancient Christianity, 1852: “. . . religious emblems passed from domestic use into the churches, perhaps as early as the end of the third century. The walls of them were painted in this manner. The Council of Elvira, in the year 303, opposed this innovation as an abuse, and forbade ‘the objects of worship and adoration to be painted on the walls.’ ” — p. 263

“the form of God . . . shall not be limited by figure or shape”

see: Dictionary of Christian Biography, ed. Smith & Wace, 1882: “At the council of Elvira . . . we discover the first trace of [this controversy] . . . The next trace . . . is in the celebrated correspondence between Eusebius and Constantia . . .” “. . . Eusebius in this letter suggested . . . the glorified humanity of the Saviour as changed into God, and therefore ‘incomprehensible,’ ‘unbounded’ . . . and incapable of delineation in a limited and circumscribed figure.” — 3:198, 199

In 692, the council . . . prohibited “to paint or represent Jesus as a Lamb”

prohibited . . . “to bow the knee in praying . . .”

see: Philip Schaff, History of the Christian Church, 1870: “The general council of Nicæa, in 325 . . . ‘decrees that prayers be offered to God in a standing posture.’ The Trullan council, in 692, ordained in the ninetieth canon: ‘From Saturday evening to Sunday evening let no one bow the knee.’ ” — 2:383

the council of Nicæa (787) brought this idolatry back

— 279-80 —

Clement . . . “Serpents and Giants signify Demons”

p/q: J. E. de Mirville, Des Esprits, 1863-8: “. . . Clément traduit toujours gigantes, les géants, par serpentes . . . ‘Ainsi donc, serpents et géants signifient les démons’ {Genèse, ch. v.} [Clement always translates gigantes, the giants, with serpents . . . ‘So then, serpents and giants signify demons’ {Genesis, ch. v.}.” — 3:52 & fn.

— 280 —

“When the Mao-tse” (“that antediluvian and perverted race” . . .)

p/q: J. E. de Mirville, Des Esprits, 1863-8: “. . . voici quelques détails tirés du Chou-king, 4e part. ch. xxvii, p. 291 . . . ‘Lorsque les miao-tse (cette race antédiluvienne et perverse, retirée jadis dans les cavernes pierreuses, et dont on trouve encore, dit-on, des descendants près de Canton) [here are some details drawn from the Shu-King, 4th part, ch. xxvii, p. 291 . . . ‘When the Miāotse (that antediluvian and perverse race, which in days gone by had withdrawn to rocky caves, and of whom the descendants are said to be still found near Canton)] . . .’ ” — 3:53

— Footnotes

“Its mythologies, histories, religions, popular stories and proverbs . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “the chinese dragon. . . . Its mythologies, histories, religions, popular stories, and proverbs, all teem with references to a mysterious being who has a physical nature and spiritual attributes. Gifted with an accepted form, which he has the supernatural power of casting off for the assumption of others, he has the power of influencing the weather, producing droughts or fertilizing rains at pleasure, of raising tempests and allaying them. Volumes could be compiled from the scattered legends which everywhere abound relating to this subject . . .” — pp. 212-13

“What would you say to our affirmation that the Chinese . . .”

p/q: A. P. Sinnett, Esoteric Buddhism, 1885: “What would you say then to our affirmation that the Chinese — I now speak of the inland, the true Chinamen, not of the hybrid mixture between the fourth and fifth races now occupying the throne — the aborigines who belong in their unallied nationality wholly to the highest and last branch of the fourth race, reached their highest civilization when the fifth had hardly appeared in Asia.” — p. 67

the Lolo language (that of the aborigines of China) . . . is unintelligible

see: Charles Gould, Mythical Monsters, 1886: “The rude diagrams [of dragons] . . . are facsimiles from a manuscript . . . This unique volume is at present, unfortunately, unintelligible. It comes from the western confines of China, and is believed to be an example of the written Lolo language, that is, of the language of the aboriginal tribes of China.” — pp. 257-8

— 281 —

“according to our ancient documents, had . . . troubled all the earth . . .”

p/q: J. E. de Mirville, Des Esprits, 1863-8: “ ‘Lorsque les miao-tse . . . eurent, selon les anciens documents et par l’instigation de Tchy-Yéou (Satan), troublé la terre, tout fut rempli de brigands’ [When the Miāotse . . . according to ancient documents, and on the instigation of Chih Yu (Satan), had troubled the earth, brigands were everywhere] . . .” — 3:53

“The Lord Chang-ty . . . saw that his people had lost . . .”

p/q: J. E. de Mirville, Des Esprits, 1863-8: “ ‘Le souverain seigneur (Chang-ty) jeta les yeux sur les peuples et n’y vit plus aucune trace de vertu. Alors il ordonna à Tchong et à Ly (archanges) de couper les communications du ciel et de la terre, et il n’y eut plus dès lors ce qu’on appelle monter et descendre’ [The sovereign Lord (Chang-ty) looked at the people and no longer saw any trace of virtue in them. Then he commanded Tchong and Ly (archangels) to cut off communications between heaven and earth, and since then there was no more going up and down].” — 3:53

— Footnotes

Remember the same statement in the Book of Enoch

as also the ladder seen by Jacob in his dream

Vide supra . . . “Sons of Will and Yoga,” the immaculate progeny . . .

see: Stanza VII, 27: “(Then) the Third (race) became the vahan (vehicle) of the Lords of Wisdom. It created Sons of ‘Will and Yoga,’ by Kriyasakti . . .” “The Third Race had thus created the so-called Sons of Will and Yoga, or the ‘ancestors’ (the spiritual forefathers) of all subsequent and present Arhats, or Mahatmas, in a truly immaculate way.” — SD 2:172, 173

— 282 —

Vamadeva (Siva) as Kumâra is reborn in each Kalpa . . .

four, white; four, red; four, yellow; and four, dark or brown

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Thus, in the twenty-ninth Kalpa, Śwetalohita is the Kumāra; and he becomes . . . [four youths] all of a white complexion: in the thirtieth, the Kumāra becomes . . . [four youths] all of a red colour: in the thirty-first, he becomes four youths of yellow colour; and, in the thirty-second, the four Kumāras were black.” — 1:79 fn.

Siva is . . . chiefly an ascetic, the patron of all Yogis

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Śiva, the third deity of the Hindu triad . . . he is the Mahā-yogi, the great ascetic, in whom is centred the highest perfection of . . . abstract meditation, by which . . . the highest spiritual knowledge is acquired, and union with the great spirit of the universe is eventually gained.” — p. 298

that still more mysterious and solitary Being described in Book I

see: “The Tree from Which the Adepts Grow”: “This ‘Wondrous Being’ descended from a ‘high region’ . . . before the separation of the sexes of the Third Race.” “He is the ‘Initiator,’ called the ‘great sacrifice.’ For, sitting at the threshold of light, he looks into it from within the circle of Darkness, which he will not cross . . . Why does he sit by the fountain of primeval Wisdom, of which he drinks no longer . . . Because he would fain show the way to that region of freedom and light . . . It is under the direct, silent guidance of this Maha — (great) — Guru that all the other less divine Teachers and instructors of mankind became . . . the guides of early Humanity.” — SD 1:207, 208

fragments . . . which George Smith calls “the Curse after the Fall”

“Lord of the earth his name called out, the Father Elu” . . .

“12. Lord of the earth his name called out, the Father Elu . . .

14. The god Hea heard and his liver was angry,

15. because his man had corrupted his purity.

16. . . . Hea may he punish him . . .

21. May he be conquered, and at once cut off.

22. Wisdom and knowledge hostilely may they injure him.” — p. 84

the Elohim do the same in the third chapter of Genesis. . . .

see: Laurence Oliphant, Scientific Religion, 1888: “Man found . . . his extinction [in the Garden] . . . seemed imminent . . . This danger is indicated in the verse [Gen. 3:22], ‘And Jehovah Elohim said, Behold, the man is become as one of us, to know good and evil . . . therefore Jehovah Elohim drove him forth out of the garden of Eden . . .’ ” — p. 239

— Footnotes

the pronunciation . . . is “a most secret arcanum” — “a secret of secrets”

— 283 —

“In his . . . ambition he raises his hand against the Sanctuary of the God of Heaven . . .”

p/q: “Smith’s Assyrian Discoveries,” July 1875: “. . . Mr. Smith announces that he finds among his new treasures tablets containing the Chaldaic account of Creation. . . . One of the celestial hierarchy in his ambition ‘raises his hand against the sanctuary of the God of heaven . . . This rebellion leads to a war in heaven . . .’ ” — p. 365 fn. (Universalist Quarterly, v. 12)

— Footnotes

in the Sacred Scrolls of the goddess Saga

see: W. Wägner, Asgard and the Gods, 1880: “. . . the great goddess Saga . . . dwelt in a house of crystal . . . Odin’s ravens fluttered around her, and whispered to her of the past and of the future. . . . She pointed to the scrolls which were lying scattered around her, as she said: ‘. . . I have written on these scrolls all that the people of that distant land thought and believed, and that which they held to be eternal truth.’ ” — p. 1

Loki, the brother by blood of Odin . . . becoming evil only later

see: W. Wägner, Asgard and the Gods, 1880: “Loki . . . In primeval times he was Odin’s brother by blood, the god of life-giving warmth, and in particular of the indispensable household fire. As a destructive conflagration arises . . . the conception of Loki was developed in the minds of these old races, until he was at last held to be the corrupter of the gods, the principle of evil.” — pp. 11-12

The name Loki . . . has been derived from . . . “liechan,” to enlighten

see: W. Wägner, Asgard and the Gods, 1880: “The name Loki has been derived from the old word ‘liuhan,’ to enlighten. It therefore has the same origin as the Latin lux, light. Thus he was also related to Lucifer (light-bringer), a title of honour which was given to the Prince of Darkness. In like manner as the northern tempter was chained to a sharp rock, Lucifer was believed in the middle ages to be chained down in hell.” — p. 250

Loki . . . related to Prometheus . . . chained to a sharp rock

see: C. C. J. Baron Bunsen, God in History, 1868: “That Loki, like Prometheus . . . was a god of Fire, is proved at once by his name; for ‘Loki’ . . . [is] another form of the original term for fire — logi . . . According to the legend, as a punishment for his contempt of the gods . . . [Loki] was at length taken captive and fastened to the rock . . . A poisonous serpent was fastened above him, whose venom trickles down upon his face. . . . All these are features in the story of Prometheus . . .” — 2:410-11

The Greek mythos just alluded to a few pages back

see: “The Symbolism of Kronos”: “The mutilation of Uranos by his son Kronos . . . This punishment in the allegory marks, indeed ‘a new period, a second phase in the development of creation’ . . . The work of generation . . . passes into the hands of Kronos, time, who unites himself with Rhea (the earth in esotericism — matter in general), and thus produces, after celestial — terrestrial Titans.” — SD 2:268-9

Thot . . . regulates this fight between Horus and Set

[mutilation of] Set . . . as Uranos is by Kronos

In the Babylonian account it is the god Zu

see: George Smith, The Chaldean Account of Genesis, 1876: “Among the . . . accounts of the Creation and Deluge, one of the most curious is the legend of the sin committed by the god Zu.” “The story of the sin of Zu has sometimes reminded me of . . . the mutilation of Ouranos by his son Saturn [Kronos] . . .” — pp. 113, 114

who strips “the father of the gods” of umsimi . . .

— 283-4 —

by so doing, he has to . . . pay the penalty for this wisdom . . .

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “It was thus that ‘the divine storm-bird’ . . . passed into the god Zu . . .” “ ‘The divine storm-bird’ . . . brought the lightning, the fire of heaven, from the gods to men, giving them at once the knowledge of fire and the power of reading the future in the flashes of the storm. Like Promêtheus, therefore, he was an outcast from the gods. He had stolen their treasures and secret wisdom, and had communicated them to mankind. In Babylonia, as in Greece, the divine benefactor of primitive humanity was doomed to suffer. . . . the bird-god of Marad is a pariah among his divine brethren, hunted out of heaven by the great gods, and wresting from them by craft man’s future knowledge of good and evil.” — pp. 293, 294-5

— Footnotes [283-4]

Zu having stripped the “venerable of Heaven” of his desire . . .

p/q: George Smith, The Chaldean Account of Genesis, 1876: “K. 3454. . . . Zu stripped . . . the venerable of heaven . . . [of] desire? of majesty . . . Let me carry away the umsimi of the gods . . . and the tereti of all the gods may it burn . . . may I govern the whole of the seed of the angels.” — pp. 115-16 (§§ 10-13, 15)

Ham is the Chaldean Zu, and both are cursed . . .

see: A. Calmet, Dictionary of the Holy Bible, 1830: “The Hebrews believe that Canaan having first discovered Noah’s nakedness, told his father Ham: and that Noah, when he awoke, having understood what had passed, cursed Canaan [Gen. 9:22-5] . . . Some, instead of ‘cursed be Canaan,’ read ‘cursed be Ham’ . . .” — 1:344

“Many have been of opinion, that the posterity of Ham were at least the principal undertakers in building the tower of Babel . . . An Arabian author assures us, that Ham was the first who spread idolatry, who invented horoscopes, magic, and divers superstitions . . .” — 1:605

— 284 —

“The Kabala was first taught . . . to a select company of Angels . . .”

p/q: Christian D. Ginsburg, The Kabbalah, 1865: “The Kabbalah was first taught by God himself to a select company of angels, who formed a theosophic school in Paradise. After the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to their pristine nobility and felicity.” — p. 2

the Sons of God . . . imparting the divine Secrets . . . to the daughters of men

see: The Book of Enoch, tr. Richard Laurence, 1883: “And when the angels, the sons of heaven, beheld them, they became enamoured of them, saying to each other, Come, let us select for ourselves wives from the progeny of men . . . Then they took wives . . . teaching them sorcery, incantations . . .” — pp. 6, 7 (vii.2, 10)

the “Siva eye” of the ancient Seers . . .

— 285 —

lower, more material . . . beings . . . (Lilith is the prototype . . .)

called in the esoteric accounts “Khado” (Dâkini, in Sanskrit) . . .

the chief of these . . . Sangye Khado (Buddha Dâkini, in Sanskrit)

credited with . . . “walking in the air,” and the greatest kindness to mortals

the human body — that “miracle of miracles”

see: Thomas Carlyle, On Heroes, Hero-Worship, and the Heroic in History, 1849: “ ‘There is but one temple in the Universe,’ says the devout Novalis, ‘and that is the Body of Man. . . .’ This sounds much like a mere flourish of rhetoric; but it is not so. If well meditated, it will turn out to be a scientific fact . . . We are the miracle of miracles, — the great inscrutable mystery of God.” — p. 9 (“The Hero as Divinity”)

“Those children of Heaven and Earth were endowed at their birth . . .”

p/q: J. E. de Mirville, Des Esprits, 1863-8: “ ‘Les Titans . . . dit Creuzer . . . ces enfants du ciel et de la terre . . . étaient doués à leur naissance par les pouvoirs souverains, auteurs de leur être, de facultés physiques et morales extraordinaires; ils commandaient aux éléments, ils savaient les secrets du ciel, de la terre, de la mer et du monde entier; ils lisaient dans les astres’ [‘The Titans . . . says Creuzer . . . these children of heaven and earth . . . were endowed at birth by the sovereign powers, the creators of their being, with extraordinary physical and moral faculties; they commanded the elements, they knew the secrets of heaven, of earth, of the sea and the whole world; they studied the stars’] . . .” — 3:55

“It seems . . . one has to deal . . . not with men as we are but with Spirits . . .”

p/q: J. E. de Mirville, Des Esprits, 1863-8: “ ‘Il semble, en vérité, qu’on ait affaire, non pas à des hommes comme nous, mais à des esprits élémentaires issus de la nature et ayant tout pouvoir sur elle . . . Tous ces êtres sont marqués d’un caractère de magie et de sorcellerie’ {Religions de l’antiquité, 1. IX} [‘It seems in fact that one had to deal, not with men like us, but with elementary spirits sprung from nature and having full power over it . . . All these beings showed the characteristics of magic and sorcery’].” — 3:55 & fn.

— 286 —

“The common division of history into ancient and modern . . .”

p/q: J. M. Rigg, “Notes on Aristotle’s Psychology in Relation to Modern Thought,” Jan. 1886: “The common division of history into ancient and modern is for some purposes misleading. The Greeks in the fourth century b.c. were in many respects moderns. . . . Since that epoch indeed the modern peoples, profiting by the heritage which the Greeks left them, have made rapid and unprecedented progress . . . this progress would have been impossible but for the records of the speculations of the Greeks . . .” — p. 86 (Mind, v. 11)

when the “Sons of Wisdom” came . . . some of them incarnated fully . . .

Those races, then, which “remained destitute of knowledge” . . .

Cain going to the land of Nod and taking there a wife

— 287 —

we learn that the animal world breeds strictly inter se

see: Samuel Laing, Modern Science and Modern Thought, 1888: “What is a species? . . . it is an assemblage of individuals who maintain a separate family type by breeding freely among themselves, and refusing to breed with other species.” “There remains only the argument from the fertility of species inter se [among themselves], and their refusal to breed with other species.” — pp. 99, 101

“appears to be a primâ facie deduction rather than an absolute law” . . .

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . their refusal to breed with other species. . . . appears to be a primâ facie deduction, rather than an absolute law. Different species do, in fact, often breed together, as is seen in the familiar instance of the horse and ass. It is true that in this case the mule is sterile an no new race is established. But this rule is not universal, and quite recently one new hybrid race, that of the leporine, or hare-rabbit, has been created, which is perfectly fertile.” — p. 101

The progeny of wolf and dog . . . as that of several other domestic animals

see: Samuel Laing, Modern Science and Modern Thought, 1888: “The progeny of dog and wolf has also been proved to be perfectly fertile . . . In the case of cultivated plants and domestic animals, there can be little doubt that new races, which breed true and are perfectly fertile, have been created within recent times from distinct wild species.” — p. 101

“like foxes and dogs . . . and the modern Swiss cattle shown by Rutimeyer . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . and other races of dogs are closely akin to foxes. . . . The modern Swiss cattle are pronounced by Rutimeyer to show undoubted marks of descent from three distinct species of fossil oxen, the Bos primigenius, Bos longifrons, and Bos frontosus.” — p. 102

the ape family, which so clearly resembles man in physical structure . . .

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . the ape family which man so closely resembles in physical structure, contains numerous branches which graduate into one another, but the extremes of which differ more widely than man does from the highest of the ape series.” — p. 182

the gorilla and chimpanzee, for instance (see Addenda)

see: “The Comparative Anatomy of Man and the Anthropoid in No Way a Confirmation of Darwinism”: “. . . Mr. Huxley found himself . . . declaring in one of his articles that the differences in the structure of the human body and that of the highest anthropomorphous pithecoid . . . were, on the contrary, very great and suggestive: ‘each of the bones of the gorilla has its own specific impress on it that distinguises it from a similar human bone.’ ”— SD 2:681

Thus Mr. Darwin’s remark . . . natura non facit saltum

see: Charles Darwin, On the Origin of Species, 1864: “As natural selection acts solely by accumulating slight, successive, favourable variations, it can produce no great or sudden modification; it can act only by very short and slow steps. Hence the canon of ‘Natura non facit saltum’ [Nature makes no leaps] . . .” — p. 409

or shall we say the remark of Linnæus?

the absolute failure of the Anthropologists to meet with the “missing link”

— 287-8 —

more likely that the anthropoid ape . . . the descendant of man

see: Armand de Quatrefages, Histoire Générale des Races Humaines, 1887: “Aussi l’homme est-il essentiellement marcheur, le singe essentiellement grimpeur. . . . en vertu de la loi de caractérisation permanente, il est impossible qu’un marcheur descende d’un grimpeur. Ajoutons que les observations de Pruner-Bey . . . Broca . . . Gratiolet . . . ont mis hors de doute que, chez l’homme et chez les singes, le développement de divers appareils fonctionnels se fait dans un ordre inverse [Even though man is essentially a walker, and the ape essentially a climber. . . . because of the law of permanent characterization, it is impossible for a walker to descend from a climber. Let us add that the observations of Pruner-Bey . . . Broca . . . Gratiolet . . . have established beyond a doubt that with man and with the apes the development of the various functional organs takes place in reverse order].” — 1:55-6

— 288 —

a common, fantastic and nowhere-to-be-found ancestor

see: Armand de Quatrefages, Histoire Générale des Races Humaines, 1887: “Or, il est évident . . . qu’un être organisé ne peut descendre d’un autre être dont l’évolution organique se fait même partiellement en sens inverse de la sienne. Je crois . . . [que] il est impossible que l’homme compte un singe quelconque parmi ses ancêtres [Now, it is evident . . . that a being with organs cannot descend from another being of which the organic evolution takes place, even partially, in an inverse direction to its own. I believe . . . it is impossible that man has any kind of ape among his ancestors].” — 1:56

Huxley . . . ventures to speculate on a possible Pliocene or Miocene Man

see: Thomas Huxley, Evidence as to Man’s Place in Nature, 1863: “Where, then, must we look for primæval Man? Was the oldest Homo sapiens pliocene or miocene, or yet more ancient? . . . we must extend by long epochs the most liberal estimate that has yet been made of the antiquity of Man.” — p. 184

Prof. Seeman . . . relegated his advent to the Eocene

see: Berthold Seemann, “Australia and Europe Formerly One Continent,” 1866: “. . . it would be premature to say . . . that man may not have existed in the Eocene, especially as it can be shown that a race of men . . . co-exists with that remnant of the Eocene Flora which still survives on the continent and islands of Australia.” — p. 18 (Popular Science Review, v. 5)

The French school of anthropology . . .

see: André Lefèvre, Philosophy: Historical and Critical, 1879: “. . . the successive or simultaneous labours of Boucher de Perthes, Lartet, Christy, Bourgeois, Desnoyers, Broca, De Mortillet, Hamy, Gaudry, Capellini, and a hundred others, have overcome all doubts, and clearly established the progressive development of the human organism and industries from the miocene epoch of the tertiary age.” — p. 499

the discoveries of l’Abbé Bourgeois . . . in the Miocene

see: A. de Quatrefages, The Human Species, 1879: “The researches of M. l’Abbé Bourgeois take us still further back. This practised and persevering observer has discovered . . . in the Commune of Thénay, flints, the shape of which he thinks can only be attributed to man. Now geologists are unanimous in considering these deposits as miocene . . .” — p. 151

Quatrefages now inclines to postulate a Secondary-Age Man

— 289 —

Man was the store-house . . . of all the seeds of life

see: Qabbalah, tr. Isaac Myer, 1888: “The Sephiroth are . . . spiritual elements of the worlds . . . The Sephiroth later form one potential connected whole, the Makrokosm . . . or Adam Qadmon, the Heavenly or Ideal Man . . .” “Especially was this idea in the Primordial Adam, the content of the invisible and visible universe . . . the Universal, or Upper Wisdom or Word which created all Things . . .” — pp. 291 fn., 301

— Footnotes

“the progress of the Monad concurring with the retrogression of Form” . . .

p/q: Visconde de Figaniere, “Esoteric Studies — I,” Aug. 1887: “. . . progress of the Monad concurs with retrogression of Form . . . with decrease of the vis formativa [formative force] . . .” “Who knows what shape vehicled the Ego in remote rings?” — pp. 666, 667 (The Theosophist, v. 8)

“May not man’s type have been that of the Simiadæ . . .”

p/q: Visconde de Figaniere, “Esoteric Studies — I,” Aug. 1887: “May not man’s type . . . have been that of the Simiadæ in its variety? Might not the Monkey-kingdom of Ramayana fame rest on some far-off tradition relating to a period when that was the common lot, or rather aspect, of man?” — pp. 666-7 (The Theosophist, v. 8)

“With physico-ethereal man there must be involution of sex. . . .”

p/q: Visconde de Figaniere, “Esoteric Studies — I,” Aug. 1887: “With physico-ethereal man there must be involution of sex. As physico-astral man depended on entities of the sub-human class (evolved from animal prototypes) for rebirth, so will physico-ethereal man find among the graceful, shapely orders issuing from the air-plane, one or more which will be developed for his successive embodiments when procreated forms are given up — a process which will only include all mankind very gradually. The Adamic and post-Adamic races were giants; their ethereal counterparts may possibly be liliputians — beauteous, luminous, diaphanous — but will assuredly be giants in mind.” — p. 671 (The Theosophist, v. 8)

— 290 —

En-Soph is “One, notwithstanding the innumerable forms . . .”

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “. . . the En Soph. . . . ‘He is the beginning and end of all the degrees in the creation. . . . He is one, notwithstanding the innumerable forms which are in him’ (Zohar, i. 21a).” — pp. 408-9

“As soon as man appeared, everything was complete . . .”

“The mystery of the earthly man is after the mystery of the Heavenly Man”

“as man never can be, so he never has been, manifested in a shape . . .”

p/q: Visconde de Figaniere, “Esoteric Studies — I,” Aug. 1887: “As man never can be, so he never has been, manifested in a shape belonging to the animal kingdom in esse; i.e., he never formed part of that kingdom. Derived, only derived, from the most finished class of the latter, a new human form must always have been the new type of the cycle. The human shape in one ring, as I imagine, becomes cast off clothes in the next; it is then appropriated by the highest order in the servant-kingdom below.” — p. 666 (The Theosophist, v. 8)

“the real man is the Soul . . .”

Vaivasvata Manu and his Ark with the Seven Rishis

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “With the seventh Manu, Vaivaswata, is connected the very curious and interesting legend of the deluge.” “The story, as told in the Mahā-bhārata, represents Manu as engaged in devotion by the side of a river, and the fish craving his protection from the bigger fish. Manu placed the fish in a glass vase, but it grew larger and larger till the ocean alone could contain it. Then it warned Manu of the coming flood, and directed him to build a ship and to embark with the seven Ṛishis. . . .

‘And now, when all the world was deluged, nought appeared above the waves

But Manu and the seven sages, and the fish that drew the bark.

. . . ‘Know me, the lord of all,

The great creator Brahmā, mightier than all might, omnipotent.

By me, in fish-like shape, have you been saved . . .’ ” — pp. 199, 200-1

— Footnotes

“primordial worlds” . . . could not continue because man was not as yet

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “The Zohar says, ‘There were old worlds, which perished as soon as they came into existence . . . they were called sparks. . . . These sparks are the primordial worlds which could not continue . . . Because the Man, represented by the ten Sephiroth, was not as yet.’ ” — p. 408

“The human form contains everything; and as it did not as yet exist . . .”

— 290-1 —

the Rishis, each . . . progenitor of specified animals . . .

— 291 —

the command of Ormazd to Yima . . . telling him to build a vara

see: The Vendidad, tr. James Darmesteter, 1880: “And Ahura Mazda [Ormazd] spake unto Yima, saying: ‘. . . Upon the material world the fatal winters are going to fall . . . And all three sorts of beasts shall perish . . . Therefore make thee a Vara {‘an enclosure’} . . .’ ” — pp. 15-16 & fn. (Fargard II, §§ 22-3, 25)

an argua or vehicle

see: George Stanley Faber, Origin of Pagan Idolatry, 1816: “Devi or Isi, who sailed over the deluge in the form of the ship Argha, is fabled to have assumed the figure of a serpent during . . . the mystic slumber of Vishnou. In this shape she bore the god in safety over the waters . . . Now, as the serpent is thus declared to be a form of Isi; as the ship Argha is declared to be another of her forms; and as, under each form, she is . . . the vehicle of the great father on the surface of the deluge: it is manifest, that the serpent . . . must inevitably be the Ark of Noah.” — 1:456

“Thither . . . thou shalt bring the seeds of men and women . . .”

p/q: The Vendidad, tr. James Darmesteter, 1880: “Thither thou shalt bring the seeds of men and women, of the greatest, best, and finest kinds on this earth; thither thou shalt bring the seeds of every kind of cattle . . . All those seeds shalt thou bring, two of every kind, to be kept inexhaustible there, so long as those men shall stay in the Vara.” — p. 17 (Fargard II, §§ 27)

“thou shalt seal up the vara . . .”

p/q: The Vendidad, tr. James Darmesteter, 1880: “That Vara thou shalt seal up with the golden ring, and thou shalt make a door, and a window self-shining within. . . . Then Yima said within himself: ‘How shall I manage to make that Vara which Ahura Mazda has commanded me to make?’ And Ahura Mazda said unto Yima: ‘. . . Crush the earth with a stamp of thy heel, and then knead it with thy hands, as the potter does when kneading the potter’s clay.’ ” — p. 18 (Fargard II, §§ 30-1)

The Egyptian ram-headed god makes man of clay on a potter’s wheel

and so in Genesis do the Elohim fashion him . . .

what is to give light “to the Vara which Yima made” . . .

p/q: The Vendidad, tr. James Darmesteter, 1880: “O Maker of the material world . . . What (lights are there to give light) {From the Vendidâd Sâdah} in the Vara which Yima made? . . . Ahura Mazda answered: ‘There are uncreated lights and created lights. There the stars, the moon, and the sun are only once (a year) seen to rise and set, and a year seems only as a day.’ ” — p. 20 & fn. (ii.39-40)

“Every fortieth year, to every couple . . . two are born . . .”

— 292 —

“O Maker of the Material World, thou Holy One! . . .”

“The bird Karshipta dwells in the heavens . . .”

p/q: The Vendidad, tr. James Darmesteter, 1880: “ ‘The bird Karshipta dwells in the heavens: were he living on the earth, he would be the king of birds. He brought the law into the Var of Yima, and recites the Avesta in the language of birds’ (Bund. XIX and XXIV).” — p. 21 fn. (ii.42)

Orientalists . . . see in this bird “an incarnation of lightning” . . .

p/q: The Vendidad, tr. James Darmesteter, 1880: “As the bird, because of the swiftness of his flight, was often considered an incarnation of lightning, and as thunder was supposed to be the voice of a god speaking from above, the song of the bird was often thought to be the utterance of a god and a revelation . . .” — p. 21 fn. (ii.42)

“In its branches . . . the birds lodge and build their nests” . . .

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “The tree . . . (that is, the path of the kingdom or Schechinah, which is the tree of the knowledge of good and evil . . .) resideth within . . . In its branches (in the inferior worlds) the birds lodge and build their nests (the souls and the angels have their place).” — pp. 103-4 (Book of Concealed Mystery, v.31)

“Bird” was . . . Angel, a Soul . . . the “Bird’s Nest” was . . . Heaven . . .

The perfect Messiah enters Eden “into . . . the Bird’s Nest”

— 293 —

“Like a bird that is flying from its nest . . .”

It is Adam Kadmon who is the (Sephirothal) tree

And that “tree hath around it seven columns . . .”

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “This is the tree which hath two paths . . . (namely, good and evil, because it is the tree of the knowledge of good and evil). And it hath around it seven columns (that is, the seven palaces) {The seven palaces answer to the 3rd, 4th, 5th, 6th, 7th, 8th, and 9th Sephiroth, operating through the respective orders of angels into the spheres of the seven planets} . . .” — p. 104 & note (Book of Concealed Mystery, v.32)

“. . . every popular myth . . . traced . . . to a fact in Nature”

— Footnotes

Evolutionists . . . refer to the evidence of reversion to type

See “Mythical Monsters,” by Ch. Gould

see: Charles Gould, Mythical Monsters, 1886: “The great era of advanced opinion, initiated by Darwin . . . has, among other changes, worked a complete revolution in the estimation of the value of folk-lore . . . I have, therefore, but little hesitation in gravely proposing to submit that many of the so-called mythical animals, which throughout long ages and in all nations have been the fertile subjects of fiction and fable, come legitimately within the scope of plain matter-of-fact Natural History . . .” — pp. 1-2

the description of a cavern . . . filled with . . . giant bones

— 294 —

The evidence for the Cyclopes — a race of giants . . . in the Cyclopean remnants

— Footnotes

On the Acropolis of Argos . . . a ξόανον, a rudely carved wooden statue . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Quand l’art hellénique . . . donna à Jupiter la forme humaine, il sculpta cette forme dans le bois . . . Il y avait en Grèce plusieurs ξόανα de Zeus, plusieurs de ces statues de bois, idoles encore grossières, que l’on attribuait à Dédale . . . le plus significatif était celui qu’on voyait sur l’acropole d’Argos [When hellenistic art . . . gave human form to Jupiter, it carved that form in wood . . . Long ago in Greece there were various ξόανα of Zeus, several of these wooden statues, idols that were more rudely carved, which were attributed to Daedalus. . . the most important was the one that was seen on the acropolis of Argos].” — pp. 54-5

consecrated to Zeus Triopas . . . two eyes in its face and one above . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Il était consacré à Zeus Triopas {Schol. Vatic. ad Eurip., Troad., 14}, ainsi nommé parce que la tète du dieu, outre les deux yeux qui y occupaient leur place naturelle, avait un troisième œil au milieu du front [It was dedicated to Zeus Triopas, thus named because the head of the god had a third eye in the middle of the forehead, besides the two eyes which occupied their natural place there] . . .” — p. 55 & fn.

the pineal gland . . . the small pea-like mass . . .

see: “The Pineal Body,” Nov. 30, 1895: “In the higher vertebrates . . . the pineal body is more and more repressed into rudimentary forms. . . . The pea-like, rounded mass attracts attention when the third ventricle of the brain is opened.” — p. 970 (Journal of the American Medical Association, v. 25)

back of the third ventricle . . . mineral concretions and sand

— 295 —

“The eyes in the human embryo grow . . .” out of the brain . . .

“our” earliest vertebrate ancestor was a transparent creature . . .

p/q: Grant Allen, The Evolutionist At Large, 1881: “This would seem . . . a most inconvenient place for an eye — inside the brain; but then, as Professor Lankester cleverly suggests, our common original ancestor, the very earliest vertebrate of all, must have been a transparent creature, and therefore comparatively indifferent as to the part of his body in which his eye happened to be placed.” — pp. 99-100

The third eye retreated inwards . . .

see: “The Pineal Body,” Nov. 30, 1895: “It is probable that this third eye was, at an earlier stage of development, not rudimentary, but in constant use. . . . In all reptiles and amphibia, the pineal gland is large; so is it also in fishes. In the higher vertebrates . . . the pineal body is more and more repressed . . . The position of the pineal gland in man is almost in the very center of the brain.” — pp. 969-70 (Journal of the American Medical Association, v. 25)

the “eye of Siva,” the Tri-bochana (“three-eyed”)

— 296 —

the lower orders of the vertebrata — have a third eye

see: W. Baldwin Spencer, “The Pineal Eye in Lizards,” Jan. 28, 1887: “There is present in the human brain, buried deeply beneath the surface . . . [the] pineal gland . . . it is typical of the brains of all true vertebrata, and not only this, the lower we descend in the scale of vertebrate life, the more highly developed does it become . . .” — p. 22 (Proceedings of the Royal Institution, v. 12)

The Hatteria . . . in New Zealand . . . presents this peculiarity . . .

see: W. Baldwin Spencer, “The Pineal Eye in Lizards,” Jan. 28, 1887: “Thus in Hatteria, the New Zealand lizard . . . the eye is found lying deeply embedded in connective tissue within the foramen. . . . The retina itself is well developed . . . more highly developed in Hatteria than in many other lizards at the present day.” — p. 24 (Proceedings of the Royal Institution, v. 12)

not only in Hatteria . . . but . . . certain reptiles, and even fishes

see: W. Baldwin Spencer, “The Pineal Eye in Lizards,” Jan. 28, 1887: “. . . when we come down to fishes, the pineal gland or epiphysis, as it is better called, assumes the form of . . . a hollow stalk running back to the roof of the brain. If the brain of a lizard, such as Hatteria, be examined . . . the stalk is solid and . . . the vesicle has become developed into an organ of vision — into a pineal eye.” — p. 22 (Proceedings of the Royal Institution, v. 12)

— Footnotes

“Deeply placed within the head, covered by thick skin . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “Deeply placed within the head, covered by thick skin and muscles, true eyes, that cannot see, are found in certain animals . . . Among the Vertebrata there are blind moles and fieldmice, blind snakes and lizards, blind Amphibia and Pisces. . . . They shun the daylight, dwelling in holes or burrows under the ground. . . . All the animals known to us that live in this fashion were not originally blind, but have evolved from ancestors that lived in the light and had well-developed eyes. The atrophied eye beneath the opaque skin may be found in these blind beings in every stage of reversion.” — p. 343 (“The Origin and the Development of the Sense-Organs”)

— 297 —

“It is from this part, constituting at first the whole . . .”

p/q: Jones Quain, Elements of Anatomy, 1882: “It is from this part, constituting at first the whole and subsequently the hinder part of the anterior primary encephalic vesicle, that the optic vesicles are developed in the earliest period, and the forepart is that in connection with which the cerebral hemispheres and accompanying parts are formed. The thalamus opticus of each side is formed by a lateral thickening of the medullary wall, while the interval between, descending towards the base, constitutes the cavity of the third ventricle with its prolongation in the infundibulum [pituitary stalk]. The grey commissure afterwards stretches across the ventricular cavity.” — 2:830

“The lamina terminalis (lamina cinerea) continues to close . . .”

p/q: Jones Quain, Elements of Anatomy, 1882: “The lamina terminalis (lamina cinerea) continues to close the third ventricle in front, below it the optic commisure forms the floor of the ventricle, and further back the infundibulum descends to be united in the sella turcica with the tissue adjoining the posterior lobe of the pituitary body.” — 2:830-1

“The two optic thalami formed from the posterior and outer part . . .”

p/q: Jones Quain, Elements of Anatomy, 1882: “The two optic thalami, formed from the posterior and outer part of the anterior vesicle, consist at first of a single hollow sac of nervous matter, the cavity of which communicates on each side in front with that of the commencing cerebral hemispheres, and behind with that of the middle cephalic vesicle (corpora quadrigemina). Soon, however, by increased deposit taking place in their interior behind, below, and at the sides, the thalami become solid, and at the same time a cleft or fissure appears between them above, and penetrates down to the internal cavity, which continues open at the back part opposite the entrance of the Sylvian aqueduct. This cleft or fissure is the third ventricle. Behind, the two thalami continue united by the posterior commissure, which is distinguishable about the end of the third month, and also by the peduncles of the pineal gland.” — 2:831

“At an early period the optic tracts may be recognised . . .”

p/q: Jones Quain, Elements of Anatomy, 1882: “At an early period the optic tracts may be recognised as hollow prolongations from the outer part of the wall of the thalami while they are still vesicular. At the fourth month these tracts are distinctly formed. They subsequently are prolonged backwards into connection with the corpora quadrigemina. The formation of the pineal gland and pituitary body presents some of the most interesting phenomena which are connected with the development of the thalamencephalon [posterior forebrain].” — 2:831

— 298 —

Descartes saw in the pineal gland the Seat of the Soul

see: “The Pineal Gland and the Pineal Eye,” March 12, 1887: “The pineal gland has always held a certain importance in the minds of students of anatomy from the statement of Descartes in his work, Les Passions de l’Ame, that it was the principal seat of the soul. . . . In article 32 of the work quoted, he argues that since all other parts of the brain are bilateral, as also we have two eyes, two hands, two ears, and since also we have at one time only one single and simple perception of the same thing, it necessarily follows that there is a locality where the two images which come from the eyes, or the two impressions which come from a single object by the double organs of the other senses, can be made one before they belong to the soul . . . the pineal gland, by its single medial position, answers to these conditions . . .” — pp. 577-8 (British Medical Journal)

it is joined to every part of the body . . .

see: Thomas Henry Huxley, “On Descartes’ ‘Discourse’,” 1872: “This rational soul he conceived to be lodged in the pineal gland, as in a central office; and here, by the intermediation of the animal spirits, it became aware of what was going on in the body, or influenced the operations of the body.” — p. 337 (Lay Sermons, Addresses, and Reviews)

“by the animal Spirits which cross the cavities of the skull . . .”

see: Thomas Henry Huxley, “On Descartes’ ‘Discourse’,” 1872: “ ‘The animal spirits,’ says he, ‘resemble a very subtle fluid . . . and are continually generated in the heart, and ascend to the brain as to a sort of reservoir. . . . In proportion as these spirits . . . enter the cavities of the brain, they pass thence into the pores of its substance, and from these pores into the nerves . . . Moreover, respiration and other such actions . . . which depend on the course of the spirits, are like the movements of a clock’ . . . ” — pp. 332-3 (Lay Sermons, Addresses, and Reviews)

— Footnotes

The “Nervous Ether” of Dr. B. W. Richardson

see: George Harris, Philosophical Treatise on the Nature and Constitution of Man, 1876: “That liquid or gaseous substance . . . designated nervous ether {See Theory of a Nervous Ether, by Dr. Richardson}, appears, like the animal spirits, to be a very rare and subtle vapour, or gas, or fluid, which flows through the frame, and is coveyed by connecting structures called the nerves.” — 1:39-40 & fn.

— 299 —

— Footnotes

“evolution by natural selection in the struggle for existence”

“natural Selection” . . . “blind forces . . . without aim, without design”

p/q: Ernst Haeckel, The Pedigree of Man, tr. E. B. Aveling, 1883: “This theory, crowning and completing the whole edifice of a mechanical comprehension of Nature is the theory of Natural Selection. . . . The blind, unconscious forces of Nature, working without end or aim . . . [are] the effective natural causes of all those complex forms of animal and plant life . . .” — p. 44

Labyrinthodon, whose fossil skull exhibits a perforation . . .

see: “The Pineal Body,” Nov. 30, 1895: “In the skulls of some of the gigantic reptiles of the earlier age of this globe, paleontologists have long ago found a large round perforation. Probably this was the socket of the third or pineal eye of the ichthyosaurus, the plesiosaurus and labyrinthodon.” — p. 970 (Journal of the American Medical Association, v. 25)

such an eye can only distinguish light from darkness

see: H. de Varigny, “The Third Eye of Reptiles,” Feb. 26, 1887: “A German zoologist, M. Eugene Korschelt, published in Kosmos a most curious paper . . . the German author describes a new organ, of apparently ocular function . . .” “Korschelt thinks that the unpaired organ of the Hatteria and of reptiles possessing it would act as an eye if its subcutaneous position did not render its visual function too difficult. Nevertheless, it may serve for the perception of light and obscurity . . .” — p. 9300 (Scientific American Supplement, v. 23)

— 300 —

Kali yuga . . . which began nearly 5,000 years ago

see: Godfrey Higgins, Anacalypsis, 1836: “The time the Brahmins fixed for their Cali Yug and the entrance of the Sun into Aries being 3100 years B.C. . . . In or about the year 3100 was a remarkable conjunction of the planets, as Sir W. Jones, Bailly, and others, profess to have ascertained.” — 2:140

— 301 —

the optic thalami, corpora quadrigemina, and corpora striata . . .

see: Alexander Bain, The Senses and the Intellect, 1874: “A distinction exists between the convoluted mass of the hemispheres and certain enclosed smaller masses . . . [These] are the optici thalami and corpora striata . . . The third important mass is termed the corpora quadrigemina . . .” — p. 22

the intellect . . . gauged by the development of the central convolutions

the cerebellum . . . the seat of all the animal proclivities . . .

see: Alexander Bain, The Senses and the Intellect, 1874: “. . . the ganglia at the base of the brain, together with the cerebellum, are considered as making up a department or region, which is the seat of reflex acts, and of a large number of grouped or associated movements, involved alike in voluntary action and in emotional expression.” — pp. 44-5

legends and traditions . . . of man with one head but two faces

p/q: Charles Gould, Mythical Monsters, 1886: “Wang Ch’i had an interview with men having two distinct faces . . . The Sage King made exhaustive researches into these wondrous beings, and then drew their images.” — p. 386 (“Original Preface” to Wonders By Land and Sea)

— 301-2 —

referred to in the Chaldean fragments

see: Ancient Fragments, comp. Isaac Preston Cory, 1832: “ ‘There was a time in which there existed . . . most hideous beings . . . There appeared men, some of whom were furnished with two wings, others . . . with two faces.’ ” — pp. 23-4 (Berossus, “Fragments of Chaldæan History”)

— 302 —

the Shan Hai King, compiled . . . from engravings on nine urns . . .

“Rh Ya” — “initiated according to tradition by Chow Kung . . .”

The Bamboo Books contain the ancient annals of China . . .

— Footnotes

Karma . . . action for the attainment of an object of worldly . . . desire

Karma . . . “the law of ethical causation”; the effect of an act . . .

— 303 —

The Law of Karma is . . . interwoven with that of Re-incarnation.

see: H. P. Blavatsky, Isis Unveiled, 1877: “. . . nature never leaves her work unfinished . . . the intention is that man shall be perfected — physically, intellectually, and spiritually. . . . No human being completes its grand cycle, or the ‘circle of necessity,’ until all these are accomplished. . . . Thus, like the revolutions of a wheel, there is a regular succession of death and birth, the moral cause of which is the cleaving to existing objects, while the instrumental cause is karma . . .” — 1:345-6

the “Circle of Necessity”

see: Gerald Massey, Natural Genesis, 1883: “The Snake’s hole or circle, represented by the coiling snake, was the Kuklos anakhes of the Egyptian Mysteries called the Circle of Necessity . . . The serpent was the great emblem of Mystery in the Mysteries . . . on account of its sloughing and self-renewal, and the symbol of re-clothing and re-birth in the Mysteries was its final phase.” — 1:340

— 304 —

“But who shall dare to tax Eternal Justice?”

“Thou great mysterious Power, who hast involved . . .”

Karma-Nemesis, or the Law of Retribution

see: The Virgin of the World, tr. Kingsford & Maitland, 1885: “The doctrine of Karma is no less Hermetic than Hindū, the equivalent term in the former being Adrasté, a goddess to whom is committed the administration of justice. In the Greek pantheon she appears as Nemesis . . . They all represent that inexorable law of cause and effect in things moral, in virtue of which man’s nature and conditions in the future are the result of the tendencies voluntarily encouraged by him in the past and present.” — p. xiv (“The Hermetic System” by Edward Maitland)

— Footnotes

The doctrine and theology of Calvinists

see: P. D. Gorrie, Episcopal Methodism, 1852: “The essence of the system called Calvinism, may be found in Calvin’s Institutes, Westminster Confession of Faith, Confessions of Faith of the Presbyterian Church in the United States . . . and Smaller Catechisms.” — p. 182

“The purpose of God from eternity . . .” (which becomes fatalism . . .)

“It is the pre-assignment . . . of men to everlasting happiness or misery”

— 305 —

Karma is an Absolute and Eternal law in the World of manifestation

— Footnotes

“from Homer to Herodotus, she was no goddess, but a moral feeling . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Depuis Homère jusqu’à Hérodote, Némésis n’a pas été une déesse; elle n’a été qu’un sentiment moral [From Homer to Herodotus, Nemesis was not a goddess; she was only a moral feeling].” — pp. 302-3

the triple character of . . . Nemesis, Adrasteia and Themis

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Nemesis est d’ailleurs en rapport naturel avec Thémis . . . L’idée de son irrésistible pouvoir s’exprime par son association avec Adrastée, qu’on confondait avec elle, qui n’était souvent qu’une de ses épithètes. Adrastée, divinité asiatique, originaire de Phrygie, signifiait pour les Grecs: ‘l’inévitable’ [Nemesis is also naturally related to Themis . . . The idea of her irresistible power expresses itself by her association with Adrastea, with whom she is confused, and who was often just one of her epithets. Adrastea, Asian goddess, who originates in Phrygia, to the Greeks meant ‘the inevitable’].” — pp. 304-5

the goddess . . . commissioned to repress every excess . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Nemesis est d’ailleurs en rapport naturel avec Thémis, déesse de l’ordre universel, puisqu’elle est chargée de réprimer les excès, de faire rentrer l’homme dans les limites imposées à sa nature [Nemesis is also naturally related to Themis, goddess of universal order, as she is commissioned to suppress excesses, to keep man within the limits imposed by his nature].” — pp. 304-5

Nemesis, as the daughter of Dikè, is the equitable goddess . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Nemesis . . . Quand elle a pour mère Dikè {Mesomed., Hymn. Nemes., v. 2. (Brunck, Analecta, II, p 292)}, elle est la divinité équitable qui réserve son courroux pour l’orgueil et pour l’impiété [Nemesis . . . Even though she has Dike as her mother, she is the equitable goddess who reserves her wrath for pride and impiety].” — p. 304 & fn.

— 306 —

“Vaivasvata Manu” . . . was the Noah of the Aryans

see: Edward Balfour, Cyclopædia of India, 1885: “MANU . . . in Hindu mythology is a titular name applied to fourteen progenitors of mankind . . . Manu Vaivasvata . . . is represented as conciliating the favour of the Supreme Being by his piety in an age of universal depravity. He is noticed in . . . an important legend of the deluge, of which he was warned by a fish, and told to build a ship, which the fish guided. . . . He is the Noah of the Hebrews.” — 2:854

(Vide Part III. “Submerged Continents.”)

— 307 —

Vaivasvata Manu is the Indian Noah

“The Septenary Principle in Esotericism” . . . Occultists differ from the Brahmins

see: H. P. Blavatsky, “The Septenary Principle in Esotericism,” July 1883: “We were taunted by ignorant Brahmins . . . that our septenary divisions of nature and everything in it, including man, is arbitrary and not endorsed by the oldest religious systems of the East. Fortunately, we have not been obliged to wait long for our perfect vindication. In the following number our Brother Mr. T. Subba Row . . . will lay before the public through these columns extracts from original texts which unanswerably prove that all the root-ideas embodied in the Fragments series were entertained by Vyasa, the great initiated adept and Rishi.” — pp. 253-4 (The Theosophist, v. 4)

“Who was Manu, the son of Swayambhûva? . . .”

p/q: H. P. Blavatsky, “The Septenary Principle in Esotericism,” July 1883: “Who was Manu, the son of Swayambhuva? The secret doctrine tells us that this Manu was no man but the representation of the first human races evolved with the help of the Dhyan-Chohans (Devas) at the beginning of the first Round. But we are told in his Laws (Book I. 80) that there are fourteen Manus for every Kalpa or ‘interval from creation to creation’ (read interval from one minor ‘Pralaya’ to another); and that ‘in the present divine age, there have been as yet seven Manus.’ ” — p. 254 (The Theosophist, v. 4)

— Footnotes

Pralaya . . . dissolution following every Manvantara

see: A Manual of Buddhism, tr. R. Spence Hardy, 1880: “At the end of the day of Brahma, a dissolution of the universe occurs, when all three worlds, earth, and the regions of space, are consumed with fire.” “According to the system of the Brahmans, the ten lower worlds are partially destroyed at the close of every kalpa, equal to a day of Brahma, and renovated at the end of each succeeding night . . . But at the dissolution of Brahma there is a maha pralaya, or complete destruction of the whole universe . . .” — p. 34 fns.

every Manvantara, equal to 71 Maha-yugas

			Mortal years.
“360 days of mortals make a year	. . .	. . .	1
Krita Yuga contains	. . .	. . .	1,728,000
Treta Yuga contains	. . .	. . .	1,296,000
Dwapara Yuga contains	. . .	. . .	864,000
Kali Yuga contains	. . .	. . .	432,000
The total of the said four Yugas constitute a Maha Yuga			4,320,000
Seventy-one of such Maha Yugas form the period
of the reign of one Manu	. . .	. . .	306,720,000	”

— p. 115 (The Theosophist, v. 7)

It applies . . . to every Cataclysm that puts an end, by Fire or by Water . . .

see: A Manual of Buddhism, tr. R. Spence Hardy, 1880: “It is said to have been taught by Hermes, that the Governor of the world, ‘always resisting vice, and restoring things from their degeneracy, will either wash away the malignity of the world by water, or consume it by fire, and restore it to its ancient form again.’ ” — p. 34 fn.

“Manu” — the generic name for the Sishtas

see: H. P. Blavatsky, “Have Animals Souls?” (III), March 1886: “In his Bangalore Picture ‘What is Hindu Religion?’ — Dewan Bahadoor Raghunath Rao, of Madras, says: ‘At the end of each Manvantara [reign of one Manu], annihilation of the world takes place; but one warrior, seven Rishis, and the seeds are saved from destruction. . . . These eight persons are called Sishtas, or remnants, because they alone remain after the destruction of all others.’ ” — p. 352 fn. (The Theosophist, v. 7)

under the appellation of “King” . . . preserved “with the seed of all things . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The [Matsya] Purāṇa . . . opens with the account of the Matsya or ‘fish’ Avatāra of Vishṇu, in which he preserves a king, named Manu, with the seeds of all things, in an ark, from the waters of that inundation which, in the season of a Pralaya, overspreads the world.” — 1:lxxxi (Preface)

Time is only a form of “Vishnu” — truly, as Parasâra says

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Thus the one only god . . . takes the designation of Brahmā, Vishṇu, and Śiva, accordingly as he creates, preserves, or destroys.” “Parāśara. . . . Hear, then, how the deity . . . created all existent things. . . . Brahmā is said to be born: a familiar phrase, to signify his manifestation; and, as the peculiar measure of his presence, a hundred of his years is said to constitute his life. . . . Time is a form of Vishṇu.” — 1:41, 44-7 (i.2, 3)

the regular descending series 4, 3, 2, with ciphers multiplied

but not . . . for “sectarian embellishments”

Those calculations . . . “the year of the seven Rishis . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “These calculations of time are found in most of the Purāṇas, with some additions . . . as that of the year of the seven Ṛishis, 3030 mortal years, and the year of Dhruva, 9090 such years, in the Linga P.” — 1:49 fn.

“Chronologers compute a Kalpa by the life of Brahmâ. . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Properly, a great Kalpa is not a day, but a life, of Brahmā; as in the Brahma Vaivarta . . . ‘Chronologers compute a Kalpa by the life of Brahmā. Minor Kalpas, as Saṃvarta and the rest, are numerous. Minor Kalpas here denote every period of destruction, or those in which the Saṃvarta wind, or other destructive agents, operate.’ ” — 1:53-4 fn.

— 307-8 —

“Those who know that there are seven rounds . . .”

p/q: H. P. Blavatsky, “The Septenary Principle in Esotericism,” July 1883: “Those who know that there are seven rounds, of which we have passed three, and are now in the fourth; and who are taught that there are seven dawns and seven twilights or fourteen Manvantaras; that at the beginning of every Round and at the end and on, and between the planets there is ‘an awakening to illusive life,’ and ‘an awakening to real life,’ and that, moreover, there are ‘root-Manus’ and what we have to clumsily translate as ‘the seed-Manus’ — the seeds for the human races of the forthcoming Round (a mystery divulged, but to those who have passed their 3rd degree in initiation); those who have learned all that, will be better prepared to understand the meaning of the following.” — p. 254 (The Theosophist, v. 4)

— 308 —

“We are told in the Sacred Hindu scriptures that the first Manu . . .”

p/q: H. P. Blavatsky, “The Septenary Principle in Esotericism,” July 1883: “We are told in the Sacred Hindu Scriptures that ‘The first Manu produced six other Manus, (seven primary Manus in all) and these produced in their turn each seven other Manus’ — (Bhrigu I., 61-63) the production of the latter standing in the occult treatises as 7 x 7. Thus it becomes clear that Manu — the last one, the progenitor of our Fourth Round Humanity, must be the seventh, since we are on our fourth Round, and that there is a root-Manu at globe A and a seed-Manu at globe G. Just as each planetary Round commences with the appearance of a ‘Root-Manu’ (Dhyan Chohan) and closes with a ‘Seed-Manu,’ so a root and a Seed Manu appear respectively at the beginning and the termination of the human period on any particular planet.” — p. 254 (The Theosophist, v. 4)

— Footnotes

a presentiment of the Sishtas . . . in Mr. Sinnett’s “Esoteric Buddhism”

see: A. P. Sinnett, Esoteric Buddhism, 1885: “Even during obscuration a small colony of humanity clings to each planet, and the monads associated with these small colonies following different laws of evolution . . . pass on from world to world along what may be called the inner round of evolution, far ahead of the race at large. . . . That portion of a planet which remained habitable during an obscuration would be equivalent to the Noah’s Ark of the biblical narrative . . .” — pp. 146-7 (Appendix, “Note to Chapter VII”)

The fact that Manu himself is made to declare that he was created . . .

p/q: H. P. Blavatsky, “The Septenary Principle in Esotericism,” July 1883: “The fact that Manu himself is made to declare that he was created by Viraj and then produced the ten Prajapatis, 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.” — p. 254 fn. (The Theosophist, v. 4)

The interval that precedes each Yuga is called a Sandhya . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The period that precedes a Yuga is called a Sandhyā; and it is of as many hundred years as there are thousands in the Yuga: and the period that follows a Yuga, termed Sandhyāṃśa, is of similar duration.” — 1:49 (i.3)

“The [i]nterval between the Sandhya and the Sandhyamsa . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The interval between the Sandhyā and the Sandhyāṃśa is the Yuga, denominated Kṛita, Tretā, &c. The Kṛita, Tretā, Dwāpara, and Kali constitute a great age, or aggregate of four ages: a thousand such aggregates are a day of Brahmā; and fourteen Manus reign within that term.” — 1:49 (i.3)

— 308-9 —

“It will be easily seen from the foregoing statement that . . .”

p/q: H. P. Blavatsky, “The Septenary Principle in Esotericism,” July 1883: “It will be easily seen from the foregoing statement that a Manu-antaric period means, as the term implies, the time between the appearance of two Manus or Dyan Chohans; and hence a minor Manuantara is the duration of the seven races on any particular planet, and a major manvantara is the period of one human round along the Planetary chain.”— p. 254 (The Theosophist, v. 4)

— 309 —

“Moreover, that, as it is said that each of the seven Manus creates . . .”

p/q: H. P. Blavatsky, “The Septenary Principle in Esotericism,” July 1883: “Moreover, that, as it is said that each of the seven Manus creates 7 x 7 Manus, and that there are 49 root-races on the seven planets during each Round, then every root-race has its Manu. The present seventh Manu is called ‘Vaivasvata’ and stands in the exoteric texts for that Manu who represents in India the Babylonian Xisus-thrus and the Jewish Noah. But in the esoteric books we are told that Manu Vaivasvata, the progenitor of our fifth race who saved it from the flood that nearly exterminated the Fourth (Atlantis) — is not the seventh Manu, mentioned in the nomenclature of the Root — or primitive Manus, but one of the 49 Manus ‘emanated from this “root” — Manu.’ ” — p. 254 (The Theosophist, v. 4)

“For clearer comprehension we here give the names of the 14 Manus . . .”

1st Round.	{	1st (Root) Manu on Planet	A. –	Swayambhuva.
1st Round.	{	1st (Seed) Manu on Planet	G. –	Swarochi (or) Swarotisha.
2nd Round.	{	2nd (R.) M. on Planet	A. –	Uttama.
2nd Round.	{	2nd (S.) M. " "	G. –	Thamasa.
3rd Round.	{	3rd (R.) M. " "	A. –	Raivata.
3rd Round.	{	3rd (S.) M. " "	G. –	Chackchuska.
4th Round.	{	4th (R.) M. " "	A. –	Vaivasvata (our progenitor)
4th Round.	{	4th (S.) M. " "	G. –	Savarni.
5th Round.	{	5th (R.) M. " "	A. –	Daksha Savarni.
5th Round.	{	5th (S.) M. " "	G. –	Brahma Savarni.
6th Round.	{	6th (R.) M. " "	A. –	Dharma Savarni.
6th Round.	{	6th (S.) M. " "	G. –	Rudra Savarni.
7th Round.	{	7th (R.) M. " "	A. –	Rouchya.
7th Round.	{	7th (S.) M. " "	G. –	Bhoutya.

Vaivasvata thus though seventh in the order given, is the primitive Root-Manu of our 4th Human Wave: — (the reader must always remember that Manu is not a man but collective humanity), while our Vaivasvata was but one of the seven Minor Manus who are made to preside over the seven races of this our planet. Each of these has to become the witness of one of the periodical and ever-recurring cataclysms (by fire and water in turn) that close the cycle of every Root-race. And it is this Vaivasvata, — the Hindu ideal embodiment called respectively Xisusthrus, Deukalion, Noah and by other names — who is the allegorical man who rescued our race when nearly the whole population of one hemisphere perished by water, while the other hemisphere was awakening from its temporary obscuration.” — p. 254 (The Theosophist, v. 4)

— Footnotes

The dissolution of all things is of four kinds . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Parāśara. . . . The dissolution of all things is of four kinds: Naimittika, ‘occasional’; Prākṛitika, ‘elemental’; Ātyantika, ‘absolute’; Nitya, ‘perpetual’ {The naimittika takes place when Brahmā slumbers} . . .” — 1:112-13 & fn. (i.7)

“At the end of this day occurs a re-coalescence of the Universe . . .”

“Prakritika . . . when the return of this universe to its original nature . . .”

“Atyantika . . . identification of the embodied with the incorporeal . . .”

— 310 —

“the first principle in Hindu religious philosophy is Unity in diversity”

p/q: Vans Kennedy, Researches into Ancient and Hindu Mythology, 1831: “Ishwara continued. . . . ‘Those, consequently, who learn to behold unity in diversity; to believe in this essential truth, that there is one god alone, and no other; and to know that their own souls are that god, are liberated from the bonds of transitory existence, and obtain the most blessed of all states, identification with my essence: for I am that one god, without beginning, middle, or end . . .’ ” — p. 453 (Appendix D, “The Ishwara Gita,” ch. 10)

during Cosmic rest . . . the Logos sleepeth in the bosom of that . . .

the great unseen Logos, who evolves all the other logoi

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “It must not be supposed that this Logos is but a single centre of energy which is manifested by Parabrahmam. There are innumerable others. . . . Parabrahmam can manifest itself as a Logos not only in one particular, definite form, but in various forms.” — p. 304 (The Theosophist, v. 8)

the primeval Manu who gives being to the other Manus . . .

see: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “. . . it was the Logos that appeared in the shape of the first Dhyan Chohan, or Planetary Spirit, when the evolution of man recommenced after the last period of inactivity on this planet . . . Or you may look upon the Logos represented by Krishna as one belonging to the same class . . . [Krishna] speaks of the sapta rishis and of the Manus as his manasaputras, or mind-born sons . . . who appeared on this planet and commenced the work of evolution.” — pp. 443-4 (The Theosophist, v. 8)

— Footnotes

“nitya is the extinction of life, like the extinction of a lamp” . . .

Nitya Sarga is “constant or perpetual creation”

Nitya pralaya is “constant or perpetual destruction of all that is born”

“That which ensues after a minor dissolution . . .”

definitions of Parabrahmam and the Logos . . .

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “All Vedantic writers of old have formulated the principle that Parabrahmam is the one essence of almost everything in the cosmos. . . . which, though not itself an object of knowledge, is yet capable of supporting and giving rise to every kind of object and every kind of existence which becomes an object of knowledge. Now this Parabrahmam which exists before all things in the cosmos is the one essence from which starts into existence a centre of energy, which I . . . call the Logos.” — p. 303 (The Theosophist, v. 8)

— 311 —

Manu declares himself created by Viraj

Virâj, or Vaiswanara, (the Spirit of Humanity)

“Swayambhuva,” the self-born

the tradition of the four-fold destruction of the world

see: Max Müller, Chips from a German Workshop, 1867: “. . . the Quichés believed that there was a time when . . . heaven alone existed. . . . Then follows the creation of man. . . . But man was without cohesion or power . . . He was soon consumed again in the water. And the gods consulted a second time how to create beings that should adore them, and after some magic ceremonies, men were made of wood . . . But they had no heart, no intellect . . . and they withered away and were swallowed up by the waters. Then follows a third creation, man being made of a tree called tzité . . . They, too, did neither think nor speak . . . and they were likewise swept away by the waters and destroyed.” “Three attempts . . . had been made and had failed. We now hear again that before the beginning of dawn, and before the sun and moon had risen, man had been made . . . Four men are mentioned as the real ancestors of the human race, or rather of the race of the Quichés. They were neither begotten by the gods nor born of woman, but their creation was a wonder wrought by the Creator.” — 1:333-5, 336-7 (“Extracts from the ‘Popol Vuh’ ”)

“we must not be surprised if we do not immediately discover . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “We must, therefore, not be surprised if we do not immediately discover the vestiges of the people of ten, fifteen, or twenty thousand years ago. With an ephemeral architecture . . . the sites of vast cities may have become entirely lost to recollection in a few thousands of years from natural decay . . .” — p. 134

— Footnotes

Vaiswanara is . . . magnetic fire that pervades the manifested solar system. . . .

It is also a name of Agni.

see: A. A. Macdonell, Vedic Mythology, 1897: “Besides epithets of celestial fire . . . some epithets of Agni exhibit a semi-independent character. . . . Agni Vaiśvānara . . . means ‘belonging to all men’ and seems to designate ‘Universal Agni’, fire in all its aspects, celestial as well as terrestrial.” — p. 99

— 311-12 —

“and how much more . . . if . . . minor cataclysms have intervened . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “. . . and how much more so would this be the case if, as we may reasonably argue, minor cataclysms have intervened, such as local inundations, earthquakes, deposition of volcanic ashes from even distant sources, the spread of sandy deserts, destruction of life by deadly pestilence, by miasma, or by the outpour of sulphurous fumes.” — pp. 134-5

— 312 —

the first great failure . . . to create . . . followed by . . . the first three races

— Footnotes

seven “By its occult virtues tended to the accomplishment of all things . . .”

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Hippocrates says the septenary number, by its occult virtues, tends to the accomplishment of all things, to be the dispenser of life, and fountain of all its changes; and like Shakspere, he divided the life of man into 7 ages; for as the moon changes her phases every 7 days, this number influences all sublunary beings.” — p. 666

With the child, the teeth that appear in the seventh month . . .

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “The teeth spring out on the 7th month, and are shed and renewed in the 7th year . . . at twice 7 years puberty begins; at three times 7 the faculties are developed . . . at four times 7 man is in full possession of all his strength; at five times 7 he is fit for the business of the world . . .” — pp. 666-7

Tetragrammaton, the four-lettered sacred name of the Deity

see: Laurence Oliphant, Scientific Religion, 1888: “. . . the tetragrammaton consists of the four letters which compose the name of Jehovah, IHVH — or Yod (masculine), He (feminine), Vau (masculine), He (feminine). . . . they signify kabbalistically, Yod, the Father; He, the Mother; Vau, the Son; and He, the Bride . . . of the Son . . .” — p. 299

Tetragrammaton . . . becoming Septenary

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “The Tetragrammaton . . . comprehends the whole ten Sephiroth . . .” “The ‘Seven Inferior Emanations’ . . . are the seven lower Sephiroth . . . or Microprosopus and his bride . . .” — pp. 50, 51 (Book of Concealed Mystery, i.24 note, i.25 note)

proceeding from the concealed Tetraktis

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “ ‘For truly the Ancient of the Ancient Ones, even He who is concealed with all concealments, is not found . . . herefrom, even from Microprosopus, there flow down four fountains {four proceeding from one, and containing all things, is precisely the Pythagorean doctrine of the Tetractys . . . Four is said to contain the whole Decad} . . .’ ” — p. 214 & fn. (Greater Holy Assembly, xxxv.830-1)

“For assuredly there is no stability in those six . . .”

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “ ‘These are the seven eyes of Tetragrammaton . . . We six are lights which shine forth from a seventh (light); thou art the seventh light (the origin of) us all. . . . For assuredly there is no stability in those six, save (what they derive) from the seventh. For all things depend from the seventh.’ ” — pp. 255 (Greater Holy Assembly, xlv. 1160-1)

— 313 —

this “destruction” . . . the great “Vaivasvata Manu Deluge” . . .

see: Samuel Johnson, Oriental Religions — India, 1873: “. . . significant is the mythical account . . . of the renewal of human life itself after the great Deluge of Manu . . . He saves a little fish pursued by larger ones . . . and after transferring it from place to place as it grows . . . he receives from its gratitude the reward of his labors. The now gigantic fish warns him of the coming destruction of mankind, and guides his ark through the great waters, from which he emerges to repeople the earth.” — pp. 547-8

the Ark . . . towed by Vishnu in the shape of a monstrous fish

and the Seven Rishis “with him”

“Αρχὴ (ark) answers to the Hebrew rasit, or Wisdom . . .”

“the emblem of the female generative power, the Arg or Arca . . .”

p/q: Godfrey Higgins, Anacalypsis, 1836: “. . . what word could be so proper as that . . . which had the meaning of the emblem of the female generative power — the Arg or Arc — in which the germ of all nature was supposed to float or brood on the great abyss during the interval which took place after every mundane cycle?” — 1:797

Jesus is called the “Fish,” and so were Vishnu and Bacchus . . .

see: Godfrey Higgins, Anacalypsis, 1836: “. . . ΙΧΘΥΣ, a Fish, which was a name given to Jesus Christ. . . . Why was the Saviour ΙΗΣ, which is the monogram of the Saviour Bacchus, called ΙΧΘΥΣ? . . . The answer is, because they were all . . . types of the Saviour.” “It is not denied that the God Vishnu was incarnate in a Fish.” — 1:635-6, 640

(See for further details, “The Seventh Manu.”)

see: “The Primeval Manus of Humanity”: “We are told in the Sacred Hindu scriptures that the first Manu produced six other Manus . . . Thus it becomes clear that Manu — the last one, the progenitor of our Fourth Round Humanity — must be the seventh {Vaivasvata is the seventh Manu, because this our Round, although the Fourth . . . 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} . . .” — SD 2:308 & fn.

Lemuria . . . perished about 700,000 years before . . . (the Eocene)

see: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘Lemuria . . . should no more be confounded with the Atlantis continent than Europe with America. Both sank and were drowned, with their high civilizations and “gods,” yet between the two catastrophes a period of about 700,000 years elapsed, Lemuria flourishing and ending her career just about that lapse of time before the early part of the Eocene age . . .’ ” — pp. 64-5 [K.H., Mahatma Letter XXIIIb, Oct. 1882]

— Footnotes

Says St. Augustin of Jesus, “For he is a fish . . .”

“So many fishes bred in the water, and saved by one great fish”

— 314 —

of this cataclysm . . . “the ends of the Earth got loose”

see: The Book of Enoch, tr. Richard Laurence, 1883: “Great fear and trembling shall seize them, even to the ends of the earth. The lofty mountains shall be troubled, and the exalted hills depressed, melting like a honeycomb in the flame. The earth shall be immerged, and all things which are in it perish . . .” — p. 2 (i.6)

That which put an end to . . . the fourth continent . . .

see: Andrew A. Anderson, Terra: on a Second Axial Rotation of Our Earth, 1887: “. . . it is not impossible that an ‘Atlantis’ did exist many thousand years back. For, according to our theory, where vast regions of the globe are expanding, or contracting, portions will rise or sink more than other parts . . . and in rising, large areas of the earth’s crust will rise slower than other portions, and that island may be one of those parts, and would naturally be submerged . . . Such is the law that is in force, brought about by the second revolution of the globe upon its equatorial axis.” — p. 90 fn.

brought on by successive disturbances in the axial rotation

see: Andrew A. Anderson, Terra: on a Second Axial Rotation of Our Earth, 1887: “When we probe a little lower into its depths, we come upon the old land surface of an ancient continent that once swarmed with animal life, and upon which grew magnificent forests, which we are using at the present time as coal; and this ancient continent in course of ages became submerged . . . After the lapse of time this land has again appeared above the ocean . . . and thus these submergings and uprisings of the earth’s surface have been going on all over the world from the beginning of its creation, regulated by that necessary law, the changing of the polar axis . . .” — p. 24

Dr. Croll will have it that all such alterations can be accounted for . . .

the idea that they are due to a change in the position of the axis . . .

Against this the majority of the astronomers are again arrayed.

— 315 —

“Man to-day, as an individual, is only a concatenation . . .”

“According to the Qabbalah, the soul sparks contained in Adam . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “According to the Qabbalah the soul sparks contained in Adam, went into three principal classes corresponding to his three sons, viz: ’Hesed, Habel, Ge’boor-ah Qai-yin and Ra’h-mim Seth. These three were divided into 12 and the twelve into 70 species, called; the principal roots of the human race.” — p. 422

Adam (Rishoun)

“Said Rabbi Jehudah: ‘How many garments . . .’ ”

p/q: Qabbalah, tr. Isaac Myer, 1888: “Said R. Yehudah: ‘How many garments are these which are crowned (from the day he was created)?’ Said R. El’azar: ‘The mountains of the world (the great men of the generation) are in discussion upon it, but there are three: one to clothe in that garment the Rua’h spirit, which is in the Garden (of Eden) on earth: one which is more precious than all, in which the Neshamah is clothed in that Bundle of Life, between the angels of the King . . . and one outside garment, which exists and does not exist, is seen and not seen. In that garment, the Nephesh is clothed and she goes and flies in it, to and fro in the world’ {Zohar i, 119b, col. 475}.” — p. 412 & fn.

— Footnotes

“that the structural differences between man and apes are small . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “I will here appeal to . . . Huxley. After having protested against the statements of those who declare ‘that the structural differences between man and apes are small and insignificant,’ the eminent anatomist adds that ‘every bone of the gorilla bears a mark by which it can be distinguished from the corresponding human bone, and that, in the present state of creation at least, no intermediary being fills the gap which separates man from the troglodyte.’ ” — p. 113

— 316 —

the divine Dynasties . . . preceded their human kings

see: Gust. Seyffarth, “The Original Egyptian Names of the Planets,” 1884: “The hieratic papyrus . . . begins the history of Egypt, like the Greek Manetho, with the reigning of Vulcan, the creator of the world. After him we see the names of the 7 great gods, the Cabiri, i.e. the seven planetary gods, called regents. The next class . . . are the 12 gods of the Zodiac, the wardens of the houses of the planets. These two divine dynasties are then followed by Manetho’s human kings . . .” — p. 414 (Transactions of the Academy of Science of St. Louis, v. 4, no. 3)

by the modern Hindus . . . enumerated in their sacred books

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Lexicon of Amara Siṃha gives, as a synonym of Purāṇa, Pancha-lakshaṇa, ‘that which has five characteristic topics’ . . . I. Primary creation . . . II. Secondary creation, or the destruction and renovation of worlds . . . III. Genealogy of gods and patriarchs; IV. Reigns of the Manus . . . and, V. History . . . of the princes of the solar and lunar races . . .” — 1:vii (Preface)

“In the [Matsya Purāṇa] . . . the replies of Vishṇu [to Manu] form the main substance of the compilation. The first subject is the creation . . . The regal dynasties are next described . . . We then have an account of the kings of future periods . . .” — 1:lxxxi-lxxxii (Preface)

— 317 —

Easter Island . . . remains of Cyclopean buildings

see: Robert Brown, Countries of the World, 1876: “Easter Island. . . . is singularly deficient in wood. . . . The grey lava (trachyte), of which all the [Cyclopean] images are made, comes from the crater Otu-iti . . . The natives of some of these islands, in which remains of buildings are found, have traditions of white men having been there a long time before . . .” — 4:43

the stone relics found on . . . Easter Island by Captain Cook

see: Robert Brown, Countries of the World, 1876: “But who made the great stone images . . . no one knows. . . . When the island was first discovered, the islanders possessed neither the means nor the knowledge to construct anything similar to these monuments . . . Even at the date of Cook’s visit, some of the statues, measuring twenty-seven feet in length, and eight feet across the shoulders, were lying overthrown . . .” — 4:43

“very much like the walls of the Temple of Pachacamac . . .”

p/q: Robert Brown, Countries of the World, 1876: “The platforms on which these colossal images stood averaged from thirty to forty feet in length . . . all built of hewn stones in the Cyclopean style, very much like the walls of the Temple of Pachacamac, or the Ruins of Tia-Huanuco in Peru . . .” — 4:43

— Footnotes

Ayesha suggests “that those men who sailed north . . .”

“Time after time have nations . . . passed away, and been forgotten . . .”

p/q: H. Rider Haggard, She: A History of Adventure, 1887: “ ‘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 [nation of Kôr] is but one of several; for Time eats up the work of man, unless, indeed, he digs in caves like the people of Kôr, and then mayhap the sea swallows them, or the earthquake shakes them in.’ ” — p. 180

“Yet were not these people utterly destroyed . . .”

p/q: H. Rider Haggard, She: A History of Adventure, 1887: “ ‘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 Kôr, and behold it dwelleth in the tombs with its fathers’ bones.’ ” — p. 181

the ape-man, of which “no fossil remains are as yet known . . .”

— 318 —

The Aryan nations

see: Max Müller, History of Ancient Sanskrit Literature, 1860: “. . . the Aryan or Indo-European family, which civilised the whole of Europe . . . The main stream of the Aryan nations has always flowed towards the northwest. . . . The first start of this world-wide migration belongs to a period far beyond the reach of documentary history . . .” “The Aryan nations who pursued a north-westerly direction, stand before us in history as the principal nations of north-western Asia and Europe.” — pp. 12, 14

— Footnotes

“the fifth principle, or human (intellectual) soul . . .”

“The seven great Rishis, the four preceding Manus . . .”

the Saptarshi (the seven Rishis) . . . the seven stars of the Great Bear

“I am the same to all beings . . .”

p/q: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “I must here call your attention to verse 29 . . . ‘I am the same to all beings: I have neither friend nor foe: those who worship Me with devotion are in Me, and I am in them.’ ” — p. 442 (The Theosophist, v. 8)

The Logos . . . the universal principle

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “This Logos . . . is called the Verbum or the Word by the Christians . . . It is the first gnātha or the ego in the cosmos, and every other ego and every other self . . . is but its reflection or manifestation.” — p. 303 (The Theosophist, v. 8)

represented by all the divine Powers born of its mind

p/q: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “In all Puranas the Maharishis are said to be the mind-born sons of Prajapati . . . he commenced the creation of man by forming, or bringing into existence by his own intellectual power, these Maharishis . . .” — p. 444 (The Theosophist, v. 8)

the true meaning of Krishna

p/q: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “. . . it was the Logos that appeared in the shape of the first Dhyan Chohan, or Planetary Spirit, when the evolution of man recommenced . . . you may look upon the Logos represented by Krishna as one belonging to the same class as the Logos which so appeared.” — pp. 443-4 (The Theosophist, v. 8)

— 319 —

“There is no such thing as magic” . . .

the White Island (the primitive Sveta-dwipa)

see: F. Wilford, “An Essay on the Sacred Isles in the West,” 1808: “The Sacred Isles in the West, of which Śweta-dwīpa, or the White Island, is the prinicipal, and the most famous, are, in fact, the holy land of the Hindus.” — p. 246 (Asiatic Researches, v. 8)

“black with sin”

see: F. Wilford, “An Essay on the Sacred Isles in the West,” 1808: “This also is the opinion of many divines in India, who believe, that in Cali-Yuga . . . the white island, is become black, on account of the sins of mankind.” — p. 302 (Asiatic Researches, v. 8)

Sveta-dwipa . . . northern parts of the Toyambudhi . . . seven Kumâras . . .

see: F. Wilford, “An Essay on the Sacred Isles in the West [Part I, Ch. II],” 1812: “ ‘In the northern parts of the Toyambud’hi, or sea of fresh-water, in Śweta-dwīpa, the Sanacādicas [Kumāras] went to see Bhagavān or Vishnu. Their names are Sanaca, Sananda, Sanātana, Sanata-cumara, Jāta, Vōdu, Pancha-śic’ha, all children of Brahmā . . .’ ” — p. 99 (Asiatic Researches, v. 11)

(See the Uttara Khanda of the Padma Purâna . . .)

see: F. Wilford, “An Essay on the Sacred Isles in the West [Part I, Ch. II],” 1812: “In the centre of the White Island resides Vishnu, at a place called Nārāyaṇpura, or the city of Nārāyaṇa . . . In the Padma-purāṇa, a section of the Uttara-c’hanḍa, is the . . . description of this place . . .” — p. 99 (Asiatic Researches, v. 11)

— 320 —

Priyavrata’s seven sons . . . seven Dwipas (Continental Islands)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Priyavrata married Kāmyā . . . and had, by her, two daughters . . . and ten sons . . . Of these, three . . . adopted a religious life. . . . Priyavrata, having divided the earth into seven continents, gave them, respectively, to his other seven sons.” — 2:99-101 (ii.1)

Agnidhra, apportioned Jambhu-dwipa among his nine sons

“Whenever any contradictions in different Purânas are observed . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Other calculations occur, the incompatibility of which is said, by the commentators on our text, and on that of the Bhāgavata, to arise from reference being made to different Kalpas . . . ‘Whenever any contradictions in different Purāṇas are observed, they are ascribed, by the pious, to differences of Kalpas and the like.’ ” — 2:206-7 fn.

Jambhu (dwipa) “is the centre of all these . . .”

— 320-1 —

“. . . surrounded” by a sea of salt water (lavana) . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . they are surrounded, severally, by seven great seas, the sea of salt water (Lavaṇa), of sugar-cane juice . . . of wine . . . of clarified butter . . . of curds . . . of milk . . . and of fresh water . . .” — 2:109 (ii.2)

— 321 —

Bhâskara Acharya . . . uses expressions from the Secret Doctrine . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Bhāskara Āchārya, writing in the middle of the eleventh century, gives an abstract, avowedly drawn from the Purāṇas, of some of the matters treated of in the present chapter. . . . ‘To the south of the equator lies the salt sea, and, to the south of it, the sea of milk . . . In those lower regions dwell the race of serpents . . . together with the multitude of Asuras . . .’ ” — 2:110 fn. (ii.2)

he names “the country to the south of the equator Bhur-loka . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘The country to the south of the equator is called bhūr-loka, that to the north, the bhuva-(loka); and Meru (the third) is called swar-(loka). Next is the mahar-(loka): in the heavens beyond this is the jana-(loka); then, the tapo-(loka), and, last of all, the satya-(loka). These lokas are gradually attained by increasing religious merits.’ . . . Bibliotheca Indica, Translation of the Golādhyāya of the Siddhānta-śiromaṇi, III., 21-44.” — 2:113 fn (ii.2)

“Bharata . . . consigned the Kingdom to his son Sumati . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Bharata . . . consigned the kingdom to his son Sumati . . . and, engaging in devout practices, abandoned his life at the holy place Śalagrāma. He was afterwards born again, as a Brahman, in a distinguished family of ascetics.” — 2:106 (ii.1)

“under these princes . . . Bharata Varsha was divided . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Under these princes, Bhārata-varsha (India) was divided into nine portions . . . and their descendants successively held possession of the country for seventy-one periods of the aggregate of the four ages (or for the reign of a Manu).” — 2:107 (ii.1)

“this was the creation of Swayambhûva Manu . . .”

the sub-section on “The Primeval Manus of Humanity”

Wilson finds in this only “an incongruity”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The descendants of Priyavrata were the kings of the earth in the first or Swāyaṃbhuva Manwantara. Those of Uttānapāda, his brother, are placed, rather incongruously, in the second . . . Manwantara . . .” — 2:108 fn.

“the patriarchal genealogies are older than the chronological system . . .”

— 322 —

“Happy are those who are born . . . as men . . .”

In Jambu-dwipa, Bharata is considered the best of its divisions . . .

“it is that the succession of the four Yugas . . . takes place”

Parasâra, asked by Maitreya “to give . . . descriptions of the Earth”

Atala . . . the land of Sin — Atlantis

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . according to the ancient Hindu mode of drawing the parallels of declination . . . we are assured that by the White Island in the west the Hindus did not mean either England or Novazembla; but the island of Atala or Atalantis. Besides in vol. 8, p. 302, A. R. [Asiatic Researches] we are informed that . . . ‘The Indians believe the White Island became black on account of the sins of the people!’ ” — p. 71 (Key of Urania)

“seven holy rivers that washed away all sin” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Śāka-dwīpa . . . There grows a large Śāka (Teak) tree, frequented by the Siddhas and Gandharvas . . . The sacred lands of this continent are peopled by the four castes. . . [It has] seven holy rivers, that wash away all sin . . . In those seven districts there is no dereliction of virtue . . .” — 2:198-9 (ii.4)

it was then inhabited by the caste of the Magas

the Magas . . . which even the Brahmins acknowledged as not inferior

— Footnotes

“that the present Atlantic islands’ Flora affords no substantial evidence . . .”

p/q: Daniel Oliver, “The Atlantis Hypothesis in its Botanical Aspect,” April 1862: “We note, further, that the present Atlantic Islands Flora affords no substantial evidence of a former direct communication with the main land of the New World . . . On the other hand, it strongly favours the view that at some period of the Tertiary epoch, North-eastern Asia was united to North-western America, perhaps by the line where the Aleutian chain of islands now extends . . .” — p. 164 (Natural History Review, v. 2)

— 323 —

the nursery of the first Zaratushta

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘In . . . the Bhavishya Purāṇa . . . the greatest part of the work relates to the worship of the Sun . . . in the last chapters, there is some curious matter relating to the Magas, worshippers of the Sun . . . [which] connected the fire-worshippers of Iran with those of India.’ ” — 5(I):381 (Corrigenda, Wilson)

the temple built by Sâmba . . . son of Krishna

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘. . . Colonel Wilford . . . records the introduction of the worship of the Sun into the north-west of Hindustān, by Sāmba, the son of Kṛishṇa. . . . Sāmba engaged to construct a temple of the Sun . . .’ ” — 5(I):381 (Corrigenda, Wilson)

having been cured by Sûrya . . . of leprosy . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘This prince, having become a leper . . . resolved to retire into the forest, and apply himself to the adoration of Sūrya . . . he acquired the favour of Sūrya, and was cleansed of his leprosy. By Sūrya’s injunctions, and as a mark of his gratitude, Sāmba . . . [built] the temple dedicated to the Sun.’ ” — 5(I):381 (Corrigenda, Wilson)

Sâmba . . . was looking for pious Brahmins to perform the appointed rites . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘Sāmba is desirous of retaining learned and pious Brahmans for the purpose of performing the appointed rites, and receive the donations he may make to the Sun; but Nārada, in the spirit of the prohibition found in Manu, against the performance of idol-worship, as a source of emolument, by Brahmans, apprises Sāmba that no Brahman can undertake the office of ministering priest without incurring degradation in this life, and punishment in the next.’ ” — 5(I):382 (Corrigenda, Wilson)

He therefore referred Sâmba to Gauramukha (white face) . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘He, therefore, refers Sāmba to Gauramukha (White-face), the Purohita (or family-priest) of Ugrasena, king of Mathurā, as the only person who could tell him whom he might most suitably employ as the officiating priest of the Sun . . .’ ” — 5(I):382 (Corrigenda, Wilson)

The priest directed Sâmba to invite the Magas . . .

Ignorant of the place . . . it is Sûrya . . . who directs Sâmba to Sâkadwipa . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘. . . Gauramukha . . . is represented as ignorant of the place where they dwelt, and, referring Sāmba again to the Sun, Sūrya desires him to repair to Sāka-dwīpa, beyond the sea of salt water . . .’ ” — 5(I):382 (Corrigenda, Wilson)

Then Sâmba performs the journey, using Garuda . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘In obedience to the commands of Sūrya, and with the help of Kṛishṇa, who lent him the use of Garuḍa for the journey, Sāmba went to Sāka-dwīpa, and induced eighteen families of Magas to return with him to India . . .’ ” — 5(I):382 (Corrigenda, Wilson)

the Magas . . . are the forefathers of the fire-worshipping Parsis

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘Dr. Maximilian Müller has kindly furnished me with a transcript of the [Bhavishya Purāṇa] passages I required . . . enough may be extracted to establish the identity of the Magas of the Purāṇas with the followers of Zoroaster.’ ” — 5(I):383 (Corrigenda, Wilson)

they carry the event . . . to the days of the flight of the Parsis to Gujerat . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘The only question that suggests itself concerns the period at which this took place . . . whether it followed the flight of the Parsees to Gujerat, in the beginning of the eighth century . . .’ ” — 5(I):384 (Corrigenda, Wilson)

— Footnotes

neither . . . Lemuria nor even Atlantis are the real archaic names

see: “Preliminary Notes”: “The third Continent, we propose to call ‘Lemuria.’ The name is an invention, or an idea, of Mr. P. L. Sclater, who asserted . . . on zoological grounds the actual existence, in prehistoric times, of a Continent which he showed to have extended from Madagascar to Ceylon and Sumatra.” “ ‘Atlantis’ is the Fourth Continent. . . . The famous island of Plato of that name was but a fragment of this great Continent.” — SD 2:7, 8

— 324 —

(See Addenda . . . “Proofs of the Submerged Continents.”)

masses trending . . . with the Meridian . . . the “Mascarene continent” . . .

ancient continent running “from Spitzbergen to the Straits of Dover . . .”

— Footnotes

See Professor Dana’s article, “American Journal of Science,” III. v. 442-3

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “The ancient, but now much wasted continent which embraced Australia, New Guinea, Borneo and the Philippine Islands, had a submeridional trend. . . . Prof. J. D. Dana pronounces it ‘remarkable,’ and calls attention to the fact that ‘nearly all the ranges of islands over the Pacific Ocean, and even the longer diameters of the particular islands, lie nearly parallel with the great mountain ranges of the Pacific coast of North America.’ . . . {Dana, Amer. Jour. Sci., III, v, 442-3}.” — pp. 352 & 353 fn.

— 325 —

Professor Todd . . . can trace the series of oscillations backward . . .

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “Some parts of the ocean’s bottom must correspondingly rise. . . . Thus some equatorial lands will become submerged . . . {Todd: Amer. Naturalist, xviii, 15-26}.” “Professor Todd suggests that the present terrestrial age is one of equatorial land subsidence, and of high latitude emergence. . . . He thinks the series of oscillations may be traced backward to the epoch of the earliest solid records of the earth’s changes.” — pp. 279 & fn., 280

“old continents” that have been submerged will reappear

— Footnotes

“As the movements here contemplated are cyclical . . .”

p/q: Alexander Winchell, World-Life, or Comparative Geology, 1883: “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,’ ‘reapparitions,’ and other faunal dislocations in the vertical and horizontal distributions of fossil remains. These phenomena are well known to the student of geology.” — p. 281 (“Effects of Astronomical Changes”)

— 326 —

the Section in which all the proofs . . . have been collated together

seven sacred Islands (Dwipas) are mentioned in the Sûrya Siddhanta

see: Sūrya Siddhānta, tr. [& cm.] Ebenezer Burgess [& W. D. Whitney], 1860: “Our treatise . . . ignores the system of continents, or dvīpas . . . the Purāṇas encompass Jambūdvīpa about with six other dvīpas, or insular ring-shaped continents . . . The author of the Siddhānta-Çiromaṇi . . . accepts . . . the series of concentric continents and oceans, but gives them all a place in the unknown southern hemisphere, while he regards Jambūdvīpa as occupying the whole of the northern.” — p. 391 note (Journal of the American Oriental Society, v. 6)

Asura Maya . . . whom Professor Weber has . . . re-incarnated in Ptolemy

see: Albrecht Weber, History of Indian Literature, 1882: “The epic tradition, again, gives as the earliest astronomer the Asura Maya, and asserts that to him the sun-god himself imparted the knowledge of the stars. I have . . . expressed the conjecture that this ‘Asura Maya’ is identical with the ‘Ptolemaios’ of the Greeks . . .” — p. 253

The heirloom left by Priyavratta . . . to his seven sons

the seven refer to an esoteric doctrine . . . explained further on

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The seven great insular continents are Jambu, Plaksha, Śālmali, Kuśa, Krauncha, Śaka, and Pushkara . . .” “ ‘. . . Jambūdwīpa embraces the whole northern hemisphere . . . the other six Dwipas, and the (seven) Seas . . . are all situated in the southern hemisphere.’ ” — 2:109, 110 fn. (ii.2)

“ ‘The country to the south of the equator is called bhūr-loka, that to the north, the bhuva-(loka); and Meru (the third) is called swar-(loka). Next is the mahar-(loka): in the heavens beyond this is the jana-(loka); then, the tapo-(loka), and, last of all, the satya-(loka). These lokas are gradually attained by increasing religious merits.’ ” — 2:113 fn. (ii.2)

Jambu-dwipa is the only one that is terrestrial, for it is our globe

an ancient continent . . . from Spitzbergen down to the Straits of Dover

included Greenland . . . and descended southward . . . to the British Isles

see: Andrew Murray, Geographical Distribution of Mammals,1866: “. . . Greenland was then united to Britain by Iceland . . .” “The character of the flora of Greenland and Spitzbergen being in the main European, it follows that the connecting stretch of dry land between Europe and Greenland was still above water when the plants from the south colonized Greenland.” — p. 158

— 327 —

“Until the appearance of a map, published at Basle in 1522 . . .”

p/q: “Leaflets from Esoteric History,” 1885: “Until the appearance of a map, published at Basle in 1522, wherein the name of America appears for the first time, the latter was believed to be part of India . . . science refusing yet to sanction the wild hypothesis — that there was a time when the Indian peninsula was at one end of the line, and South America at the other, connected by a belt of islands and continents. The India of the prehistoric ages . . . was doubly connected with the two Americas.” — pp. 339-40 (Five Years of Theosophy)

“The lands of the ancestors of . . . the ‘Brahmans of Upper India’ . . .”

p/q: “Leaflets from Esoteric History,” 1885: “The lands of the ancestors of those whom Ammianus Marcellinus calls the ‘Brahmans of Upper India’ stretched from Kashmir far into the (now) deserts of Schamo. A pedestrian from the north might then have reached — hardly wetting his feet — the Alaskan peninsula, through Manchooria, across the future Gulf of Tartary, the Kurile and Aleutian islands; while another traveller, furnished with a canoe and starting from the south, could have walked over from Siam, crossed the Polynesian Islands and trudged into any part of the continent of South America.” — p. 340 (Five Years of Theosophy)

“It would seem that the region of the earth’s surface . . .”

p/q: Ernst Haeckel, Pedigree of Man, 1883: “It would seem that the region on the earth’s surface where the evolution of these primitive men from the closely related catarrhine apes took place must be sought either in Southern Asia or Eastern Africa, or in Lemuria. Lemuria is an ancient continent now sunk beneath the waters of the Indian Ocean which, lying to the South of the Asia of to-day, stretched on the one hand eastwards to Upper India and Sunda Island, on the other westward as far as Madagascar and Africa.” — pp. 80-1

— 328 —

Hæckel . . . speaking of Blumenbach’s brown or Malay race . . .

p/q: Ernst Haeckel, Pedigree of Man, 1883: “As the Polynesian or Malay man (Homo polynesius), we may mark off in the sixth place next to the Australian the species that still remains of Blumenbach’s brown or Malay race, when the Australians and Papuans are eliminated.” — p. 82

“There is much likeness between these last and the Aborigines of Polynesia . . .”

p/q: Ernst Haeckel, Pedigree of Man, 1883: “. . . the Australians and Papuans . . . There is much likeness between these last and the Aborigines of Polynesia, that Australian island-world, that seems to have been once on a time a gigantic and continuous continent.” — p. 82

“the Australians of to-day as the lineal descendants . . .”

p/q: Ernst Haeckel, Pedigree of Man, 1883: “We consider the Australians of to-day as the lineal descendants almost unchanged of that second branch of the primitive human race . . . that spread northwards, at first chiefly in Asia, from the home of man’s infancy, and seems to have been the parent of all the other straight-haired races of men.” — p. 82

“The one . . . migrated in part, westwards . . .”

“Behold . . . the relics of that once great nation . . .”

they belong to the last remnants of the Seventh Sub-race of the Third

— 329 —

“the evolution of the primitive men took place . . .”

the change in the inclination of the earth’s axis . . .

climatic vicissitudes and . . . changes in the axial direction

see: William Bassett Walker, Cyclical Deluges, 1871: “The same may be also said of the theory which supposes . . . icy regions to have once possessed a temperate climate . . . Thus . . . we arrive at the conclusion that grand deluges are periodical . . . and we find, on inspection, that the earth has been ravaged by a succession of general cataclysms, separated from each other by long intervals of time . . .” — pp. 62-3

— 330 —

collision of our earth with a comet (De Boucheporn’s hypothesis)

— Footnotes

The circuit of the ecliptic is completed in 25,868 years.

see: Alexander Winchell, World-Life, or Comparative Geology, 1883: “The precession of the equinoxes arises from a slow gyratory motion of the axis of the planet. . . . The rate and amount of the disturbance is therefore connected . . . [with] the amount of the inclination. The effect of this change is to cause the planetary axis to be inclined, at different periods, in different absolute directions . . . In the case of the earth . . . [it] would of itself . . . complete the circuit of the ecliptic in twenty-five thousand, eight hundred and sixty-eight years.” — p. 285

“as the apsis goes forward to meet it . . .”

p/q: Alexander Winchell, World-Life, or Comparative Geology, 1883: “. . . the apsidal motion . . . diminishes the effect of precession. In the case of the earth . . . as the apsis goes forward to meet it at the rate of 11".24 {from the Encyclopædia Britannica, Art. Astronomy} annually, this would complete a revolution in one hundred and fifteen thousand, three hundred and two years. 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 apse in twenty-one thousand, one hundred and twenty-eight years.” — pp. 285-6 & fn.

— 331 —

“Many acquired . . . unlawful knowledge, and followed . . . the LEFT PATH.”

statues . . . twenty-seven feet in height, and eight feet across the shoulders

(See § “Stones, Witnesses to Giants” . . .)

— Footnotes

See at the end of this Stanza “On the Duration of Ages and Cycles.”

— 332 —

there is in the Malay race . . . a singular diversity of stature . . .

p/q: Charles Pickering, The Races of Man, 1854: “In the Malay Race there is a singular diversity of stature: the members of the Polynesian family (Taheitans, Samoans, and Tonga Islanders) are of a higher stature than the rest of mankind; but the Indian tribes, and the inhabitants of the Indo-Chinese countries, fall decidedly below the general average.” — p. xxx (“Analytical Synopsis of the Natural History of Man” by J. C. Hall)

Egyptians . . . their Zodiacs . . . embraced more than three-and-a-half sidereal years

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “I have seen, in Denon’s second volume of Travels in Egypt, two ancient Zodiacs, from a temple in Tentyra or Dendera, where the Poles have been represented . . . at right angles, [and] there are marks which shew, that it was not the last time they were in that position: but the first.” — pp. 2-3 (Prelude to the Notes)

see: “Is the Bible Account of the Flood Consonant with the Truth,” Dec. 1832: “The period, says Sir Richard Phillips, required to effect this change in the poles, is known by observation to be 10,450 years . . . so that it requires 20,900 years to effect a complete revolution . . . The truth of these opinions is besides demonstrated by the two ancient Zodiacs of Dendera, mentioned in Denon’s Travels . . . There are also three other monuments in Egypt . . . which show that the poles had been three times within the plane of the Ecliptic.” — p. 347 (The Comet, v. 1)

the Pole of the Earth and the Pole of the Ecliptic had formerly coincided

“These poor benighted Hindoos have registered a knowledge . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . it will be a great point gained to science, to shew that, ‘These poor benighted Hindoos’ have registered a knowledge of Astronomy for ten times 25,000 years since the Flood, or Age of horror in the latitude of Banares.” — p. 23 (Appendix)

“Why should not your geologists bear in mind . . .”

p/q: A. P. Sinnett, Esoteric Buddhism,1885: “ ‘Why should not your geologists . . . bear in mind that under the continents explored and fathomed by them . . . there may be hidden deep in the fathomless, or rather unfathomed ocean beds, other and far older continents whose strata have never been geologically explored; and that they may some day upset entirely their present theories.’ ” — p. 65 (K.H., Mahatma Letter XXIIIb, Oct. 1882)

— 332-3 —

“Why not admit that our present continents have . . .”

p/q: A. P. Sinnett, Esoteric Buddhism,1885: “ ‘Why not admit that our present continents have, like Lemuria and Atlantis, been several times already submerged, and had the time to reappear again, and bear their new groups of mankind and civilization; and that at the first great geological upheaval at the next cataclysm, in the series of periodical cataclysms that occur from the beginning to the end of every round, our already autopsized continents will go down, and the Lemurias and Atlantises come up again?’ ” — p. 65 (K.H., Mahatma Letter XXIIIb, Oct. 1882)

— 333 —

the Wealden . . . the mouth of a former great river . . .

Seeman . . . regarded Australia and Europe as formerly . . . one continent

the elevated ridge in the Atlantic basin, 9,000 feet in height

see: C. Wyville Thomson, The Atlantic, “The Voyage of the ‘Challenger’,” 1878: “. . . we sounded in 1500 fathoms [9,000 ft.] near the centre of the middle ridge . . . From Bahia we crossed a western depression with a maximum depth of 3000 fathoms [18,000 ft.] . . .” “An elevated ridge rising to an average height of about 1900 fathoms below the surface traverses the basins of the North and South Atlantic . . .” — 2:248, 249

which runs . . . southwards from a point near the British Islands . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Deep-sea soundings have been made by ships of different nations . . . and the result is the revelation of a great elevation, reaching from a point on the coast of the British Islands southwardly to the coast of South America, at Cape Orange, thence south-eastwardly to the coast of Africa, and thence southwardly to Tristan d’Acunha.” — pp. 46-9

(Cf. chart adapted from the “Challenger” and “Dolphin” soundings . . .)

— 334 —

“Lemuria should no more be confounded with the Atlantis Continent . . .”

the Egyptians, Aryans . . . the result of . . . “myriads of centuries”

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “. . . H. A. Taine (‘History of English Literature,’ p. 23), sees the unity of the Indo-European races manifest in their languages, literature, and philosophies, and argues that these pre-eminent traits are ‘the great marks of an original model,’ and that when we meet with them ‘fifteen, twenty, thirty centuries before our era, in an Aryan, an Egyptian, a Chinese, they represent the work of a great many ages, perhaps several myriads of centuries.’ ” — pp. 132-3

“Egypt at the beginning appears mature, old . . .”

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Ernest Renan points out that ‘Egypt at the beginning appears mature, old, and entirely without mythical and heroic ages, as if the country had never known youth. Its civilization has no infancy, and its art no archaic period. The civilization of the Old Monarchy did not begin with infancy. It was already mature.’ ” — p. 132

“Egypt is recorded to have been a civilized and governed community . . .”

“at the epoch of Menes the Egyptians were already . . .”

Herodotus . . . history of the Egyptian priests dated from about 12,000 years . . .

see: Herodotus, History, tr. George Rawlinson, 1862: “Thus far I have spoken on the authority of the Egyptians and their priests. They declare that from their first king to this last-mentioned monarch . . . was a period of three hundred and forty-one generations . . . Now three hundred generations of men make ten thousand years . . . and the remaining forty-one generations make thirteen hundred and forty years. Thus the whole number of years is eleven thousand, three hundred and forty . . .” — 2:189 (Book II, Euterpé, § 142)

— 335 —

mythical element . . . mode of thought . . . has to be found

emblematical (a later . . . mode of thought)

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “We have . . . defined the nature of a symbol as being the pictorial expression of a thought or emotion . . . But an emblem is of later date than a symbol; the former being associated with a refined literature, while the latter may rudely convey a simply pictorial idea.” — p. 707

hieroglyphical, or again logo-grammatical . . .

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “In the Chinese language . . . every word has its symbol or sign, which was intended to convey its meaning in a pictorial form . . . Thus in this language there are several thousands of so-called letters, or, more properly speaking, ‘logograms,’ as each represents an entire word. The ancient Egyptians, in their several writings or hieroglyphics, followed a similar practice.” — pp. 707-8

— 336 —

India had her Danavas and Daityas

Ceylon had her Râkshasas

Chaldea, her Izdubars (Nimrod)

see: George Smith, The Chaldean Account of Genesis, 1876: “. . . the hero I have hitherto called Izdubar . . . was the hero of Babylonian cuneiform history . . . I subsequently found that he agreed exactly in character with Nimrod; he was a giant hunter . . .” — pp. 181-2

the Jews their Emims of the land of Moab . . . with the . . . Anakim

see: The Interlinear Bible, 1906: “. . . we turned and passed by the way of the wilderness of Moab. . . . The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakim: these also were accounted giants, as the Anakim; but the Moabites call them Emims.” — p. 236 (Deuteronomy, 2:8, 10-11)

Moses speaks of Og . . . nine cubits high (15ft. 4in.) and four wide

Goliath was “six cubits and a span in height” (or 10ft. 7in.)

“Teapi, Rapa-nui, or Easter Island, is an isolated spot . . .”

p/q: Robert Brown, The Countries of the World, 1876: “Teapi, Rapa-Nui or Easter Island, is an isolated spot almost 2,000 miles from the South American coast . . . In length it is about twelve miles, and in breadth four . . . and there is an extinct crater 1,050 feet high in its centre. The island, indeed, is of volcanic origin, and abounds in craters which have been extinct for so long that no tradition of their activity remains.” — 4:43

— 336-7 —

“But who made the great stone images . . .”

p/q: Robert Brown, The Countries of the World, 1876: “But who made the great stone images (p. 44 &c.) which are now the chief attraction of the island to visitors no one knows. It is more than likely that they were here when the present inhabitants arrived . . . When the island was first discovered, the islanders possessed neither the means nor the knowledge to construct anything similar to these monuments, the workmanship of which is of a high order.” — 4:43

— 337 —

“and it is believed that the race who formed them . . .”

p/q: Robert Brown, The Countries of the World, 1876: “. . . it is a belief of various ethnographers that probably the race who formed them were the frequenters of the natives of Peru and other portions of South America. . . . Even at the date of Cook’s visit, some of the statues, measuring twenty-seven feet in length, and eight feet across the shoulders, were lying overthrown, while others still standing appeared much larger. One of the latter was so lofty that the shade was sufficient to shelter a party of nearly thirty persons from the heat of the sun. The platforms on which these colossal images stood averaged from thirty to forty feet in length, twelve to sixteen feet broad . . . all built of hewn stones in the Cyclopean style, very much like the walls of the Temple of Pachacamac, or the Ruins of Tia-Huanuco in Peru (Vol. III., pp. 310, 311).” — 4:43

“There is no reason to believe that any of the statues . . .”

The images at Ronororaka — the only ones now found erect . . .

Bamian . . . a mountain “all honeycombed with gigantic cells”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Burnes vient de voir, auprès de Bamian, une montagne toute criblée de ces grottes, avec deux colosses immenses taillés dans la même roche. Ces miao-tse modernes passent pour les survivants de cette race à peu près disparue [Burnes saw a mountain near Bamian, honeycombed with those caverns, with two enormous giants cut into the same rock. Those modern miao-tse pass for the survivors of that race which has almost disappeared].” — 3:53 fn.

They are referred to as . . . Miaotse (vide supra, quotation from Shoo-King)

the Miaotse who had “troubled the earth”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Mais voici quelques détails tirés du Chou-king, 4e part. ch. xxvii, p. 291, . . ‘Lorsque les miao-tse (cette race antédiluvienne et perverse, retirée jadis dans les cavernes pierreuses, et dont on trouve encore, dit-on, des descendants près de Canton) eurent selon les anciens documents et par l’instigation de Tchy-Yéou (Satan), troublé la terre, tout fut rempli de brigands’ [But here are some details drawn from the Shu-King, 4th part, ch. xxvii, p. 291 . . . ‘When the Miāotse (that antediluvian and perverse race, which in days gone by had withdrawn to rocky caves, and of whom the descendants are said to be still found near Canton) had according to ancient documents and on the instigation of Tchy-Yeou (Satan) troubled the earth, brigands were everywhere’] . . .” — 3:53

“Masses of enormous human bones” were found . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ . . . ‘ces masses d’ossements énormes,’ qu’un voyageur célèbre et moderne nous dit avoir été trouvés dernièrement en Amérique près de Munte [Manta], précisément au lieu même où la tradition fait débarquer les géants dévastateurs de ce pays {De la Véga, l. IX, ch. ix} [‘those masses of enormous bones,’ which according to a famous and modern traveler were found recently in America near Munte (Manta), exactly where tradition says the giants, who destroyed that land, went ashore].” — 3:55 & fn.

— 337-8 —

which local tradition points out as the landing spot of those giants

see: Garcilasso de la Vega, Royal Commentaries of Peru, tr. Paul Rycaut, 1688: “Huayna Capac . . . arrived at the Confines of that Province, which was called Manta . . .” “. . . we cannot omit one notable particular, which the Natives by tradition from their Forefathers have received, telling us of certain Giants which came to that Countrey by Sea, and landed at that Point, or Cape, which the Spaniards call St. Helen’s . . .”— 1:361, 363

— 338 —

Bamian . . . between Cabul and Balkh, at the foot of the Kobhibaba . . .

see: Marquis de Nadaillac, “Les Statues Colossales de Bamian,” Jan. 29, 1887: “Bamian est situé sur la route de Caboul à Balkh, au pied du Kob-i-Baba, haute montagne de la chaîne du Paropamise {Aujourd’hui l’Hindou-Kouch}, à 8500 pieds au-dessus du niveau de la mer. On croit que la ville moderne, de très médiocre importance, était le faubourg de la vieille ville de Ghulghula, qui fut prise, par Gengish-Khan, au XIIIe siècle de notre ère. . . . Ses ordres furent exécutés avec tant de rigueur, que nul ne sait aujourd’hui òu elle s’élevait [Bamian is situated on the route from Kabul to Balkh, at the foot of the Kob-i-baba, a high mountain of the Paropamisian {nowadays the Hindu-Kush}, at 8,500 feet above sea level. It is believed that the modern town, which is of moderate importance, was the suburb of the ancient city of Ghulghula (Djooldjool), which was taken by Ghengis Khan in the 13th century of our era. . . . His orders (to destroy it) were executed with such precision, that today no one knows where it was located].” — pp. 136-8 & fn. (La Nature, v. 15)

The whole valley is hemmed in by colossal rocks . . .

see: Marquis de Nadaillac, “Les Statues Colossales de Bamian,” Jan. 29, 1887: “Toute la vallée est dominée par des rochers formés d’un conglomérat très dur. . . . aux premiers siècles de l’ère chrétienne, les moines bouddhistes creusèrent dans le rocher de nombreuses grottes. . . . Les religieux qui reculaient devant une pénitence aussi austère résidaient dans les viharas, vastes monastères dont les ruines se montent encore dans toute la vallée de Jellalabad. La ferveur des premiers temps semble avoir rapidement diminué, quand Hwen-Tsang, pèlerin chinois, visita Bamian vers 630 ap. J.-C., il n’y trouva plus que dix convents, où vivaient environ mille moines [The entire valley is dominated by rock formations of very hard conglomerate. . . . in the first centuries of the Christian era, Buddhist monks cut many caves out of the rock. The monks who recoiled from such a strict penitence lived in the viharas, large monasteries, the ruins of which can still be seen everywhere in the valley of Jalalabad. The fervor of these early years seems to have quickly diminished, and when Hiouen-Tsang, a Chinese pilgrim, visited Bamian about 630 A.D., he found only ten monasteries accomodating about a thousand monks].” — p. 138 (La Nature, v. 15)

five enormous statues . . . Hiouen-Thsang, speaks of, and saw them . . .

see: Chambers’s Encyclopædia, 1888: “The most notable feature of the district [of Bamian] is a number of human figures of enormous size carved in the conglomerate rocks . . . Of these there are five in all; and the two principal were described by the Chinese Buddhist monk, Hwen Thsang, who visited the valley about 630 a.d. . . . but it is certain that Hwen Thsang was right in regarding them both as figures of Buddha . . .” — 1:697

the largest is 173 feet high . . .

see: Marquis de Nadaillac, “Les Statues Colossales de Bamian,” Jan. 29, 1887: “. . . la hauteur de la plus grande des statues . . . est de 173 pieds . . . Les récits qui nous sont parvenus sont varier la hauteur du colosse de Rhodes, de 120 à 130 pieds. La statue de la Liberté, récemment inaugurée à New-York, n’atteint que 105 pieds [the height of the largest of the statues . . . is 173 feet . . . According to the reports that have reached us the height of the Colossus of Rhodes varies from 120 to 130 feet. The Statue of Liberty, which recently was inaugurated in New York, reaches only 105 feet].” — p. 138 (La Nature, v. 15)

the head, the drapery . . . the large hanging ears, point out undeniably . . .

see: Marquis de Nadaillac, “Les Statues Colossales de Bamian,” Jan. 29, 1887: “L’étude de la statue colossale de Bamian fait clairement ressortir son caractère bouddhique. La coiffure, la disposition des draperies, les longues oreilles, ne peuvent laisser de doutes à cet égard [Studying the colossal statue of Bamian clearly shows its Buddha-like character. The style of hair, the arrangement of the garment, the long ears, cannot leave any doubt in this regard].” — p. 138 (La Nature, v. 15)

— Footnotes

there never was . . . a sculptured human figure more colossal . . .

see: Marquis de Nadaillac, “Les Statues Colossales de Bamian,” Jan. 29, 1887: “. . . la plus grande des statues . . . Elle est probablement la plus grande représentation humaine due à la main des hommes [the largest of the statues . . . It is probably the largest human representation done by the hand of man].” — p. 138 (La Nature, v. 15)

— 339 —

“. . . the gold ornamentation . . . dazzled one’s eyes”

see: Hiuen Tsiang, Buddhist Records of the Western World, tr. Samuel Beal, 1885: “Fan-yen-na (Bāmiyān). . . . To the north-east of the royal city there is a mountain, on the declevity of which is placed a stone figure of Buddha, erect, in height 140 or 150 feet. Its golden hues sparkle on every side, and its precious ornaments dazzle the eyes by their brightness.” — 1:50-1 (Book I)

Talbot . . . made the most careful examination

see: “The Colossal Statues of Bamian,” Dec. 11, 1886: “The largest statue . . . has been variously estimated by travelers . . . Captain Talbot used a [surveyor’s] theodolite, and found that all previous estimates had been short of the truth. The figure is 173 ft. high . . .” “Captain Talbot says that the folds of the drapery have been laid on with stucco.” “. . . it has been suggested that the figures belonged to the pre-Buddhist period.” — p. 377 (Scientific American, v. 55)

— 340 —

Gibborim of the Bible

see: The Interlinear Bible, 1906: “There were giants [Nephilim] in the earth in those days, and also after that, when the sons of God came in unto the daughters of men, and they bare children to them: the same were the mighty men [Gibborim] which were of old . . .” — p. 7 (Genesis, 6:4)

see: John Fleming, The Fallen Angels, 1879: “. . . some able theological writers . . . have endeavoured to show that the terms Nephilim and Gibborim are both applied to those who owed their origin . . . to the unnatural alliances of the Sons of God and daughters of men.” “The first-born of the unnatural unions . . . were the Nephilim [giants] . . . subsequently . . . (Gibborim) were born, a second and less gigantic, but still very powerful race.” — pp. 104, 105

The Anakim of Joshua

whose hosts were as “grasshoppers” in comparison with them

see: The Interlinear Bible, 1906: “And they brought up an evil report of the land . . . [saying] all the people that we saw in it are men of a great stature . . . the giants, the sons of Anak . . . and we were in our sight as grasshoppers, and so we were in their sight.” — p. 196 (Numbers, 13:32-3)

“. . . It is a sottish presumption to disdaine and condemne . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “That frank writer, Montaigne, says {Essays, chap. xxvi}: — ‘Yet on the other side it is a sottish presumption to disdaine and condemne that for false, which unto us seemeth to beare no show of likelihood or truth: which is an ordinarie fault in those who perswade themselves to be of more sufficiencie than the vulgar sort. But reason hath taught me, that so resolutely to condemne a thing for false, and impossible, is to assume unto himself the advantage, to have the bounds and limits of God’s will, and of the power of our common mother Nature tied to his sleeve: and that there is no greater folly in the world, than to reduce them to the measure of our capacitie, and bounds of our sufficiencie.’ ” — p. 260 & fn.

“If we term those things monsters or miracles . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “ ‘If we term those things monsters or miracles to which our reason cannot attain, how many such doe daily present themselves unto our sight? let us consider through what cloudes, and how blinde-folde we are led to the knowledge of most things, that passe our hands: verily we shall finde, it is rather custome, than Science that removeth the strangenesse of them from us: and that those things, were they newly presented unto us, wee should doubtless deeme them, as much, or more unlikely, and incredible, than any other.’ ” — pp. 260-1

— 341 —

the stones walked, spoke, delivered oracles . . .

“Christ-stone” . . . swallowed by his father Saturn . . .

“the spiritual Rock” that followed “Israel” . . .

see: The Interlinear Bible, 1906: “Moreover, brethren, I would not that ye should be ignorant, how that all our fathers . . . did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.” — p. 227 (1 Corinthians, 10:1, 4)

Pausanias . . . regarded the Greeks . . . stupid “for worshipping stones”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Pierres animées . . . et parlantes [Animated and talking stones] . . . Pausanias: ‘En commençant cet ouvrage, je trouvais que les anciens Grecs étaient vraiment d’une crédulité bien stupide (en adorant la pierre); mais parvenu à l’Arcadie . . . j’ai bien changé de façon de penser’ {In Achaica, p. 81} [Pausanias: ‘When I began this work, I found that the ancient Greeks were indeed stupidly credulous (for worshipping a stone); but after arriving in Arcadia . . . I have changed my way of thinking’].” — 3:284 & fn.

stones are divided into ophites and siderites, “serpent-stones” and “star-stones”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . dans le poëme des pierres, attribué à Orphée . . . ces pierres se divisent en ophitès et sidéritès, pierres du serpent et pierres des astres [in the poem The Stones, attributed to Orpheus . . . those stones are divided into ophites and siderites, serpent-stones and star-stones].” — 3:285

— Footnotes

“Peter (Cephas . . .), is the stone . . .”

— 341-2 —

“The ‘Ophite’ is shaggy, hard . . . and has the gift of speech . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “L’ophitès est raboteuse, dure, pesante, noire, a le don de la parole; lorsqu’on fait semblant de vouloir la lancer, elle rend un cri semblable à celui d’un enfant. C’est au moyen de cette pierre qu’Hélénus prédit la ruine de Troie, sa patrie [The ophite is rough, hard, heavy, black, and has the gift of speech; when one seems to want to throw it away, it makes a sound similar to the cry of a child. By means of this stone Helenos predicted the ruin of Troy, his native country] . . .” — 3:285 (Falconnet, Acad. des inscr., t. VI, Mém., p. 513)

— 342 —

Sanchoniathon and Philo . . . call them “Animated Stones.”

Photius repeats . . . Damascius, Asclepiades, Isidorus . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Photius . . . copiait Damascius, Isidore, Asclépiade et le médecin Eusèbe . . . qui, tous, avaient passé leur vie dans le commerce de ces pierres [Photius . . . copied Damascius, Isidore, Asclepius and the physician Eusebius . . . who all spent their lives in dealing with those stones] . . .” — 3:286

The latter (Eusebius) . . . received oracles from them . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Eusèbe principalement ne quittait pas la sienne, la portait constamment dans son sein, et en recevait des oracles d’une voix qui ressemblait à un petit sifflement [Eusebius especially did not part from his, and carried it constantly in his bosom, and received oracles from it in a voice that resembled a low whistling] . . .” — 3:286

“which is answered occasionally in a clear and sharp small voice”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Mais le témoignage le plus imposant est sans contredit celui d’Arnobe, de ce saint Père qui, longtemps païen, et devenu lumière de l’Église . . . Il avoue qu’il ne rencontrait pas une seule de ces pierres sans la saluer, l’interroger et lui demander une réponse ‘qui parfois lui était transmise par une petite voix claire et stridente’ [But the most impressive testimony is without doubt that of Arnobius, that holy father who had been a pagan for a long time, and who had become a light of the Church. . . He professed that he could not come across a single one of those stones without greeting it, putting a question to it and demanding an answer, ‘which sometimes was given to him in a clear and shrill small voice’].” — 3:286

the famous stone at Westminster was called liafail . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Pourquoi voit-on encore à Westminster la fameuse pierre surnommée liafail, c’est-à-dire parlante . . . et qui ne parlait jamais que pour désigner le roi qu’il fallait choisir [Why do we still see the famous stone in Westminster, nicknamed liafail, which means speaking . . . and which never spoke but to name the king who had to be chosen]?” — 3:286

“Ni fallat fatum, Scoti quocumque locatum . . .”

Suidas speaks of a certain Heraclius . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Suidas nous parle d’un certain Héraiclus qui savait distinguer parfaitement au premier coup d’œil les pierres inanimées de celles qui étaient susceptibles de mouvement. Pline mentionne à son tour celles qui ‘s’enfuyaient lorsqu’on faisait mine de vouloir les toucher’ {Dictionn. des Relig., de M. l’abbé Bertrand, art. Bétyles} [Suidas tells us about a certain Heraclius who at first glance could perfectly distinguish the immovable stones from those that were susceptible to motion. Pliny mentions in his turn those which ‘ran away when anyone wanted to touch them’].” — 3:287 & fn.

why the monstrous stones of Stonehenge were called . . . chior-gaur . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Pourquoi les pierres monstrueuses de Stone-Henge portaient-elles autrefois le nom de chior-gaur, c’est-à-dire de ballet des géants {Côr, danse . . . et gaur, géants} [Why did the monstrous stones of Stonehenge once bear the name chior-gaur, which means dance of the giants {Côr, dance . . . and gaur, giants}].” — 3:287 & fn.

why . . . the dance of the giants? . . . reply from the Bishop of St. Gildas

see: J. E. de Mirville, Des Esprits, 1863-8: “Et comment tous les légendaires du moyen âge, et entre autres l’évêque saint Gildas, nous affirment-ils que ces prodiges diaboliques se répétaient souvent de leur temps, à Carnac, ce digne pendant de Stone-Henge [And why do all the medieval writers of legends, and among others, Bishop St. Gildas, maintain that these devilish wonders were often repeated in their time, at Carnac, that worthy counterpart of Stonehenge]?” — 3:287

— Footnotes

the “small voice” heard by Elijah after the earthquake

see: The Interlinear Bible, 1906: “And he [Elijah] came thither unto a cave . . . a great and strong wind rent the mountains . . . but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice.” — pp. 479-80 (1 Kings, 19:9, 11-12)

rocking, or Logan, stones . . . Celts had their clacha-brath . . .

see: Thomas Wise, History of Paganism in Caledonia, 1884: “Rocking, or Logan Stones. — These stones are known by different names. There are the clacha-brath, the irrevocable or judgment-stone of the Celts; the divining-stone, or stone of the ordeal; the moving or animated stone of the Phœnicians; the tumbling stone of the Irish, &c. Two famous ones are the Pierre Martina, in the department of Lot in France, and the Pierres-trandlantes de Huelgoat, in Brittany.” — p. 91

They are found in the Old and the New Worlds . . .

p/q: Thomas Wise, History of Paganism in Caledonia, 1884: “They are found both in the Old {In the British Islands, France, Spain, Italy, etc.} and in the New World {Hodson’s letters from North America, vol. ii, p. 440}, and are mentioned by Pliny as existing in Asia {Hist. Nat. Lib. I, c. 96}, and by Apollonius Rhodens, as stones placed on the apex of a tumulus, and so sensitive as to be movable by the mind {Ackerman’s Arth. Index, p. 34}.” — p. 91 & fns.

(Ackerman’s Arth. Index . . .) [Akerman’s Archæological Index]

— 342-3 —

the authors of the Voyage dans le Comté de Cornouailles . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . les pierres de Carnac et de West-hoad-ley {Voir le récent ouvrage de Bordas, et celui de M. Halliwell, intitulé: Voyage dans le comté de Cornouailles, sur les traces des géants} [the stones of Carnac and West-Hoadley {See the recent work of Bordas, and that of Halliwell: Rambles in Western Cornwall by the Footsteps of the Giants}].” — 3:287 & fn

Voyage dans le Comté de Cornouailles, sur les traces des géants

— 343 —

forests of . . . immense monoliths . . . “some . . . over 500,000 kilograms”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . nous prescririons en effet une heure de méditation sur les pierres de Carnac et de West-hoad-ley, sur cette forêt d’immenses monolithes, dont quelques-uns atteignent une hauteur de quarante pieds en sont estimés par les plus habiles peser plus de 500,000 kilogrammes [we would in fact prescribe an hour of meditation on the stones of Carnac and West-Hoadley, on that forest of immense monoliths, some of which reach a height of 40 feet and are estimated by very clever men to weigh more than 500,000 kilograms].” — 3:287

Who . . . could ever . . . range them in such symmetrical order . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Et, après cette heure de méditation, nous leur demanderions ce qu’ils pensent des sauvages primitifs qui se jouaient avec de telles montagnes, les rangeaient avec autant de symétrie circulaire qu’il peut y en avoir dans un système planétaire, et les plaçaient dans un équilibre si délicat qu’elles semblent ne pas toucher à terre [And after this hour of meditation, we would ask them to think of those primitive savages who were frisking about with such mountain-like rocks, and arranged them with such circular symmetry, that they can be seen as a planetary system, and placed them in such delicate balance that they do not seem to touch the ground].” — 3:287-8

blocks of granite . . . over Southern Russia and Siberia . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Ce qui surprend, dit M. William Tooke, à propos des grosses pierres entassées sur le sol de la Russie méridionale et de la Sibérie, ce qui surprend, c’est que là on ne trouve ni rochers ni montagnes qui aient pu fournir ces grandes pierres; il faut qu’elles aient été transportées d’une distance immense et par des efforts prodigieux’ {Sépulture des Tartares, Arch. vii, p. 222} [The surprising thing is, says William Tooke, regarding the large stones heaped together on the soil of Southern Russia and Siberia, the surprising thing is that over there we find neither rocks nor mountains which may have provided these great stones; they must have been transported from an immense distance and with extraordinary effort].” — 3:289-90 & fn.

Charton . . . speaks of a specimen of such rock “from Ireland” . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “En effet, il y a là quelque chose de fort surprenant, et ce qui l’est bien plus encore, lorsqu’on sait que la tradition irlandaise attribue leur apport à un sorcier africain, c’est d’apprendre du rationaliste M. Charton ‘qu’un échantillon de ces pierres ayant été soumis à l’un des plus savants géologues de Londres, il n’hésita pas à lui assigner une origine étrangère et peut être même africaine’ {Voyageurs anciens et modernes, t. I, p. 230} [Indeed, there is something greatly surprising there, and what is even more surprising, if one knows that Irish tradition attributes their transport to an African sorcerer, is to learn from the rationalist Charton ‘that after a specimen of these stones was submitted to one of the most learned geologists of London, he did not hesitate to assign to it a foreign origin and perhaps even African’].” — 3:290 & fn.

— Footnotes

See . . . “History of Paganism in Caledonia” . . .

see: Thomas Wise, History of Paganism in Caledonia, 1884: “On the undulating plain of Salisbury . . . stands Stonehenge, one of the most stupendous of ancient remains . . .” “Some of the largest of the stones . . . must weigh from 30 to 40 tons . . . several of them have been brought from considerable distances . . .” — pp. 43, 44

Ham . . . Shem and Japhet. . . . Arkite Titans . . .

— 344 —

“Men . . . have nothing to do with it . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Les hommes ne sont pour rien ici’ . . . car jamais les forces et l’industrie humaines ne purent essayer rien de semblable, la nature seule a tout fait, la science un jour saura bien le démontrer {Voir Cambry, Antiquités celtiques, p. 88} [‘Men have nothing to do with it’ . . . for human powers and industry could never attempt anything like it, nature alone does all of this, science will demonstrate it one day].” — 3:288 & fn.

“I had believed . . . chance is unable to create . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Aussi ce même Cambry se rétracte-t-il sans mieux comprendre. ‘J’ai cru longtemps à la nature, dit-il, mais je me rétracte; . . . car le hasard ne peut produire une aussi étonnante combinaison . . . et ceux qui mirent ces pierres en équilibre sont les mêmes qui ont dressé les masses mouvantes de l’étang de Huelgoat auprès de Concarneau’ [This same Cambry also recanted without understanding it any better. ‘I have believed in nature for a long time, he says, but I am recanting . . . because chance cannot produce such an amazing combination . . . and those who put those stones in balance are the same who erected the moving masses of the pond of Huelgoat near Concarneau’]. ” — 3:288 fn.

“The astonishing movement of those masses poised in equilibrium . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . le docteur John Watson nous dit, en parlant des pierres branlantes de Rocking-Stone, situées sur le coteau de Golcar (ou de l’Enchanteur): ‘L’étonnant mouvement de ces masses en équilibre les faisait comparer par les Celtes à des dieux’ [Dr. Watson tells us, speaking of the wobbling stones of Rocking-Stone, situated on the slope of Golcar (or the Enchanter): ‘The astonishning movement of these masses poised in equilibrium made the Celts compare them to gods’].” — 3:289

“Stonehenge is built of . . . a red sandstone, or ‘sarsen’ stone . . .”

see: W. M. Flinders Petrie, Stonehenge, 1880: “The large circle . . . agrees best to all the sarsen stones {These are tertiary sandstones . . . The bluestones are from Cornwall or Ireland} . . . The next circle similarly is fitted to the outer bluestones . . . The innermost semicircle is fitted to the bluestones, like the others.” — pp. 5-6 & fn.

‘sarsen’ stone, locally called ‘grey wethers’

stones . . . devoted to astronomical purposes

see: Thomas A. Wise, History of Paganism in Caledonia, 1884: “About 100 feet from the outer circle is a fosse or ditch . . . with a slight elevation on the inner margin . . . forming a large circular terrace. . . . On this terrace, near the ditch, are three stones. The first . . . is named Friar’s Heel, and marks the rising of the sun at the summer solstice . . . The other two . . . may indicate the rising and setting sun at the winter solstice . . .” — p. 44

see: W. M. Flinders Petrie, Stonehenge, 1880: “The popular idea of the sun rising on the longest day behind the Friar’s Heel . . . was carefully tested by theodolite observations.” “The large numbers of people that keep up with much energy the custom of seeing the sun rise at midsummer, somewhat suggests that it is an old tradition . . .” — pp. 18, 20

stones . . . brought from a distance, probably . . . Ireland

see: Earl of Carnarvon, “A Vigil in Stonehenge,” July 1885: “. . . the interior circle, as well as the inner ellipse, are composed of a granite which is to be found at the Land’s End in Cornwall, and in Ireland. But if, indeed, they came from Ireland, it is a remarkable confirmation of the old legend . . .” — p. 541 (National Review, v. 5)

— Footnotes

Diodorus Siculus asserts that in the days of Isis . . .

p/q: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Diodorus Siculus observes, that in the days of Isis . . . men were of a vast stature, who by the Greeks were denominated giants {Οἱ δ’εν Αιγυπτιοι μυθολογοῦσι κατα την Ισιδὸς ἡλικιαν γεγονεναι τινας πολυσωμάτους τους ὑπο μεν των Ἑλληνων ονομαζομενους γιγαντας}.” — 2:277 & fn.

— 344-5 —

“Every stone . . . whose weight would try the most powerful machines. . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Chaque pierre, dit la Revue archéologique de 1850, p. 473, est un bloc qui fatiguerait de son poids nos plus puissantes machines. Ce sont . . . des masses devant lesquelles le mot matériaux semble rester inapplicable, à la vue desquelles l‘imagination est déconcertée, et qu’il a fallu gratifier d’un nom colossal comme les choses elles-mêmes [Every stone . . . is a block which with its weight would wear out our most powerful machines. They are . . . masses for which the word (building-) materials does not apply, at the sight of which the imagination is baffled, and which need a name as colossal as the things themselves].” — 3:290

— 345 —

“Besides which, these immense rocking stones . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “En outre, ces immenses pierres branlantes, quelquefois appelées routers, placées debout sur une de leurs parties comme sur une pointe, et dont l’équilibre est si parfait qu’il suffit de les toucher pour les mettre en mouvement . . . décèlent les connaissances les plus positives en statique. Contre-balancement réciproque, surfaces tour à tour planes, convexes et concaves . . . tout cela se rattache aux monuments cyclopéens dont on pouvait dire avec raison, suivant de La Vega, ‘que les démons y ont plus travaillé que les hommes’ [Besides that, these immense rocking stones, sometimes called routers, placed on one of their ends, as on a point, and of which the balance is so perfect that it is enough to touch them to set them in motion . . . reveal the most positive knowledge of statics. Reciprocal counterbalance, surfaces that are in turn convex and concave . . . all of this is displayed by the Cyclopean monuments, of which it could be said with reason, according to La Vega, ‘that the demons have worked more on them than men’].” — 3:290-1

Giraldus Cambrensis . . . speaks of such a stone on the Isle of Mona . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Giraldas Cambrensis parle d’une pierre de l’île de Mona, qui revenait à sa place, quelque effort que l’on fît pour la retenir ailleurs. A l’époque de la conquête de l’Irlande par Henri II, un comte Hugo Cestrensis, voulant se convaincre de la vérité du fait, la lia à une autre pierre beaucoup plus grosse et la jeta dans la mer. Le lendemain, elle occupait sa place accoutumée [Giraldus Cambrensis speaks of a stone on the island of Mona, which returned to its place, whatever effort was made to keep it elsewhere. At the time of the conquest of Ireland by Henry II, a count Hugo Cestrensis, who wanted to convince himself of the truth of the fact, tied it to another much bigger stone and threw it into the sea. The next day, it occupied its usual place].” — 3:289

“The learned William of Salisbury warrants the fact . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . le savant Guillaume de Salisbury semble garantir le fait, et dit avoir vu cette pierre enchâssée dans le mur d’une église en 1554 [the learned William of Salisbury seems to guarantee the fact, and that he has seen this stone enshrined in a wall of a church in 1554].” — 3:289

“what Pliny said of the stone left by the Argonauts . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Il est curieux de lire en regard de tout ceci ce que Pline disait de celle que les Argonautes avaient laissée à Cyzique, et que les Cyziciens avaient placée dans leur Prytanée, ‘d’où elle s’était enfuie plusieurs fois, ce qui leur fit prendre le parti de la plomber’ {Hist. nat., t. XXXVI. p. 592} [With regard to all of this, it is curious what Pliny said about (the stone) which the Argonauts had left at Cyzicum and which the Cyzicans had placed in their Prytanea, ‘from where it ran away several times, which made them decide to cover it with lead’].” — 3:289 & fn.

Here we have immense stones . . . “living, moving, speaking . . .”

— Footnotes

“It is difficult . . . not to suspect in the structures of Tiryns . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Il est difficile . . . de ne pas soupçonner dans ces constructions de Tirynthe et de Mycènes des forces planétaires supposées mues par des puissances célestes et analogues aux fameux Dactyles {Creuzer, Pélasges et Cyclopes} [It is difficult . . . not to suspect in the buildings of Tiryns and Mycenae planetary forces supposed to be moved by celestial powers and analogous to the famous Dactyli].” — 3:192

Herodotus associates the Cyclops with Perseus . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Rappelons-nous que le père de l’histoire associait les Cyclopes à Persée, ‘fils lui-même . . . d’un démon assyrien’ {Hérodote, I. VI, p. 54} [Let us remember that the father of history (Herodotus) associated the Cyclops with Perseus, ‘himself a son . . . of an Assyrian demon’] . . .” — 3:193 & fn.

Raoul Rochette found that Palæmonius . . . “was the Tyrian Hercules.”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . que Palœmon, celui d’entre eux auquel on avait élevé un sanctuaire, était (selon M. Raoul Rochette) l’Hercule tyrien, l’érecteur des colonnes sacrées de Gadir, chargées de caractères mystérieux dont le mage Apollonius se vantait plus tard de posséder la clef [that Palæmonius, the one among them for whom a sanctuary was erected, was (according to Raoul-Rochette) the Tyrian Hercules, the builder of the sacred columns of Gadir, which are covered with mysterious characters to which the magian Apollonius later bragged to possess the key] . . .” — 3:193

with figures . . . found on the walls of Ellora . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . que partout ces monuments s’élevaient sous le patronage de ‘forces malfaisantes,’ ce qui nous explique pourquoi les gigantesques débris d’Ellora . . . étaient couverts des figures de Sîva (le dieu du mal) et de Viswakarmâ, son artisan [that everywhere these monuments were erected under the patronage of ‘evil forces,’ which explains to us why the gigantic ruins of Ellora . . . were covered with figures of Siva (the god of evil) and of Visvakarma, his artisan] . . .” — 3:193-4

Viswakarma, “the builder and artificer of the Gods”

— 345-6 —

They were also capable . . . of making people run away . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “On les appelait même fuyantes, car le mot anglais router signifie ‘mettre en fuite,’ on les appelait encore les pierres folles: ‘C’était, nous dit M. Des Mousseaux, le nom que l’on donnait à toutes les pierres prophétesses’ [They are even called fleeing, for the English word router means ‘put to flight’; they have also been called mad stones: ‘That was, as Des Mousseaux tells us, the name that was given to all prophetic stones’].” — 3:291

— 346 —

(see his, “Dieu et les Dieux” . . .)

see: R. Gougenot des Mousseaux, Dieu et les Dieux, 1854: “. . . le nom de pierre folle était donné à des pierres prophétesses, que nous avons décrites, en nommant les pierres branlantes [the name mad stone was given to prophetic stones, which have been described, calling them rocking stones].” — p. 566

“The rocking-stone is accepted in Science. . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “La pierre branlante est acceptée par la science. Mais pourquoi branlait-elle? Il faudrait être aveugle pour ne pas voir que ce mouvement était encore un moyen de divination, et que c’était là la raison de leur surnom de ‘pierres de vérité’ [The rocking stone is accepted by science. But why did it rock? One would have to be blind not to see that this motion was once more a means of divination, and that this was the reason for their nickname, ‘stones of truth’].” — 3:291 (ch. 11, “Du Fétichisme”)

The Dracontia, sacred to the moon and the serpent

see: Thomas Dudley Fosbroke, Encyclopedia of Antiquties, 1843: “The oriental astronomers assigned the figure of a serpent to the circular curve, described by the Moon’s orbit . . . The points, where the moon crosses the ecliptic in her ascending and descending node, were termed the dragon’s head and dragon’s tail.” “. . . Dragons were the presumed guards of Temples . . . because, according to mythology, they never slept . . . the antient Greeks called this sort of temples, because they were built in the interior under the form of serpents, Dracontia.” — 2:771

the oracle, “whose voice spoke through the immense rocks . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “C’est sur un monument de cette espèce que Vormius et Olaüs Magnus font élire les rois de la Scandinavie: ‘Sur ces immenses rochers, dit ce dernier, élevés par les forces colossales des géants’ [According to Vormius and Olaus Magnus, the kings of Scandinavia were elected on a monument of this kind. ‘On these immense rocks, says the latter, raised by the colossal powers of giants’].” — 3:292

— Footnotes

Richardson and Barth . . . finding in the Desert of Sahara . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “On peut lire, dans le Correspondant du 15 février 1862, l’étonnement de MM. Richardson et Barth en retrouvant dernièrement dans le désert du Sahara les mêmes trilithes et pierres levées: ‘Qui donc, s’écrient-ils, a pu dresser là ces singuliers monuments dont les analogues se retrouvent en Asie, en Circassie, en Étrurie et dans tout le nord de l’Europe’ [In Le Correspondant of February 15, 1862, we can read how amazed Richardson and Barth were when they recently found the same trilithons and raised stones in the Sahara desert: ‘Who then, they exclaim, could have erected these extraordinary monuments, similar ones of which can be found in Asia, Circassia, Etruria and everywhere in northern Europe’]?” — 3:291 fn.

Rivett-Carnac . . . finding the description given by Sir J. Simpson . . .

see: J. H. Rivett-Carnac, Archæological Notes on Ancient Sculpturings on Rocks, 1883: “There was yet another . . . similarity between the remains in India and Europe. . . . ‘Archaic Sculpturings’ written by Sir James Simpson . . . contained an account, with illustrations, of peculiar marks found on the monoliths, which surround the Barrows in Northern Europe. Now although he (Mr. Rivett-Carnac) had often visited the Nāgpūr tumuli, and noticed some indistinct markings on the weather-worn stones, he had never paid any very particular attention to them, until he saw the engravings in Sir James Simpson’s work.” — p. 33

“. . . extraordinary resemblance” to “the marks on the trap Boulders . . .”

p/q: J. H. Rivett-Carnac, Archæological Notes on Ancient Sculpturings on Rocks, 1883: “He was then immediately struck by the further extraordinary resemblance between the so-called ‘cup-marks’ on the monoliths surrounding the Barrows in England, and the marks on the trap boulders which encircled the Barrows near Nāgpūr.” — p. 33

“. . . the mass of evidence . . . that a branch of the nomadic tribes . . .”

p/q: J. H. Rivett-Carnac, Archæological Notes on Ancient Sculpturings on Rocks, 1883: “But the ‘cup markings’ . . . [were] another and very extraordinary addition to the mass of evidence which already existed in favour of the view, that a branch of the nomadic tribes who swept, at an early date, over Europe, penetrated into India also.” — p. 34

The cup marks . . . and the “holes scooped out on the face” of rocks . . .

p/q: J. H. Rivett-Carnac, Archæological Notes on Ancient Sculpturings on Rocks, 1883: “A reference to . . . the accompanying plates will shew that in Europe, the ‘cup marks’ or holes scooped out on the face of the rock . . . predominate. . . . They are of different sizes, varying from six inches to an inch and a half in diameter, and in depth from one inch to half an inch, and are generally arranged in perpendicular lines presenting many permutations in the number and size and arrangement of the cups.” — p. 2

the most primitive style of marking . . .

see: J. H. Rivett-Carnac, Archæological Notes on Ancient Sculpturings on Rocks, 1883: “It was also pointed out that in the American invention by which a record of the message sent by the Electric Telegraph is made by the instrument itself, the most primitive style of marking, or writing on the paper was necessarily adopted. And the letters in the Morse Code are consequently composed of numerous combinations of long and short strokes.” — p. 9

Ahgam writing . . . long and short strokes . . . “cut on sandstone”

see: J. H. Rivett-Carnac, Archæological Notes on Ancient Sculpturings on Rocks, 1883: “. . . it was suggested by me that these markings might possibly represent a primitive form of writing. The Agham writing consists of combinations of long and short strokes cut on sandstone.” — p. 9

In “Johannes Magnus’ Infolio” . . . the giant Starchaterus . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Un des demi-dieux de la Suède est le géant Starchaterus. Dans le portrait que donne l’in-folio de Johannes Magnus, il est représenté portant dans chaque main une pierre chargée de caractères runiques [One of the demi-gods of Sweden is the giant Starchaterus. In the portrait that is shown in the infolio of Johannes Magnus, he is represented carrying in each hand a stone covered with runic characters].” — 3:288 fn.

Starkad . . . went to Ireland and performed marvellous deeds

see: W. Wägner, Asgard and the Gods, 1880: “Starkad was of half-giant descent, and already when a child, like the Jotuns, of super-human stature . . .” “Starkad grew to be one of the most famous of the mythical heroes, and his name was handed down and celebrated even in historical times throughout the northern countries.” “The hero . . . went on his further adventures, and performed marvellous and valorous feats in Sweden, Denmark, Ireland and Esthonia . . .” — pp. 219, 220, 221

— 346-7 —

“In India and Persia . . . it is she . . . whom the magi had to consult . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Voici évidemment l’Otizoé persane dont Pline nous dit: ‘Dans les Indes et en Perse, c ‘était elle que les mages étaient forcés de consulter pour l’élection de leurs souverains,’ {Hist. nat., 1. XXXVII, ch. liv} ou plutôt cet horrible rocher qu’il nous montre ailleurs dominant la ville d’Harpasa, en Asie, et placé dans de telles conditions d’équilibre ‘qu’un seul doigt suffit a le remuer, pendant que, si l’on veut y employer tout son corps, il résiste’ {Ibid., 1. II, ch. xxxviii} [This is of course the Persian Otizoé of whom Pliny tells us: ‘In India and in Persia, it was she whom the magi were forced to consult for the election of their sovereigns,’ or rather that horrible rock that he elsewhere shows us towering over the town of Harpasa, in Asia, and placed in such an equilibrium, ‘that a single finger is enough to move it, while, if you want to use your whole body, it resists’].” — 3:292 & fns.

— 347 —

the rocking stones . . . of Brinham, in Yorkshire . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Les rochers de Brinham, dans le Yorkshire, ou Brimham-Rocks . . . dit M. Charton, ‘. . . I1 est vrai que ces pierres ont été taillées avec des instruments grossiers, et que plusieurs portent à leur sommet des pierres tournantes’ [The rocks of Brimham in Yorkshire, or Brimham-Rocks . . . says Charton, ‘. . . It is true that these stones have been cut with coarse instruments, and that several carry revolving stones on top of them’].” — 3:293

Had not the bishops . . . destroyed all the plans of the Dracontia . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “M. Charton déplore quelque part la perte d’anciens plans de ces dracontia, détruits par les évêques: ‘Quelle lumière . . . ces plans auraient jetée sur la question qui nous occupe!’ [Charlton regrets somewhere the loss of the ancient plans of these dracontia, which were destroyed by the bishops: ‘What a light . . . these plans would have thrown on the issue we are now dealing with!’].” — 3:293

E. Biot, a member of the Institute of France, published . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “M. Éd. Biot, membre de l’Institut, a publié (Antiquités de France, t. IX) une notice fort curieuse sur les chatampéramba ou champs de mort du Malabar [Ed. Biot, a member of the Institute, has published . . . a very curious account about the Chāttam Paramba or the field of death in Malabar].” — 3:294

“a prominence and a central tomb” . . . “Bones are found in them . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Même disposition qu’à Carnac . . . c’est-à-dire une proéminence et une tombe centrale.’ On y trouve aussi des ossements, et M. Hillewell nous dit qu’on en a trouvé d’énormes et que les habitants appellent cela ‘les demeures des géants ou rakchasas’ [‘The same arrangement as in Carnac . . . that is a prominence and a central tomb.’ We also find bones there, and Hillewell (Halliwell) tells us that enormous ones have been found there and that the natives call them ‘the dwellings of giants or rākshasas’].” — 3:294

“considered the work of the Panch Pandava . . . contain human bones . . .”

p/q: Thomas Wise, History of Paganism in Caledonia, 1884: “In India, in the Deccan, these monuments are found of various sizes . . . Great numbers, considered to be the work of the Pancha Pandawars . . . are scattered over the hills a mile west of Darmacotta. . . . Some of them, having been opened by the direction of the Rajah Vassariddi, were found to contain human bones of a large size . . .” — p. 36

theory that the Dracontia are . . . “great natural geological commotions”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Les rochers de Brinham . . . sont, dit M. Charton, ‘des groupes clair-semés irrégulièrement sur un espace de quarante acres, et témoins non équivoques de quelque grande commotion naturelle’ [The rocks of Brimham . . . are, says Charton, ‘groups set far apart and irregularly in a space of forty acres, and unmistakable witnesses of some great natural pertubation’].” — 3:293

“Before the impossibility . . . we advise Science to reflect . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Et devant la double impossibilité de ces deux nécessités, nous engageons la science à méditer encore . . . et surtout à ne plus ranger les titans et les géants parmi les légendes primitives, car leurs œuvres sont encore là sous les yeux, et ces mondes branlants oscilleront sur leur base jusqu’à la fin des siècles pour l’aider à bien comprendre . . . qu’on ne mérite pas Charenton pour avoir cru à des merveilles attestées par toute l’antiquité [And before the double impossibility of these two necessities, we invite science to reflect again . . . and above all no longer class the titans and the giants among primitive legends, for their works are still there under our eyes, and those rocking stones will oscillate on their base until the end of time to help it understand correctly . . . that we do not deserve Charenton (lunatic asylum) for having believed in wonders witnessed by the whole of antiquity].” — 3:288 (ch. 11, “Du Fétichisme”)

— 348 —

the monstrous iguanodon . . . ancestor of the . . . iguana of to-day

see: Charles Gould, Mythical Monsters, 1886: “We have long been acquainted with numerous gigantic terrestrial Saurians, ranging throughout the whole of the Mesozoic formations, such as Iguanodon (characteristic of the Wealden) . . .” “. . . the Iguanodon is represented by the Iguana of the American tropics . . .” — pp. 35, 334

life on our globe “is a logical postulate of Scientific natural history”

— 349 —

“Construed in terms of evolution, every kind of being . . .”

(“Essays on Physiology,” Subj. p. 144.)

see: H. Carlton Bastian, The Beginnings of Life, 1872: “To all those who are firm believers in the Evolution hypothesis, it will, as Dr. Child has already said {‘Essays on Physiological Subjects’ . . . p. 144}, seem ‘an almost irresistible conclusion that there must have been a stage in the development of the universe when the earliest forms of organic life were evolved from some special collocation of inorganic elements by the continued operation of the laws already in action.’ ” — 1:91-2 & fn.

“organic matters are produced in the laboratory by . . .”

to “build out of dissociated elements complex combinations”

Mrs. Shelley’s Frankenstein . . .

— 350 —

The seven great islands (Dwipas) . . .

see: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “Several divisions of the whole continent were made . . . The most ancient of them is mentioned in the Purānas . . . where that continent is divided into seven dwīpas . . . They are said to be wholly surrounded by a vast ocean, beyond which lie the region and mountains of Atala; whence most probably the Greeks derived their notion of the celebrated Atlantis . . .” — p. 300 (Asiatic Researches, v. 3)

— 351 —

“Some yellow . . . black, and some red . . .” The “moon-coloured” . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the Linga P. describes the repeated birth of Śiva, or Vāmadeva, as a Kumāra, or boy . . . in each Kalpa, who again becomes four. Thus, in the twenty-ninth Kalpa . . . he becomes [four youths] . . . all of a white complexion: in the thirtieth, the Kumāra becomes [four youths] . . . all of a red colour: in the thirty-first, he becomes four youths of a yellow colour; and in the thirty-second, the four Kumāras were black.” — 1:79 fn.

that “Great Dragon,” whose tail sweeps whole nations out of existence

see: The Interlinear Bible, 1906: “. . . behold a great red dragon, having seven heads . . . And his tail drew the third part of the stars of heaven, and did cast them to the earth . . . And there was war in heaven . . . And the great dragon was cast down . . .” “And the serpent cast out of his mouth water as a flood . . .” — pp. 329, 330 (Revelation, 12: 3-4, 7, 9, 15)

see: Gerald Massey, Natural Genesis, 1883: “There was war in heaven, and the myth of the cast-out Dragon is common to Egypt, Britain, and Babylon. . . . we also hear of the ‘Deluge that afflicted the intrepid Dragon.’ A Deluge will be shown to be the end of an Æon, cycle, creation, or a period of time, which in typical language was called the end of the World.” — 1:363

— 352 —

colossal triangular, pyramidal and conical menhirs in the Morbihan

see: Nicolas Joly, Man Before Metals, 1883: “The menhirs are enormous blocks of stone, triangular, pyramidal, or conical . . . The famous stones of Carnac (Morbihan) [NW France], extending nearly a mile in length, number eleven thousand . . . The size of some of these blocks is truly colossal.” — pp. 145-6

the Danish tumuli

the “giant tombs” of Sardinia with their . . . nuraghi

see: Nicolas Joly, Man Before Metals, 1883: “the giant tombs of sardinia. Sepolture dei giganti (tombs of the giants) is the name by which sepulchres similar in construction to the nuraghi near which these tombs are invariably found . . . are still known to the peasants of Sardinia. They resemble nuraghi laid horizontally . . .” — p. 159

“the nuraghi of sardinia. . . . Those cyclopean constructions . . . [are] scattered almost in profusion throughout Sardinia (the Abbate Spano has counted more than 40,000 of them) . . .” “They are all in the form of a truncated cone. . . . In the interior of these there is a winding stair made of enormous blocks . . . leading to the upper chamber.” — pp. 125, 126

57,000 years assigned by Dr. Dowler to the skeleton . . .

Arcadians who styled themselves προσελήνοι — older than the moon . . .

bones of the mammoth and mastodon . . . mistaken for human bones . . .

“it is unquestionable that the Deluge has . . .”

The “Old Dragon” is identical with the “great Flood.”

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “. . . the old mythologists appear to have ascribed the flood to the operation of the evil principle. . . . Thus the Egyptian Typhon . . . personates the evil principle and appears as a huge dragon: yet he is so closely connected with the deluge, that Plutarch declares him to be the sea. In all these fables, the monster, which produces the flood, is either slain or subdued at the end of it.” — 2:188

— 352-3 —

“We know that in the past the constellation of the Dragon was at the pole . . .”

p/q: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “Mr. Proctor, when speaking of the [ancient] position of the pole star Alpha Draconis . . . says, {Knowledge, Vol. i. p. 243} ‘We know that in the past the constellation of the Dragon was at the pole, or boss, of the celestial sphere. In stellar temples . . . the Dragon would be the uppermost or ruling constellation.’ ” — p. 81 & fn.

— 353 —

“. . . it is singular how closely the constellations . . .”

there were several Deluges . . .

Massey . . . insisting . . . that Atlantis was . . . an astronomical allegory

see: Gerald Massey, Natural Genesis, 1883: “This vast island-world that broke up into seven islands belongs to the astronomical allegory . . . The Abbé Brasseur de Bourbourg has adopted the lost Atlantis as a geographical reality . . . The Abbé is wrong, but not a whit more so than all the rest of those who, in utter ignorance of the manner in which the facts of past ages of man on earth have been preserved in the astronomical myths, have assumed that they merely related to history and geography.” — 2:228, 229

Smith shows in the Nimrod Epic of the Assyrian tablets . . .

“twelve cantos” refer to the annual course of the Sun . . .

see: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “It is now established that the twelve cantos of that Epic ‘refer to the annual course of the sun through the twelve months of the year. Each tablet answers to a special month, and contains a distinct reference to the animal forms in the signs of the Zodiac.’ Thus, ‘the Deluge forms the subject of the eleventh canto, corresponding with the month of Skebat (Feb.— Jan.), which is consecrated to Rimmon, the god of storms and rain, and harmonises with the eleventh sign of the Zodiac — Aquarius, or the Waterman’ {‘The Nineteenth Century,’ 1882, p. 236}.” — pp. 83-4 & fn.

the first divine Kings, who are said to have “redescended” . . .

see: Gerald Massey, Ancient Egypt: The Light of the World, 1907: “. . . the first divine persons who demonstrated the facts of spirit existence and spirit intercourse. And such were the earliest born immortals. They had the witness within. . . . The Egyptian priesthood pre-eminently exemplifies the idea that the incarnating power made use of certain persons as sacred agents, male or female, for such a purpose. Hence the higher order of priests were known as fathers in god. They were supposed to share in the divine nature, with power to communicate the holy spirit to others . . .” “These were the divine kings, like the Egyptian Ank, the everlasting ones, the born immortals among men.” — 1:167, 168

— 354 —

The name of the Dragon . . . was not written phonetically . . .

p/q: George Smith, Chaldean Account of Genesis, 1876: “The name of the dragon is not written phonetically, but by two monograms which probably mean the ‘scaly one,’ or animal covered with scales. This description, of course, might apply either to a fabulous dragon, a serpent, or a fish.” — p. 90

Makara, the tenth Zodiacal sign . . . generally called Crocodile . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “MAKARA. A huge sea animal, which has been taken to be the crocodile . . . It represents the sign Capricornus [the 10th sign] in the Hindu zodiac . . . It is the vehicle of Varuṇa, the god of the ocean . . .” — p. 195

(Vide Part II., “The Mysteries of the Hebdomad.”)

see: “The Seven Souls of the Egyptologists”: “Says the Ritual, the ‘Book of the Dead’ . . . ‘I am the crocodile whose soul comes from men.’ ‘I am the Soul of the Gods.’ . . . ‘whose soul comes from men’ — is explained . . . ‘that is, as a type of intelligence,’ and the other: ‘I am the Soul of the Gods,’ as meaning, ‘the Horus, or Christ, as the outcome of all.’ ” — SD 2:634-5 (“The Mysteries of the Hebdomad,” § F.)

see: Stanza VII, 1: “. . . this (tenth) sign of the Zodiac is called Makara, loosely translated ‘crocodile.’ . . . In Egypt the defunct man . . . was shown emblematically transformed into a crocodile: Sebakh or Sevekh ‘or seventh,’ as Mr. Gerald Massey says, showing it as having been the type of intelligence, is a dragon . . . He is the ‘Dragon of Wisdom’ or Manas, the ‘Human Soul,’ Mind, the Intelligent principle . . .” — SD 1:219

in the British Museum. . . . two figures sitting on each side of a tree . . .

p/q: George Smith, Chaldean Account of Genesis, 1876: “It is quite clear that the dragon of the sea or dragon of Tiamat is connected with the Fall . . . One striking and important specimen of early type in the British Museum collection has two figures sitting one on each side of a tree, holding out their hands to the fruit . . .” — p. 90

— 354-5 —

while at the back . . . is the Dragon-Serpent

— 355 —

those who wrote in antiquity upon various sacred Dragons

“Terrible are the gods when they manifest themselves”

“For the Dragon, while sacred and to be worshipped . . .”

the highest . . . is identical with the “Self-born,” the Logos (the Hindu Aja)

see: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “. . . the Logos is Eswara [the Lord] . . .” “ ‘He is who is sensible enough amongst men to know me [Krishna], the unborn Lord . . .’ Here he calls himself the unborn [aja]: he had no beginning . . . otherwise at the recommencement of cosmic activity, the Logos will have to be born again . . . In such a case, Krishna cannot call himself aja (unborn); he can only say this of himself, if the Logos does not perish at the time of cosmic pralaya, but sleeps in the bosom of Parabrahmam . . .” — pp. 441, 443 (The Theosophist, v. 8)

He was . . . the Son, with the Christian Gnostics . . .

seven stars held in the hand of the “Alpha and Omega”

see: The Interlinear Bible, 1906: “I am the Alpha and the Omega, the beginning and the ending, saith the Lord . . . And I turned to see that voice that spake with me. And being turned, I saw seven golden candlesticks . . . in the midst of the seven candlesticks . . . the Son of man . . . And he had in his right hand seven stars . . .” — pp. 319, 320 (Revelation, 1:8, 12-13, 16)

— Footnotes

H. Lizeray . . . “Trinité Chrétienne Devoilée”

between the immutable Father . . . and mutable matter, the Dragon transmits . . .

see: Henri Lizeray, Le Druidisme Restauré, 1885: “ ‘L’univers est formé du Père, du Fils et de la Matière, c’est-à-dire d’esprit, d’âme et de corps. . . . Le Fils, ou le Serpent, se meut toujours entre la sphère immobile et la matière mobile. De temps en temps, il se tourne vers son père dont il reçoit les influences et il les transmet à la matière, dénuée de forme et de qualité. Celle-ci se modèle d’après les idées exprimées par le fils, qui pour cette raison est surnommé le Verbe. . . . Le serpent qui l’a tentée est l’immense Dragon enroulé autour du pôle boréal, d’où il inspecte tout ce qui se produit dans l’univers auquel il a communiqué le mouvement initial’ [The universe is formed out of the Father, the Son, and matter, that is, of spirit, soul, and body. . . . The Son, or the Serpent, always moves between the immutable sphere and mutable matter. From time to time he turns towards his Father from whom he receives influences and he transmits these to matter, which is devoid of form and quality. This is shaped according to the ideas expressed by the Son, who for that reason is nicknamed the Word. . . . The serpent who tempted him is the immense Dragon coiled up around the North Pole, from where he inspects everything that is brought forth in the universe to which he communicated the initial impulse].” — pp. 31-2

— 356 —

“Chozzar, called by the profane Neptune” (Peratæ Gnostics)

“Good and Perfect Serpent,” the Messiah of the Naaseni . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . this Holy Name, extending to thirty letters, illustrates the purport of that interminable polysyllabic title which runs either in one unbroken circle, or sometimes in the outline of an erect serpent . . . In the latter arrangement of the inscription, one is tempted to recognise that ‘Good and Perfect Serpent’ of the Naaseni — the Messias whose visible type in the heavens their eyes . . . discovered and adored in the Constellation Draco.” — pp. 288-9

the “Serpent,” whose bites have transformed . . . Airyana-Vaêgô . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Lorsque le Vendidad nous montre plus tard les Aryas quittant l’Aireyâna-Vaedjâ pour peupler la Sogdiane, il en donne pour raison que ‘cette région n’était plus celle de la félicité, le serpent, par ses morsures, ayant engendré dans ce beau lieu l’hiver, la maladie et la mort physique en même temps que la corruption du cœur et celle de l’esprit’ [When the Vendidad shows us later on that the Aryans are leaving Airyana-Vaeja to populate Sogdiana, it gives as reason that ‘this region was no longer one of bliss, and that the serpent, by its bites, had brought forth winter, disease, and physical death in this beautiful place and at the same time corruption of the heart and of the spirit’].” — 3:91

conversed with the pure “Yazathas” . . . whose . . . food they had once shared

“the Vendidad seems to point . . . great change in the atmosphere of Central Asia . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Le même livre signale un grand changement dans l’atmosphère de l’Asie centrale, de grandes éruptions volcaniques, et l’écroulement de tout un système de montagnes voisines de la chaîne du Kara-Koram {D’Eckstein, Revue archéologique, 8e année, 1855} [The same book points out a major change in the atmosphere of Central Asia, large volcanic eruptions, and the collapse of a whole mountain range near the Kara-Koram chain].” — 3:91 & fn.

— Footnotes

Symbolized . . . under the form of a Serpent with a hawk’s head.

— 357 —

The Egyptians . . . symbolised Kosmos by a large fiery circle . . .

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “Eusebius informs us . . . that the Egyptians represented the universe by a sky-coloured and fiery circle, with a serpent having the head of a hawk, reaching from side to side . . . like the diametre to the circle.” — p. 42 (“Notes”)

“Here we have the pole . . . within the plane of the ecliptic . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “Here we see the pole of the earth within the plane of the ecliptic, attended with all the fiery consequences that must arise from such a state of the heavens: when the whole Zodiac, in 25,000 years, must have ‘redden’d with the solar blaze;’ and each sign must have been vertical to the polar regions.” — p. 42 (“Notes”)

Meru — the abode of the gods . . . in the North Pole

Pâtâla, the nether region, was . . . in the South

see: Robert Tytler, Illustrations of Ancient Geography and History, 1825: “Patala is the southern hemisphere of the globe; for, according to Maurice, ‘Patala was supposed to be in the south, because directly opposite to the north pole.’ And again, ‘the south was allegorically called Patala.’ ” — p. 82

Helion and Acheron . . . “Heli-on is the Sun in the highest” . . .

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . among the ancients arose the epithets of Helion and Acheron, which meant nearly the same; as Heli-on is the Sun in his highest: which the Greeks pronounce Heli-os — i.e. Elios, the most high.” — p. 44 (“Notes”)

Acheron is 32 deg. above the pole, and 32 below it . . .

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “Acheron, is generally translated Hell. It is compounded of Achari, i.e. the last state or condition; and On, the Sun . . . alluding to his annual disappearance in those constellations which were in the neighbourhood of the south pole.” “And if we assume a time when the poles were parallel: the pole of heaven . . . would seem to have described a pericyclosical round the pole of the earth . . . the figure . . . described by the pole of heaven round the pole of the earth in 200.000 years would sweep a circle, the diametre of which would be 64 degrees i.e. 32 deg. above the pole, and 32 below it: and would be found to touch the northern horizon in the latittude of 32 degrees.” — pp. 44-5, 46-7 (“Notes”)

“The vast concave, that is forever hidden from our sight . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “They could not but be sensible of that part of the vast concave that is for ever hid from our sight, surrounding the south pole; this was distinguished as another grand division of the flame besprinkled concave, and called the pit in contra-distinction from the opposite, which was called the mountain.” — p. 44 (“Notes”)

the passing of the original North Pole of the Earth to the South . . .

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . when cambyses entered the Temple of the Cabirim in Egypt, he derided the indecent appearance of the personified poles. . . . it was intended to commemorate the passing of the original North Pole of the Earth, to the South Pole of the Heavens!” — pp. 40-1 (“Notes”)

“In that age . . . at noon, the ecliptic would be parallel with the meridian . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “In that age, at noon, the ecliptic would be parallel with the meridian, and part of the Zodiac would descend from the north pole to the north horizon; crossing the eight coils of the serpent, which would seem like an imaginary ladder with eight staves reaching from the earth up to the pole, i.e. the throne of Jove! up this ladder then, the Gods, i.e. the signs of the zodiac, ascended and descended! . . . It is more than 400,000 years since the Zodiac formed the sides of this ladder.” — p. 47 (“Notes”)

— 358 —

Ormazd, or Ahura-Mazda, the “Lord of Wisdom”

the Amshaspends (or Amesha-Spenta — “Immortal Benefactors”)

see: Martin Haug, Essays on the Sacred Language and Religion of the Parsis, 1878: “To Ahuramazda . . . no other power was left but to preside over the celestial council. We often find him even included in the number of the celestial councillors, who are then called ‘the seven Ameshaspentas’ (now corrupted to Amshaspends), i.e., immortal benefactors.” — p. 305

the “Amesha-Spentas, the shining, having efficacious eyes . . .”

p/q: Avesta, tr. Arthur Henry Bleeck, 1864: “. . . the Aměsha-çpěntas, the shining, having efficacious eyes, great, helpful . . . imperishable and pure. . . . Which are all seven of like mind, like speech, all seven doing alike . . . Which are there the creators and the destroyers of the creatures of Ahura-Mazda, their creators and overseers, their protectors and rulers.” — 3:127 (Zamyad-Yasht, 3:15-16, 18)

the Star-yazatas of the Zoroastrians

they are the divine powers of Ahura-Mazda

see: The Zoroastrian and Some Other Ancient Systems, comp. D. J. Medhora, 1886: “. . . the Supreme Creative Intelligence . . . the Cause of all causes (Ahura Mazda). This transcendental Creative intelligence . . . is constituted of seven immortal divine powers (the Amesha Spentas) . . .” — p. xxxi

the “divine Spirit who is sevenfold”

see: The Zoroastrian and Some Other Ancient Systems, comp. D. J. Medhora, 1886: “. . . the Ineffable First Principle . . . is generally called, God, the Supreme Creative Intelligence, the Father, the Creator, the Divine Spirit . . . This transcendental Creative intelligence is sevenfold . . .” — p. xxxi

— Footnotes

Also translated as “blissful Immortals” by Dr. W. Geiger

see: Wilhelm Geiger, Civilization of the Eastern Irānians, 1885: “THE AMESHA SPENTA. . . . Their name signifies ‘the blissful immortal.’ The most significant appellatives which they receive are . . . ‘living in eternity,’ and . . . ‘blessing in eternity.’ ” — 1:xxxiii

— 359 —

it is impossible . . . to assign any reliable date to Zoroaster

see: The Dabistan, v. 1, tr. Shea and Troyer, 1843: “. . . Zoroaster [is] placed . . . conformably to Hermippus, 5000 years before the Trojan war . . . According to Suidas, a Zoroaster lived 500 years before the Trojan war . . . Several other learned men concur in placing him much later . . . In the utter impossibility to decide upon so many conflicting statements, there is perhaps no better means of reconciling them all, than concluding that Zoroaster, having, in the course of ages, become a generic or appellative name for sages, prophets, and kings professing and promoting a certain religion or philosophy, this name could be applied to several individuals who appeared at different times, and in different countries of Asia.” — p. 212 fn.

Zoroaster . . . multiplied by twelve and fourteen in the Dabistan

see: The Dabistan, v. 1, tr. Shea and Troyer, 1843: “Hence we explain in the various accounts a plurality of Zoroasters, and an identity of several personages with one Zoroaster; he has indeed been supposed to be the same with Japhet, Ham (Heemo), Zohak, Nimrod, Buddha, Abraham, Moses, Ezekiel, Baldam, etc., etc.” — p. 212-13 fn.

Krishna is identified with the Rishi Narâyana

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The notices of Kṛishṇa’s origin . . . indicate different dates . . . he is said to have passed thousands of years in various holy places . . . He is frequently identified with the Ṛishi Nārāyaṇa . . .” — 4:246-7 fn.

Gautama gives a series of his previous births

see: Edward Balfour, Cyclopædia of India, 1885: “JATAKA . . . has legends relating to Sakya Muni, or Buddha’s previous existences, which he is said to have related . . . The fables . . . belong to the oldest Indian folklore; but they are universally ascribed by the commentators to Buddha himself. From all that is known of the life of Gautama, it was quite consonant with his method to make use of the household stories of the people in order to bring home to them the practical bearing of his moral teaching.” — 2:423

“the very supreme Brahmâ,” is yet called Amsámsávatâra . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “I wish, now, to hear more . . . of the portion of Vishṇu [Kṛishṇa] that came down upon earth . . . Tell me, also, what actions he performed in his descent, as a part of a part of the Supreme, upon the earth {This is a still further diminution of Kṛishṇa’s dignity: he is not even a part, but ‘a part of a part,’ Aṃśāṃśavatāra . . . But this, the commentator maintains, is to be understood only of his form or condition as man, not of his power . . . ‘Kṛishṇa is, nevertheless, the very supreme Brahma’}.” — 4:246-7 & fn.

Osiris is a great God, and . . . a “prince on Earth”

see: E. A. Wallis Budge, “On the Hieratic Papyrus of Nesi-Amsu,” Jan. 30, 1890: “ ‘Un-nefer [Onnofre] . . . president of the gods . . . thou shinest at dawn, thou settest at twilight . . . Come thou in thy attribute as prince of the earth . . .’ ” — pp. 409, 410 (Archaeologia, v. 52)

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Osiris. . . . The legend of this mysterious personage was that he reigned on the earth; and so great were the benefits he bestowed on mankind . . . that he was honoured with the special designation of Onnofre, or the Good Being . . . Osiris was also regarded as the divinity, ‘the lord supreme above all . . .’ ” — pp. 539-40

who reappears in Thoth-Hermes

see: J. S. Stuart-Glennie, Isis and Osiris, 1878: “. . . Osiris was considered to be such a God-man as Jesus is represented to have been . . . [Osiris] appeared to the Egyptians . . . an incarnation of the Deity, through a miraculous birth . . .” “. . . we find in Osirianism this notion of the Word as the First-born, and Son of God. . . . But further, in the study of that Egyptian Literature . . . which goes under the name of Hermes Trismegistus, we are particularly struck by the resemblances between the Poimandres, and the first chapter of St. John.”

why Jesus . . . is recognised . . . in Joshua, the Son of Nun

see: C. Staniland Wake, Serpent-Worship, 1888: “It is strange . . . that Moses should not have been allowed to enter the promised land . . . that the name given to his successor was Joshua — i.e., Saviour. It is worthy of notice that ‘Nun,’ the name of the father of Joshua, is the Semitic word for fish . . .” — p. 52

Eliphas Lévi’s . . . “Grand Symbole Kabalistique” . . .

a white man standing erect and a black woman upside down

see: Éliphas Lévi, Histoire de la Magie, 1860: “Dans les symboles kabbalistique, Dieu est toujours représenté par une double image, l’une droite, l’autre renversée, l’une blanche en l’autre noire [In kabbalistic symbolism, God is always represented by a double image, one erect, the other reversed, one white and the other black].” — p. 28

Lévi makes of it . . . God, “light,” mirrored inversely

see: Éliphas Lévi, Histoire de la Magie, 1860: “Les sages ont voulu exprimer ainsi la conception intelligente et la conception vulgaire de la même idée, le dieu de lumière et le dieu d’ombre [In this way the sages sought to express the intelligent and the vulgar conception of the same idea, that of the God of light and the God of shadow].” — p. 28

— 360 —

when Cambyses entered the temple of the Kabirim . . .

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “Herodotus, in his Thalia, number 77 records, that, when cambyses entered the Temple of the Cabirim in Egypt, he derided the indecent appearance of the personified poles. . . . a man, in an erect position, accompanied by a woman whose position was inverted . . .” — p. 40 (“Notes”)

to commemorate “the passing of the original North Pole . . .”

the identity of the Corybantes, Curetes, Dioscuri . . . with the Kabiri

the latter were the same as the Manus, the Rishis

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “I have no doubt of the seven Titans or Cabiri being the same also as the seven Rishis of the Hindoo mythology, who are said to have escaped in a boat along with Menu . . . Captain Wilford very judiciously observes, that ‘perhaps the seven Menus . . . and the seven Rishis, are the same . . .’ ” — 1:130-1 fn.

the Titans were called Atlantes

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “M. Bailly indeed in his work upon the Atlantis of Plato . . . labours to prove, that the Atlantians were a very ancient northern nation, long prior to the Hindoos, the Phenicians, and the Egyptians. . . . The force of truth however leads him [Bailly] unguardedly to maintain . . . that the Atlantians were the same as the Titans . . .” — 2:284

— Footnotes

the Egyptians had various ways of representing . . .

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . 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.” — p. 41 (“Notes”)

“the Noetic Ark . . . no other than the Patriarch (Noah) and his family”

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “The masculine name Manes, and the feminine Mania . . . are equally derived from the scriptural appellative Nuh or Noah. Mania in short is the Noëtic Ark; and her allegorical children, the Manes . . . are no other than the patriarch and his family.” — 1:135-6

the pious Noachidæ had established a religious festival . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “It is scarcely possible, that all recollection of the flood could have been very soon erased from the minds of the Noachidæ; hence it is natural to suppose, that the anniversary either of its commencement, or of its termination, would be duly commemorated by a solemn religious festival. . . . The commemorative festival . . . was but too soon corrupted; Noah and his family were elevated to the rank of demons or hero-gods; and at length unblushing obscenity usurped the name and garb of religion.” — 1:9-10

— 360-1 —

they were connected . . . with At-al-as “the divine Sun” . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “This . . . nation of M. Bailly was in fact the whole body of antediluvians, who were indifferently termed Atlantians and Titans; Atlantians, from their devotion to the worship of At-Al-As, the divine Sun, and Titans, from Tit, the deluge.” — 2:285

— 361 —

etymology of the name lares . . . in the Etruscan word “lars” . . .

Sanchoniathon translates the word Aletæ as fire worshippers . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “Sanchoniatho closes the account, which he gives of Agruerus the great god of Phenicia, by asserting, that he and his contemporaries were the persons known by the names of Aletæ, or fire-worshippers {Aletes . . . is derived from Al-Ait, the god of fire} . . .” — 1:129 & fn.

“lar” is a contraction of “El-Ar,” the solar deity

The Sabeans, who worshipped the “regents of the Seven planets”

see: Maimonides, Guide of the Perplexed, tr. M. Friedländer, 1885: “In accordance with the Sabean theories images were erected to the stars, golden images to the sun, images of silver to the moon, and they atrributed the metals and the climates to the influence of the planets . . . They built temples, placed in them images, and assumed that the stars sent forth their influence upon these images . . .” — 3:138 (iii.29)

(Hanoch or Enoch) . . . name for . . . Seers (“Enoichion”)

the earliest records mention Seth . . . the founder of Sabeanism . . .

see: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “Thus Soyuti [al-Suyūtī] mentions from earlier writers that the Sabæans made pilgrimages to the Pyramids . . . He says also that Seth took possession of Egypt, and his son was Hermes, and that he introduced Sabaism . . . [and] one pyramid is the tomb of Seth {See Vyse, ‘Operations,’ etc., Vol. ii. p. 358}.” — p. 56 & fn.

pyramids . . . were regarded as the . . . sepulchre of both Seth and Idris

see: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “ ‘. . . they had a special veneration for the two great pyramids of Egypt, believed by them to be the sepulchres of Seth and Idris (Enoch) {Vyse, vol. ii. p. 258} . . .’ ” — p. 58 & fn.

— Footnotes

with the Greeks, limited only to Castor and Pollux

see: M. A. Dwight, Grecian and Roman Mythology, 1849: “The beauty of Leda attracted the eyes of Zeus; and . . . under the disguise of a swan, he took refuge in her lap . . . According to the common legend, Leda produced two eggs . . . the Dioscuri (or twin sons of Zeus [and Leda], under which name Castor and Pollux are equally designated) were revered above all other deities as benign beings . . .” — p. 357

the astronomical significance of chapter xxv. et seq. of Exodus

see: John Parkhurst, Hebrew and English Lexicon, 1799: “Thus likewise the golden candlestick in the tabernacle . . . was furnished (Exod. xxv. 31, &c.) with six lamps, and six branches shooting out from the shaft in the midst, which also had . . . [a] lamp; the former representing the five primary planets, and the moon . . . and the latter the sun communicating his light to all of them.” — p. 777

see: Clement of Alexandria, Writings, tr. William Wilson, 1869: “. . . the equipment on the robe, indicating by the various symbols . . . the agreement which from heaven reaches down to earth.” “The lamp, too, was placed to the south of the altar of incense; and by it were shown the motions of the seven planets, that perform revolutions towards the south.” — 2:240, 241 (The Miscellanies, ch. vi, “The Mystic Meaning of the Tabernacle and Its Furniture”)

the seven planets help in the generation of terrestial things

see: Clement of Alexandria, Writings, tr. William Wilson, 1869: “Now the high priest’s robe [Exod. 28] is the symbol of the world of sense. The seven planets are represented by the five [precious] stones and the two carbuncles [red gemstones] . . . And co-operating as they did in the production of things here below, those that by Divine Providence are set over the planets are rightly represented as placed on the breast and shoulders; and by them was the work of creation . . .” — 2:243 (The Miscellanies, ch. vi, “The Mystic Meaning of the Tabernacle and Its Furniture”)

The two cherubs . . . represent Ursa Major and Ursa Minor

see: Clement of Alexandria, Writings, tr. William Wilson, 1869: “And those golden figures [two cherubs], each of them with six wings, signify . . . the two bears . . . both together have twelve wings, and by the zodiac and time, which moves on it, point out the world of sense.” — 2:242 (The Miscellanies, ch. vi, “The Mystic Meaning of the Tabernacle and Its Furniture”)

— 361-2 —

Sabeans proceeded on pilgrimage, and chanted prayers . . .

see: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “Abd Allatif [‘Abd al-Latīf] . . . also refers to the pilgrimages made to the Pyramids . . . Mr. Palgrave, states . . . that the Arab writers give us the following information as to the ancient Sabæans. ‘That they worshipped the seven planets, and pre-eminently the sun . . . that their stated prayers recurred seven times a day . . . and that during their devotions they turned their faces towards the north . . .’ ” — pp. 57-8

— 362 —

“. . . each pyramid was consecrated to a star”

“. . . one pyramid was the tomb of Agathodæmon . . .”

p/q: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “Abd Allatif [‘Abd al-Latīf], who wrote nearly 200 years earlier . . . affirms that he had read in ancient Sabæan books that one pyramid was the tomb of Agathodæmon, and the other of Hermes {Vyse, vol. ii., p. 342}. Agathodæmon was none other than Seth, and according to some writers Hermes was his son.” — p. 57 & fn.

Axieros . . . Axio-Kersa . . . Axiokersos

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . les noms mystiques de trois des Cabires de Samothrace: Axieros, Axiokersa, Axiokersos, qui auraient été . . . identiques à Dèmèter, Perséphone et Hadès [the mystical names of three of the Kabiri of Samothrace: Axieros, Axiokersa, Axiokersos, who would have been . . . identical to Demeter, Persephone, and Hades].” — p. 270

Kadmos . . . (Hermes — not the ithyphallic Hermes . . .)

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Un quatrième personnage, qui portait le nom de Cadmos ou Casmilos, était identifié avec Hermès, sans doute avec l’Hermès ithyphallique dont parle Hérodote {II, 51} [A fourth figure, who has the name Cadmus or Camilus, was identified with Hermes, undoubtedly with the ithyphallic Hermes of whom Herodotus speaks] . . .” — p. 270 & fn.

“he of the sacred legend,” explained only during the . . . mysteries

This identification, due . . . to an indiscretion of Mnaseas

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Une indiscrétion de Mnaséas {Schol. Apollon. Rh., I, 917} nous a révélé les noms mystiques de trois des Cabirs de Samothrace [An indiscretion of Mnaseas has revealed to us the mystical names of three of the Kabiri of Samothrace] . . .” — p. 270 & fn.

Mnaseas . . . names alone do not reveal much

see: American Cyclopædia, ed. George Ripley & Charles Dana, 1875: “The most diverse theories have been suggested concerning the origin, nature, and significance of the Hellenic mysteries. . . . the very fact that it was not permitted to reveal to the uninitiated . . . the names of the divinities worshipped, has been the cause of our extremely incomplete information in regard to them. — The oldest of the Hellenic mysteries are believed to be those of the Cabiri in Samothrace . . . nothing is certain concerning them, and even the names of the divinities are known to us only by the profanation of Mnaseas [of Patara].” — 12:114

The story of Semele and Jupiter

see: J. Lemprière & William Park, Bibliotheca Classica, 1811: “Bacchus, was the son of Jupiter and Semele, the daughter of Cadmus. After she had enjoyed the company of Jupiter, Semele was deceived . . . by the artifice of Juno. This goddess . . . persuaded Semele that . . . she ought to beg of him, if he really were Jupiter, to come to her . . . with the same majesty as when he courted the embraces of Juno. . . . as she [Semele] was mortal, and unable to bear the majesty of Jupiter, she was consumed and reduced to ashes.” — p. 124

and the birth of Bacchus, the Bimater

see: J. Lemprière & William Park, Bibliotheca Classica, 1811: “The child [of Semele], of which she had been pregnant for seven months, was with difficulty saved from the flames, and put in his father’s thigh, where he remained the full time which he naturally was to have been in his mother’s womb. From this circumstance Bacchus has been called Bimater [having two mothers].” — p. 124

— Footnotes

Kabiri . . . from Kab or Cab, a measure, and from Urim, the heavens . . .

their distinctive names, implying the principle of generation . . .

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “Their distinctive names imply principle of generation; for, what we now understand by the word sex, was formerly understood by ax; which by being spoken with vehemence, has, in our time, settled into sex. (see Encyclo. Londinen. 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 Sexikersa. 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.” — p. 39 (“Notes”)

— 363 —

the Kabiri-Titans, to whom Diodorus ascribes the invention of fire

see: Francis Wilford, “Remarks on the Names of the Cabirian Deities,” 1799: “Diodorus Siculus says, that the invention of fire, and the working of mines, was attributed to them; and we find a Cabirus respresented with a hammer in his hand.” — p. 300 (Asiatic Researches, v. 5)

the original Kabiric deity was Prometheus

see: Pausanias, Description of Greece, tr. Thomas Taylor, 1824: “They say, then, that there was once a city in this place, and inhabitants, who were called the Cabiri; and that Ceres deposited something with Prometheus, who was one of the Cabiri . . . What this deposit was . . . piety forbids me to disclose. The mysteries therefore of the Cabiri were the gift of Ceres.” — 3:49 (Book IX, ch. 25)

regulators of the seasons, and . . . great Volcanic Energies . . .

see: John Kenrick, “Note on the Cabiri,” 1841: “The Cabiri . . . appear to have represented air as well as fire, two elements inseparable in nature . . . The connexion of flamma with flo . . . and other analogous etymologies, show how closely the idea of fire and a current of air are connected, and enable us to understand how the same gods, who in one place were worshiped chiefly as Vulcanian divinities, in another might preside over the winds . . .” — p. 267 (“Note” in The Egypt of Herodotus)

beneficent Entities . . . symbolized in Prometheus . . .

see: “On the Oriental Character of the ‘Prometheus Vinctus’,” 1843: “The character of Prometheus is that of beneficence, wisdom, foresight . . . [and] inflexible perseverance under suffering . . . In this figurative acceptation, we discern him as a personification of . . . true knowledge {his Roman name, Vulcanus . . . [is] a metallurgical title} . . . With Vulcan and Prometheus we find the Cabiri . . .” — pp. 240, 241 & fn. (Asiatic Journal, v. 13)

from the Greek word Καίω “to burn”

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Il nous paraît plus probable que le nom des Cabires a une origine grecque: avec Welcker et avec M. Maury, nous inclinons à le faire dériver de καίω, brûler. Les Cabires seraient donc ‘ceux qui brûlent’ [It seems very probable to us that the name of the Kabiri has a Greek origin: with Welcker and with Maury we are inclined to derive it from καίω, to be on fire. The Kabiri would thus be ‘those who are on fire’] . . .” — p. 268

the Semitic Kabirim, “the powerful, the mighty, and the great” . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “On a souvent prétendu y reconnaitre le mot sémitique Kabirim, qui aurait le sens de μεγάλοι, δυνατοί, épithètes ordinaires des Cabires [It has often been claimed that one can recognize in this the Semitic word Kabirim, which would have the meaning of the mighty, the powerful, common epithets of the Kabiri].” — p. 267

in exoteric worship they belonged to Chthonian divinities

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Considérés dans leur nature essentielle, les Cabires volcaniques, qui exercent leur action des profondeurs de l’océan ou des entrailles de la terre, devaient être des génies chthoniens [Regarded in their essential nature, the volcanic Kabiri, who carry on their actions from the depths of the ocean or the bowels of the earth, had to be chthonian genii (gods of the underworld)] . . .” — p. 269

“the great, beneficent and powerful Gods” . . .

p/q: Jacob Bryant, A New System . . . of Antient Mythology, 1807: “The Cabiri are many times represented as Heliadæ, or the offspring of the Sun . . . and Cassius Hermina described them as . . . the great, beneficent, and powerful Gods {Macrob. Sat. l. 3. c. 4. p. 376}.” — 3:344 & fn.

At Thebes, Koré and Demeter . . . had a sanctuary

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “A Anthédon, l’hiéron et le bois sacré des Cabires étaient voisins du temple de Dèmèter et sa fille. Près de Thèbes, on voyait un sanctuaire consacré à Corè et à Dèmèter {Pausan., IX, 22, 5} [In Anthedon, the temple and the sacred forest of the Kabiri were next to the temple of Demeter and her daughter. Near Thebes was a sanctuary consecrated to Korē and Demeter] . . .” — p. 270 & fn.

at Memphis, the Kabiri had a temple so sacred . . .

p/q: Jacob Bryant, A New System . . . of Antient Mythology, 1807: “One of the most antient temples of these Deities was at Memphis {Herodotus. l. 3. c. 37}; which was held so sacred, that no person, excepting the priests, was suffered to enter its walls.” — 3:344 & fn.

— Footnotes

“guebra” comes from Kabiri, gabiri, and means . . . fire-worshippers

— 364 —

incarnated as Kings . . . they gave the first impulse to . . . arts and sciences

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Ancient legends . . . [of how] the first elements of culture and civilisation had been brought to Chaldæa. . . . ‘In the first year there appeared . . . a creature endowed with reason, by name Oannes . . . This being was accustomed to pass the day among men . . . and he gave them an insight into letters and sciences and arts of every kind. . . . After this there appeared other animals like Oannes, of which Bêrôssos proposes to give an account when he comes to the history of the kings.’ ” — p. 131

Bryant . . . would force posterity to see only pagan copies of . . . Noah

see: Jacob Bryant, A New System . . . of Antient Mythology, 1807: “The original Cabiritic Divinity . . . is said [by Pausanius] to have been Prometheus . . . Hence the other Cabiri, his immediate offspring, are said to have been the sons of Sadic; by which is signified the just man. . . . This is the very title given to the Patriarch [Noah]. . . . It is there said of Noah, that he was צדיק, Sadic, a just man . . . All science, and every useful art was attributed to him . . .” — 3:342-3

Bishop Cumberland . . . too zealous for plain truth

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “The hypothesis of Bp. Cumberland . . . [is] that there were two distinct races of Cabiri, the first consisting of Ham [son of Noah] and Mizraim [son of Ham] . . . the second, of the children of Shem [1st son of Noah] . . . It is superfluous to point out the inconsistencies of these two genealogies . . .” — 1:8

the Kabiri . . . revealed, by producing corn or wheat . . . agriculture

see: Jacob Bryant, A New System . . . of Antient Mythology, 1807: “We may however perceive, that the Patriarch was the principal person in these histories . . . He is also described as an animal of the sea, but endowed with reason . . . They ascribed to this Deity the invention of many arts; particularly the construction of the plough, and the introduction of bread corn.” — 3:133, 134

What Isis-Osiris . . . has done in Egypt, that Ceres is said to have done . . .

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The Greeks fix the date of the establishment of the Mysteries of Eleusis at the year 1432 B.C. . . . According to some authors, they were instituted by Ceres herself . . . Another tradition was, that Orpheus introduced them into Greece, together with the Dionisiac ceremonies, copying the latter from the Mysteries of Osiris, and the former from those of Isis. Nor was it at Athens only, that the worship and Mysteries of Isis, metamorphosed into Ceres, were established. The Bœotians worshipped the Great or Cabiric Ceres . . . The Mysteries of Venus and Adonis belonged principally to Syria and Phœnicia, whence they passed into Greece and Sicily.” — p. 418

Serpents were ever the emblems of wisdom

see: Clarke & Wake, Serpent and Śiva Worship, 1877: “The serpent was also the symbol of the Egyptian Kneph, who resembled the Sophia of the Gnostics, the Divine Wisdom. This animal, moreover, was the Agathodæmon of the religions of antiquity — the giver of happiness and good fortune. It was in these capacities . . . that the serpent was associated with the sun-gods, the Chaldean Bel, the Grecian Apollo, and the Semitic Seth.” — p. xi fn. (“Introduction” by Alexander Wilder)

shown by the caduceus of Mercury, one with Thot

see: C. Staniland Wake, Serpent-Worship, 1888: “We have [in Mexico] another point of contact with the Asiatic deities. . . . The Mexican symbol perfectly represents the cross form of the Tau, but it is composed of two serpents entwined, somewhat as in the caduceus of Mercury. That the Tau itself had such an origin we can well believe, seeing that the name of the letter Tet (Θητα) of the Phœnician alphabet specially associated with Thoth, of whom the Tau is a symbol, is that of the God himself, as well as meaning ‘serpent’.” — p. 120

phallic symbols of . . . gods who transformed themselves into snakes . . .

see: John Bathurst Deane, The Worship of the Serpent, 1830: “Proserpine is deceived by Jupiter in the form of a dragon, or great serpent; but the prurient imagination of the Greek mythologists gave a colour to the tale suited to their licentious superstition.” — p. 303

Mercury . . . psychopompic . . . guiding with the caduceus the souls . . .

and even raising the dead to life with it

the brazen Serpent of Moses

wisdom and prudence of the Serpent . . . “Be ye wise as serpents . . .”

— 364-5 —

The Emperor’s throne is the “Dragon’s Seat” . . .

p/q: Charles Gould, Mythical Monsters, 1886: “ ‘The Emperor appropriates to himself the use of the true dragon . . . On his dress of state is embroidered a likeness of the dragon. His throne is styled “the dragon’s seat.” . . . His countenance is “the dragon’s face” . . .’ ” — p. 392 (“Social Life of the Chinese” by Justus Doolittle)

— 365 —

the “Yellow Dragon” . . . “His wisdom and virtue . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “The Twan-ying-t‘u says: ‘The yellow dragon is the chief of the four dragons . . . His intelligence and virtue are unfathomable . . . The yellow dragon does not go in company, and does not live in herds. . . . He wanders in the wilds beyond the heavens. He goes and comes, fulfilling the decree; at the proper seasons if there is perfection he comes forth, if not he remains (unseen).’ ” — p. 399 (Extract from Yuen Keen Lei Han)

“The Dragon feeds in the pure water . . .”

Atlantis and the Phlegyan isle are not the only record . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “As the sinking of the Phlegyan isle, and the submersion of the island of Atlantis, equally relate to the events of the flood; so the Chinese have preserved a precisely similar tradition respecting the preservation of the pious Peiruun, and the fate of the island Maurigasima, the Atlantis of the eastern world” — 2:289

Peiru-un, the king . . . escapes . . . owing to a warning of the gods . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “ ‘Maurigasima,’ says Kæmpfer, ‘was an island famous in former ages for the excellency and fruitfulness of its soil . . . The inhabitants very much enriched themselves . . . but their increasing wealth gave birth to luxury, and contempt of religion; which incensed the gods to that degree, that by an irrevocable decree they determined to sink the whole island. However, the then reigning king . . . whose name was Peiruun, being a very virtuous and religious prince . . . this decree of the gods was revealed to him in a dream; wherein he was commanded . . . to retire on board his ships, and to flee from the island, as soon as he should observe that the faces of the two idols, which stood at the entry of the temple, turned red. . . . After the king’s departure the island sunk . . . The king and his people got safe to China, where the memory of his arrival is still celebrated by a yearly festival {Kæmpfer’s Japan, Appendix, p. 13} . . .’ ” — 2:289-91 & fn.

Our races — they all show — have sprung from divine races

the Chinese Chim-nang and Tchan-gy . . . demi-gods

see: J.-E. de Mirville, Des Esprits, 1863-8: “Nous avons déjà vu que dans les Kings de la Chine les dix Ki (ou patriarches) ne faisaient qu’un avec leurs Chin-non ou Tchang-y, dieux ou demi-dieux [We have already seen that in the sacred texts of the Chinese the ten Ki (or patriarchs) were but one with their Chin-non or Tchang-y, gods or demigods] . . .” — 3:39-40

the Akkadian Dingir . . . the creative god

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The local god of [Akkadian] Erech . . . [was] Ana, the sky. . . . What distinguished the worship of Ana at Erech was that here alone . . . he had ceased to be a subordinate spirit, and had become a dingir or ‘creator.’ ” — pp. 186-7

Mul-lil . . . “Gods of the ghost-world”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . the older Bel of Nipur . . . belongs to a very early epoch . . . when the supreme Bel . . . was still the god whom the Accadians called Mul-lilla, ‘the lord of the lower world.’ ” “Perhaps the most striking transformation ever undergone by an object of religious faith was the conversion of Mul-lil, the lord of the ghost world, into a Bel or Baal, the god of light and life.” — pp. 103, 347

Manco Capac and his Peruvian progeny

see: Garcilasso de la Vega, Royal Commentaries of Peru, tr. Paul Rycaut, 1688: “. . . Manco Capac . . . must have been . . . of a more elevated Understanding and Prudence than ordinary, and one who had instructed them in the way of living . . . he proceeded from the Sun . . . his Father had sent him to instruct and bestow benefits upon them.” “. . . the Kings who were Incas were painted . . . with this Inscription, Capac Ayulla, which is the Royal Off-spring . . . all of them were derived from the first Inca Manco Capac . . . The Issue, or Progeny, of Manco Panac they call Chima Panaca, from which forty Incas are successively descended.” — 1:22, 411

ten and seven Chaldean Anedots

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “. . . [the fish-god] Oannes . . . instructed the Babylonians in the history of creation . . . he likewise taught them the use of letters . . . He gave them an insight into the whole circle of the arts and sciences. . . . This deity is sometimes called Annedotus; which seems to be a compound of the two Buddhic titles Jain or Oan, and Dot or Thoth.” — 1:207-8

see: Gerald Massey, Ancient Egypt: The Light of the World, 1907: “Unquestionably the seven fish-men are a form of the seven prediluvian kings, hence the appearance of the Annedoti at the same time with the king, the fish as zootype being earlier than the title of king. Thus the seven as fish-men . . . were followed by the three other [human] rulers . . . ‘so the sum total of all the kings is ten’ . . .” — 2:597

— Footnotes

The Amshaspends are six — if Ormazd, their chief . . . is excluded.

just as Phtah is the seventh Kabir among the Kabiri

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “As Bacchus then and Osiris were merely titles of the great solar patriarch, so we find, that another of his appelations was Ptha or Vulcan . . . the Cabiri were sometimes esteemed the sons of Vulcan . . .” — 1:157-8

— 366 —

all tell us of seven divine Dynasties

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . c’est pendant ces mille ans, nous dit Panodore, qu’eut lieu le règne des sept dieux que régnèrent sur le monde [It is during those thousand years, Panodorus tells us, that the seven gods ruled over the world] . . .’ ” — 3:41

gods who descend . . . teaching mankind Astronomy . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . c’est pendant cette période, que ces bienfaiteurs de l’humanité étaient descendus sur la terre et avaient appris aux hommes à calculer le cours du soleil et de la lune par les douze signes de l’écliptique [it was during this period that these benefactors of mankind had descended on earth and had taught humans how to calculate the course of the sun and the moon through the twelve signs of the ecliptic].’ ” — 3:41

Isis-Osiris . . . “though they had become Princes in human form”

see: J. Basnage, Histoire des Juifs, 1716: “On parloit si souvent du Soleil, ou plutot d’Osiris; puis que c’étoit sous ce Nom qu’il étoit adoré, comme d’une Divinité & d’une Personne . . . la Reine Isis . . . qui étoit humaine à ses Sujets [They spoke so often about the Sun, or rather about Osiris; since it was under that name that he was worshipped, like a divinity and as a person . . . the Queen Isis . . . was human to her subjects] . . .” — 3(II):474

“It is said that this Prince . . . built cities in Egypt . . .”

p/q: J. Basnage, Histoire des Juifs, 1716: “On publie que ce Prince a bâti des Villes en Egypte, arrêté les Débordemens du Nil; inventé l’Agriculture; l’Usage de la Vigne; la Musique, l’Astronomie, la Géometrie [It is heralded that this Prince built cities in Egypt, stopped the flooding of the Nile; invented agriculture, the use of the vine, music, astronomy, geometry].” — 3(II):474

the Sabean language was established by Seth and Edris (Enoch)

p/q: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “The following is Dr. Sprenger’s account . . . (as quoted by Col. Vyse in the 2nd vo. of his work, p. 364): — ‘In Abul Feda’s “Historia Anteislamitica,” edited by Fleisher, p. 16, it is stated that . . . the Sabæan language was established by Seth and Edris (Enoch) . . .’ ” — p. 94

Hermes is called the disciple of Agathodæmon

Agathodæmon is mentioned as a “King of Egypt”

curious traditions about Henoch. . . . the “divine giant”

see: Enoch: The Second Messenger of God [by E. V. H. Kenealy], 1872: “Kircher says: The most ancient Osiris among the Egyptians was Henoch . . . all which the Greeks wrote concerning Osiris, and the benefits which he conferred upon mankind, has been imputed by the Arabians and Chaldæans to Enoch.” “Enoch was known in Egypt as Anachus, one of the four Egyptian Lares; in Arabia he is called Idris . . . By the Welsh he was called Idris-Gwawr, or the Fire Messenger . . . and also Idris, the Giant.” — 1:232, 236-7

“Book of the . . . names of the Nile” . . . (the historian Ahmed-Ben-Yusouf Eltiphas)

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . dans l’historien Ahmed-Ben Joseph Eltiphas (Celepas Geraldinus, ou livre des divers noms du Nil) [In (the book by) the historian Ahmad ibn Yūsuf al-Taifāshī (Celepas Geraldinus, or the book of the various names of the Nile)] . . .” — 3:28

see: James Bruce, Travels to Discover the Source of the Nile, v. 7, 1804: “Kitab Coccub al Rozat . . . is an account of Egypt and the Nile, compiled from . . . el Tiphasi, and . . . all the Arabic geographers and poets, who wrote on that subject . . . The stories concerning the temple of Idris, or Enoch . . . along with the other Egyptian fables respecting the sources of the Nile, seem to be told more circumstantially . . .” — pp. 415, 416 (Appendix)

Seth . . . communicated the gift of prophecy . . . to Jared . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . dans l’historien . . . Eltiphas . . . on retrouve toutes ces traditions . . . sur Jared, auquel Seth avait communiqué le don de prophétie et la science astronomique, puis sur Hanuch, Idris (Hénoch) [in (the book by) the historian . . . al-Taifāshī . . . once more we find all these traditions . . . about Jared, to whom Seth had communicated the gift of prophecy and astronomical science, and then to Hanuch, Idris (Enoch)] . . .” — 3:28

Henoch (Idris) “the author of thirty books, was Sabæan . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Idris (Hénoch), auteur de trente livres, Sabéen d’origine . . . qui, après avoir institué toutes les cérémonies, rites . . . du premier culte, passa en Orient, y construisit cent quarante villes dont Édesse était la moins importante, et de là retourna en Égypte dont il fut le roi [Idris (Enoch), author of thirty books, (was) Sabæan by origin . . . who after having established all the ceremonies, rites . . . of the first cult, went to the East, and built 140 cities there of which Edessa was the least important, and from there returned to Egypt where he became king] . . .” — 3:28

there were five Hermes — or rather one . . . in several different characters

see: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “An idea, a period of time . . . were frequently connected with ideal persons in mythology, and when any similarity existed received the same appellation. In this manner there were five Hermes . . .” — p. 97

— Footnotes

In the Purâna it is . . . Vishnu’s or Brahmâ’s Sveta Dwipa

see: W. S. Blacket, Researches Into the Lost Histories of America, 1884: “ ‘All the Avataras or principal emanations of Vishnu came originally from the Sweta dwipa. There are many forms or manifestations of Bhaghavat (Vishnu) . . . but the form which resides in the Sweta dwipa is the primitive one.’ ” — pp. 66-7

— 366-7 —

In the Burham-i-Kati he is mentioned as “Hormig” . . .

see: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “. . . Hermes . . . is mentioned in the ‘Burham-i-kati’ . . . Hormig is the name of the first day of the month . . . and it is a name of the planet Mercury; and Wednesday (dies Mercurii) was sacred to him . . .” — p. 96

— 367 —

The Hermes of Oriental tradition . . . fled . . . into Egypt . . .

p/q: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “. . . the fifth was the Oriental Hermes who was worshipped by the Phineatæ, and is said to have fled after the death of Argus into Egypt, and to have civilized that country under the name of Thoth.” — p. 97

dynasties of gods . . . dynasties of demi-gods, Heroes . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . trois dynasties élémentaires des dieux, des demi-dieux et des mânes ou héros. . . . Hérodote n’est pas seul à nous le dire [three elementary dynasties of gods, of demi-gods and of manes or heroes. . . . Herodotus is not the only one who says so].” — 3:17

Diodorus, Eratosthenes . . . Manetho . . . repeat the same

see: J.-E. de Mirville, Des Esprits, 1863-8: “Diodore . . . Ératosthène et Manéthon répètent les mêmes assertions et paraissent souscrire . . . à ces dynasties merveilleuses [Diodorus . . . Erathostenes and Manetho repeat the same assertions and seem to subscribe . . . to these wonderful dynasties] . . .” — 3:17

“From the spheres of the stars wherein dwell the gods . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . de Creuzer . . . ‘C’est de la sphère des astres, où résident les dieux de lumière, que la sagesse descend dans les sphères inférieures’ (Égypte, ch. iv, p. 441) [from Creuzer . . . ‘From the sphere of the stars where the gods of light dwell, wisdom descends into the lower spheres’] . . .” — 3:41

“In the system . . . all things . . . are conjointly developed . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Dans le système des prêtres, toutes choses sans exception, les dieux, les génies, les âmes, le monde entier, se développent solidairement dans l’espace et la durée . . . La pyramide peut être considérée comme le symbole de cette magnifique hiérarchie des esprits [In the system of the priests, all things without exception, gods, genii, souls, the whole world, develop conjointly in space and duration . . . The pyramid can be considered as a symbol of this magnificent hierarchy of spirits].” — 3:41

Eratosthenes 260 years b.c. . . . obliged to recognise its truth

see: J.-E. de Mirville, Des Esprits, 1863-8: “Le premier (Ératosthène), astronome d’une époque relativement bien moderne (260 ans av. J.-C.), semble ne céder qu’à regret à l’autorité des traditions [It seems that the first (Eratosthenes), astronomer of a relatively modern time period (260 b.c.), reluctantly yields to the authority of traditions] . . .” — 3:17

For this, the great astronomer is treated with great contempt . . .

see: “An Historical Survey of the Astronomy of the Ancients” [Book Review], Jan. 1863: “Sir Cornewall Lewis exhibits a sublime contempt for the labors of Egyptologers, as well as for the authorities upon which they are wont to rely. . . . ‘If the priests and their sacred books are not admitted to be trustworthy authorities upon Egyptian antiquity, the whole basis of our supposed knowledge fails. . . . Manetho, as we learn from Josephus, himself announced that his Egyptian history was translated from sacred books. Eratosthenes derived his Egyptian chronology from the same source.’ . . . The Manethonian lists are but ‘a royal phantasmagoria’ . . .” — pp. 112, 113, 114 (North American Review, v. 96)

lying priests of Heliopolis (Freret)

see: J.-E. de Mirville, Des Esprits, 1863-8: “Mais M. Freret en fait l’aveu: les plus crédules et les moins éclarés des prêtres égyptiens, à force de débiter ces fables au peuple, en vinrent à les regarder du même oeil que lui [But on this point Freret admits that the most credulous and the least enlightened of the Egyptian priests, by delivering these fables to the people, came to see them (these fables) in the same way as they did].” — 3:36

“All those historians . . . become extremely suspicious . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Mais il faut convenir que ces historiens, que ces prêtres si véridiques, tant qu’il ne s’agissait que des hommes, devenaient tout à coup bien suspects lorsqu’ils remontaient à l’histoire de leurs dieux [But one has to agree that these historians, these priests, so truthful when dealing only with men, suddenly became very suspicious when they went back to the history of their gods].” — 3:16

there is the . . . table of Abydos . . . thanks to the genius of Champollion . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Déjà la table d’Abydos était venue, grâce au génie de Champollion, justifier la bonne foi des prêtres de Ptolémée [Already the table of Abydos had come, thanks to the genius of Champollion, to justify the good faith of the priests of Ptolemy].” — 3:18

the Turin papyrus . . . “Champollion, struck with amazement . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ . . . le plus remarquable de tous les papyrus, celui du musée de Turin, devant lequel, frappé d’admiration, Champollion avait déjà pu se convaincre qu’il avait ‘là sous les yeux les débris d’une liste de dynasties qui avaient embrassé même les temps mythologiques ou les règnes des dieux et des héros’ [the most remarkable of all the papyri, that of the museum of Turin, in the presence of which Champollion, struck with admiration, could satisfy himself of the fact that he had ‘before him the remains of a list of dynasties which encompassed even mythological times or the reigns of the gods and heroes’] . . .” — 3:18

— 367-8 —

“At the very outset of this curious papyrus . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . car le commencement de ce curieux papyrus nous prouve que les traditions mythiques et héroïques étaient déjà dès l’époque de Ramsès telles que Manéthon nous les avait transmises [because the beginning of this curious papyrus proves to us that the mythical and heroical traditions already existed since the time period of Ramses, just as Manetho had handed them down to us] . . .” — 3:18

— 368 —

“we see . . . the gods Seb, Osiris, Horus, Thoth-Hermes . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . aussi voyons-nous y figurer, comme rois de l’Égypte, les dieux Seb, Osiris, Set, Horus, Thoth-Hermès et la déesse Ma, et déjà une longue période de siècles est attribuée au règne de chacun d’eux {Ce passage est extrait d’un article de M. de Rougé, inséré dans les Annales de philosophie chrétienne, t. XXXII, p. 442} [also mentioned are the gods Seb, Osiris, Seth, Horus, Thot-Hermes and the goddess Ma, as kings of Egypt, and a long period of centuries has been attributed to the reign of each of them {This passage is an extract of an article by De Rougé, which appeared in the Annales de philosophie chrétienne, v. XXXII, p. 442}.” — 3:18 & fn.

tables of Manetho . . . disfigured by Eusebius

see: Christian C. J. Bunsen, Egypt’s Place in Universal History, 1848-67: “. . . Eusebius, the celebrated historian, Bishop of Cæsarea in Palestine, in the time of Constantine . . . had undertaken a comprehensive scheme of adjustment between the Scripture dates and those of all the other ancient nations. He is, therefore, the originator of that systematic theory of synchronisms which has so often subsequently maimed and mutilated history . . .” — 1:206

the whole region of . . . Egypt . . . covered with the sea . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Nous savons bien qu’Hérodote, Strabon et tous les Grecs affirment que la mer couvrait autrefois toute l’Égypte [We know very well that Herodotus, Strabo, and all the Greeks affirm that in the past the sea covered the whole of Egypt] . . .” — 3:27

the Dendera Zodiac . . .

see: James C. Southall, The Recent Origin of Man, 1875: “. . . sensation was produced by the discovery of the zodiacs of Dendera and Esne in Egypt, which, it was believed, settled definitively the question of the antiquity of man. These zodiacs . . . were found on the ceilings of two temples . . . The zodiac at Dendera is headed by the Lion, followed by the Virgin, the Balance . . . The peculiar arrangement of these figures represented, it was said, the exact position of the constellations when the zodiac was constructed . . . M. Dupuis calculated that these temples must have been at least fifteen thousand years old. . . . Figures of the zodiacs were first published by M. Denon, in his work on Egypt . . .” — p. 76

the planisphere on the ceiling

three Virgos between the Lion and Libra

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “There is also, in Denon’s second volume, a circular Zodiac, wherein the Lion is standing on the Serpent, and his tail forming a curve downward . . . in this Zodiac, as given by Denon, we see three Virgins between the Lion and the Scales . . . [one Virgin] holds, in her hand, an ear of wheat.” — pp. 3-4 (“Prelude to the Notes”)

The poles of the Earth and the Ecliptic had formerly coincided . . .

the Poles have been three times within the plane of the Ecliptic

“What are . . . those reigns of Indian Devas . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . qu’est-ce donc que ces premiers âges des Indiens, désignés sous le nom de règne des dives, et ensuite des Péris; ou bien, chez les Chinois, ces règnes des Tien-hoang, ou rois du ciel, parfaitement distingués des Ti-hoang, ou rois de la terre, et des Gin-hoang ou des rois-hommes, distinctions qui s’accordent merveilleusement avec celles des Grecs et des Égyptiens en règne des dieux, des demi-dieux et des hommes {Bailly, Histoire de l’astronomie ancienne} [so what are those first ages of the Hindus, indicated under the name of the reign of the devas, and then the Peris; or with the Chinese, those reigns of the T’ien-huang, or kings of heaven, completely distinct from the Ti-huang, or kings of the earth, and the Jen-huang or the human kings, distinctions that wonderfully agree with those of the Greeks and the Egyptians regarding the reign of the gods, of the demigods and of men]?” — 3:15 & fn.

“that time . . . that the reign of the seven gods who rule the world . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . c’est pendant ces mille ans, nous dit Panodore, qu’eut lieu le règne des sept dieux qui régnèrent sur le monde [It is during those thousand years, Panodorus tells us, that the reign of the seven gods who ruled the world took place] . . .” — 3:41

— 368-9 —

“It was during that period that those benefactors . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . c’est pendant cette période, que ces bienfaiteurs de l’humanité étaient descendus sur la terre et avaient appris aux hommes à calculer le cours du soleil et de la lune par les douze signes de l’écliptique [it was during this period that those benefactors of humanity descended on earth and taught men to calculate the course of the sun and the moon through the twelve signs of the ecliptic].” — 3:41

— 369 —

Herodotus was shown by the priests of Egypt

see: J.-E. de Mirville, Des Esprits, 1863-8: “Lorsque le père de l’histoire, Hérodote, consulta, quatre cent cinquante ans avant notre ère, les prêtres égyptiens, ils lui montrèrent la longue suite des statues de leurs rois et pontifes piromis, nés les uns des autres, qui avaient régné sur l Ègypte à dater de Menés, leur premier roi humain [When Herodotus, the father of history, consulted the Egyptian priests four hundred and fifty years before our era, they showed him a long series of statues of their kings and pontiffs-pirōmis, born one from the other, who had reigned over Egypt until the time of Menes, their first human king].” — 3:16

These statues . . . were enormous colossi in wood . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Ces statues étaient d’énormes colosses en bois au nombre de trois cent quarante-cinq dont chacun avait son nom, son histoire et ses annales [These statues were enormous wooden colossi, three hundred and forty-five in number, each of which had his name, history, and annals] .” — 3:16

no historian could . . . write an account of these . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . à les entendre, on ne pouvait jamais arriver à ces hommes qu’après avoir traversé les trois dynasties élémentaires des dieux, des demi-dieux et des mânes ou héros [to understand them, we could only come closer to these men after having gone through the three elementary dynasties of the gods, the demigods, and the manes or heroes].” — 3:17

three dynasties . . . gods, celestial spirits . . . Titans

“Brahmā then, being desirous of creating the four orders of beings . . . collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born . . .” “. . . the Asuras or Titans, before the gods . . .” — 1:79-80, 82 fn. (i.5)

Devas . . . Kimpurushas . . . Danavas and Daityas

“Happy are those who are born, even from the condition of gods . . .”

Bharata . . . the best of the divisions of Jambu-dwipa . . .

recognize in Creuzer great powers of intuition, when . . . he wrote: —

— Footnotes

The King of Kusa dwipa had seven sons . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Kuśa-dwīpa . . . The king, Jyotishmat, had seven sons . . . after whom the seven portions or Varshas of the island were called . . . There reside mankind, along with Daityas and Dānavas, as well as with spirits of heaven {‘Gandharvas, Yakshas, Kiṃpurushas, &c.’} and gods.” — 2:195 & fn. (ii.4)

Priyavrata . . . had ten sons . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Priyavrata married Kāmyā . . . and had, by her . . . ten sons . . . Of these, three, or Medha, Agnibāhu, and Putra, adopted a religious life. . . . Priyavrata, having divided the earth into seven continents, gave them, respectively, to his other seven sons.” — 2:99-101 (ii.1)

— 369-70 —

“We modern Europeans feel surprised . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Nous autres Européens modernes, nous nous étonnons quand nous entendons parler des esprits, du soleil, de la lune, etc. Mais nous le répéterons encore, le sens naturel et droit des peuples de l’antiquité, tout à fait étranger à nos idées de mécanique et de physique entièrement matérielles . . . ne voyait pas dans les astres de simples masses de lumière ou des corps opaques se mouvant circulairement dans les cieux d’après les lois de l’attraction ou de la répulsion’ [We modern Europeans, we are surprised when we hear talk of spirits of the sun, the moon, etc. But we will repeat again the natural sense and sound judgment of the people of antiquity, totally foreign to our entirely material ideas about mechanics and physical sciences . . . (they) did not regard the stars as simple masses of light or opaque bodies that move in a circular motion in the heavens according to the laws of attraction and repulsion] . . .” — 3:41-2

— 370 —

“but . . . living bodies, animated by spirits . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . mais des corps vivants, animés par des esprits, comme ils en voyaient dans tous les règnes de la nature . . . Cette doctrine des esprits, si conséquente, si conforme a la nature dont elle était empruntée, formait donc une grande et unique conception, où le physique, le moral et la politique se trouvaient fondus ensemble’ (Ib. p. 450 à 455) [but living bodies, animated by spirits, as they saw in all the kingdoms of nature. . . . This doctrine of spirits, so consistent, so in accordance with nature, from which it was derived, thus made a grand and unique conception where the physical, the moral, and the political were blended together].” — 3:42

(“Egypte,” pp. 450 to 455.)

— 370-1 —

Plato . . . speaks at length of the divine Dynasties . . .

see: Plato, Dialogues, tr. B. Jowett, 1874: “And Poseidon, receiving for his lot the island of Atlantis, begat children by a mortal woman . . . the eldest who was king, he named Atlas . . . Now Atlas had a numerous and honorable family, and his eldest branch always retained the kingdom, which the eldest son handed on to his eldest for many generations . . .” — 2:599-600 (Critias, §§ 113, 114)

“For many generations, as tradition tells us, the people of Atlantis . . . practiced gentleness and wisdom . . . But gradually the divine portion of their souls became diluted with too much of the mortal admixture, and they began to degenerate . . .” — 2:591 (Critias, Introduction)

— 371 —

Bailly was . . . to believe the same

“I confess . . . I had regarded all this . . . as pure fables . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . père Kircher . . . ‘J’avoue que, comme eux, j’ai cru pendant longtemps que tout cela n’était que de pures fables (meras nugas) jusqu’au jour où, mieux instruit par l’étude des langues orientales, j’ai jugé que toutes ces légendes pouvaient n’être que le développement d’une grande vérité’ {Œdipus Ægyptiacus, t. I, p. 70} [father Kircher . . . ‘I confess that, like them, I have believed for a long time that all that was only pure fables (meras nugas) until the day when, having been better informed by the study of oriental languages, I judged that all these legends could only be the development from a great truth’].” — 3:26 & fn.

Theopompus . . . made the priests of Phrygia and Asia Minor speak . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . d’après M. de Rougemont, Théopompe, dans sa Méropide, faisait parler les prêtres de la Phrygie et de l’Asie Mineure exactement comme les prêtres de Saïs . . . Selon lui, c’était un continent unique, d’une grandeur indéfinie, et contenant deux cités, la belliqueuse et la pieuse; cette dernière continuellement visitée par les dieux, la première habitée par des guerriers invulnérables au fer, et ne pouvant être blessés mortellement que par la pierre et par le bois [according to De Rougement, Theopompus in his Meropis, made the priests of Phrygia and Asia Minor speak exactly as the priests of Sais . . . According to him, it was a unique continent, of an indefinite magnitude, and containing two cities, a warlike one and a pious one; the latter was continually visited by the gods, the former was inhabited by warriors who were invulnerable to iron, and they could be fatally injured only by stone or by wood] . . .” — 3:29

De Rougemont treats this as a pure fiction of Theopompus . . .

“A superchérie which was based on a belief . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Nous sommes étonné, surtout, que l’excellent esprit de M. de Rougemont {Peuple primitif, t. III, 157} ait pu voir une supercherie dans une assertion qu’il dit lui-même avoir été le produit de la foi de l’antiquité tout entière [We are above all surprised that the excellent mind of De Rougemont could have seen a fraud in an assertion that according to him, has been the product of faith of all antiquity].” — 3:28-9 & fn.

“a supposition which yet gave its name to a whole mountain chain . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Une supposition qui donne son nom à toute une chaîne de montagnes (l’Atlas), qui spécifie avec une grande précision un emplacement topographique (en plaçant cette terre à une petite distance de Cadix et du détroit de Calpè), qui prophétise deux mille ans avant Colomb la grande terre trans-océanique, située par delà cette Atlantide et ‘à laquelle on parvient . . . par les îles, non pas des bienheureux, mais des bons esprits ἐν δαιμόνιον (nos îles Fortunées),’ une telle supposition . . . peut fort bien n’être qu’une chimère universelle [A supposition which gives its name to a whole mountain range (the Atlas), which specifies with great precision a topographical location (by placing that land at a small distance from Cadiz and the strait of Calpetus), which prophesied 2000 years before Columbus the great trans-oceanic land, situated beyond that Atlantis and ‘which we can reach . . . by the islands, not of the blessed, but of the good spirits ἐν δαιμόνιον (our Fortunate Isles),’ such a supposition . . . can for sure be a universal chimera] . . .” — 3:29 (“Un Mot sur l’Atlantide”)

— Footnotes

Lemuria-Atlantis. . . . (See Sections about Lemuria and Atlantis . . .)

see: “The Civilization and Destruction of the Fourth and Fifth Races”: “§§ (43) The Lemuro-Atlanteans build cities and spread civilization. . . . (44) Their statues, witnesses to the size of the Lemuro-Atlanteans. (45) Lemuria destroyed by fire, Atlantis by water.” — 2:316-50

— 372 —

a holy island beyond the sun (Tcheou) . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Mais on peut regarder [dit de Rougemont] . . . comme certain, que tous les prêtres avaient puisé ces vérités ou ces fables à la même source qui les fournissait aux Chinois lorsqu’ils ‘parlaient d’une île sainte au delà des bornes du soleil Tchéou, et par delà laquelle étaient situées les îles des hommes immortels’ [But we can consider as certain (says De Rougemont) . . . that all the priests had taken these truths or fables from the same source that supplied them to the Chinese when they ‘spoke of a sacred island beyond the sun Tcheou, and beyond which were located the islands of immortal men’].” — 3:29

“If one has to lend ear to traditions . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Le savant et très incroyant Boulanger . . . mérite une mention toute spéciale. ‘Si l’on doit . . . ajouter foi aux traditions . . . au delà du règne des rois elles placent un règne de héros et de demi-dieux; par delà encore elles placent le merveilleux règne des dieux et toutes les fables de l’âge d’or’ [The learned and very incredulous Boulanger . . . merits to be especially mentioned. ‘If one has to give credit to traditions . . . before the reign of kings, they (traditions) place a reign of heroes and demigods; still earlier they place the wonderful reign of the gods and all the fables of the golden age’] . . .” — 3:32

“One feels surprised that annals so interesting . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘On est surpris que des annales aussi intéressantes aient été rejetées de presque tous les historiens. Et cependant les idées qu’elles nous présentent ont été autrefois universellement admises et révérées de tous les peuples; plusieurs les révèrent encore et en font la base de leur conduite. Cette considération semblerait exiger que le jugement qu’on en a porté ait été moins précipité’ [‘One is surprised that such interesting annals have been rejected by almost all historians. And yet the ideas that they present to us were once universally acknowledged and revered by all peoples; many still revere them and make them the basis of their conduct. This consideration would seem to necessitate that we do not judge too hastily’] . . .” — 3:32

“The ancients, from whom we hold these traditions . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Les anciens de qui nous tenons ces traditions que nous ne recevons plus parce que nous ne les comprenons plus, ont dû avoir des motifs de crédibilité que leur proximité des premiers âges leur donnait et que notre éloignement nous refuse’ [‘The ancients from whom we have these traditions, which we accept no longer because we do not understand them anymore, must have had their reasons for believing in them, due to their proximity to the first ages, which our distance denies us’] . . .” — 3:32

“Plato in his fourth book of Laws . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Platon, dans le livre iv des Lois, dit que longtemps avant la construction des premières villes Saturne avait établi sur la terre une certaine forme de gouvernement sous laquelle l’homme avait été très heureux. Or, comme c’est de l’âge d’or qu’il veut nous parler, ou du règne des dieux tant célébré par les anciennes fables, et comme il en parle ailleurs avec plus de details, voyons les idées qu’il se formait de ces temps heureux, voyons à quelle occasion il amena cette fable dans un traité de politique’ [Plato in his fourth book of Laws, says that long before the construction of the first cities, Saturn had established a certain form of government on earth under which man had been very happy. Now, as he wants to tell us about the golden age, or the reign of the gods so celebrated in the ancient fables, and as he speaks about them elsewhere in great detail, let us look at the ideas that he had about these happy ages, let us see on what occasion he introduced this fable in a political treatise].” — 3:32-3

“According to Plato, in order to obtain clear and precise ideas . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Selon lui, pour avoir des idées nettes et précises sur la royauté, sur son origine et sa puissance, il faut remonter aux premiers principes de l’histoire et de la fable. Il est arrivé autrefois de grands changements dans le ciel et sur la terre, et l’état présent des choses en est une suite’ [According to him (Plato), in order to get clear and precise ideas about royalty, its origin and its power, one has to go back to the first principles of history and fable. Great changes in the heavens and on earth occurred in olden days, and the present state of things is a result of these].” — 3:33

— 372-3 —

“Our traditions tell us of many marvels . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Nos traditions nous parlent de bien des merveilles, de changements arrivés dans le cours du soleil, du règne de Saturne, et de mille autres faits épars dans la mémoire des hommes; mais on ne parle jamais du mal qui a produit ces révolutions et de celui qui en a été la suite. Il le faut dire cependant, ce mal est le principe duquel il faut parler pour traiter de la royauté et de l’origine des puissances’ [Our traditions tell us of many marvels, of changes that took place in the course of the sun, of the reign of Saturn, and of a thousand other facts, scattered about in human memory; but one never hears about the evil which has produced these revolutions, and of that which followed it. Yet we must say: that evil is the principle that one has to talk about to be able to discuss royalty and the origin of powers] . . .”— 3:33

— 373 —

Plato . . . says that long before man built his cities . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Platon a pensé . . . ‘Longtemps avant que l’homme eût bâti des villes, il vécut sous un genre de gouvernement qui lui rendit la vie si heureuse et si douce que le souvenir s’en est perpétué de race en race et s’est transmis jusqu à nous’ [Plato thought . . . ‘Long before man had built cities, he lived under a kind of government that made life so happy and so easy for him that the memory of it was continued from nation to nation and it was transmitted until our time’].” — 3:33

Saturn, knowing that man could not rule man . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Saturne, sachant que l’homme ne pouvait gouverner l’homme sans que l’univers ne se remplît d’injustices par l’effet de ses caprices et de sa vanité, ne voulut pas permettre qu’aucun mortel eût la puissance sur les autres. Ce Dieu prit alors à notre égard le parti que nous prenons nous-mêmes à l’égard de nos troupeaux’ [Saturn, who knew that man could not rule man without the universe filling up with injustices, the result of his whims and vanity, would not allow any mortal to have power over the others. This god played the same role with regard to us that we play with regard to our flocks].” — 3:33

We do not place a bullock or a ram over our bullocks and rams . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Nous n’établissons pas un bœuf ou un bélier à la tête de nos bœufs ou de nos béliers, mais nous leur donnons pour conducteur un berger ou un ètre d’une espèce différente de la leur et d’une nature supérieure. C’est ce que Saturne fit alors à l’égard du genre humain qu’il aimait. Il chargea du soin de le gouverner et de le conduire non des rois et des princes, mais . . . des esprits et des génies (δαίμονας) d’une nature divine et bien plus excellente que celle de l’homme’ [We do not place a bullock or a ram over our bullocks and rams, but we give them as leader a shepherd or a being of a species different from theirs and of a superior nature. That is what Saturn did with regard to humankind, whom he loved. He did not place the care of ruling and leading them on kings and princes, but . . . on the spirits and genii (δαίμονες) of a divine and more excellent nature than that of man].” — 3:33-4

god, the Logos . . . became the first shepherd and leader of men. . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘C’était Dieu même qui présidait sur ces génies; il était le premier maître; le pasteur et le conducteur des hommes. Lorsque le monde cessa d’être ainsi gouverné, les bêtes féroces dévorèrent une partie des hommes. Ceux-ci dépourvus de tout, occupés de leurs pressants besoins, le passé sortit de leur mémoire, ils ne songèrent qu’au présent, et leur misère sollicitant peu à peu leur industrie, des inventeurs parurent successivement et trouvèrent le feu, le blé, le vin, et la reconnaissance les divinisa’ (Plato, de Legibus, 1. iv. — Id., in Crit. et in Politic.) . . . {Boulanger, Règne des dieux. (Introd.)} [It was God himself who presided over the genii; he was the first master, the shepherd and the leader of men. When the world ceased to be governed that way, ferocious beasts devoured a portion of mankind. Those, deprived of all, were occupied with their urgent needs — the past left their memory. They thought only of the present, and their misery stimulated little by little their industry; inventors appeared successively and discovered fire, wheat, wine; and gratitude deified them].” — 3:34 & fn.

“The earliest inventions . . . are the most wonderful . . .”

p/q: Duke of Argyll [G. J. D. Campbell], The Unity of Nature, 1885: “. . . the earliest inventions of Mankind are the most wonderful that the race has ever made. . . . The first use of fire and the discovery of the methods by which it can be kindled; the domestication of wild animals; and above all the processes by which the various Cereals were first developed out of some wild Grasses — these are all discoveries with which in ingenuity and in importance no subsequent discoveries may compare. They are all unknown to History — all lost in the light of an effulgent Dawn.” — pp. 521, 522

wheat has never been found in the wild state

— 374 —

sacred . . . with the Egyptian priests . . . placed even with their mummies . . .

“The servants of Horus glean the wheat in the field of Aanroo . . .”

Stanza VII., Verse 3 . . . this verse is explained . . .

and also to the “Book of the Dead,” chap. cix., v. 4 and 5

“I am the Queen of these regions,” says the Egyptian Isis . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . l’Isis égyptienne: ‘Je suis la reine de ces contrées, celle qui la première ai fait connaître les grains aux mortels . . . Je suis celle qui se lève dans la constellation du chien . . . Réjouis-toi, ô Égypte, toi qui fus ma nourrice’ {Liv. I, ch. xiv. [Diodorus]} [the Egyptian Isis: ‘I am the queen of these regions, who was the first to introduce grains to mortals . . . I am the one who rises in the constellation of the dog . . . Rejoice, O Egypt, you who were my nurse’]!” — 3:93 & fn.

see: Diodorus the Sicilian, Historical Library, tr. G. Booth, 1814: “[Isis and Osiris] . . . some writers say, their sepulchres are at Nysa in Arabia . . . there they say is a pillar erected to each of the deities with inscriptions of sacred letters upon them; in . . . that belonging to Isis, are these words: — ‘I am Isis, queen of all this country . . . I am she that first found out corn [grain] for man’s use. . . . I am she that arises in the dog-star. . . .’ ” — 1:33

Sirius was called the dog-star. . . . star of Mercury . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “On sait que l’étoile du chien était Syrius, étoile de Mercure, appelé partout le grand instructeur des premiers hommes [It is known that the Dogstar was Sirius, star of Mercury, called everywhere the great instructor of the first humans].” — 3:93 fn.

agriculture . . . “the instruction given to men by celestial genii”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Osiris . . . et le premier Dyonisius . . . L’un de ces deux personnages réinventant la culture des blés, ‘grâce aux enseignements des génies célestes,’ (ajoute toujours l’Y-king) [Osiris . . . and the first Dionysus . . . One of these two personnages reinventing the cultivation of wheat, (to this idea the I-Ching always adds) ‘thanks to the instructions of the celestial genii’].” — 3:92

“Woe, woe to the men who know nought, observe nought . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . ‘malheur, dit encore le Zohar (part. I, col. 177), malheur à ces hommes qui ne savent rien, ne font attention à rien, ne regardent rien. Ils sont tous aveugles . . . puisqu’ils ignorent combien ce monde est plein de créatures diverses et invisibles qui remplissent jusqu’aux lieux les plus secrets’ [Woe, the Zohar still says, woe to those men who know nothing, pay attention to nothing, notice nothing. They are all blind . . . because they don’t know how much this world is full of various and invisible creatures who even fill up the most secret places] .” — 3:88

— Footnotes

“This is the region of the Manes . . . seven cubits high” . . .

to identify Osiris with Menes . . . Bunsen assigns to Menes an antiqutiy . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . il est difficile de ne pas le reconnaître sous le masque de l’Osiris égyptien, qui est en même temps Manès {M. Maury . . . tient à suivre la chronologie de M. de Bunsen, qui le fait vivre 5867 ans avant J.-C.} [it is difficult not to recognize him under the mask of the Egyptian Osiris, who is at the same time Menes {Maury . . . tends to follow the chronology of Bunsen, according to whom he lived 5867 b.c.}] . . .” — 3:92 & fn.

In the text, “corked up” . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . ‘malheur à ces hommes qui ne savent rien . . . Ils sont tous aveugles (dans le texte il y a bouchés)’ [‘woe to those men who know nothing . . . They are all blind (in the text it is corked up [they shut their eyes to it])’] . . .” — 3:88

— 375 —

“There were giants in the earth in those days . . .”

p/q: The Interlinear Bible, 1906: “There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.” — p. 7 (Genesis, 6:4)

“. . . mighty men . . . men of renown” (or giants)

see: John Fleming, The Fallen Angels, 1879: “. . . ‘when the sons of God . . . came in to the daughters of men . . . and they bare children to them, the same became mighty men which were of old, men of renown’ — an heroic race, of gigantic size, celebrated for their exploits . . .” — pp. 17-18

Nimrod the “mighty hunter before the Lord”

“god saw that the wickedness of man was great”

monstra quædam de genere giganteo . . .

“Either they . . . were good angels . . . how could they fall? . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . R. P. Péronne: ‘Ou c’étaient de bons anges, et alors comment seraient ils tombés? Ou ils étaient mauvais, et alors comment les appellerait-on des bné-aleim ou fils de Dieu?’ {Prœlectiones theol. ch. ii} [Reverend father Peronne: ‘Either they were good angels, and then why would they have fallen? Or they were evil, and then why would they be called b’ne-alhim or sons of God?’].” — 3:84 & fn.

This Biblical riddle — “. . . no author has ever understood”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Au siècle dernier, le savant Fourmont écrivait: ‘Ce passage de Moïse est, en effet, très difficile; quel est donc l’auteur qui jusqu’ici en ait trouvé le sens?’ {Réflexions critiques sur l’origine des anciens peuples} [In the previous century (the 18th) the learned Fourmont wrote: ‘This passage of Moses is actually very difficult; so which author has yet found the meaning?’].” — 3:85 & fn.

B’ne-aleim was a name common . . .

“ ‘After the Sephiroth . . . God made the Throne (i.e., the World of Creation) . . . For this Throne and its service he formed the ten Angelic hosts . . . Malachim, Arelim, Chajoth, Ophanim, Chasmalim, Elim, Elohim, Benei Elohim, Ishim, and Seraphim . . .’ ” — p. 24

the Malachim (the good Messengers) . . . the Ischin (“the lower angels”)

see: Enoch: The Second Messenger of God [by E. V. H. Kenealy], 1872: “There is a variety in the names of the Angels . . . depending upon their degrees . . . Malachim (the Messengers). . . . Benay-Elohim (the sons of God). . . . and Ishim (angelic men). All these [Angels] . . . are immediately under the Throne of Glory.” — 2:18-19

(Rabbi Parcha) [Bereshith Rabba, Parshaix.]

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Rabbi Abahu, in the Bereshith Rabba, Parsha ix., expressly says, ‘From this we see that the Holy One, blessed be He, had successively created and destroyed sundry worlds before He created the present world . . .’ ” — p. 408

— 375-6 —

Satan, “the adversary,” is included in Job among the sons of God

— 376 —

the Ischin . . . mixed themselves with mortal men . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Parmi ces bnè-aleim . . . nuls ne se sont rendus plus coupables que les ischins, que Dieu précipita et qui se mêlèrent aux humains’ (Zohar, liv. de Ruth et Schadash, fol. 63, col. 3, édit. d’Amsterdam.) [‘Among these B’ne Aleim . . . nobody has become more guilty than the ischins, whom God hurled down and who mixed with humans’] . . .” — 3:86

these b’ne-aleim belonging to the tenth sub-division of the “Thrones”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Tout ce passage est remarquable, en ce qu’il nous montre l’expression fils de Dieu appliquée tout spécialement à une dixième sous-division de l’ordre des trônes. (Zohar, part. II, col. 73.) [This whole passage is remarkable in that it shows us a case in which the expression sons of God is applied especially to a tenth sub-division of the order of the thrones].” — 3:86

the Ischin, “men-spirits,” viri spirituales . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . cette secte spirituelle appelée les ischins, hommes-esprits, viri spirituales . . . intéressant de les retrouver, chez tous nos démonologues du moyen âge, portant le titre d’homunculi (moindres hommes), et dans les deux cas se montrant sous une apparence gazèiforme, qui leur permet de s’immiscer dans nos affaires. Leur chef est ce même Azazel’ [‘that spiritual sect called the Ischin, men spirits, viri spirituales . . . interesting to find them again with all the demonologists of the Middle Ages, carrying the title of homunculi (lesser men), and in two cases showing themselves in a gaseous form, which allows them to interfere in our affairs. Their chief is this same Azazel’] . . .” — 3:87

“There is an impenetrable mystery . . . concerning Azazel.”

Lanci, a librarian to the Vatican . . . “this venerable divine name . . .”

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Lanci (librarian to the Vatican, and the learned author of Sagra [Sacra] Scrittura and Paralipomeni) says respecting . . . Azâzêl: ‘This terrible and venerable name of God, through the pen of Biblical glossers, has been a devil, a mountain, a wilderness, and a he-goat.’ ” — p. 257

foolish to derive the name . . . from Ajal (separated) and El (god)

the “formal adversary of Jehovah,” as Spencer would have it

The amount of malicious fancy . . . bestowed on that “Host” . . .

see: “Western Speculations”: “Hence the teaching of the Roman Catholic scholiasts, namely, that Hermon . . . meaning ‘anathema’ . . . is the same as Mount Armon. . . . ‘It is to those unclean spirits chained on Mount Hermon of the Desert, that the scape-goat of Israel, who assumed the name of one of them (Azaz(y)el), was sent’ (Spencer).” — SD 2:409

The Zohar shows the Ischin chained on the mountain in the desert

see: J.-E. de Mirville, Des Esprits, 1863-8: “Il en est de même du désert et de la fameuse montagne sur laquelle le Zohar nous montre tous ces grands coupables enchaînés [Likewise the Zohar shows us all these great culprits chained in the desert and on the famous mountain] . . .” — 3:87

Azazel (or Azaziel) is one of the chiefs . . .

descending upon Ardis . . . swearing loyalty to each other

Azaziel taught men to make swords . . . to fabricate mirrors . . .

Amazarak taught all the sorcerers . . .

Amers taught the solution of magic; Barkayal, astrology

Akibeel, the meaning of portents and signs; Tamial, astronomy . . .

— 377 —

“the angels aspire to become men . . .”

hints thrown out in this direction in “Isis Unveiled”

see: H. P. Blavatsky, Isis Unveiled, 1877: “Max Müller kindly adds: ‘It was a mistake of the early Fathers to treat the heathen gods as demons or evil spirits . . .’ But we have Satan presented to us [by Christians] as the prop and mainstay of sacerdotism . . . If he falls, then, in their conception, all is lost, and chaos must come again. . . . The theories of the kabalists treat of it as a force which is antagonistic, but at the same time essential to the vitality, evolving, and vigor of the good principle.” — 2:480

the rebuke . . . “get thee behind me Satan” was justly addressed

see: Albert Barnes, Notes on the Gospels, 1847: “From that time forth began Jesus to shew unto his disciples . . . that he must go unto Jerusalem, and suffer many things . . . and be killed . . . Then Peter took him, and began to rebuke him . . . But he turned, and said unto Peter, Get thee behind me, Satan {The word Satan means literally an adversary, or one that opposes us in the accomplishment of our designs. . . . [Jesus] used it in the general sense which the word bore as an adversary or opposer . . . that such sentiments as Peter expressed then were opposed to him and his plans} . . .” — 1:187-8 & fn. (Matthew, 16:21-3)

the “Law of Moses” which Christ openly repudiated

see: Leo Tolstoi, My Religion, 1885: “The Gospel [of Matthew] . . . declares distinctly and without equivocation: ‘You have from of old a criminal law, An eye for an eye, a tooth for a tooth; but a new law is given you, That you resist not evil . . . render not evil for evil, but do good to every one . . .’ ” “. . . the words, ‘An eye for an eye, and a tooth for a tooth,’ expressed the law given by God to Moses; the words, ‘But I say unto you, That ye resist not evil,’ expressed the new law, which was a negation of the first.” “Jesus abolished the Mosaic law, and gave his own law in its place.” — pp. 36, 51, 66

the Gnostic Solar Chnouphis — the Agathodæmon — Christos

see: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “The Serpent, enclosed in a pyramid . . . is taken from a gem figured in Matter’s ‘Histoire Critique du Gnosticism’ . . . It is there said to be the Solar Chnouphis or Agathodemon — Christos . . .” — p. v. (Preface)

— 378 —

“Say we not well thou hast a devil?”

p/q: The Interlinear Bible, 1906: “The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered . . . If a man keep my word, he shall never see death. Then the Jews said unto him, Now we know that thou hast a devil.” — p. 135 (John, 8:48-9, 51-2)

In the Rig Veda Indra is the highest and greatest of the Gods

his Soma-drinking is allegorical of his highly spiritual nature

see: S. Baring-Gould, Origin and Development of Religious Belief, 1884: “. . . Soma was a chief deity . . . He became incarnate among men, was taken by them and slain, and brayed in a mortar. But he rose in flame to heaven, to be . . . the mediator between God and man. . . . The whole mythologic legend of the Soma is nothing but the allegorical history of the plant Sarcostemma viminalis . . . the way in which it is prepared is by crushing it in a mortar; the juice is then thrown on the sacrificial flame, and so rises to heaven. . . . the partaking of the juice was regarded as a sacramental act, by virtue of which the receiver was embued with a portion of the divine nature.” — 1:408-9

In the Purânas Indra became a profligate

see: Edward Balfour, Cyclopædia of India, 1885: “Indra takes a different position in each of the three periods of Hindu mythology. In the Vedic period he is the great being who inhabits the firmament . . . In the Epic period he is still a principal deity, taking precedence of Agni, Varuna, and Yama. In the Puranic period he is inferior in rank . . . he is even vilified, and described as extremely licentious.” — 2:339

Indra became . . . a regular drunkard on the Soma juice

He is the conqueror of all the “enemies of the gods”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . in the Tretā age there was a war between the gods and the Asuras, in which the former were worsted. They had recourse to Vishṇu for assistance, and he directed them to obtain the aid of Puran-jaya . . . The prince complied with their wishes, and asked that their chief, Indra, would assume the form of a bull and carry him . . . thus seated Puran-jaya destroyed all the enemies of the gods.” — p. 247

the conqueror . . . of all the Serpent-gods, and of Vritri . . .

see: C. Staniland Wake, Serpent-Worship, 1888: “The Chinese notion of the serpent or dragon dwelling above the clouds . . . reminds us of the Aryan myth of Vritra, or Ahi, the throttling snake, or dragon with three heads, who hides away the rain-clouds, but who is slain by Indra, the beneficent giver of rain. . . . Vritra, ‘the enemy of Indra, reappears in all the dragons, snakes, or worms slain by all the heroes of Aryan mythology.’ ” — pp. 84-5

Indra is the St. Michael of the Hindu Pantheon

see: T. W. Doane, Bible Myths and Their Parallels in Other Religions, 1882: “St. Michael, lance in hand, treading on the dragon, is an image as familiar now as, thirty centuries ago, that of Indra treading under foot the demon Vritra could possibly have been to the Hindoo.” — p. 561

Satan, one of the “Sons of God” (Job. i. 6)

see: J. K. Burr, Commentary on the Book of Job, 1879: “Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them {The sons of God are unquestionably angels . . . Satan . . . was still in essential nature a son of God, and may have had at that time certain primordial rights . . . to appear with these sons before God}.” — p. 18 & fn. (Job, 1:6)

Samael . . . is shown to be identical with St. Michael

Tselem (the image) reflects alike Michael and Samael

Both proceed . . . from Ruach . . . Neschamah . . . and Nephesch

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “From Ruach and Nephesch, influenced by the good aspirations of Neschamah, proceeds Michael, the good angel of the soul . . . From Nephesch dominating Ruach, and uninfluenced by the good aspirations of Neschamah, proceeds Samäel, the evil angel of the soul . . .” — p. 37 (Introduction)

the “Chaldean book of Numbers”

temples sacred to the Sun and the Dragon

see: John Bathurst Deane, “Observations on Dracontia,” Dec. 13, 1832: “The hierogram of the Sun was a Circle; the temples of the Sun were circular. . . . The Ophites adored a Serpent-deity; the temple assumed the figure of a Serpent. . . . The Ophite hierogram . . . furnished the pattern of the Dracontium . . . The most common form was the Serpent passing through a globe or circle; or, two serpents issuing from it in opposite directions.” “The hierogram of the Circle and Serpent may therefore be the hieroglyphic of the [serpent-solar] God Ophel, whose worship originated in the union of the idolatries of the Sun and Serpent. Temples built after this pattern were called Dracontia . . .” — pp. 191-2, 194 (Archaeologia, v. 25)

— 379 —

“Bel and the Dragon being uniformly coupled together . . .”

The Ophites adopted their rites from Hermes Trismegistus

see: John Bathurst Deane, “Observations on Dracontia,” Dec. 13, 1832: “Much ingenuity has been exercised by Kircher to account for the origin of this [Ophite] hierogram. He supposes that Hermes Trismegistus was the inventor of it. This person was probably high priest of the Egyptian God Thoth, or Thrice Great Hermes, and assumed his name in compliance with the common custom of the religion.” — p. 192 (Archaeologia, v. 25)

As Michael is “one as God” . . . one of the Elohim

see: Éliphas Lévi, Dogme et Rituel de la Haute Magie, 1861: “Le monde, à ce que croyaient les anciens, est gouverné par sept causes secondes . . . et ce sont les forces universelles désignées par Moïse sous le nom pluriel d’Eloïm, les dieux. . . . Les Hébreux les appellent les sept grands archanges, et leur donnent les noms de Michael, Gabriel, Raphael . . . [The world in which the ancients believed is governed by seven secondary causes . . . and these are the universal forces designated by Moses under the plural name of Elohim, the gods. . . . The Hebrews call them the seven great archangels, and give them the names of Michael, Gabriel, Raphael . . .].” — 2:113-14

the priests assuming the name of the gods they served

see: John Bathurst Deane, “Observations on Dracontia,” Dec. 13, 1832: “Thus the priest or priestess of the Syrian Serpent god Oub was also called Oub . . . the priestess of Python is Pythia . . . The priest of the Egyptian Cneph was Icnuphis; and the examples may be mulitplied.” — p. 220 (Archaeologia, v. 25)

There were numerous catacombs in Egypt and Chaldea . . .

the subterranean crypts of Thebes and Memphis . . .

see: Gaston Maspero, Egyptian Archæology, 1887: “At Thebes, as at Memphis, the royal tombs . . . [show] the high degree of perfection to which the decoration of passages and sepulchral chambers was now carried.” “Great doors, each guarded by a gigantic serpent, were stationed at intervals, and led to an immense hall . . . Then came more dark and narrow passages . . .” “On the ceilings of some of the Theban catacombs . . . [is] an illustrated narrative of the travels of the sun and the Soul throughout the twenty-four hours of the day and night. Each hour is represented, as also the domain of each hour with its circumscribed boundary, the door of which is guarded by a huge serpent.” — pp. 152, 154, 158-9

the kuklos anagkes . . . “the circle of necessity”

every soul after the bodily death . . . judged in the Amenthian region

see: The Egyptian Book of the Dead, tr. Charles H. S. Davis, 1895: “Osiris . . . became the judge of mankind in a future state. . . . ‘Under his name . . . [souls] passed into the hidden place (Amenti), the divine world below . . . to have their final state determined by him as their judge.’ ” — p. 18 (“The Egyptian Pantheon”)

Votan . . . describes a subterranean passage . . .

see: R. Gougenot des Mousseaux, Les Hautes Phénomènes de la Magie, 1864: “. . . Votan se rendait à la cité antique, où il visitait les ruines d’un grand édifice . . . on me fit passer . . . par un souterrain qui traversait la terre, et se terminait à la racine des cieux [Votan went to the ancient city, where he visited the ruins of a large building . . . I was made to pass . . . through a subterranean passage which ran through the earth, and ended at the root of the heavens].” — p. 52

this passage was a snake’s hole, “un agujero de colubra” . . .

see: R. Gougenot des Mousseaux, Les Hautes Phénomènes de la Magie, 1864: “Ce chemin était un trou de couleuvre, un ahugero de colubra [agujero de culebra], et j’y fus admis parce que j’étais fils de couleuvre {Cartas (Brasseur de Bourbourg), 53, 56-7, 62, etc. Voir plus tard ces cryptes, ou souterrains d’initiation, en Égypte, à Palenque, etc.} [This passage was a snake’s hole, un agujero de culebra, and I was admitted there because I was the son of a snake {Cartas, 53, 56-7, 62, etc. More about these crypts, or underground places of initiation, in Egypt, in Palenque, etc., later on}.” — p. 52 & fn.

— 380 —

“The Assyrian priest bore always the name of his god” . . .

“I am a Serpent, I am a Druid”

the Phœnician Elon or Elion, whom Abraham recognised . . .

they were called the “builders” . . . says Taliesin

see: R. Gougenot des Mousseaux, Les Hautes Phénomènes de la Magie, 1864: “ ‘Je suis un druide . . . je suis un architecte, répètent . . . ces pontifes, constructeurs de monuments dont les simples masses parcellaires épouvantent les mathématiques de nos ingénieurs modernes’ {From Taliessin . . . Archeolog. society of the antiquaries of London, vol. XXV, p. 220} [‘I am a Druid . . . I am an architect, repeat . . . these pontiffs, builders of monuments, the simple remnants of which terrify the mathematics of our modern engineers’].” — p. 55 & fn.

the chiefs of the name of Votan . . . the descendants of Ham

see: R. Gougenot des Mousseaux, Les Hautes Phénomènes de la Magie, 1864: “Les chefs d’immigrations successives, que le nom de Votan couvre peut-être, se donnaient comme des descendants de Cham [The chiefs of the successive immigrations, which the name of Votan perhaps covers, gave themselves out as the descendants of Ham] . . .” — p. 51

“I am . . . of the great race of the Dragon (snake). . . .”

p/q: R. Gougenot des Mousseaux, Les Hautes Phénomènes de la Magie, 1864: “Je suis Cham, disaient-ils, ou chivim. Je suis de la race de Cham le serpent . . . Je suis couleuvre puisque je suis chivim {Cartas, Brasseur, p. 51} [I am Ham, they said, or Hivim. I am of the race of Ham the snake . . . I am a snake, for I am Hivim].” — p. 51 & fn.

Seth . . . Hermes, the God of Wisdom . . . is also Typhon . . .

see: C. Staniland Wake, The Origin and Significance of The Great Pyramid, 1882: “As Seth, Thoth, or Hermes was the god of Wisdom, so the serpent was its emblem . . .” “We have here a reference to the serpent as the embodiment of the Evil Being . . . [as] in the later identification of Seth with Typhon . . . The name Typhon . . . was then represented as Apap or Apophis, or the giant serpent . . . Henceforth Seth, instead of being regarded by the Egyptians as the Agathodæmon [good spirit], was looked upon as the principle of evil.” — pp. 71, 77-8

the Dragon slain by Horus . . . Typhon was also called Set

see: The Egyptian Book of the Dead, tr. Charles H. S. Davis, 1895: “. . . the antagonism of good and evil is shown by the opposition of the solar gods and the great dragon Apap, a type of darkness, and the hostility of Osiris and Set or Typhon.” “Set . . . was the chief of the powers which fought with the human soul in the after life. According to the myth he murdered his brother [Osiris] and reigned in his stead. Osiris was afterwards avenged by his son Horus, who vanquished Set and slew him. Set, however, though slain continued to be feared . . . as the indestructible power of evil . . .” — pp. 10, 28 (“The Egyptian Pantheon”)

Typhon . . . the dark side of Osiris his brother

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “Everything good in Nature comes from Osiris, — order, harmony . . . From Typhon come the stormy passions and irregular impulses that agitate the brute and material part of man . . . Osiris and Typhon were . . . principles of good and evil, of light and darkness . . .” — p. 476

as Angra Mainyu is the black shadow of Ahura-Mazda

see: Samuel Laing, A Modern Zoroastrian, 1890: “ ‘Having arrived at the grand idea of the unity and indivisibility of the Supreme Being, Zoroaster . . . [made] the supposition of two primæval causes, which, though different, were united, and produced the world of material things as well as that of spirit.’ . . . They are called in the Vendidad Spento Mainyush, or the ‘beneficent spirit,’ and Angro Mainyush, or the ‘hurtful spirit.’ The latter is generally known as Ahriman, the Prince of Darkness; and the former as Ormuzd, is identified with Ahura Mazda, the good God . . .” — p. 202

— 381 —

Rahu . . . the lower part . . . ended in a Dragon . . .

During the churning of the Ocean . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “RĀHU . . . when the gods had produced Amṛita by churning the ocean, he assumed a disguise, and . . . drank some of it. The sun and the moon detected him and informed Vishṇu, who cut off his head and two of his arms, but as he had secured immortality, his body was placed in the stellar sphere, the upper parts, represented by a dragon’s head, being the ascending node, and the lower parts, represented by a dragon’s tail, being Ketu the descending node.” — pp. 252-3

Rahu wreaks vengence on the Sun and Moon . . .

(Vikârttana’s) initiation . . . the candidate and the Dragon had a supreme fight

see: H. P. Blavatsky, “The Esoteric Character of the Gospels (II),” Dec. 15, 1887: “In the Purānic allegory . . . Yoga-siddha ‘Spiritual consciousness,’ the wife of Surya, the Sun, complains to him of the too great effulgence of her husband; and Viswakarmā . . . placing the Sun upon his lathe cuts away part of his brightness. Surya looks, after this, crowned with dark thorns instead of rays, and becomes Vikarttana (‘shorn of his rays’). All these names are terms which were used by the candidates when going through the trials of Initiation. . . . the candidate-Surya, the Sun, who had to kill all his fiery passions and wear the crown of thorns while crucifying his body before he could rise and be re-born into a new life as the glorified ‘Light of the World’ — Christos.” — p. 308 fn. (Lucifer, v. 1)

the abodes of Tiresias and the Greek seers . . . those of the Nâgas

see: Edward Upham, The History and Doctrine of Budhism, 1829: “Dr. Warton observes, ‘. . . the details of Budhism . . . record particulars of the Nagas, or kingly snakes, inhabiting the cavities under the earth, corresponding with the abodes of Tiresias and the Greek seers . . .’ ” — p. 47 fn.

The children of Surasa are the “mighty Dragons.”

The Vayu . . . replacing “Surasa” . . . by Danayas

Danavas — the descendants of Danu by the sage Kasyapa

Mikael, the “Angel of the Sun”

Mikael . . . first of the Æons, called by the Gnostics “the saviour”

see: Samuel Fales Dunlap, The Ghebers of Hebron, 1894: “Philo Judaeus was well versed in the [gnostic] doctrine of Angels, Aeons, Powers . . .” “Gabriel is Hermes, and Hermes is Metatron, Michael and the Logos, for Philo calls the Logos the Oldest of the angels of God. . . . Michael is Merkury, and is called Kadmiel {This is the Archangel Metatron-Iesua, the Angel-Saviour. . . . this is the Great Archangel, the Oldest of the Angels . . . He raises the souls up to the Intelligible World, and is their Saviour} . . .” — pp. 453, 651 & fn.

Agni . . . is called in the Rig-Veda Vaiswanara.

— Footnotes

He is . . . included in the list of the Danavas in Vayu Purâna . . .

the name means also “Spirit of Humanity”

— 381-2 —

Vaisvanara . . . whose daughters Puloma and Kalaka . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Vaiśwānara had two daughters, Pulomā and Kālakā; who were both married to Kaśyapa, and bore him sixty thousand distinguished Dānavas . . . who were powerful, ferocious, and cruel. . . . the race of Danu was multiplied, by hundreds and thousands, through succeeding generations. . . . {the Nivātakavachas were Dānavas, to the number of thirty millions, residing in the depths of the sea}.” — 2:71-2 & fn. (i.21)

— 382 —

in Hiranyapura, “the golden city,” floating in the air

Indra . . . as a son of Kasyapa

Kasyapa is, in this sense, identical with Agni, the fire-god, or Sun

Karttikeya (god of War, the six-faced planet Mars . . .)

a Kumâra . . . born of Agni, for the purpose of destroying Taraka

grandson of Kasyapa by Hiranyaksha, his son

whose . . . yogi austerities . . . became formidable to the gods

Indra, the bright god of the Firmament

see: Andrew Lang, Myth, Ritual, and Religion, 1887: “In 1846 Roth described Indra as the god of ‘the bright clear vault of heaven’ . . . Mr. Max Müller . . . made Indra ‘another conception of the bright blue sky’ . . . Grassman . . . calls Indra ‘the god of the bright firmament’.” — 2:142-3 fn.

Indra . . . kills Vritra . . . he is called Vritra-han . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “INDRA. . . . As deity of the atmosphere . . . he is continually at war with Vṛitra or Ahi, the demon of drought and inclement weather, whom he overcomes with his thunderbolts . . .” “He is Vṛitra-han, ‘the destroyer of Vṛitra’ . . .” — pp. 123-4, 127

he also leads the hosts of Devas . . . against the other gods who rebel . . .

see: Tales of the Pandaus [by D. J. F. Newall], 1885: “. . . in the great final battle between the Devs and Assurs . . . the latter appear to have been victors. . . . But now, at last, the Gods appeal to Brahma . . . they also address Vishnoo, the ‘Preserver,’ who intervenes in favor of Indra and the host of heaven.” — p. 166

for which he is entitled Jishnu, “leader of the celestial Host”

Karttikeya . . . is Taraka-Jit, “Vanquisher of Taraka,” “Kumâra Guha” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KĀRTTIKEYA. . . . He has many titles: as a warrior he is called . . . Siddha-sena, ‘leader of the Siddhas’ . . . Kumāra, the boy; Guha, ‘the mysterious one;’ Śakti-dhara, ‘spear-holder’ . . . Tāraka-jit, ‘vanquisher of Tāraka’ . . .” — p. 152

— Footnotes

Kasyapa is called the Son of Brahmâ . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KAŚYAPA. . . . All authorities agree in assigning to him a large part in the work of creation. According to the Mahā-bhārata, the Rāmāyaṇa, and the Purāṇas, he was the son of Marīchi, the son of Brahmā . . . He is one of the seven great Ṛishis . . .” — p. 153

“The Self-born Kasyapa sprang from Time”

he is Kasyapa-Aditya, the Sun

from whom all the “Cosmic” Demons . . . are born

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “ ‘All creatures are descendants of Kaśyapa.’ . . . demons, nāgas, reptiles, birds, and all kinds of living things. He was thus the father of all, and as such is sometimes called Prajāpati.” — p. 153

Karttikeya . . . from the seed of Siva cast into the fire . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KĀRTTIKEYA. . . . He is said in the Mahā-bhārata and Rāmāyaṇa to be the son of Śiva or Rudra, and to have been produced without the intervention of a woman. Śiva cast his seed into fire . . . Kārttikeya was the result; hence he is called Agni-bhū . . .” — p. 152

Hiranyaksha is the ruler . . . of the fifth region of Pâtâla

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . description of Pātāla . . . the Vāyu has cities of the principal Daityas and Nāgas in each [region]; as, in the first, those of the Daitya Namuchi . . . in the fifth, of Hiraṇyāksha . . .” — 2:210-11 fn.

Taraka (called also Kalabhana) . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Hiraṇyāksha also had many sons, all of whom were Daityas of great prowess: Jharjhara, Śakuni . . . the mighty-armed and the valiant Tāraka {Some copies, for Tāraka, read Kālanābha}.” — 2:69-70 & fn. (i.21)

Taraka . . . owing to his extraordinary Yoga-powers . . .

Fallen angels, whom Enoch accuses . . .

see: The Book of Enoch, tr. George H. Schodde, 1882: “. . . these secrets are the ones referred to . . . Without the assistance of the fallen angels men would never have learned charms and conjurations. . . . Azazel, as the chief of these sinful beings, receives a separate punishment.” — p. 75 (Notes, Chap. 9)

disclosing to the world all “the secret things done in heaven”

It is Michael, Gabriel . . . and Uriel who denounced . . . their Brethren

Michael was commissioned to fight the Dragon

— 383 —

Michael (as the Angelic form of Jehovah)

see: John Peter Lange, Commentary on the Holy Scriptures, 1869: “The angel-prince Michael . . . has the same position which the Maleach Jehovah [Jehovah’s messenger] has . . . (as the old Jewish theology saw in Michael the manifested image of Jehovah) . . .” — 1:388 (Cm., Genesis, xii.1-20)

the “angel of the Sun”

Helios (the Sun), Phoibos-Apollo (“the light of life and of the World”) . . .

At the moment of his birth he asks for his bow . . .

Apollo is born on . . . Asteria — “the golden star island” . . .

the Hindu golden Hiranyapura

he is called the pure, ἁγνὸς, Agnus Dei . . .

the Apocalyptic Dragon, who wants to attack the woman in child-birth

see: The Interlinear Bible, 1906: “And there appeared a great wonder in heaven; a woman clothed with the sun . . . and she being with child cried, travailing in birth . . . and behold a great red dragon . . . stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.” — p. 329 (Revelation, 12:1-4)

— Footnotes

Porphyrion, the scarlet or red Titan

see: Arthur Bedford, The Scripture Chronology, 1730: “The Word Rephas was one of the peculiar Names giv’n to Ham . . . and it frequently in Hebrew signifies a Giant . . .” “Pausanias calls Ham by the Name of Porphyrion, or a king wearing Purple . . .” — pp. 232, 283

see: Ignatius Donnelly, Atlantis, 1882: “Noah . . . had three sons — Shem, Ham, and Japheth — who represented three different races of men of different colors. The Greek legends tell us of . . . a rebellion of the Giants . . . ‘Their king or leader was Porphyrion . . .’ . . . Here we have, I think, a reference to . . . the red or sunburnt men . . .” — p. 469

— 383-4 —

“Our . . . fragment refers to the creation of mankind . . .”

p/q: George Smith, The Chaldean Account of Genesis, 1876: “Our next fragments refer to the creation of mankind, called Adam, as in the Bible; he is made perfect . . . but afterwards he joins with the dragon of the deep, the animal of Tiamat, the spirit of chaos, and offends against his god, who curses him, and calls down on his head all the evils and troubles of humanity.” — p. 304

— 384 —

“This is followed by a war between the dragon . . .”

p/q: George Smith, The Chaldean Account of Genesis, 1876: “This is followed by a war between the dragon and the powers of evil, or chaos on one side and the gods on the other. The gods have weapons forged for them, and Merodach undertakes to lead the heavenly host against the dragon. The war, which is described with spirit, ends of course in the triumph of the principles of good . . .” — p. 304

struggle between the Aryan adepts . . . and the Sorcerers of Atlantis

see: H. P. Blavatsky, Isis Unveiled, 1877: “. . . the class of hierophants was divided into . . . those who were instructed by the ‘Sons of God,’ on the island . . . and others who inhabited the lost Atlantis . . . [who] were born with a sight which embraced all hidden things . . . what we would now term ‘natural-born mediums’ . . . Therefore, while the former walked in the path of their divine instructors, and . . . learned at the same time to discern the evil from the good, the born adepts of the Atlantis blindly followed the insinuations of the great and invisible ‘Dragon’ . . . the Atlantis-race became a nation of wicked magicians. In consequence of this, war was declared . . . The conflict came to an end by the submersion of the Atlantis . . .” — 1:592-3

the battles of Indra with Vritra. . . . Demon of Drought . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “INDRA. . . . he is continually at war with Vṛitra or Ahi, the demon of drought and inclement weather, whom he overcomes with his thunderbolts, and compels to pour down the rain.” “He is frequently at war with the Asuras . . . by whom he is often worsted. But he slew the demon Vṛitra . . .” “He is Vṛitra-han, ‘the destroyer of Vṛitra’ . . .” — pp. 123, 124, 125, 127

“invoke the Amesha Spenta who rule over the seven Karshvares . . .”

— Footnotes

Tarakamaya, the war between the gods and the Asuras . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The son of Atri was Soma (the moon) . . . [he] carried off Tārā, the wife of Bṛihaspati . . . Uśanas, out of enmity to Bṛihaspati, took part with Soma. . . . and all the Daityas, Dānavas, and other foes of the gods, came also, to his assistance . . . Then there ensued a fierce contest, which . . . was termed the Tārakāmaya or Tārakā war.” — 4:2-3 (iv.6)

Viswa-Karma, the artificer of the gods, who forges . . . their weapons

the “woman with child” of Revelation (xii.) was Aime . . . Binah

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “The third Sephira . . . is a feminine passive potency, called BINH, Binah . . . It is also called AMA, Ama, Mother, and AIMA, Aima, the great productive Mother . . . Aima is the woman described in the Apocalypse (ch. xii.).” — pp. 24-5 (Introduction)

Binah . . . “whose name is Jehovah”

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “. . . Aima, the great productive Mother, who is eternally conjoined with AB, the Father . . . To her are attributed the Divine names, ALHIM, Elohim, and IHVH ALHIM [Jehovah Elohim] . . .” — p. 25 (Introduction)

The “Seven Karshvares of the Earth” — the seven spheres . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “The seven worlds became in Persia the seven Karshvare of the earth: the earth is divided into seven Karshvare, only one of which is known and accessible to man, the one on which we live . . . which amounts to saying that there are seven earths.” — pp. lix-lx fn. (Introduction)

— 385 —

“I invoke the seven bright Sravah with their sons . . .”

“Sravah” . . . “of unknown meaning”

“Sravah” . . . Amshaspends . . .“their sons and the flock” . . .

see: “Is Pleroma Satan’s Lair?”: “In the Zend Avesta, Angra Mainyu (Ahriman) . . . seeks to conquer the Heavens, when Ahura Mazda . . . and the Amshaspends, ‘the seven bright Sravah,’ accompanied by their stars, fight Ahriman, and the vanquished Devas fall to Earth along with him.” — SD 2:516

Ahura Mazda . . . as “thou, the maker of the material world”

our earth (Spenta Armaiti)

(Spenta Armaiti) . . . “the fair daughter of Ahura Mazda”

the Tree . . . from which the mystic . . . Caresma [Baresma] is taken

“ ‘Go, O Spitama Zarathustra! towards that tree {from which the baresma is taken} . . . Let the faithful man cut off a twig of baresma . . . [and] not leave off keeping his eyes upon it, whilst he is offering up the sacrifice to Ahura Mazda . . .’ ” — p. 209 (Fargard XIX, 18-19)

“the Angel of Death and Satan are the same”

Samael is identical with the Simoon, the hot wind . . .

see: Moncure Daniel Conway, Demonology and Devil-Lore, 1881: “. . . [Jehovah] had to be relieved of responsibility for earthly evils . . . Thus there grew up a separate personification of the destructive power of Jehovah, which had been supposed to lodge in his breath. . . . It is the natural teaching of the destructive simoon {‘Serpent poison.’ It is substantially the same word as the demonic Samaël . . . ‘it is called by the Turks Samiel, is mentioned by the holy Job under the name of the East wind . . . it carries along with it flakes of fire . . . instantly strikes dead those that breathe it’} . . .” — 2:234 & fn.

“Simoon is called Atabutos [Atabulus]” or — Diabolos

the Dragon Aphophis — the Accuser . . .

see: The Egyptian Book of the Dead, tr. Charles H. S. Davis, 1895: “Aphophis . . . was the name given to the serpent of whom Horus is represented as the destroyer. The place of his ordinary abode is the lower world, where he is the accuser of souls . . .” — p. 30 (“The Egyptian Pantheon”)

Horus . . . pierces his opponent’s head with a spear

see: J. G. Wilkinson, Manners and Customs of the Ancient Egyptians, 1878: “The destruction of the serpent by Horus, who, standing in a boat, pierces his head with a spear, as he rises above the water, frequently occurs in sculptures; and whether it has the body of a snake with the head of a man, or assumes the entire human form, it appears to be the same monster. The representation of Typho, mentioned by Plutarch . . . evidently refers to this conflict of Horus and Aphôphis.” — 2:152, 154

As Set — he is the darkness . . . the murderer of Osiris

Anubis . . . with a cuirass and a spear, like Michael and St. George

see: Hargrave Jennings, The Rosicrucians, 1887: “Upon a monument in Thebes, Anubis is represented as St. Michael and St. George are in Christian paintings, armed in a cuirass, and having in his hand a lance, with which he pierces a monster that has the head and tail of a serpent . . .” — 1:129-30

— Footnotes

There are six râjamsi (worlds) . . .

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “These three, heaven, earth, and air, are the favourite group of three in the Ṛigveda . . . Some whole hymns have no other motive than this continual play on the number (I. 34., III. 56.). . . . The twofold division, again, into heaven and earth, is combined with the threefold division, and thus we have mention of six worlds, or six rājāṃsi.” — p. 114

prithivi — the earth, or “this” (idâm), as opposed to that which is yonder

(See Rig-Veda . . . VII., 10411, and V., 60, 6. . . .)

Anubis is Horus who melts in him who is eyeless.

— 385-6 —

Anubis is also represented as slaying a dragon . . .

see: Alexandre Lenoir, “Du Dragon de Metz,” Nov. 29, 1807: “. . . je possède le dessin d’un monument découvert à Thèbes, sur lequel est parfaitement tracé un groupe représentant Anubis armé d’une lance, et cuirassé comme l’est Saint Michel, et qui, comme lui, perce un Dragon à tête et à queue de serpent [I am acquainted with the design on a monument, discovered at Thebes, on which is perfectly drawn a group which represents Anubis armed with a lance and a cuirass like St. Michael, and who, just like him, pierces a dragon with the head and tail of a serpent] . . .” — pp. 11-12 (Mémoires de l’Académie Celtique, v. 2)

— 386 —

principles in Chaos . . . called “the Sons of the Rebellion” . . .

“Shou symbolise la force du soleil; il a triomphé du Chaos par sa victoire sur les mauvais principes (Cf. Panthéon égypt., pp. 20, 23), que ce chapitre appelle ‘les enfants de la rébellion’ [Shu symbolizes the solar force; he has triumphed over Chaos by his victory over the evil principles . . . which this chapter calls ‘the children of the rebellion’].” — p. 72 (Ch. xvii, Note 2)

“In that night . . . when they arrive to the East of Heavens . . .”

p/q: Livre des Morts, tr. Paul Pierret, 1882: “La nuit du combat, c’est quand ils arrivent à l’est du ciel: alors il y a combat au ciel et dans le monde [The night of the fight, when they arrive in the east of the heavens: then there is war in heaven and in the world] . . .” — p. 63 (xvii.49)

“the oppressor, the murderer of Osiris . . . the deceiving Serpent”

“. . . then there is War in Heaven and in the entire World”

“War” of the Ases with the Hrimthurses . . . of Asathor with the Jotuns

see: Jacob Grimm, Teutonic Mythology, 1883: “. . . the evil beings, long held in check and under spell, break loose and war against the gods [Ases]: a wolf swallows the sun . . . the monstrous world-snake Iörmungandr . . . rises out of the waters on to the land . . . Loki brings up the hrîmthurses and the retinue of Hel . . .” — 2:814

see: W. Wägner, Asgard and the Gods, 1880: “Heimdal then blew a loud blast on the Giallarhorn . . . waking Ases [gods] and Einheriar [ghostly warriors], and warning them to prepare for the Last Battle. . . . Meanwhile Hrym, the king of the Jotuns, was steering his ship from the east . . . The Hrimthurses, armed with clubs and javelins, were on board.” “Thor [Asathor] slew Jörmungander, but died himself from the pestiferous breath she had breathed upon him . . .” — pp. 297-8, 301

the “wolf” who comes out of “Darkness” . . .

see: Robert Brown, “The Religion and Mythology of the Aryans of Northern Europe,” April 19, 1880: “Fenrir. ‘Dweller-in-the-depth.’ . . . A demon-wolf, offspring of Loki . . . bound by the gods in a lake of blackness . . . At Ragnarok he is to break loose and devour the sun . . . Fenrir represents chaotic darkness . . .” — p. 328 (Journal of the Transactions of the Victoria Institute, v. 14)

“The evil principles (Spirits) emblems of Chaos . . . resist change . . .”

the Ophites . . . Egyptian Gnostics of “the Brotherhood of the Serpent”

a living snake in their ceremonies as the emblem of WISDOM . . .

— 387 —

Draco volans, the flying Dragon of the early painters

“ ‘Strabo says . . . painting them with wings is the effect of fancy . . . but other naturalists and travellers both ancient and modern affirm that there are some of these species winged.’ ” “We may infer that it was a long terrestrial lizard . . . possibly furnished with wing-like expansions of its integument, after the fashion of Draco volans . . .” — pp. 209, 259

flying Dragons . . . a kind of Pterodactyl

see: Charles Gould, Mythical Monsters, 1886: “The most bird-like of reptiles, the Pterosauria, appear to have possessed true powers of flight; they were provided with wings formed by an expansion of the integument, and supported by an enormous elongation of the ulnar finger of the anterior limb. . . . In Pterodactylus (see Fig. 2, p. 18), the tail is very short, and the jaws strong . . .” — pp. 33-4

the Seraph of Moses

see: John Bathurst Deane, The Worship of the Serpent, 1830: “That the devil . . . assumed the form of one of the angelic seraphim, was a tradition of the east, adopted by the doctors of the Jewish church. . . . ‘This is the secret (or mystery) of the holy language, that a serpent is called saraph, as an angel is called saraph;’ and ‘hence the Scriptures call serpents seraphim, (Numb. xxi. 6-8) . . .’ ” — p. 58

Brazen Serpent. . . . The Jews worshipped the latter idol themselves

see: John Bathurst Deane, The Worship of the Serpent, 1830: “The primitve serpent-worshippers of Canaan, against whom Moses cautioned the children of Israel, were the Hivites. . . . The children of Israel intermarried with them, ‘and served their gods.’ . . . The extent to which this worship prevailed, may be estimated by the fact of its surviving to the time of Hezekiah, when the Jews ‘burned incense’ to the brazen serpent which had been laid up among the sacred relics . . .” — pp. 85-6

the religious reforms brought about by Hezekiah

see: John Bathurst Deane, The Worship of the Serpent, 1830: “Hezekiah ‘removed the high places, and cut down the groves, and brake in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did burn incense to it . . .’ {2 Kings xviii. 4}.” — p. 86 & fn.

Sa’tan . . . “an adversary” (from the verb shatana, “to be adverse” . . .)

“It is not good that the man should be alone” . . .

Azazel, “the scapegoat for the sin . . . of Israel”

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other for the scape-goat {Heb. Azazel}. And Aaron shall bring the goat upon which the Lord’s lot fell, and offer him for a sin-offering. But the goat, on which the lot fell to be a scape-goat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for a scape-goat into the wilderness.” — 1:537 & fn. (Leviticus, 16:8-10)

— Footnotes

Moses . . . built a brazen Serpent “Saraph” . . .

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “And the Lord said unto Moses, Make thee a fiery serpent {Literally, make thee a seraph}, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.” — 1:654 & fn. (Numbers, 21:8-9)

the Seraphim, each one “had six wings”

Hezekiah . . . “did what was right in the sight of the Lord” . . .

p/q: The Holy Bible, cm. & notes by Adam Clarke, 1833: “Now it came to pass . . . that Hezekiah . . . began to reign. . . . And he did that which was right in the sight of the Lord, according to all that David his father did. He removed the high places, and brake the images . . . and brake in pieces the brazen serpent that Moses had made . . . and he called it Nehushtan {a piece of brass}.” — 2:434 & fn. (2 Kings, 18:1, 3-4)

Satan . . . against Israel . . . “The anger of the Lord . . . against Israel”

— 388 —

Jehovah . . . the Deity falsely called by that name

see: Charles Bradlaugh, Genesis: Its Authorship and Authenticity, 1882: “In Exodus vi., 3, the Douay version substitutes the word Adonai where our [King James] version has Jehovah, and the footnote says that the Jews never pronounce יהוה [Jod, He, Vau, He], but instead read Adonai . . . Hence some moderns have framed the name Jehovah, unknown to all the ancients, whether Jews or Christians; for the true pronunciation of the name . . . is now quite lost. . . . Von Bohlen says: ‘The very name of Jehovah . . . is, beyond all doubt, not Semitic in its origin. That the present orthography is not correct is a fact as generally admitted as the loss of the ancient laws of Hebrew pronunciation . . .’ ” — pp. 95-6

“God,” the “Lord God,” and “Lord” . . . not one and the same

see: Qabbalah, tr. Isaac Myer, 1888: “. . . the word Elohim . . . is translated in the English version of the Bible, God, although in the Hebrew Sacred Writings, our Old Testament, the word holds an inferior position to יהוה, YHVH, which is translated into English from Adonai, i.e., Lord . . .” — p. 129

three distinct classes or groups of Elohim called Sephiroth

Jehovah appearing only in chapter iv., in the first verse

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord {Eve says . . . kaniti, I have gotten or acquired a man . . . eth Yehovah, the Lord. It is extremely difficult to ascertain the sense in which Eve used these words . . . Unless she had been under divine inspiration, she could not have called her son . . . Jehovah; and that she was not under such an influence, her mistake sufficiently proves; for Cain . . . was of the wicked one}.” — 1:54 & fn. (Genesis, 4:1)

of which he is named Cain

see: J. Ralston Skinner, The Source of Measures, 1875: “Wordsworth, in a note on 4 Gen. 1, on this passage, says: ‘Cain — I have gotten], — Kain, from Ka’nithi, I have gotten.’ . . .” “. . . this glyph of 4th Genesis . . . helps, also to take the horrid blemish off the name of Cain . . . by the very text, he was Jehovah.” — pp. 277, 296

in the last transformed into mankind — male and female, Jah-veh

see: J. Ralston Skinner, The Source of Measures, 1875: “This view is strengthened by that which follows consecutively on this — viz., the birth of Seth . . . and the birth to him of Enosh [Genesis, 4:26]. It is stated: ‘And to Seth, to him also, there was born a son; and he called his name Enosh: then began men to call themselves Jehovah.’ ” — p. 233

The “Serpent,” moreover, is not Satan, but the bright Angel

see: Richard Payne Knight, Symbolical Language of Ancient Art and Mythology, 1876: “Ilda-Baoth now forbade the man to eat of the tree of knowledge, which could enable him to understand the mysteries and receive the graces from above. But Achamoth, to defeat this project, sent her own genius Ophis or the serpent to instruct man to transgress the command so unjustly imposed upon him. He thus became illuminated from heaven.” — p. 17 fn.

The “Serpent” . . . promising the woman that if they ate . . .

see: Thomas Tyler, Jehovah the Redeemer-God, 1861: “ ‘And the woman said unto the Serpent . . . of the fruit of the tree which is in the midst of the garden Elohim has said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the Serpent said unto the woman, Ye shall not die indeed; for Elohim knows that when you eat of it, your eyes will be opened, and you will be like Elohim knowing good and evil.’ ” — p. 22 (Genesis, 3:2-5)

made man immortal in his incorruptible nature

He is the Iao of the mysteries . . .

see: C. R. Conder, “The Gnostics,” Jan. 1888: “Another title for Iao, the Supreme Deity of the Gnostics, was Agathodæmon or ‘the Good Spirit,’ who is represented as an erect cobra, the head surrounded with rays . . . This emblem recalls the Ophites or serpent worshippers . . . who made the good serpent to be a type of Christ. . . . The Ophites held that the serpent in Eden was an incarnation of Divine wisdom . . .” — p. 92 (Asiatic Quarterly Review, v. 5)

Jehovah-Cain . . . separated himself from Eve

see: J. Ralston Skinner, The Source of Measures, 1875: “The Deity name, J’hovah, is a compound of . . . Jah, and hovah . . . The word Jehovah, or Jah-Eve, has the primary significance of hermaphrodite existence or being, as male-female . . .” “. . . Eve separated to be the producing mother . . .” — pp. 8, 275

“Abel,” the first natural woman

and sheds the Virgin blood

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . as virgin, no conception, and therefore no birth, can take place without, first, the shedding of blood.” “The great symbol was in the shedding of the blood of separation, and yet of union . . .” — pp. 230, 237

“the evil Spirit, Satan, and Samael, the angel of Death, are the same” . . .

— 389 —

Evil is a necessity . . .

Satan . . . the “adversary” . . .

see: Dictionary of the Bible, ed. William Smith, 1863: “. . . for the first time, we find a distinct mention of ‘Satan,’ ‘the adversary’ of Job. . . . He comes among the ‘sons of God’ to present himself before the Lord; his malice and envy are permitted to have scope, in accusation or in action, only for God’s own purposes . . . In 1 Chr. xxi. 1 . . . the name occurs without the article (‘an adversary,’ not ‘the adversary’) . . . in the New Test. this reserve suddenly vanishes.” — 3:1145

the “murderer”

the great Enemy of all

see: Albert Barnes, Notes on the Book of Revelation, 1852: “An angel comes down from heaven, with the key to the bottomless pit, and a great chain in his hand, and seizes upon the Dragon, and casts him into the pit . . . The great enemy of God and his cause is thus made a prisoner, and is restrained from making war in any form . . .” — pp. 456-7 (Notes)

the sect of the Satanians . . . came to be anathematized

see: John Henry Blunt, Dictionary of Sects, 1874: “. . . YEZIDIS. . . . they hold the theory attibuted to the sect called Satanians (being perhaps those who were intended to be designated by that name), namely, that the Evil One is to be propitiated both on account of his present power to do harm and also of his future power to do good. This leads them to curious superstitions, which have made it to be believed that they are devil-worshippers.” — p. 624

they kept their tenets secret

see: John Henry Blunt, Dictionary of Sects, 1874: “They believe in One Supreme God, respecting Whom they observe great reserve and mystery. They also believe Satan to be the chief of the angelic host, suffering punishment indeed at present for disobedience and rebellion, but . . . eventually to be restored to his original position.” — p. 624

on the same principle, the Cainites came to be degraded

see: John Henry Blunt, Dictionary of Sects, 1874: “CAINITES. A strange sect of heretics mentioned by Irenæus and all later heresiologists of the patristic ages.” “. . . the account of them given by Epiphanius shews that . . . Cain was regarded by the Cainites as the offspring of Eve by a superior power, and Abel as her offspring by an inferior power. . . . [which] set forth the struggle of good and evil . . .” — p. 94

and even the (Judas) Iscariotes . . .

see: John Henry Blunt, Dictionary of Sects, 1874: “ISCARIOTÆ. . . . early heretics . . . honouring Judas Iscariot, on the ground that his act of betraying our Lord into the hands of His persecutors . . . was done with the intention of bringing about the salvation of mankind. . . . Irenæus attributes a similar belief to the Cainites . . .” — p. 232

Ilda-Baoth was regarded . . . as the god of Moses

see: C. W. King, The Gnostics and Their Remains, 1887: “Epiphanius gives the following abstract of . . . [the Ophite] doctrine . . . ‘The Supreme Æon having produced other Æons, one of these, a female . . . descended into the water of the abyss . . . In this condition she produced Ildabaoth, the God of the Jews . . .’ ” — p. 102

a proud . . . spirit, who had abused his power . . .

see: H. P. Blavatsky, Isis Unveiled, 1877: “Ilda-Baoth . . . set himself to create a world of his own. Aided by his sons . . . he fabricated man, but this one proved a failure. It was a monster; soulless, ignorant . . . Ilda-Baoth was forced to implore the help of his spiritual mother. She . . . animated man and endowed him with a soul. . . . Then the Demiurgus was filled with rage and envy; and fixing his jealous eye on the abyss of matter, his looks envenomed with passion were suddenly reflected . . . [and] became animate, and there arose out of the abyss Satan, serpent, Ophiomorphos . . .” — 2:184

Iurbo and Adonai were “names of Jao-Jehovah, who is an emanation . . .”

Iurbo and Adonai . . . (Codex Nazaræus)

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “ ‘Iurbo, Spiritus, and Alloho . . . i.e. Sol; these deities were worshipped by them’ (by ‘the abortive,’ the born imperfect) — Cod. Nas., III. 75. Iurbo whom the Abortions call Adunai. — Cod. Nas., III. 73.” — p. 58 fn.

(See Part II., “The Fallen Angels.”)

“Cain had been generated by Samael or Satan.”

— Footnotes

Satan is the leader of the opposition in Hell . . .

He belongs to the fifth . . . class of demons (of which there are nine . . .)

and he is at the head of witches and sorcerers

see: E. Cobham Brewer, Dictionary of Miracles, 1894: “Dante’s Inferno. Dante divides his hell into nine regions.” “Region 8. . . . subdivided in ten abysses. . . . in the fifth the ghosts had their heads turned the wrong way — this abyss was for witches and sorcerers . . .” — pp. 413, 414

But see in text the true meaning of Baphomet, the goat-headed Satan

see: “Is Pleroma Satan’s Lair?”: “The Kabalists say that . . . God is light and Satan is the necessary darkness or shadow to set it off . . . ‘For the initiates,’ says Eliphas Lévi, ‘the devil is not a person but a creative Force, for Good as for Evil.’ They (the Initiates) represented this Force . . . under the mysterious form of God Pan — or Nature: whence the horns and hoofs of that mythical and symbolical figure, as also the Christian ‘goat of the Witches’ Sabbath.’ ” — SD 2:510

see: Arthur Edward Waite, The Mysteries of Magic, 1886: “This force was known to the ancients; it consists of a universal agent whose supreme law is equilibrium . . . The Gnostics made it the burning body of the Holy Ghost, and this it was which was adored in the secret rites of the Sabbath or the Temple under the symbolic figure of Baphomet, or the Androgyne Goat of Mendes.” — p. 75 (“Writings of Éliphas Lévi”)

— 390 —

the “Beni-Elohim,” the sons of God, among whom is Satan

war . . . between Thraetaona and Azhi-dahaka, the destroying serpent

see: Zend-Avesta (I) — The Vendidad, tr. James Darmesteter, 1880: “The same myth in the Vedas was described as a feat of Traitana . . . ‘Trita, the son of waters,’ who killed the three-headed, six-eyed fiend . . . The same tale is told in the same terms in the Avesta: Thraêtaona Âthwya killed Azi Dahâka (the fiendish snake) . . .” — p. lxiii (Introduction)

the battle . . . “of the Iranians with the Aryan Brahmins of India”

see: Emile Burnouf, The Science of Religions, 1888: “. . . the doctrine of the Zend-Avesta sprang from a reform . . . the fact of rebelling placed it in many respects in opposition to the ancient beliefs of the Āryans.” “But the reform, and the struggle out of which it sprang, give evidence of a division, of a schism having taken place . . . this schism is clearly shown in the Avesta, in which the Āryans of the opposite faction are shown as being accused of polytheism, and their gods (devas) transformed into evil genii. . . . [and] in records of early Brāhminism, in which we find the devas turning into objects of worship and the asuras into the enemies of the gods.” — pp. 136, 137

Isis, or Ceres — the “Kabiria” — or again the Kabiri

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “. . . the seven Titans are the same as the seven Cabiri . . . Accordingly we learn . . . that some of the Cabiric deities were reckoned goddesses. . . . hence Ceres is called by Pausanias Cabiria . . .” “Herodotus asserts, that Isis and Ceres are the same . . .” — 1:137-8, 139-40

Faber tried to demonstrate . . . Noah is an Atlantean . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “M. Bailly . . . labours to prove, that the Atlantians were a very ancient northern nation . . . [and] that the Atlantians were the same as Titans and the giants; and he even cites an ancient tradition . . . that Noah formerly inhabited the island Atlantis . . . at the time of the deluge he was carried in an ark to that continent, which has ever since been occupied by his posterity.” — 2:284

Cain is Mars, the god of power and generation . . .

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . Mars was the Lord of birth, and of death, of generation and of destruction . . . He was the primal principle . . . of two opposites for production. . . . and as Cain, or Vulcan . . . he was Lord of the ecliptic, or balance, or line of adjustment . . .” — p. 186

the god . . . of the first (sexual) bloodshed

Tubal-Cain . . . “an instructor of every artificer in brass and iron”

he is one with Hephæstos or Vulcan

see: C. C. J. Baron Bunsen, Egypt’s Place in Universal History, 1860: “Third Fragment of the Second Cosmogony of Philo. . . . Khusor-Vulcan is merely the older of the two brothers, who discovered the working of iron . . . or, according to others, the building of walls and houses with bricks . . .” “According to our restoration, therefore, we obtain the following synopsis:

Jabal is taken from the Kabiri

see: Nimrod [by Algernon Herbert], 1828: “At the time in question, Lamech . . . was also the father of Three Sons and of a Daughter, from whose impious pretences I conceive the mysteries of the Great Mother and the Cabeiri to be in great measure derived. Jabal . . . and Jubal, were the children of Ada the first wife of Lamech [Gen. iv. 19-21] . . .” — 3:338

instructors in agriculture, “such as have cattle”

and Jubal is “the father of all those who handle the harp”

they who fabricated the harp for Kronos and the trident for Poseidon

— Footnotes

Vide for further details upon the Satanic myth, Part II. . . .

Vulcan or Vul-cain, the greatest god with the later Egyptians

The god of time was Chium in Egypt, or Saturn, or Seth . . .

see: J. Ralston Skinner, The Source of Measures, 1875: “ ‘The god of time was worshipped under the names of חון, chiun, by the Egyptians; clearly taken from כון, ciun’ (Fuerst, under כון, ciun, a name of Saturn, or Seth); and כון, ciun, is same with קין, Cain.” — p. 278

See Strabo, comparing them to the Cyclopes — XIV. p. 653 . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . leur habileté dans l’art de façonner les armes des dieux est souvent comparée à celle des Cyclopes {Strab., XIV, p. 653 sqq. Callim. in Del., 31. Stat., Silv., IV, 6, 47} [their skill in the art of shaping the weapons of the gods is often compared to that of the Cyclopes {Strabo, XIV, p. 653 sqq. Callimachus Hymn to Delos, 31. Statius, Silvae, IV, 6, 47}.” — pp. 272-3 & fn.

— 391 —

“Like Lemnos and Samothrace . . . Rhodes, the birth-place of the Telchines . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “génies du feu. . . . Comme Lemnos et Samothrace, Rhodes, patrie des Telchines, est une île de formation volcanique [genii of fire. . . . Like Lemnos and Samothrace, Rhodes, the birthplace of the Telchines, is an island of volcanic formation].” — p. 271

The island of Rhodes emerged . . . out of the seas . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “On racontait comment l’île de Rhodes avait émergé tardivement à la surface de la mer, ou comment elle avait été jadis engloutie avec les Telchines dans les abîmes de l’océan par la colère de Zeus [It was told how the island of Rhodes had in recent times emerged to the surface of the sea, or how it formerly had been engulfed together with the Telchines into the abyss of the ocean because of the anger of Zeus].” — p. 271

the identity of Noah and Melchizedek . . . or Father Sadik

see: Jacob Bryant, A New System . . . of Antient Mythology, 1807: “. . . Prometheus, the father of mankind . . . the other Cabiri, his immediate offspring, are said to have been the sons of Sadic; by which is signified the just man. . . . This is the very title given to the Patriarch [Noah] . . . in the book of Genesis. It is there said of Noah, that he was צדיק, Sadic, a just man . . .” — 3:342-3

the identity of Noah . . . with Kronos-Saturn

— Footnotes

the genealogies of Cain and of Seth

Cain has a Son Enoch, and Seth has a Son . . .

Enoch begets Irad, Irad Mehujael, the latter Methusael . . .

In the Sethite line, Enoch begets Cainan . . .

see: The Interlinear Bible, 1906: “And Enosh lived ninety years, and begat Cainan . . . And Cainan lived seventy years, and begat Mahalaleel . . . And Mahalaleel lived sixty and five years and begat Jared . . . And Jared lived an hundred sixty and two years, and he begat Enoch . . . And Enoch lived sixty and five years, and begat Methuselah . . . and Methuselah lived an hundred eighty and seven years, and begat Lamech . . .” — pp. 6-7 (Genesis, 5:9, 12, 15,18, 21, 25)

— 392 —

Sadic, was the patriarch Noah

“He was . . . Sadic, a just man, and perfect in his generation. . . .”

p/q: Jacob Bryant, A New System . . . of Antient Mythology, 1807: “It is there said of Noah, that he was צדיק, Sadic, a just man, and perfect in his generation {Genesis c. 6. v. 9}. All science, and every useful art was attributed to him; and through his sons they were transmitted to posterity.” — 3:343 & fn.

(See New Encyclopædia by Abraham Rees . . .)

see: Abraham Rees, The Cyclopædia, v. 2, 1819: “. . . in the course of this work we shall collect, under separate articles, the leading particulars which sacred history has recorded concerning the principal partriarchs, of the Antediluvian world . . . It will be sufficient to observe, that the whole progeny of Adam . . . were the descendants of Cain and Seth, and the following genealogical table exhibits their succession.”

Sanchoniathon . . . informs . . . the Kabiri were the sons of Sydic

this . . . descended to us through Eusebius (Preparatio Evangelica)

as he has with Manetho’s Synchronistic Tables

see: Christian C. J. Bunsen, Egypt’s Place in Universal History, 1848-67: “. . . Eusebius . . . Bishop of Cæsarea in Palestine, in the time of Constantine. . . . had undertaken a comprehensive scheme of adjustment between the Scripture dates and those of all the other ancient nations. He is, therefore, the originator of that systematic theory of synchronisms which has so often subsequently maimed and mutilated history . . . There can be no doubt, as we have already remarked in treating of Manetho, that Eusebius entered upon this undertaking in a very unscrupulous and arbitrary spirit.” “That the titles of the Dynasties have been altered in the most blundering manner is evinced by Manetho’s tables . . . [and] Eusebius on all occasions appears as the authority.” — 1:206, 216

Melchizedek, King of Salem, and priest of the high god

see: The Interlinear Bible, 1906: “For this Melchizedek, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him . . . [is] by interpretation King of righteousness . . . King of peace, without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God . . .” — p. 289 (Hebrews, 7:1-3)

the mysterious Melchizedek . . . priest . . . “after his own order”

see: The Interlinear Bible, 1906: “And it is yet far more evident . . . that after the similitude of Melchizedek there ariseth another priest, who is made . . . after the power of an endless life. For he testifieth, Thou art a priest for ever, After the order of Melchizedek.” — p. 290 (Hebrews, 7:15-17)

see: George Stanley Faber, Horæ Mosaicæ, 1818: “Now, if Melchizedek were a mere man typical of Christ, his order was not eternal . . . for, if a person be its high-priest through all eternity . . . the sole priest of this mysterious order must needs be Christ himself. Yet Melchizedek, who blessed Abraham, is declared to have been a priest of the same order: and, what is more, the very order itself is called after his name. . . . But let us suppose Melchizedek to have been a corporeal appearance of the divine sacerdotal Word, and the whole difficulty vanishes. Christ is then a priest for ever after his own order . . .” — 2:72-3

“Now Mars was the lord of birth and of death . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Now, Mars was the lord of birth, and of death, of generation and of destruction, of ploughing, of building, of sculpture or stone-cutting, of Architecture . . . . in fine, of all comprised under our English word ARTS. He was the primeval principle, disintegrating into the modification of two opposites for production. Astronomically, too, he held the birthplace of the day and year, the place of its increase of strength, Aries, and likewise the place of its death, Scorpio. He held the house of Venus, and that of the scorpion. He, as birth, was Good; as death, was Evil. As good, he was light; as bad, he was night. As good, he was man; as bad, he was woman.” — p. 186

— Footnotes

Max Müller connects . . . Mars and Ares with the Sanskrit root mar . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Max Müller rattache le nom du dieu grec Ἄρης (éolien Ἄρευς), comme celui du dieu latin Mars, à la racine sanscrite mar {D’autres étymologies sont données par Welcker, Griech. Götterlehre, I, 415}, d’où est dérivé, dans la mythologie védique, le nom des Maruts, divinités de l’orage [Max Müller connects the name of the Greek god Ἄρης (Æolian Ἄρευς), as well as that of the Latin god Mars, with the Sanskrit root mar {Other etymologies are given by Welcker, Griech. Götterlehre, I, 415}, from which is derived the name Maruts, the stormgods in Vedic mythology].” — p. 184 & fn.

— 392-3 —

“He held the cardinal points, and as Cain, or Vulcan . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “He held the cardinal points, and as Cain, or Vulcan, or Pater Sadic, or Melchizadek, he was lord of the ecliptic, or balance, or line of adjustment, and therefore was The Just One. The ancients held to there being seven planets, or great gods, growing out of eight, and Pater Sadic, the Just or Right One, was Lord of the eighth, which was Mater Terra.” — p. 186

— Footnotes

“The very name Vulcain appears in the reading . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “The very name Vulcain appears in the reading, for in the first word of 4 Gen. 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

— 393 —

arbitrary supposition of Bishop Cumberland

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “. . . Bp. Cumberland separates the ten first generations of Sanchoniatho from those which follow, and places them before the flood; yet this division is entirely arbitrary, the Phenician mythologist [Sanchoniathon] never making any direct mention of that catastrophè.” — 1:47

“two distinct races of Kabiri,” the first consisting of Ham . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “The hypothesis of Bp. Cumberland varies widely from those of . . . Cudworth, Cooke, Maurice, Parkhurst . . . He supposes, that there were two distinct races of Cabiri, the first consisting of Ham and Mizraim, whom he conceives to be the Jupiter and Dionusus of Mnaseas {Append. de Cabiris ap. Orig. Gent. p. 364, 376}; the second, of the children of Shem, who are the Cabiri of Sanchoniatho, while their father Sydyk is consequently the scriptural Shem {Ibid. p. 357}.” — 1:8 & fns.

— 394 —

Before the creation of Adam, two races lived . . .

see: William Beckford, Vathek, “With Notes [by Samuel Henley],” 1868: “According to Oriental mythology, the Genii governed the world long before the creation of Adam.” “The genii . . . were styled by the Persians Peris and Dives . . .” — pp. 131, 132 (Notes)

The Devs who reigned 7,000 years

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “On dit que Dieu avant la formation d’Adam créa les Dives, & leur donna le monde à gouverner pendant l’espace de sept mille ans [It is said that before the formation of Adam, God created the Devs, and that he gave them the world to govern during a period of seven thousand years].” — p. 144

the Peris . . . reigned but 2,000 . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Les Péris leur ont succédé, & ont occupé la terre pendant deux autres mille ans {Herbelot, bibliot. orient. p. 298} [The Peris succeeded them, and occupied the earth for another two thousand years].” — p. 144 & fn.

The Devs were giants, strong and wicked . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Les Dives étaient puissans & forts, c’étaient des Géans {Ibidem, p. 387}, les Péris étaient meilleurs & plus sages [The Devs were powerful and strong, they were Giants; the Peris were better and wiser].” — p. 144 & fn.

Gian-ben-Gian . . . was the king of the Peris

see: William Beckford, Vathek, “With Notes [by Samuel Henley],” 1868: “Gian Ben Gian. By this appellation was distinguished the monarch of that species of beings, whom the Arabians denominate Gian or Ginn; that is, Genii; and [the author of] Tarikh Thabari, Peris . . .” — p. 138 (Notes)

He had a shield as famous as that of Achilles . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Le bouclier de ce Prince, aussi fameux que celui d’Achilles . . . était mystérieux . . . Ce bouclier servait, non contre les armes de la guerre, mais contre celles de la magie [That prince’s shield, which was just as famous as that of Achilles . . . was mysterious . . . That shield was used, not against the weapons of war, but against those of magic].” — p. 146

Gian-ben-Gian had reigned 2,000 years when Iblis . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Gian-ben-Gian règna pendant 2000 ans sur les Péris. Après ce tems Eblis (le diable) fut envoïé de Dieu pour les chasser . . . & pour les confiner dans la partie de la terre la plus reculée [Gian-ben-Gian reigned over the Peris for 2000 years. After this time Iblis (the devil) was sent by God to hunt them down . . . and to confine them to the remotest part of the earth].” — p. 147

the magic shield . . . produced on the principles of astrology . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Ce bouclier servait . . . contre . . . la magie. L’astronomie présidait à sa composition, il détruisait les charmes, les enchantemens [That shield was used . . . against . . . magic. Principles of astronomy presided over its composition; it destroyed charms, enchantments] . . .” — pp. 146-7

They count ten kings in their last metropolis called Khanoom

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Entre tous ces Solimans ou Monarques universels du monde, le plus renommés sont Soliman Hiát, Soliman Raad, Soliman Daki . . . Soliman Tchaghi, & enfin Soliman dit Gian Ben Gian . . . La Ville de Canoun . . . étoit la Capitale de ces grands Monarques [Among all these Sulimans or universal monarchs of the earth, the most renowned are Suliman Hiát, Suliman Raad, Suliman Daki . . . Suliman Tchaghi, and finally the Suliman named Gian Ben Gian . . . The city of Khanoom . . . was the capital of these great monarchs] . . .” — p. 801

These kings answer to the ten antediluvian generations of kings . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Si l’on ajoute ce nom [Soliman Hakki] aux neuf autres, ou [on] aura les dix générations comptées par Bérose avant le déluge. Caiumarat fut . . . le même que l’Adam des Hébreux [If we add this name (Suliman Hakki) to the nine others, we will get the ten generations counted by Berosus before the Flood. Kaimurath was . . . the same as Adam of the Hebrews].” — p. 150

sending out Cain . . . into the land of Nod . . .

the 9,000 years, which Plato declared had passed . . .

Bailly . . . distorted it by his interpretation

“First of all . . . remember that 9,000 years have elapsed . . .”

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Avant tout, dit Critias, il faut se rappeler qu’il s’est écoulé 9000 ans depuis la guerre élevée entre les nations, qui habitaient au-dessus & hors des colonnes d’Hercule, & celles qui peuplaient les païs en-deçà [First of all, says Critias, one must remember that 9000 years have elapsed since the heroic war between the nations who lived beyond the Pillars of Hercules, and those who inhabited the lands on this side].” — p. 410

see: Plato, Dialogues, tr. B. Jowett, 1874: “. . . first of all, nine thousand was the sum of years which had elapsed since the war which was said to have taken place between all those who dwelt outside the pillars of Hercules and those who dwelt within them . . . the combatants on the other side were led by the kings of the islands of Atlantis, which . . . [was] afterwards sunk by an earthquake . . .” — 2:595 (Critias, § 108)

— Footnotes

See for these traditions . . . Danville’s Mémoires

— 395 —

In “Timæus” Plato says the same.

see: Plato, Dialogues, tr. B. Jowett, 1874: “As touching the citizens of 9,000 years ago, I will briefly inform you . . .” “. . . there was an island situated in front of the straits which you call the columns of Heracles . . . Now in this island of Atlantis there was a great and wonderful empire . . . [it] endeavored to subdue at one blow our country and yours and the whole of the land which was within the straits . . . But afterwards there occurred violent earthquakes and floods . . . and the island of Atlantis in like manner disappeared, and was sunk beneath the sea.” — 2:519, 520-1 (Timaeus, §§ 23-25)

the Hebrews calling a week . . . “a week of years” . . .

see: H. Grattan Guinness, The Approaching End of the Age, 1878: “The Hebrew word translated ‘week’ means seven, and would designate any period composed of seven shorter periods, whether days, weeks, years . . .” “The 70 years of the Captivity may be regarded as a day . . . the 2520 years of the times of the Gentiles is thirty-six such days . . . Of all these periods the root is evidently the week of years, the seven years which . . . extended from one sabbatic year to another.” — pp. 280, 407

They had a Sabbatical week, a Sabbatical year, etc.

secret calculations of the Sods

see: Arthur Edward Waite, The Mysteries of Magic, 1886: “. . . hieroglyphical combinations of letters and numbers belong to the practical part of the Kabbalah. Such calculations . . . belonged to oriental philosophical symbolism, and were of the greatest importance in the teaching of sacred things emanating from the secret sciences.” — p. 143 (“Writings of Éliphas Lévi”)

— Footnotes

“The chronology of the Hebrew text has been grossly altered . . .”

— 396 —

at Sais . . . “behind the chapel . . . is the tomb of One . . .”

p/q: Herodotus, Herodotus, tr. Henry Cary, 1875: “At Sais also, in the sacred precinct of Minerva, behind the chapel . . . is the tomb of one whose name I consider it impious to divulge . . . And in the enclosure stand large stone obelisks, and there is a lake near, ornamented with a stone margin, formed in a circle . . . In this lake they perform by night the representation of that person’s adventures, which they call mysteries. On these matters, however, though accurately acquainted with the particulars of them, I must observe a discreet silence.” — p. 164 (Euterpe, §§ 170-1)

sin to divulge . . . the correct measure of time

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “The Genesis which is ascribed to Amosis, is itself in parts profoundly enigmatic. . . . Whoever shall find the true sense of it, ought to take care not to divulge it. This is a maxim which all our Rabbis impose upon us; and above all respecting the true meaning of the work of the six days. If a person should discover the hidden secret of it . . . then he ought to be discreetly silent . . .” — p. 71

It was for divulging the secrets of the Gods, that Tantalus was . . .

see: Andrew Tooke, The Pantheon, 1810: “Tantalus . . . invited all the gods to a feast, to get a plain and clear proof of their divinity: when they came, he killed and quartered his own son Pelops . . . [for] his punishment . . . he is tormented with eternal hunger and thirst . . . Ovid mentions the punishment of Tantalus, but assigns another reason for it; namely, because he divulged the secrets of the gods to men.” — pp. 240-1

keepers of the . . . Sibylline books were threatened with death . . .

Sigalions (images of Harpocrates) were in every temple . . .

to divulge . . . secrets of the Kabala . . . punishable by death

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “To pry into science, or to divulge it, without initiation into their Mysteries, was likened by the Hebrews to eating of the fruit of the Tree of Knowledge, which entailed death as a punishment . . .” — p. 70

the mountains of Kaf . . . contain a gallery . . .

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “L’on voyoit dans la galerie d’Argenk . . . dans les Montagnes de Caf . . . les statues de ces 72 Solimans [It could be seen in the gallery of Argenk . . . in the mountains of Kaf . . . the statues of these 72 Sulimans] . . .” — p. 801

Siamek . . . son of Kaimurath (Adam), their first king . . .

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Caiumarath fut le premier Roi & le fondateur de la premier dynastie de Perse . . . Ce Prince eut deux enfants . . . Le second, appellé Siamek, fut celui auquel il remit sa couronne . . . [mais] il fut assassiné par les Géants après un regne de peu d’années [Kaimurath was the first king and founder of the first dynasty of Persia . . . This prince had two children . . . The second, called Siamek, was the one to whom he handed over his crown . . . [but] he was murdered by the giants after a reign of a few years].” — p. 223

The father had a perpetual fire preserved on the tomb . . .

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “. . . Kaiumarath . . . recouvré le corps de son fils, il le fit inhumer, & allumer sur sa fosse un grand feu qui y fut toujours depuis entretenu, & que l’on croît avoir été l’origine du culte . . . du feu, dont les Persans firent dans la suite leur Divinité [Kaimurath . . . having recovered the body of his son, had it put in a tomb, and had a great fire lighted on the grave, which was preserved there ever since, and which is believed to have been the origin of the cult . . . of fire, which the Persians later made into their Divinity].” — p. 223

Then came Huschenk, the prudent and the wise.

his dynasty . . . re-discovered metals and precious stones . . .

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Ils disent que ce fut sous son regne que l’on commence à fouiller les mines, pour en tirer les métaux qui servent à la fabrique des armes, & à celle des instruments nécessaires à l’Agriculture. On lui attribue aussi l’invention des canaux tirés des rivieres pour arroser les campagnes [It is said that during his reign people started to dig mines to extract metals that are used for the production of weapons, and of instruments necessary for agriculture. The invention of canals that drew water from the rivers to irrigate the fields, is also attributed to him] . . .” — p. 430

— 396-7 —

Huschenk . . . is credited with . . . the work . . . “Eternal Wisdom”

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “. . . un Livre intitulé Giavidan Khird: La Sagesse éternelle . . . auquel on a donné aussi le nom de Testament de Huschenk [a book titled Giavidan Khird: The Eternal Wisdom . . . to which also the name Testament of Hushang is given] . . .” — p. 431

— 397 —

credited with having made war . . . on a twelve-legged horse . . .

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Les expéditions militaires . . . de cet ancien Monarque sont décrites . . . dans un Livre Persien, intitulé Huschenk Nameh, ou Hìstoire de Huschenk . . . ce Héros exploita tous ses hauts faits monté sur un animal à douze pieds . . . il fut trouvé dans l’Isle seche, ou nouveau Continent, où il sortit de l’accouplement d’un crocodile, & de la femelle d’un Hippopotame [The military expeditions . . . of that ancient monarch have been described . . . in a Persian book, titled Hushang Nameh, or History of Hushang . . . this hero accomplished all his lofty deeds mounted on a twelve-legged animal . . . it was found on the dry island, or new continent, where it originated from the union of a crocodile and a female hippopotamus].” — p. 431

much force and cunning had to be used . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Il fallut user de force & de stratagême pour le soumettre, mais dès qu’Huschenk s’en fut rendu maître, il n’y eut point de géans qu’il ne terrassât, point de peuples qu’il ne pût conquérir [He had to use force and cunning to subdue it, but as soon as Hushang was able to control it, there was no giant that he did not defeat, and no nation that he could not conquer].” — p. 154

this king . . . was killed by an enormous rock . . .

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Enfin ce Monarque invincible . . . fut tué, ou plutôt écrasé par un grand quartier de roche, que les Géants ses ennemis mortels, qui occupoient les détroits des montagnes de Damavend lancèrent sur lui [Finally, this invincible monarch . . . was killed, or rather crushed by a enormous boulder, which the giants, his mortal enemies who lived in the gorges of the mountains of Damavend, threw on him].” — p. 431

Tahmurath . . . Dev-bend, the conqueror of the giants

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “THAHAMURATH. Nom du 3e Monarque de Perse . . . Thahamurath eut deux surnoms . . . le second, Div bend: Le vainqueur ou Dompteur des Dives, ou Géants [TAHMURATH. Name of the 3rd Monarch of Persia . . . Tahmurath had two surnames . . . the second (is) Dev bend: The conqueror or Vanquisher of the Devs, or Giants] . . .” — p. 857

Tahmurath . . . had his steed . . . a bird called Simorgh-Anke

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Thahamurath fut transporté . . . par un oiseau admirable, que les Arabes appellent par excellence, le grand Oiseau, & les Persans, Simorg, Anka, & Simorg Anka [Tahmurath travelled . . . on a wonderful bird, which the Arabs call, because of its excellence, the Great Bird, and the Persians, Simorg, Anka, & Simorg Anka] . . .” — p. 858

the Persian Phœnix

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “The Phœnix is also very plainly the same as the Simorgh . . . and the account which is given us of this last bird yet more decisively establishes the opinion that the death and revival of the Phœnix exhibit the successive destruction and reproduction of the world . . .” — p. 175

it is born cycles and cycles before the days of Adam

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “When the Simorgh was asked her age, she informed [the hero] Caherman that this world is very ancient, for it has been already seven times replenished, with beings different from men, and seven times depopulated . . .” — pp. 175-6

It has seen . . . twelve cycles of 7,000 years each

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “. . . the Simorgh . . . [said] that the age of the human race in which we now are, is to endure seven thousand years, and that she herself had seen twelve of these revolutions . . . (Orient Collect. ii., 119).” — pp. 175-6

Simorgh is born with the last deluge . . .

see: George Stanley Faber, Origin of Pagan Idolatry, 1816: “The phenix is also very plainly the same as the Simorgh of Persian romance: and the account, which is given us of this last bird, yet more decisively established the opinion, that the death and revival of the phenix exhibit the successive destruction and reproduction of the world, which may believed to be effected by the agency of a fiery deluge.” — 1:148

the pre-Adamites

the “romance of Simorgh . . .”

see: William Hales, A New Analysis of Chronology and Geography, History and Prophecy, 1830: “HUSHANG . . . the founder of the Persian empire, this is the most celebrated prince of the whole series, whose title of Pischdad, ‘the just,’ [was] conferred on him for his wise and impartial administration of justice . . . {An Eastern romance, entitled Caherman Name’, or ‘Caherman’s History,’ introduces that hero in conversation with the monstrous bird, or griffin, Simurgh, who tells him that she had already lived to see the earth seven times filled with creatures, and seven times reduced to a perfect void}.” — 4:28-9 & fn.

(Tales of Derbent [Devbend].)

see: William Hales, A New Analysis of Chronology and Geography, History and Prophecy, 1830: “One of the most famous adventurers in Fairy land was Hushang . . . His successor, Tahmuras . . . consulted the griffin Simurgh . . . and then, mounted on her back, and armed with the shield of Jan ben Jan, he crossed the dark abyss . . . and at length arrived at the castle of Arzshenk, and defeated him. He then vanquished another fiercer Dive, called Demrush . . . and he chained the vanquished demons in the centre of the mountain Kaf; whence he got the title of Divebend, ‘binder of the Dives’ . . .” — 4:31 fn.

Adam Rishoon . . . and his three Sons . . . three races

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘. . . Adam Rishoun, i.e., the first Adam . . .’ ” “According to the Qabbalah the soul sparks contained in Adam, went into three principal classes corresponding to his sons . . . Habel . . . Qai-yin and . . . Seth. These three were . . . the principal roots of the human race.” — pp. 414, 422

— Footnotes

the Rabbins teach . . . seven successive renewals of the globe . . .

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “From these the Rabbins . . . teach that there are to be seven successive renewals of the globe; that each reproduced system will last seven thousand years; and that the total duration of the Universe will be 49,000 years.” — p. 176

successive renewals of the globe . . . (See Rabbi Parcha’s “wheel” . . .)

see: Christian D. Ginsburg, The Kabbalah, 1865: “The notion, however, that worlds were created and destroyed prior to the present creation, was propounded in the Midrash . . . R. Abahu submits . . . from this we see that the Holy One, blessed be he, had successively created and destroyed sundry worlds before he created the present world . . .’ (Bereshith Rabba, section or Parsha ix.).” — p. 21 fn.

— 398 —

Tahmurath visits . . . the Mountains of Koh-Kaf or Kaph

He . . . slays Argen, and the giant Demrusch.

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Thahamurath . . . secourut les Péris contre les Dives . . . il fit de si grandes choses, que Thahamurath se rendit maître de la Montagne entiere de Caf, en domptant non-seulement Argenk, mais encore un Géant plus terrible que lui, nommé Demrusch [Tahmurath . . . helped the Peris against the Devs . . . he performed such great things that Tahmurath became master of the whole Mountain of Kaf, by defeating not only Argenk, but also a more dreadful giant than him, called Demrusch].” — p. 858

he liberates . . . Mergiana, whom Demrusch had kept as a prisoner . . .

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Demrusch . . . avoit sa retraite dans une caverne . . . Il avoit même enlevé Mergian Peri . . . qu’il tenoit prisonniere dans son antre. . . . Thahamurath . . . le défit & se rendit maître de ses Forts. Ainsi ayant mis Mergiane en liberté [Demrusch . . . had his hiding-place in a cave . . . He had even carried off the Peri Mergian . . . whom he held prisoner in his lair. . . . Tahmurath . . . defeated him and became master of his strongholds. Thus he liberated Mergiana] . . .” — p. 858

After him came Giamschid, who builds . . . Persepolis

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “GIAMSCHID . . . qui est la premiere des Rois de Perse, étoit frere ou neveu de Tahamurath . . . Un des illustre monuments de son regne, est la Ville d’Estekhār . . . Cette Ville est celle qui fut connue depuis par les Grecs sous le nom de Persepolis [GIAMSCHID (Jamshid) . . . who is the first king of Persia, was a brother or nephew of Tahmurath . . . One of the most famous monuments of his kingdom is the city of Estakhr . . . This city was later known by the Greeks by the name of Persepolis] . . .” — p. 367

This king reigns 700 years, and believes himself . . . immortal

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Ce Prince . . . joui fort paisiblement d’un long regne que quelques Auteurs font durer jusqu’à sept cents ans . . . il croyoit follement devoir toujours durer, se persuada enfin d’être immortel, & de mériter les honeurs divins [This prince . . . enjoying very peacefully a long reign which some authors made to last up to seven hundred years . . . which he foolishly believed must last forever, and finally he convinced himself that he was immortal, and that he deserved divine honors].” — 367

Dhulkarnayn “the two horned”

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “. . . selon le rapport de quelques Historiens . . . ce Prince est le même que l’ancien Dhulcarneim, duquel il est parlé dans l’Alcoran, & qu’il faut distinguer d’Alexandre le Grand auquel on a donné le même nom [according to the report of some historians . . . this prince is the same as the ancient Dhulkarnayn, who is spoken of in the Koran, and who has to be distinguished from Alexander the Great who was given the same name] . . .” — p. 367

“. . . tous les autres Historiens Orientaux, disent qu’il y a eu deux Alexandres, tous deux surnommés Dhûlcarnein, c’est-à-dire, aux deux cornes. L’origine de ce surnom vient des deux cornes du monde, c’est à savoir l’Orient & l’Occident . . . que ces deux conquérants ont subjugué [all the other Oriental historians say that there were two Alexanders, both surnamed Dhulkarnayn, that is, with two horns. This surname is based on the two horns of the world, namely the East and the West . . . which these two conquerors have subjugated].” — p. 296

Then come the usurper Zohac, and Feridan . . .

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “FERIDOUN . . . Roi de Perse de la premiere race ou dynastie . . . Il défit en bataille rangée Zohak, usurpateur de la Couronne de Perse; il le fit prisonnier, & le tint sous bonne garde dans une grotte de la montagne de Damavend [FERIDOUN . . . King of Persia of the first race or dynasty . . . Drawn up in battle he defeated Zohak, usurper of the Persian crown, made him prisoner, and kept him under close guard in a cave in the mountains of Damavend].” — p. 323

Kaikobad, who founded a new dynasty

see: B. d’Herbelot, Bibliothèque Orientale, 1776: “Cette seconde dynastie a tiré son nom de Cai, mot qui signifie dans l’ancienne langue Persienne . . . Grand Roi . . . Elle contient neuf Rois qui ont régné 734 ans . . . Le premier Roi & fondateur de cette dynastie est Caicobad [This second dynasty has taken its name from Cai, an ancient Persian word that means . . . Great King . . . It consists of nine kings who reigned for 734 years . . . The first king and founder of that dynasty is Kaikobad].” — p. 215

an unknown . . . gloomy sea . . . the Fortunate Islands . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Les Orientaux vous parlent d’une mer obscure, d’une région ténèbreuse où sont les îles fortunées, où se trouve la fontaine de vie {Herbelot, p. 593} [The Orientals tell us about a gloomy sea, a dark region where the Fortunate Islands are, where the fountain of life is located].” — p. 426 & fn.

a dark region . . . the fountain of life

see: The Thousand & One Nights, tr. Edward William Lane, 1841: “In the dark regions . . . is the Fountain of Life, of which El-Khidr drank, and by virtue of which he still lives . . . This mysterious person . . . [was] counsellor of the first Zu-l-Karneyn [Dhulkarnayn], who was a universal conqueror . . .” — 1:22

the first dry island (continent) . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Mais ce qui est vraiment remarquable, c’est ce qu’ils disent sur l’île seche, ou le grand continent, qui est au - delà des montagnes de Caf, c’est-à-dire du Caucase, & par conséquent vers le Nord [But what is truly remarkable is what they say about the dry island, or the great continent, which is beyond the mountains of Kaf, that is the Caucasus, and therefore towards the North].” — p. 426

the mountains of Koh-kaf

“the stony girdle that surrounds the world”

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “From the Persic Coh-Cas the Greeks have manifestly formed their word Caucasus . . . [we] find a mount Caucasus at the head of the Ganges, on the south of the Caspian sea, and on the north-east of the Euxine sea. In fact, the whole range was properly the Caucasian mountains; which jointly constitute, as the oriental writers speak, the stony girdle of the earth.” — 1:84

who is possessed of “Soliman’s ring”

see: The Thousand & One Nights, tr. Edward William Lane, 1841: “Perfection in this branch of magic consists in the knowledge of ‘the most great name’ of God . . . By virtue of this name, which was engraved on his seal-ring, Suleymān (or Solomon) subjected to his dominion the Jinn and the birds and the winds . . .” — 1:66 (Notes to Chapter 1)

— Footnotes

Mergain . . . the fairy sister of King Arthur . . .

— 399 —

beyond the . . . Caucasus, there is a great continent

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Tout cela ressemble beaucoup . . . au païs des Fées . . . le grand continent, qui est au-delà des montagnes de Caf, c’est-à-dire du Caucase, & par conséquent vers le Nord [All this looks very much like . . . the land of the Fairies . . . the great continent, which is beyond the mountains of Kaf, that is the Caucasus, and as a result towards the North] . . . ” — p. 426

man was born, and dwelt at first in a country beyond the Ocean

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Dans le sixième siecle, le moine Cosme soutenoit cette opinion, que l’homme avait habité primitivement une terre au-delà de l’Océan [In the sixth century, the monk Cosmas held the opinion that man had lived originally in a land beyond the ocean] . . .” — p. 427 fn.

proof . . . given him in India by a learned Chaldean . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Cosmas Indico pleustes in Collect. nova Patrum, t. II, p. 188. . . . il avait voïagé en Asie, & il disait le tenir d’un savant Chaldéen. Ibid. & Journ. des Sav, Suppl. 1707, p. 20 [Cosmas Indicopleustes in Collectio nova patrum, v. 2, p. 188. . . . he had travelled in Asia, and he said that he had the idea from a learned Chaldean. Ibid. & Journal des savants, Supplement, 1707, p. 20].” — p. 427 fn.

“The lands we live in are surrounded by the ocean . . .”

p/q: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “La terre où nous sommes est environnée de l’Océan, mais au-delà de cet Océan est une autre terre qui touche aux murs du ciel; c’est dans cette terre où l’homme a été créé, où fut le paradis terrestre. Au tems du déluge, Noé fut porté par l’arche dans la terre que sa postérité habite maintenant [The land where we live is surrounded by the ocean, but beyond that ocean is another land which touches the walls of the sky; it is in this land that man was created, and where the earthly paradise was. During the Deluge, Noah was carried by the ark into the land that his posterity now inhabits].” — pp. 426-7

The twelve-legged horse of Huschenk was found . . .

p/q: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Le cheval à douze pieds dont Huschenk se servit pour ses conquêtes, fut trouvé dans ce continent, nommé l’île seche {Suprà, p. 154} [The twelve-legged horse that Hushang used in his conquests was found on this continent, called the dry island].” — p. 427 & fn.

— Footnotes

Bailly . . . saw in this horse a twelve-oared ship.

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Cette monture & ses douze pieds sont peut-être allégoriques; on a pu désigner ainsi un bateau à douze rames [This mount and its twelve feet are perhaps allegorical; perhaps this way a boat with twelve oars was designated] . . .” — p. 427

The crocodile and the hippopotamus . . . divine symbols

see: Augustus Le Plongeon, Sacred Mysteries among the Mayas and the Quiches, 1886: “Set . . . was called Nubti, that is, according to the Maya language, the adversary . . . He also was the Sun God . . . The hippopotamus and the crocodile were emblems of Set.” — p. 90

Poseidon is, in Homer, the God of the Horse

see: Pausanias, Description of Greece, tr. Thomas Taylor, 1794: “From the Iliad the following respecting Arion: ‘. . . Divine Arion, of celestial breed.’ These verses, therefore, obscurely signify, that Neptune [Poseidon] was the father of Arion.” — 2:311 (Chap. xxv.)

Poseidon . . . assumes that form . . . to please Ceres. . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “The history of Neptune is replete with legends respecting horses, all of which . . . are to be interpreted symbolically. . . . he is even feigned to have metamorphosed himself into a horse, and thus to have enjoyed the embraces of Ceres . . . The fruit of this her intercourse with Neptune was supposed to be the horse Arion . . .” — 2:9-10

one of the aspects of that “horse” . . . is a cycle

see: H. Congreve, “Antiquities of the Neilgherry Hills,” 1847: “Several of the Avatars of Vishnu resemble the transformations of Neptune. Matsya or the fish Avatar of Vishnu I believe to be the same as the Avatar of Neptune into a dolphin . . . Kalkee, the Avatar of Vishnu into a horse, reminds us of Neptune becoming a horse to enjoy the company of Ceres.” — p. 126 (Madras Journal, v. 14)

— 400 —

“In the first beginnings . . . earth was one vast watery desert . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Phœnician cosmology also began with an abyss of waters in which the seeds of all things were begotten; and even the Hebrew writer tells us that ‘in the beginning’ . . . ‘the earth had been waste and void, and darkness was upon the face of the deep.’ ” — p. 392

“the evil winds that blow . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The primitive inhabitant of Babylonia paid a special worship to the winds. He beheld in them spirits of good and evil. . . . ‘the seven evil spirits’ . . . were the demons ‘who had been created in the lower part of heaven’ . . .” “In his combat with the dragon of chaos, Merodach summons the ‘evil wind’ itself to his assistance . . .” — pp. 199, 206

— Footnotes

the land . . . which prevails during the whole Manvantara . . .

see: “Preliminary Notes”: “It is proposed, then, to call the first continent, or rather the first terra firma on which the first Race was evolved by the divine progenitors . . . ‘the Imperishable Sacred Land.’ . . . [It is] never to have shared the fate of the other continents; because it is the only one whose destiny it is to last from the beginning to the end of the Manvantara throughout each Round. It is . . . chosen as a Sishta for the future seed of humanity.” — SD 2:6

Apâm-Napât. . . . between the fire-yazatas and the water-yazatas . . .

see: Wilhelm Geiger, Civilization of the Eastern Irānians, 1885: “Apãm-napāt forms the transition from the fire-yazatas to the water-yazatas. The name signifies ‘son of the waters’ . . .” “. . . Ahura Mazda is surrounded by the Amesha Spenta and Yazatas, the great majority of the beneficent spirits . . .” — 1:xliii, lxi (Introduction)

Ether — the fiery waters of Space

see: “The Seven Creations”: “. . . Spirit of Fire, Flame, Akāsa, Ether . . . they are all the product of waters (mystically), of the Akāsic Ocean . . .” “. . . the ‘Waters’ is another name of the ‘Great Deep,’ the primordial Waters of space or Chaos, and also means ‘Mother,’ Amba, meaning Aditi and Akāsa . . .” — SD 1:458 fn., 460

Fohat . . . “Son of Ether” . . . Akâsa, the Mother-Father . . .

see: Stanza III, 7: “All the Kabalists and Occultists . . . recognise (a) the identity of ‘Father-Mother’ with primordial Æther or Akāsa, (Astral Light); and (b) its homogeneity before the evolution of the ‘Son,’ cosmically Fohat, for its Cosmic Electricity.” — SD 1:75-6

Fohat . . . the primitive Seven . . . Logos

see: Stanza V, 2: “Fohat is closely related to . . . the creative Logos . . . [It] represents the Hosts of the higher creative Dhyan Chohans . . . the reflection of the Universal Mind, which is Cosmic Ideation . . . Fohat, running along the seven principles of Akasa, acts upon manifested substance or the One Element . . . and by differentiating it into various centres of Energy . . . brings into existence all the various states of being . . .” — SD 1:110

— 401 —

the belt, the sacred Himavat, which stretches around the world

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “HIMAVAT. The personification of the Himālaya mountains . . .” “LOKĀLOKA. ‘A world and no world’ . . . belt of mountains bounding the outermost of the seven seas and dividing the visible world from the regions of darkness.” — pp. 121, 180

During the Second Race more land emerged . . .

— Footnotes [401-2]

Himalayan chain . . . that “belt” . . . encircles the globe

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Bhāgavata thus describes . . . ‘Beyond the sea of fresh water is the mountain-belt called Lokāloka, the circular boundary between the world and void space.’ . . . The Mohammedan legends of Koh Kāf, ‘the stony girdle that surrounds the world,’ are, evidently, connected with the Lokāloka of the Hindus.” — 2:204-6 fn.

Meru is not “the fabulous mountain in the navel . . .”

“North of Meru . . . always night during day . . .”

“absolutely in the centre of the globe” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “There is no inconsistency, however, in Meru’s being absolutely in the centre of the world, and relatively north to the inhabitants of the several portions, to all of whom the east is that quarter where the sun first appears . . .” — 2:244 fn.

The Earth . . . “is the mother and nurse, augmented with all . . .”

“Above this (the Siddhâ) . . .”

see: Sūrya Siddhānta, tr. [& cm.] Ebenezer Burgess [& W. D. Whitney], 1860: “Northward . . . is declared to be the city called that of the Perfected (siddha) . . . to the north of them, at the same distance, is Meru, the abode of the gods . . .” — p. 390 [xii.40-41] (Journal of the American Oriental Society, v. 6)

“Above . . . goes the sun when situated at the equinoxes . . .”

see: Sūrya Siddhānta, tr. [& cm.] Ebenezer Burgess [& W. D. Whitney], 1860: “Above them goes the sun when situated at the equinoxes; they have neither equinoctial shadow nor elevation of the pole (akshonnati). . . . In both directions from Meru are two pole-stars (dhruvatārā), fixed in the midst of the sky: to those who are situated in places of no latitude (niraksha), both these have their place in the horizon. . . . but their degrees of co-latitude (lambaka) are ninety: at Meru the degrees of latitude (aksha) are of the same number.” — p. 390 [xii.42-44] (Journal of the American Oriental Society, v. 6)

— 402 —

In the early part of the Third Race — Lemuria was formed . . .

see: “Preliminary Notes”: “The third Continent, we propose to call ‘Lemuria.’ The name is . . . an idea, of Mr. P. L. Sclater, who asserted . . . on zoological grounds the actual existence, in prehistoric times, of a Continent which he showed to have extended from Madagascar to Ceylon and Sumatra. . . . Mr. A. R. Wallace, the naturalist, ‘extends the Australia of tertiary periods to New Guinea and the Solomon Islands; and perhaps to Fiji;’ and from its Marsupial types he infers ‘a connection with the Northern Continent during the Secondary period . . .’ ” — SD 2:7-8

Rudbeck . . . tried to prove . . . Sweden was the Atlantis of Plato.

p/q: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Rudbeck, savant Suédois, avança, il y a près d’un siecle, que la Suede était l’Atlantide de Platon [Rudbeck, a Swedish scholar, brought forward, almost a century ago, that Sweden was the Atlantis of Plato].” — pp. 419-20 fn.

He . . . found in the configuration of ancient Upsala . . .

see: J.-S. Bailly, Lettres sur l’Atlantide, 1779: “Il a même cru retrouver, dans les environs de l’ancienne Upsal, la situation & les dimensions que Platon donne à la capitale de l’île Atlantide [He even believed that he had found in the vicinity of ancient Uppsala, the location and the dimensions that Plato gives to the capital of the island of Atlantis].” — p. 420 fn.

— Footnotes

He identifies . . . Sveta-dwipa (the white Island) . . . with England

see: F. Wilford, “The Sacred Isles in the West (Part I, Ch. II),” 1812: “The White Island was not unknown to the western mythologists, but this name had become obsolete for so long a period of time, that they had entirely forgotten that it belonged to Britain.” “This is truly the style of the Hindu divines . . . (for they often give the names of Śwéta and Chandra to all the British Isles; though they belong properly to England) . . .” — pp. 21, 48 (Asiatic Researches, v. 11)

the “island in the northern part of Toyambhudi”

see: F. Wilford, “The Sacred Isles in the West (Part I, Ch. II),” 1812: “In the centre of the White Island resides Vishnu . . . In the Padma-Purāṇa . . . is the following description of this place: ‘In the northern parts of Tóyambud’hi, or sea of fresh-water, in Śwéta-dwīpa, the Sanacādicas went to see Bhagavān or Vishnu.’ ” — p. 99 (Asiatic Researches, v. 11)

tries to identify it with Atala . . . and Atlantis

the former is the abode of Vishnu

see: F. Wilford, “The Sacred Isles in the West (Part I, Ch. II),” 1812: “. . . it is the universal opinion of the Paurāṇics . . . that the abode of Vishnu, and of the Supreme Being, is in the White Island . . . All the Avatāras, or principal emanations of Vishnu, ten in number, came originally from the White Island.” — p. 92 (Asiatic Researches, v. 11)

Atala is a hell

He also places it in the Euxine or Icshu . . .

see: F. Wilford, “The Sacred Isles in the West (Part I, Ch. II),” 1812: “. . . Śaca . . . was the first king of the Śacas in Śwétam [the White Island] . . . There were four towns called Nandana, all in the west . . . The first and most ancient . . . was in the Icshu or Euxine Sea . . .” — p. 63 (Asiatic Researches, v. 11)

He . . . seems to connect it . . . with Africa and Atlas

see: F. Wilford, “The Sacred Isles in the West (Part I, Ch. II),” 1812: “The White Island . . . is the island of Sumatra . . . [it is] then the eastern Cerne, supposed to be adjacent to the coasts of Africa . . .” “. . . I believe Mela, Calypso lived in Aiaia . . . Ayasa of the Purāṇas, and nearer of course to Atlas and the White Island.” — pp. 53-4, 145 (Asiatic Researches, v. 11)

— 403 —

“. . . seventh climate” . . . the seventh measure of heat . . .

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “There is another passage in the A. R. [Asiatic Researches] vol. 3. p. 325, relative to the power of the inhabitants of the above island . . .” “It was on the seventh stage of the world, i.e. in the seventh climate or measure of heat, which is between the latitude of 24 degs. and latitude 28 degs. north, and this White Island . . . is frequently described as lying in the west . . .” — pp. 68-9 (“Key of Urania”)

its enemy is called the “White Devil,” the demon of terror

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . we are informed by the Asiatic Society . . . who speak of it by the epithet Atala, Atlantis, the White Island; and in vol. 8, p. 280, it is called the White Devil or demon of terror.” — pp. 67-8 (“Key of Urania”)

“In their . . . romances, we see Kai-caus going to the mountain . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “ ‘In their romances, we see Cai-caus going to the mountain of As-burj, at the foot of which the sun sets, to fight Div-sefid, or white devil, the Taradaita of the Puranas, and whose abode was on the seventh stage of the world answering to the seventh zone of the Budsoists [Buddhists], or in other words the White Island.’ ” — p. 68 (“Key of Urania”)

Pushkara . . . the seventh . . . encompasses the Kshira Ocean . . .

Pushkara, with its two Varshas . . . at the foot of Meru

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the two Varshas of Pushkara . . . are divided by one mighty range of mountains, called Mānasottara . . .” “The interval between Meru and Mānasottara is the land of living beings.” — 2:201, 205 fn. (ii.4)

“the two countries north and south of Meru . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “At p. 351 [Asiatic Researches, v. 8], we are informed the ‘two countries north and south of Meru are shaped like a bow.’ ‘And that one half of the surface of the earth is on the south of Meru and the other half on the north of Meru — beyond which is half Pushcara,’ that is to say half America.” — pp. 75-6 (“Key of Urania”)

— Footnotes

Nila, the (blue) mountain . . . north of Meru . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Varshas (or countries between these ranges) are: Bhārata (India), south of the Himavat mountains . . . north of Meru is Ramyaka, extending from the Nīla or blue mountains to the Śweta (or white) mountains . . .” — 2:114-15 (ii.2)

Jambu-dwipa is . . . our globe

see: William Hewson, Hebrew and Greek Scriptures Compared with Oriental . . . Mythology, 1870: “. . . between the first, or Jambu Dwipa, and the seventh, or Pushkara Dwipa . . . there were other five Dwipas . . .” “ ‘The region of works is here (or in the land of Bharata — viz., India), as the principal varsha of their Jambu Dwipa symbolism for the earth . . . with seven planetary spheres above, and subtended by seven Patalas . . .’ ” “Thus the division of the Mundane Egg into seven upper and seven lower spheres, with Jambu Dwipa placed centrally between them . . .” — pp. 33, 34, 35 (Part II)

Bharata-varsha . . . its best division

— 403-4 —

Pushkara . . . inhabited by beings . . . free from sickness

— 404 —

where there is neither virtue nor vice, caste or laws . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “There is neither virtue nor vice . . . Men there are, indeed, of the same nature with gods . . . There is no distinction of caste or order . . . Pushkara is, in fact . . . a terrestrial paradise . . .” — 2:202 (ii.4)

Meru . . . Atlas . . . the Loka-lokas

see: F. Wilford, “Of the Geographical Systems of the Hindus,” 1808: “The Paurāṇics represent . . . the Earth as a . . . convex figure . . . which is supported by a circular range of mountains, called Locālocas by the Hindus . . . and by our ancient mythologists Atlas . . .” “On the higher parts, and in the center of the Earth, the Hindus place a mountain . . . called Meru . . .” — pp. 272, 273 (Asiatic Researches, v. 8)

Meru . . . is the Swar-loka

the abode of Brahmâ, of Vishnu, and the Olympus . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “BRAHMĀ-PURA. . . . The heaven of Brahmā, on the summit of Mount Meru . . .” “MERU. . . . the heaven of Indra, containing the cities of the gods . . . The Olympus of the Hindus.” “The paradise of Vishṇu [is] sometimes described as on Mount Meru . . .” — pp. 61, 208, 331

“passing through the middle of the earth-globe . . .”

On its upper station are the gods . . .

see: Sūrya Siddhānta, tr. [& cm.] Ebenezer Burgess [& W. D. Whitney], 1860: “At its upper end are stationed, along with Indra, the gods . . . at its lower end . . . the demons (asura) have their place . . .” — p. 390 [xii.35] (Journal of the American Oriental Society, v. 6)

Wilford accuses the modern Brahmans “of having jumbled . . .”

p/q: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “Several divisions of the whole continent were made by different persons at different times; and the modern Brāhmens have jumbled them all together.” — p. 300 (Asiatic Researches, v. 3)

seven dwipas . . . surrounded by a vast ocean, beyond which . . .

p/q: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “The most ancient [division] of them is mentioned in the Purānas, entitled Vāyu and Brahmānda; where that continent is divided into seven dwīpas . . . They are said to be wholly surrounded by a vast ocean, beyond which lie the region and mountains of Atala; whence most probably the Greeks derived their notion of the celebrated Atlantis, which, as it could not be found after having once been discovered, they conceived to have been destroyed by some shock of nature . . .” — p. 300 (Asiatic Researches, v. 3)

seven “continents” . . . from Jambu down to Pushkara

each continent . . . greater or smaller . . . surrounded with water

— 405 —

Sâka-dwipa is . . . a continent

Sankha-dwipa . . . is only “a minor island”

Sankha-dwipa was peopled by “Mlechchhas . . .”

Sankhasura . . . the palace “which was an ocean shell . . .”

p/q: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “The other parts of Sanc’ha-dwīp Proper, adjacent to the sea, were inhabited by the subjects of Sanc’hāsura, whose palace was a shell in the ocean: but they are said to have resided in shells on or near the mountains of the African continent. . . . Crishna . . . attacked and defeated Sanc’hāsura, pursuing him even through the sea, where he drew the monster from his shell, and put him to death.” — p. 346 (Asiatic Researches, v. 3)

“On the banks of the Nile (?) . . . the Devatas . . .”

p/q: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “Many learned Brāhmens are of the opinion, that by the Children of Sharma, we must understand that race of Dēvatās who were forced to emigrate from Egypt . . .” “The children of Sharma travelled a long time, until they arrived at the bank of the Nīlā, or Cālī . . . On their arrival in Egypt, they found the country peopled by evil beings . . .” — pp. 311, 313 (Asiatic Researches, v. 3)

“. . . contests between the Devatas . . . and the Daityas . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “There is another passage in the A. R. . . . which I shall transcribe. ‘On the banks of the Nile there were frequent contests between the Devatas and the Daityas, but the latter tribe having prevailed, their king and leader Sanc’hasura who resided in the ocean, made frequent excursions in the night’ . . .” — p. 68 (“Key of Urania”)

see: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “On the banks of the Nīlā there had been long contests between the Devātas and the Daityas: but the latter tribe having prevailed, their king and leader Sanc’hāsura, who resided in the ocean, made frequent incursions into the country, advancing usually at night . . .” — p. 325 (Asiatic Researches, v. 3)

“The people were between two fires . . .”

p/q: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “. . . [the] people were between two fires; for, while Sanc’hāsura was ravaging one side of the continent, Cracacha, king of Crauncha-dwip, used to desolate the other: both armies . . . thus changed the most fertile regions into a barren desert.” — pp. 325-6 (Asiatic Researches, v. 3)

— 406 —

“In their distress the few nations who survived . . .”

see: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “In this distress the few natives, who survived, raised their hands and hearts to Bhagavān, and exclaimed, ‘Let him that can deliver us from these disasters be our King;’ using the word I’t, which re-echoed through the whole country.” — p. 326 (Asiatic Researches, v. 3)

“when there appeared from the waves . . . a man . . .”

see: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “At that instant arose a violent storm, and the waters of the Cālī were strangely agitated, when there appeared from the waves of the river a man, afterwards called I’t, at the head of a numerous army, saying ‘abhyam,’ or, there is no fear; and, on his appearance . . . the savage legions preserved themselves by a precipitate flight.” — p. 326 (Asiatic Researches, v. 3)

“The King i’t . . . is a subordinate incarnation of M’rira” . . .

p/q: Francis Wilford, “On Egypt, and Other Countries Adjacent to the Cālī River,” 1799: “The King I’t, a subordinate incarnation of Mrira, re-established peace and prosperity through all Sanc’ha-dwīpa, through Barbaradēsa, Misra-st’hān, and Arva-st’hān, or Arabia . . .” — p. 326 (Asiatic Researches, v. 3)

“In the above accounts . . . the Hindus speak of this island . . .”

— Footnotes

“The division was made by Priyavrata. . . .”

p/q: F. Wilford, “Of the Geographical Systems of the Hindus,” 1808: “This division was made by Priyavratta . . . He had ten sons, and it was his intention to divide the whole Earth between them . . . In the same manner Neptune divided the Atlantis between his ten sons: one of them had Gades, at the extremity of the Atlantis to his share. The Atlantis was probably the old continent . . .” — p. 286 (Asiatic Researches, v. 8)

“This Atlantis was overwhelmed by a flood. . . .”

p/q: F. Wilford, “Of the Geographical Systems of the Hindus,” 1808: “This Atlantis was overwhelmed with a flood . . . and it seems that by the Atlantis, we should understand the antediluvian Earth, over which ten princes were born to rule, according to the mythology of the West: but seven of them only . . . [sat] upon the throne . . .” — p. 286 (Asiatic Researches, v. 8)

Some are also of the opinion that of the seven dwipas . . .

— 407 —

the Mount Ashburj “at the foot of which the sun set”

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . let us inquire after Mount Azburj; at the foot of which the sun sets . . . Az-burj is spelt various ways in the A. R. But they all may be reduced to Ash-beri, a mine of fire . . .” — p. 70 (“Key of Urania”)

the war between the Devatas and the Daityas

“We will consider, then, the latitude and longitude . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . we consider the latitude and longitude of the lost island, and of the remaining Mount Az-burj. It was on the seventh stage of the world, i.e. in the seventh climate or measure of heat, which is between the latitude of 24 degs. and latitude 28 degs. north . . .” — p. 69 (“Key of Urania”)

“This island, the daughter of the Ocean . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . this White Island, which is called . . . daughter of the ocean, is frequently described as lying in the west; and the sun is represented as setting at the foot of Mount Azburj to fight (scorch with his vertical beams) the White Devil or White Island.” — p. 69 (“Key of Urania”)

(Ashburj, Atlas, Teneriffe . . .)

see: Charles Daubeny, Description of Active and Extinct Volcanos, 1826: “. . . the Greeks regarded the whole coast of Africa beyond the Pillars of Hercules as thrown into disorder by the fire of volcanos, and Solinus expressly states that the snowy summit of Mount Atlas glitters with nightly flames; so that we may be led to infer, either that this mountain was . . . identical with the Peak of Teneriffe, or that some volcanic appearances exist in the chain which the moderns speak of as Mount Atlas.” — p. 269

(the Atlantides) . . . daily cursing the Sun

see: Universal History, v. 18, 1748: “Herodotus observes that the Libyans in general went by the name of Atlantes or Atlantides . . . who, he tells us, cursed the Sun every day, as he advanced towards the meridian . . . because he consumed both them, and their country, with his burning rays. From that author and Diodorus it likewise appears, that the Atlantides were seated upon, and in the neighbourhood of mount Atlas . . .” — p. 247

“at the time when the summer tropical ‘colure’ passed . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “In the above accounts the Hindus speak of this island as existing . . . it must therefore, have been more than eleven thousand years ago: and if we assume that time when the summer tropical colure passed through the pleiades then would Cor Leonis be upon the equator; and when Leo was vertical at the island of Ceylon at sunset. Then would Taurus be vertical at the island of Atlantis at noon.” — p. 70 (“Key of Urania”)

— Footnotes

Div or Dev-Sefid’s . . . abode was on the seventh stage

see: F. Wilford, “Of the Geographical Systems of the Hindus,” 1808: “. . . the Div-sefid, or white devil, the Tāra-daitya of the Purāṇas . . . whose abode was on the seventh stage of the world . . . in other words . . . the White Island.” — p. 280 (Asiatic Researches, v. 8)

Pushkara, the Pâtâla (antipodes) of India

see: William Hewson, Hebrew and Greek Scriptures Compared with Oriental . . . Mythology, 1870: “ ‘Beyond the sea of fresh water (viz., that which encircles Pushkara Dwipa) is a region . . . where no human beings reside. Hence extends the Lokaloka mountain . . .’ ” “Their outermost, or Pushkara Dwipa . . . [is] bounded in the most Southern extremity by the horizon at the tropic of Capricorn. Hence I conclude that the Lokaloka mountains . . . mean the boundary of the horizon for latittude: symbolized upward to the light of Heaven, and downwards to the eternal smoke and darkness of their Patala or Hell.” — pp. xxxi, xxxiii (“The Dwipas”)

— 407-8 —

the Singhalese . . . descendants of Singha, or Leo

see: F. Wilford, “Of the Two Tri-Cūṭāḍri,” 1811: “Let us now pass to . . . Sinhala, now Ceylon. Its Sanscrit name is a derivative form from Sinha, a lion, and it was given to it on account of its being inhabited by Sinhalas, or the offspring of a lion. It is, however, more generally called Lancā in the Purāṇas . . .” — pp. 153-4 (Asiatic Researches, v. 10)

— 408 —

this must have occurred about 23,000 years ago . . .

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “These are very remarkable occurrences which must have happened about 23,000 years ago: at which time the obliquity of the ecliptic must have been rather more than 27 degrees: and consequently Taurus must have passed over Atala or Atalanta.” — p. 70 (“Key of Urania”)

“The sacred bull Nandi was brought . . . to meet Rishabha”

“Rishaba (Taurus) . . . AUM”

see: T. Subba Row, “The Twelve Signs of the Zodiac,” 1885: “The names assigned to these signs . . . and their exoteric or literal meanings are as follows . . . Rishabha . . . Bull, or Taurus.” “Rishabham. — This word is used in several places in the Upanishads and the Veda to mean Pranava (Aum).” — pp. 104, 107 (Five Years of Theosophy)

“those . . . black with Sin . . . lost AUM”

see: “Degeneration of Mankind”: “. . . [they] enjoyed wondrous powers . . . being generally used for power over physical nature and selfish and unholy purposes. . . . [They] developed the physical and intellectual at the cost of the psychic and spiritual.” “. . . the golden yellow race (the Fourth) became ‘black with sin.’ ” — SD 2:319

Asburj . . . a volcano . . . “The ‘fire-vomiting Monster’ . . .”

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “Az-burj is spelt various ways in the A. R. But they all may be reduced to Ash-beri, a mine of fire . . . A mine of fire is a proper epithet for a volcano; which may very well be denominated by a poet ‘a Monster vomiting fire:’ and do we not all know that Teneriffe is still remaining and in that latitude and longitude so often alluded to in the Hindu books?” — p. 70 (“Key of Urania”)

(Vide . . . several sections on the Septenate in nature.)

“The famous Atlantis exists no longer . . .”

p/q: F. Wilford, “The Sacred Isles in the West (Part I, Ch. II),” 1812: “ ‘The famous Atlantis no longer exists,’ says Proclus in his commentary on the Timæus of Plato; ‘but we can hardly doubt but that it did once. For Marcellus, who wrote a history of Ethiopian affairs, says, that such and so great an Island once existed, is evinced by those who composed histories of things relative to the external sea. For they relate that in their time, there were seven islands in the Atlantic Sea sacred to Proserpine: and besides these, three others of an immense magnitude . . . sacred to Pluto . . . to Ammon (Jupiter), and . . . to Neptune.’ ” — p. 26 (Asiatic Researches, v. 11)

— 408-9 —

“And, besides this, the inhabitants of the last island . . .”

see: F. Wilford, “The Sacred Isles in the West (Part I, Ch. II),” 1812: “ ‘And besides this, that the inhabitants of this last island preserved the memory of the prodigious magnitude of the Atlantic Island, as related by their ancestors, and of its governing for many periods all the Islands in the Atlantic Sea. From this isle one may pass to other large islands beyond, and which are not far from Firm-land, near which is the true sea.’ ” — p. 26 (Asiatic Researches, v. 11)

— 409 —

“These seven dwipas (inaccurately rendered islands) . . .”

see: F. Wilford, “The Sacred Isles in the West (Part I, Ch. II),” 1812: “These seven dwīpas, inaccurately rendered islands, constituted the body of the famous Atlantis, according to Marcellus . . . This evidently shows, that the Atlantis is the old continent . . . The Atlantis was destroyed by a most violent storm: this is well known to the Paurāṇics, some of whom assert, that in consequence of this dreadful convulsion of nature, six of the dwīpas disappeared . . .” — pp. 27-8 (Asiatic Researches, v. 11)

Hence the teaching of . . . Hermon . . . as Mount Armon . . .

Hermon . . . meaning “anathema,” “destruction”

Josephus . . . affirming . . . bones of giants were daily discovered

the Zohar explains the “birds” . . . to mean “Serpents”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Dans la Bible c’est de là que vient Balaam, c’est là que Balac veut toujours le renvoyer, pour qu’il y retrouve l’inspiration de ses oiseaux. . . . le Zohar nous dit que le texte hébreu primitif portait, ‘de ses serpents’ [In the Bible Balaam comes from there, it is there that Balak always wants to send him back to, for there he finds again the inspiration of his birds. . . . the Zohar tells us that the primitive Hebrew text referred ‘to his serpents’] . . .” — 3:87

adepts at whose school he had learnt the mysteries . . .

see: A. Calmet, Dictionary of the Holy Bible, 1830: “The history of Balaam . . . Numb. xxiv. 1. . . . he went not as at other times to seek for inchantments . . . he went not נחשים [Neḥāshīm] . . . Nachashim; the plural of Nachash; serpents . . . Balaam pretended to greater powers, to intercourse with spiritual existences . . . But why employ the term serpents to express these spiritual powers?” “But, may we not rather acknowledge a like duplicity of meaning in the Hebrew word Nachash, as in the Sanscrit Nāgāh?” — 4:85, 87

the “winged dragons of Evil, whose chief is Samael”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . serait-ce par hasard de ces serpents volants ou dragons . . . dont Sammael passait pour le chef [would this happen to be about these flying serpents or winged dragons . . . of which Samael passed as the chief]?” — 3:87

“It is to those unclean spirits chained on Mount Hermon . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ C’est donc à ces esprits enchaînés dans les montagnes du désert qu’on envoyait le bouc émissaire d’Israël, qui prenait alors leur nom, et s’appelait Azazel [So the scapegoat of Israel, who thus assumed their name, and was called Azazel, was sent to those spirits, chained to the mountains of the desert].” — 3:87-8

“It is called nehhaschim . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Voilà . . . pourquoi toutes les pratiques de magie s’appellent en hébreu nehhaschim ou œuvres de serpent . . . car les magiciens sont tous entourés de la lumière de ce serpent antique que tu vois dans le ciel comme une zone lumineuse composée de myriades de petites étoiles . . . (Part. III, col. 302.) [That is why . . . the practices of magic are called in Hebrew Neḥāshīm, or works of the serpent . . . because the magicians are all surrounded by the light of the ancient serpent which you see in the sky as a luminous zone made of myriads of small stars] . . .” — 3:87 fn.

the astral light . . . (Vide Sections about.)

— 410 —

(Vide §§ on the Septenaries.)

“The Tetraktis in Relation to the Heptagon,” SD 2:598-605.

“The Septenary Element in the Vedas,” SD 2:605-11.

“The Septenary in Exoteric Works,” SD 2:611-18.

“Seven in Astronomy, Science, and Magic,” SD 2:618-30.

“The Seven Souls of the Egyptologists,” SD 2:630-41.

Jehovah, who first curses Adam and Eve . . .

see: The Interlinear Bible, 1906: “And the Lord God said unto the woman . . . I will greatly multiply thy sorrow . . . And unto Adam he said . . . cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life . . .” — p. 4 (Genesis, 3:13, 16-17)

then blesses his “chosen people” by saying “Be fruitful and multiply . . .”

— 411 —

(the age . . . of the pious Kandu and Pramlochâ)

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KAṆḌU. A sage who was beguiled from long and severe austerities by Pramlochā, a nymph sent from heaven by Indra for this purpose. He lived with her some hundreds of years, which seemed to him only as a day . . .” — p. 148

mankind, still mindless . . . “Seeing, they saw in vain . . .”

— 412 —

“who dared alone” — when Zeus “ardently desired” . . .

“From sinking blasted down to Hades’ gloom. . . .”

“Vast boon was this thou gavest unto mortals . . .”

“the restless insatiability of the lower passions . . .”

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “. . . the Titanic powers . . . represent the absence of rule or measure; the restless insatiability of the lower passions and desires when, with self-asserting insolence, they bid defiance to the restraints of law.” — 2:152 (Introduction)

“wisdom which ministers to physical well-being”

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “. . . [in] the Promethean myth, as related by Plato, in the ‘Protagoras’ . . . a distinction is drawn between the wisdom which ministers to physical well-being, and political wisdom which enables men to live in organized communities. Prometheus is represented as having endowed men with the former, but as unable to invest them with the latter, which . . . was under the special guardianship of Zeus.” — 2:149 (Introduction)

— Footnotes

“. . . the champion and benefactor of mankind . . .”

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “Prometheus . . . appears as the champion and benefactor of mankind, whose condition . . . is depicted as weak and miserable in the extreme . . . Zeus, it is said, proposed to annihilate these puny ephemerals, and to plant upon the earth a new race in their stead.” — 2:146 (Introduction)

Prometheus represents himself as having . . .

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “Prometheus represents himself as having frustrated this design, and as being consequently subjected, for the sake of mortals, to the most agonising pain, inflicted by the remorseless cruelty of Zeus. We have thus the Titan, the symbol of finite reason and free will, depicted as the sublime philanthropist, while Zeus, the supreme deity of Hellas, is portrayed as the cruel and obdurate despot, a character peculiarly revolting to Athenian sentiment.” — 2:146-7 (Introduction)

— 413 —

“an untainted mind, heaven’s first gift”

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “It was, moreover, an idea familiar to the Æschylean age that all excellence was the gift of the gods . . . ‘An untainted mind,’ according to Æschylus, is ‘heaven’s first gift.’ ” — 2:150 (Introduction)

“the dreamlike feebleness that fetters . . .”

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “The Chorus remind Prometheus of ‘the dreamlike feebleness that fetters the blind race of mortals’ (Pro. 556); an expression which recalls Pindar’s description of men as ‘the dream of a shadow’ . . .” — 2:150 (Introduction)

The myth . . . “is older than the Hellenes themselves”

“Of prophecies the various modes I fixed . . .”

“Of prophecies the various modes I fixed,

And among dreams did first discriminate

The truthful vision. Voices ominous,

Hard to interpret, I to them made known . . .

. . . and mortals guided

To a mysterious art; of fire-eyed signs . . .

All arts to mortals from Prometheus came.” — 2:180-1 (lines 492-5, 505-6, 514)

— Footnotes [413-14]

From πρὸ μῆτις, “forethought.”

“Professor Kuhn . . . considers the name of the Titan . . .”

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “. . . the theory propounded by Professor Kuhn . . . He considers the name of the Titan to be derived from the Sanskrit word Pramantha, the instrument used for kindling fire. The root mand, or manth, implies rotary motion, and the word manthami, used to denote the process of fire-kindling, acquired the secondary sense of snatching away; hence we find another word of the same stock, pramantha, signifying theft.” — 2:157-8 (Introduction)

the word manthami passed into the Greek language . . .

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “The word manthami passed into the Greek language, and became the verb manthanō, to learn; that is to say, to appropriate knowledge; whence prometheia, foreknowledge, forethought.” — 2:158 (Introduction)

“Prometheus, the fire-bringer, is the Pramantha personified” . . .

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “Prometheus, the fire-bringer, is the Pramantha personified, and finds his prototype in the Aryan Matarisvan, a divine or semi-divine personage, closely associated with Agni, the fire-god of the Vedas.” — 2:158 (Introduction)

— 414 —

the triform Fates . . . “E’en he . . . cannot escape.”

when a son of Zeus — “Ay, a son bearing stronger than his sire” . . .

“Prometheus:	But through all time no limit to my woes
	Is set, till Zeus from sovereignty be hurled. . . .
Io:	Shall then his consort drive him from his throne?
Prometheus:	Ay, a son bearing stronger than his sire. . . .
Io:	Who shall release thee ‘gainst the will of Zeus?
Prometheus:	One of thine own descendants it must be.” — 2:193, 194 (lines 774-5, 786-7, 790-1)

“And, portent past belief, the speaking oaks . . .”

“. . . And, portent past belief, the speaking oaks,

By which full clearly, in no riddling phrase,

Wast hailed as the illustrious spouse of Zeus . . .

With touch alone of unalarming hand;

Then thou dark Epaphos shalt bear, whose name

Records his sacred gendering.” — 2:198, 199 (lines 851-3, 869-71)

— Footnotes

Kronos is “time” . . .

see: “The Curse from a Philosophical Point of View”: “Kronos is ‘Time,’ whose first law is that . . . the process of evolution during cyclic development should be strictly preserved . . . It was not in the programme of natural development that man . . . should become at once — intellectually, spiritually, and psychically — the demi-god he is on earth, while his physical frame remains weaker . . . than that of almost any huge mammal. . . . The gift of Prometheus thus became a curse . . .” — SD 2:420

— 415 —

Io — “is the mother of God” . . . and “dark Epaphos” — Christ.

Zeus will be humbled yet . . . “such marriage he prepares . . .”

“Prometheus:	Yea verily shall Zeus, though stubborn-souled,
	Be humbled yet; such marriage he prepares
	Which from his throne of power to nothingness
	Shall hurl him down; so shall be all fulfilled
	His father Kronos’ curse . . .
	. . . Then let him sit
	Confiding in his lofty thunder-peals,
	And wielding with both hands the fiery bolt;
	For these shall not avail, but fall he shall,
	A fall disgraceful, not to be endured.” — 2:201-2 (lines 928-32, 936-40)

Dionysos-Sabazius . . .

see: Robert Brown, The Great Dionysiak Myth, 1877: “The epithet Sabazios . . . imported into Greek mythology, is applied not less to Dionysos than to Zeus. . . . Each, in his own Pantheon, is the . . . king of the gods . . . But Dionysos, Sabazios, Iao . . . are in reality identical; being . . . various phases of the same concept. . . . as the Spirit of Kosmic Life . . .” — 1:171

Zeus . . . assuming the shape of a serpent . . .

see: Thomas Taylor, Eleusinian and Bacchic Mysteries, 1875: “Dionysus-Zagreus was the son of Zeus, whom he had begotten in the form of a dragon or serpent, upon the person of . . . Persephoneia, considered by some to have been identical with Ceres or Demeter . . .” — p. xiv (Introduction)

Io is the moon

see: George W. Cox, Mythology of the Aryan Nations, 1882: “In the story of Iō . . . [her] existence is one of brief joy, much suffering, and many changes and wanderings; in other words, her life is the life of the moon in its several phases, from full to new, and thence back to the full again.” — pp. 372-3

the Eve of a new race

see: Æschylus, Prometheus Bound, tr. George Croker Fox, 1835: “ ‘Io, or Isis, (coming . . . in the form of a cow, and to mount Caucasus,) is the Ark.’ . . . The cow was deified in Egypt; and it . . . represented all the creatures rescued from the flood; as well as the ark of their refuge. . . . At all events, she might well be . . . the sole type of a former world, and pouring out from her recesses the parents of a new race . . . We cannot therefore wonder that Io was likewise identified with Eve . . .” — p. 84 (note)

That . . . will return to it and to the world at large . . .

p/q: Eliphas Levi, Paradoxes of the Highest Science, 1883: “The light that will come to it and to the world at large, when the latter shall discover and really appreciate the truths that underlie this vast problem of sex, will be like ‘the light that never shone on sea or land,’ and has to come to men through the Theosophical Society.” — p. 115 [cm. by K.H.] (Theosophical Miscellanies, No. 2)

That light will lead on and up to the true spiritual intuition. . . .

p/q: Eliphas Levi, Paradoxes of the Highest Science, 1883: “That light will lead on and up to the true spiritual intuition. Then the world will have a race of Buddhas and Christs, for the world will have discovered that individuals have it in their own powers to procreate Buddha-like children or — demons. When that knowledge comes, all dogmatic religions and with these the demons, will die out.” — p. 115 [cm. by K.H.] (Theosophical Miscellanies, No. 2)

Kronos . . . swallows his children

see: Andrew Lang, Myth, Ritual, and Religion, 1887: “Cronus wedded his sister, Rhea, and begat Demeter, Hera, Hades, Poseidon, and the youngest, Zeus. ‘And mighty Cronus swallowed down each of them . . . from her holy womb . . . Heaven and Earth had warned him that he too should fall through his children.’ ” — 1:303

— 416 —

He has swallowed instead of Zeus, his stone idol

see: Andrew Lang, Myth, Ritual, and Religion, 1887: “Rhea . . . [was] about to become the mother of Zeus . . . in place of the child, she presented to Cronus a huge stone swathed in swaddling bands. This he swallowed . . . Zeus grew up, and by some means, suggested by Gæa, compelled [Cronus] . . . to disgorge all his offspring. ‘And he vomited out the stone first, as he had swallowed it last.’ ” — 1:303

Io . . . wanderings . . . to Asia’s continent

reaching there the highest of the mountains . . .

“When thou hast crossed the flood . . .”

she will encounter “fierce northern blasts”

the “Arimaspian host” (east of Herodotus’ Scythia)

— Footnotes

“no consistency with our known geography . . .”

the “Kingly race born in Argos”

Argos . . . comes from Arg . . . female generative power

in the dialect of the Arg-ians, Io signified the moon

Arghya . . . the libation cup . . . or boat-shaped vessel . . .

see: Kālidāsa, Megha Dūta, notes & tr. H. H. Wilson, 1843: “The oblation of the blossoms of the Kuṭaja . . . is called Argha . . . which seems to be analogous to the libation of the earlier periods of the Grecian ritual . . . [It] is described as a species of worship, and is . . . the act of offering a libation to a venerable person or a deity . . . presented in a cup, a shell, or any . . . boat-shaped vessel. The vessel in the spoken dialects is called by a similar name . . . ‘Argha.’ ” — pp. 5-6 (Annotations)

Arghyanath . . . “the Lord of Libations”

Airyâna-Varsedya . . . birth-place of physical humanity

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Toutes les traditions de l’espèce humaine, ramenant les familles primitives à la région de leur berceau, nous les montrent groupées autour de contrées où la tradition hébraïque place son jardin d’Eden, où celle des aryas établit l’Airhyāna-Variédya ou le Mérou; elles sont bordées au nord par les contrées qui aboutissent au lac Aral et au midi par le Baltistan ou le petit Thibet [All the traditions of humankind, bringing all original tribes back to their birthplace, show them to us grouped around the regions where the Hebrew tradition places its garden of Eden, where that of the Aryans establishes the Airyāna-Varsedya or Meru; they are bordered in the north by the regions that border on the Aral Sea and in the south by Baltistan or Little Tibet].” — 2:371

— 416-17 —

“Pluto’s gold-abounding flood. . . .”

— 417 —

“To these . . . approach not; a far border land . . .”

“To these approach not; a far border-land

Thou next shalt reach, where dwell a swarthy race,

Near the sun’s founts, whence is the Æthiop river.

Along its banks proceed till thou attain

The mighty rapids, where from Bybline heights

Pure draughts of sacred water Neilos sends.” — 2:197 (lines 826-31)

There Io was ordained to found a colony for herself and sons.

Io is told that she has to travel eastward till she comes to the river . . .

“According to the geographical theories . . .”

p/q: Æschylus, Dramas, Prometheus Bound, tr. Anna Swanwick, 1873: “According to the geographical theories of the earliest Greeks, this condition was fulfilled by the Indus. Arrian (vi. 1) mentions that Alexander the Great, when preparing to sail down the Indus (having seen crocodiles in the river Indus, and in no other river except the Nile . . .), seemed to himself to have discovered the sources of the Nile; as though the Nile, rising from some place in India, and flowing through much desert land, and thereby losing its name Indus, next . . . flowed through inhabited land, being now called Nile by the Ethiopians of those parts, and afterwards by the Egyptians. Virgil, in the 4th Georgic, echoes the obsolete error.” — 2:197 fn.

the Indus . . . is also the Nil

see: E. Pococke, India in Greece, 1852: “. . . the leading evidences of the colonisation of Africa, from North-western India . . . First, from the provinces or rivers deriving their names from the great rivers of India, namely, the Nile, Abus-Sinia . . . so called from the Nil and Abu Sin, (two names of the Indus) . . .” — p. 200

the Eastern Ethiopians

see: E. Pococke, India in Greece, 1852: “Philostratus . . . [states] that the Ethiopians were originally an Indian race, compelled to leave India . . . We find the same assertion made . . . by Julius Africanus . . . that ‘the Æthiopians, emigrating from the river Indus, settled in the vicinity of Ægypt.’ ” — p. 205

that river is called . . . around the Kala-Bagh, nil (blue) . . .

see: E. Pococke, India in Greece, 1852: “ ‘For about ten miles below the Attac, the Indus . . . has a calm, deep, and rapid current; but for above a hundred miles farther down to Kala Bagh, it becomes an enormous torrent . . . The water here is a dark lead colour, and hence the name Nilab, or blue river . . .’ ” — p. 72

— 418 —

a small town on its banks being called by the same name

Io, “the cow-horned maid”

“He to the land, three-cornered . . .”

“Along its banks proceed till thou attain

The mighty rapids, where . . .

Pure draughts of sacred water Neilos sends.

He to the land, three-cornered, thee shall guide,

Nile-girt, where, Io, ‘tis ordained for thee

And for thy sons that far-off colony

To found . . .” — 2:197 (lines 829-35)

a “female race” . . . “fifth in descent” . . .

Then one . . . shall — “. . . A kingly race in Argos bear . . .”

“For every bride her spouse shall reave of life . . .

But of the maids shall one, by love beguiled,

Her partner fail to slay . . .

She shall a kingly race in Argos bear.

This to set forth at large needs lengthy speech;

But from the seed shall dauntless hero spring,

Bow-famous, who shall free me from these ills.” — 2:199 (lines 882, 884-5, 888-91)

— Footnotes

Vāch — “the melodious cow” . . . “from whom mankind was produced”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Ṛig-veda, Vāch appears to be the personification of speech by whom knowledge was communicated to man. . . . she is described as ‘the melodious cow . . . who yields us nourishment and sustenance.’ ” “The Bhāgavata Purāṇa recognises her as ‘the slender and enchanting daughter’ of Brahmā, for whom he had a passion, and from whom mankind was produced . . .” — pp. 329, 330

in the Aitareya Brâhmana . . . Brahmâ . . . changed her into a deer

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “As the father of men he [Brahmā] performs the work of procreation by incestuous intercourse with his own daughter, variously named Vāch or Saraswatī (speech) . . . In the Aitareya Brāhmaṇa it is said that Prajāpati [Brahmā] was in the form of a buck and his daughter was Rohit, a deer.” — p. 57

The cow . . . symbol of the passive generative power of nature . . .

Venus . . . mother of the prolific god of love, Cupid

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “. . . the horns and ears of the cow being joined to the beautiful features of a Woman in the prime of life, such as the Greeks attributed to that Venus, whom they worshipped as the Mother of the prolific God of Love, Cupid . . .” — p. 130

the Logos whose symbol became . . . the bull . . . Apis

see: S. F. Dunlap, Vestiges of the Spirit-History of Man, 1858: “The Egyptians esteem the Sun to be the Demiurgus. The Sun is the emblem of the Divine Intelligence when it goes forth to production. This Divine Reason or Intelligence is personified in the Egyptian Amon, Osiris and Thoth . . .” “ ‘The bull was among the Egyptians an emblem of the Sun . . . Apis (who according to Plutarch was to them a living image of the Divine Wisdom, of the soul of Osiris) . . .’ ” — pp. 173, 219

the cow is the symbol of . . . “the Holy Spirit”

the Jews . . . placed near the altar horns of Shittim wood . . .

see: Cyclopædia of Biblical Literature, ed. John Kitto, 1865: “The altar of burnt-offerings (Exod. xxvii. 2) and the altar of incense (Exod. xxx. 2) had each at the four corners four horns of shittim-wood . . . By laying hold of these horns of the altar of burnt-offering the criminal found an asylum and safety . . .” — 2:324

— 419 —

Sabasian mysteries . . . made known by . . . Cicero

see: Robert Brown, The Great Dionysiak Myth, 1878: “. . . Cicero, in his enumeration of various Dionysoi, says, ‘The third, who reigned in Asia, and for whom the Sabazia were instituted, was the son of Caprius’ . . . Rolle remarks, ‘Lucius Ampelius has . . . Cabiro, instead of Caprio . . .’ That Dionysos-Sabazios should be regarded as the son of Kabeiros would be perfectly natural and intelligible.” — 2:229

see: N. Hooke, The Roman History, 1767: “. . . Cicero took occasion to travel abroad on pretence of his health . . .” “It was in this first journey to Athens that he was initiated; most probably, into the Eleusinian mysteries . . . The reverence with which he always speaks of these mysteries, and the hints that he has dropped of their end and use, seem to confirm what a very learned and ingenious writer has delivered of them: That they were contrived to inculcate the unity of God, and the immortality of the soul {Tusc. Quæst. i. 13}.” — pp. 101, 103 fns.

and by Clemens Alexandrinus

see: S. F. Dunlap, Sōd: The Mysteries of Adoni, 1861: “Clemens Al. Cohort. ad Gentes . . . In the Sabazian Mysteries a symbol to the initiated is ‘the God through the bosom!’ And it is this Serpent pulled through the bosom of the initiated. — Ibid., 14.” — p. 106

Æschylus had profaned the Mysteries by exposing them . . .

he must, like Socrates, have had a daimon . . .

see: Thomas Taylor, Eleusinian and Bacchic Mysteries, 1875: “Dæmon . . . Socrates, in the Cratylus, says ‘that dæmon is a term denoting wisdom . . .’ His own attendant spirit that checked him whenever he endeavored to do what he might not, was styled his Dæmon. . . . Cleanthes, in his celebrated Hymn, styles Zeus δαιμον (daimon).” — p. 170

Sabasia. . . . Mithras (the Sun, called Sabasius on old monuments) . . .

“discrepancy between the character of Zeus as portrayed . . .”

p/q: Æschylus, The Dramas of Æschylus, tr. Anna Swanwick, 1873: “The theory propounded by Schoemann appears to me to be one of the most successful attempts to reconcile the apparent discrepancy between the character of Zeus as portrayed in the Prometheus Bound, and that depicted in the remaining dramas of Æschylus . . .” — p. vi (“Preface to the Second Volume”)

— Footnotes

Æschylus . . . made Diana, the daughter of Ceres

see: Herodotus, History, tr. George Rawlinson, 1862: “According to the Egyptians, Apollo and Diana are the children of Bacchus and Isis; while Latona is their nurse . . . Ceres they call Isis; Diana, Bubastis. From this Egyptian tradition . . . it must have been that Æschylus . . . took the idea . . . of making Diana the daughter of Ceres {it was for revealing this secret (?) that Æschylus was accused of violating the mysteries}.” — 2:204 & fn.

— 419-20 —

Zeus is represented as a serpent . . . begets . . . Dionysos

— 420 —

the solar Bacchus or “Dionysos”

see: Thomas Taylor, Eleusinian and Bacchic Mysteries, 1875: “. . . according to the Orphic theology, the divine intellect of every planet is denominated a Bacchus . . . so that the intellect of the solar deity is called Trietericus Bacchus. . . . the divinity of the sun . . . must both produce and contain the mundane intellect, or Dionysus, in his essence . . .” — p. 148

Dionysos is one with Osiris . . .

one . . . with Krishna, and with Buddha . . .

see: Godfrey Higgins, Anacalypsis, 1836: “It also appears from the Scholia in Horace, that Apollo and Dionusos were the same. In fact, they were all . . . the Sun.” “. . . Buddha and Cristna were only renewed incarnations of the same Being, and that Being the Solar power, or a principle symbolized by the Sun . . .” — 1:45, 152

the coming (tenth) Avatar . . . will deliver the suffering Chréstos

see: Godfrey Higgins, Anacalypsis, 1836: “. . . the Sibylline Oracles . . . foretell the Chrestos or the ninth Avatar, in whom also is blended the fish Avatar.” “. . . in the Gospel of the mysterious Ioannes, Jesus, the Avatar of the Sibillyne oracles, is made to declare that he would send another person to complete his mission . . . this person would be an incarnation of Divine Wisdom . . .” — 1:661, 677

after the appearance of Kalki-Avatar

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “When the . . . close of the Kali age shall be nigh, a portion of that divine being who exists, of his own spiritual nature, in the character of Brahma . . . shall descend upon earth: he will be born . . . as Kalki . . . he will destroy . . . all whose minds are devoted to iniquity. He will, then, reestablish righteousness upon earth; and the minds of those who live at the end of the Kali age shall be awakened . . .” — 4:228-9 (iv.24)

or Sosiosh

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . when things shall seem at their worst, and Evil all-powerful in the creation, three [Zoroastrian] prophets shall appear and restore the lost Light. One of these, Sosioch, shall regenerate the world and restore it to its pristine excellence. . . . the regenerated earth, and Ahriman, together with his angels and the wicked, [will] be purified . . .” — p. 31

— Footnotes

the etymology of προμῆτις or forethought

— 421 —

pain and even torture — “while myriad time shall flow”

Kronos cursing Zeus for dethroning him

— Footnotes

“Oh! holy Ether, swiftly-winged gales . . .”

“Oh holy ether, swiftly-wingèd gales . . .

Behold what I, a god, from gods endure. . . .

And yet what say I? clearly I foreknew

All that must happen . . .

. . . the Destined it behoves,

As best I may, to bear, for well I wot

How incontestable the strength of Fate.” — 2:164-5 (lines 88, 92, 101-5)

“Fate” stands here for . . . Nemesis.

see: Dictionary of Greek and Roman Biography and Mythology, ed. William Smith, 1850: “. . . Nemesis is a kind of fatal divinity, for she directs human affairs in such a manner as to restore the right proportions or equilibrium wherever it has been disturbed . . .” — 2:1152

— 422 —

one sees . . . “A god . . . in fetters, anguish fraught . . .”

Epi-metheus, “he who sees only after the event”

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . d’expliquer le nom de Prométhée comme le faisaient les Grecs, qui . . . voyaient en lui le type de l’homme ‘prévoyant,’ auquel, pour la symétrie, ils avaient donné un frère, Épiméthée, ‘celui qui prend conseil après l’événement’ [to explain the name Prometheus like the Greeks did it, who . . . saw in him the type of ‘foreseeing’ man, to whom, for reasons of symmetry, they had given a brother, Epimetheus, ‘he who deliberates after the event’].” — p. 258

“Deus non fecit mortem,” (Sap. I., 13)

man has created it himself

“For into a malicious soul wisdom shall not enter . . . For wisdom is a loving spirit . . . [and] the Spirit of the Lord filleth the world . . . For God made not death . . . But ungodly men with their works and words called it to them . . .” — pp. 45, 46, 47 (I. 4, 6-7, 13, 16)

For the full symbolism of Prometheus and the origin of this mythos . . .

— 423 —

“Tongshaktchi Sangye Songa” . . . “Thirty-five Buddhas of Confession”

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “These Buddhas are styled Tungshakchi sangye songa, ‘the thirty-five Buddhas of confession.’ Already in the two highly esteemed Mahāyāna compilations, the Ratnakūta and Mahāsamaya, the adoration of these Buddhas is strongly recommended . . .” — p. 96

they are “Buddhas who have preceded Sakyamuni”

“baskets” of . . . writings on “palm leaves”

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “. . . this very ancient mode of using a basket-case for the palm-leaves, which in former times served as paper, is said to be actually still in use in Tibet, the single volumes of larger works being put together in a common basket.” — p. 98

even Odin, or the god Woden . . . is one of these . . .

see: Emil Schlagintweit, Buddhism in Tibet, 1863: “Even the name of the god Odin, or Wodan, the highest god in German mythology, Holmboe says, may be referred . . . to the Sanskrit word Budh and its derivations Buddha, Bodhin, Bodhān . . . The change of b into v has taken place already in Sanskrit, and the dropping of the v in the ancient language of Norway is said to be very frequent in words in which it is followed by o or u.” — p. 328 fn.

— Footnotes

Gautama . . . Shakya Thüb-pa, is the twenty-seventh

the Tirtankaras of the Jainas

see: James Fergusson & James Burgess, Cave Temples of India, 1880: “. . . the Jains . . . have many points of belief and ceremonial in common with the Buddhists. . . . They believe that the world is destroyed and renewed after vast cycles of time, and that in each of these æons or renovations there appear twenty-four Jinas or Tīrthaṇkaras at different periods . . .” — p. 485

— 424 —

“That which is part of our souls is eternal”

— Footnotes

artificial mounds in the U.S. . . . and the tumuli in Norway

to suggest that Norwegian mariners had discovered America . . .

“far distant land into which pious men . . . transferred the sacred doctrine”

p/q: Emil Schlagintweit, Buddhism in Tibet, 1863: “. . . even in Mexico Buddhism was discovered to have followers as late as the 13th century, a circumstance made evident from the details and descriptions contained in a Chinese author of the end of the fifteenth century of our era concerning ‘the far distant land into which pious men and heavy storms had transferred the sacred doctrine’ {See Neumann, as quoted by Lassen, ‘Indische Alterthumskunde,’ Vol. IV., p. 749}.” — p. 328 & fn.

— 425 —

those whom Ethnology now classes as the Turanians . . .

see: Zenäide A. Ragozin, The Story of Chaldea, 1886: “. . . it was both a very old and extremely numerous race, which early spread over the greater part of the earth . . . It seems always to have been broken up into a great many tribes and peoples, whom it has been found convenient to gather under the general designation of Turanians, from a very ancient name, — Tur or Tura — which was given to them by the white population of Persia and Central Asia . . .” — p. 137

the way the Aryans are shown to have divided and separated

see: F. Max Müller, Chips From a German Workshop, 1875: “. . . it seems to me at least a premature undertaking to use the greater or smaller number of coincidences between two or more of the Aryan languages as arguments in support of an earlier or later separation of the people who spoke them.” “As soon as we attempt to draw from such coincidences and divergences historical conclusions as to an earlier or later separation of the nations who developed these languages, we fall into contradictions . . .” — 4:223-4, 226

— 426 —

(Vide “Physiological Selection” by G. J. Romanes, F.R.S.)

see: George J. Romanes, “Physiological Selection,” May 6, 1886: “. . . there are certain weak points . . . in the evidences with which he [Darwin] has surrounded his theory of natural selection. . . . some cause, or causes, must have been at work in the production of species other than natural selection . . . And since Mr. Darwin’s death the tide of opinion continues to flow in this direction; so that at the present time it would be impossible to find any working naturalist who supposes that suvival of the fittest is competent to explain all the phenomena of species-formation . . .” — p. 337 (Zoological Journal of the Linnean Society, v. 19)

the yellow Adams . . . the red Adam . . .

see: Primeval Man Unveiled [by James Gall], 1871: “There are . . . very learned ethnologists who assert that the existing varieties of the human race can only be accounted for by the creation of several Adams — a white Adam and a black Adam, a red Adam and a yellow Adam . . .” — p. 195

thus both Quatrefages and . . . Genesis are right

see: A. de Quatrefages, The Human Species, 1879: “. . . the Monogenists . . . [hold] that there is but one species of man which is divided into several races, all of which are derived from a common stock.” “. . . monogenism reckons among its partisans nearly all those naturalists who have turned their attention to the phenomena of life, and among them some of the most illustrious. . . . it is clear that I share their opinion.” — pp. 30, 32

the genealogies . . . from Adam unto Noah . . .

see: François Lenormant, The Beginnings of History, 1883: “The Book of Genesis . . . contains, in succession, two genealogies of the descendants of the first human pair, as far as the deluge; first giving that of the Qainites in chapter iv., then that of the children of Shêth in chapter v. Thus we are enabled to trace the parallel filiation of the accursed race and the blessed race, until we come to that righteous man [Noah], who . . . is saved from the cataclysm, and becomes the father of a new family.” — p. 181

the Lemuro-Atlanteans . . . drowned “with their high civilizations . . .”

“the bundle of wonderful things” . . . Mayasabha . . .

aëronautics, Viwân Vidya . . .

see: Brahmachari Bawa, “Some Things the Aryans Knew,” June 1880: “ ‘Viwān [Vimāna] Vidyā’ (æronautics) was a complete science among the ancients. So perfect a mastery had they acquired in the control and management of the ‘Viwān’ [Vimāna] (air chariot,) that it was used by them for all the practical purposes of war, &c. This indicates their full acquaintance with all the arts and sciences on which the Viwan [Vimāna] Vidya depends, and also their perfect knowledge of the different strata and currents of the air in atmosphere, the temperature and density of each . . .” — p. 236 (The Theosophist, v. 1)

science of the hidden virtues of precious and other stones . . .

see: Brahmachari Bawa, “Some Things the Aryans Knew,” June 1880: “Diamonds, pearls, rubies, saphires and various other precious stones, as also quicksilver and other minerals, are frequently mentioned . . . the different sciences, arts or systems relating to mining or the processes for separating and extracting various substances from the earth were known to the ancients. The ancients were thus the masters of mechanics, chemistry, geology, mineralogy, &c.” — p. 236 (The Theosophist, v. 1)

The anger of “God” at the obduracy of Pharaoh

see: The Interlinear Bible, 1906: “And the Lord said unto Moses, Pharaoh’s heart is hardened, he refuseth to let the people go. Get thee unto Pharaoh in the morning . . . say unto him . . . I will smite with the rod that is in mine hand upon the waters . . . and they shall be turned to blood.” — p. 79 (Exodus, 7:14-15, 16-17)

to spoil the Egyptians . . . of their “jewels of silver . . .”

see: The Interlinear Bible, 1906: “. . . they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: and the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.” — p. 87 (Exodus, 12:35-6)

the Egyptians and their Pharaoh drowned in the Red Sea

see: The Interlinear Bible, 1906: “And the children of Israel went into the midst of the sea upon the dry ground . . . And the Egyptians pursued . . . And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them . . .” — p. 90 (Exodus, 14:22-3, 28)

— Footnotes

Vide . . . Science and the Secret Doctrine Contrasted.

— 427 —

Agneyâstra (fire weapons . . .)

see: The Mahabharata, “Adi Parva,” [tr. K. M. Ganguli], 1884: “ ‘O Gandharva . . . I fight with thee with celestial weapons . . . This fiery weapon (that I shall hurl at thee) . . . Drona — gave it unto me.’ . . . Saying these words, the Pandava in wrath hurled at the Gandharva, that blazing weapon made of fire. And it burnt the Gandharva’s chariot in a trice.” — p. 488

‘Come and use yours (i.e., your magic powers . . .)’

‘May every yellow face send sleep from himself . . .’

‘We are the servants of the great Four.’

see: Joseph Edkins, Chinese Buddhism, 1880: “The four Maharajas, or ‘Great kings’ of the Devas, preside each over one of the four continents into which the Hindoos divide the world. Visitors in Chinese temples will have noticed two warlike images on each side, just within the entering door. They are the Devas here alluded to. Each leads an army of spiritual beings to protect mankind . . .” — p. 216

— Footnotes

“Extensive works on Ashtar Vidya and such other sciences . . .”

p/q: Brahmachari Bawa, “Some Things the Aryans Knew,” June 1880: “Extensive works on ‘Ashtar Vidyā’ and such other sciences were at different times compiled in the languages of the times from the Sanskrit originals. But they, together with the Sanskrit originals, were lost at the time of the partial deluge of our country.” — p. 236 (The Theosophist, v. 1)

The four Karmic gods, called the four Maharajahs in the Stanzas.

see: “Commentaries on the Seven Stanzas”: “The Lipi-ka, from the word lipi, ‘writing,’ means literally the ‘Scribes’ {These are the four ‘Immortals’ which are mentioned in Atharva Veda as the ‘Watchers’ or Guardians of the four quarters of the sky} . . .” “These are the ‘four Maharajas’ . . . who preside, each over one of the four cardinal points. . . . These beings are also connected with Karma, as the latter needs physical and material agents to carry out her decrees . . .” — SD 1:103-4 & fn., 122-3

— 428 —

Moses . . . the Chaldean narrative about Sargon

see: George Smith, Chaldean Account of Genesis, 1876: “In the Babylonian records . . . [is] one story which has a striking likeness to that of Moses . . . Sargon I. was a Babylonian monarch who reigned at the city of Akkad about b.c. 1600.” “. . . as we know that the fame of Sargon reached Egypt, it is quite likely that this account had a connection with the events related in Exodus ii. . . .” — pp. 298, 299, 300

— 429 —

There have been several Divine Dynasties

the Atlanteans . . . their degenerate descendants . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Ernest Renan points out that ‘Egypt at the beginning appears mature, old . . . Its civilization has no infancy . . . It was already mature.’ We shall attempt to show that it matured in Atlantis, and that the Egyptian people were unable to maintain it at the high standard at which they had received it, as depicted in the pages of Plato.” — p. 132

“there are also subterranean passages and winding retreats . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “Ammianus Marcellinus (bk. xxii., ch. xv., s. 20), in speaking of the Pyramids, says: ‘There are also subterranean passages and winding retreats, which, it is said, men skilful in the ancient mysteries, by means of which they divined the coming of a flood, constructed in different places lest the memory of all their sacred ceremonies should be lost.’ ” — p. 25 fn.

“Can we suppose that we have at all exhausted . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “Can we suppose that we have at all exhausted the great museum of nature? Have we, in fact, penetrated yet beyond its ante-chambers? Does the written history of man, comprising a few thousand years, embrace the whole course of his intelligent existence? or have we in the long mythical eras, extending over hundreds of thousands of years and recorded in the chronologies of Chaldæa and of China, shadowing mementos of pre-historic men, handed down by tradition, and perhaps transported by a few survivors to existing lands from others which, like the fabled (?) Atlantis of Plato, may have been submerged, or the scene of some great catastrophe which destroyed them with all their civilization.” — p. 19

— 429-30 —

“The Fourth Race had its periods of the highest civilization. . . .”

see: The Mahatma Letters to A. P. Sinnett, comp. A. T. Barker, 1926: “. . . the 4th race had its periods of the highest civilization. Greek and Roman and even Egyptian civilization are nothing compared to the civilizations that began with the 3rd race.” — p. 152 (K.H., Letter XXXIIIb, received Oct. 1882)

— 430 —

“Why should we forget that, ages before . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Why should we forget that, ages before the prow of the adventurous Genoese clove the Western waters, the Phœnician vessels had circumnavigated the globe, and spread civilization in regions now silent and deserted? What archæologist will dare assert that the same hand which planned the Pyramids of Egypt, Karnak, and the thousand ruins now crumbling to oblivion on the sandy banks of the Nile, did not erect the monumental Nagkon-Wat of Cambodia? or trace the hieroglyphics on the obelisks and doors of the deserted Indian village, newly discovered in British Columbia by Lord Dufferin? or those on the ruins of Palenque and Uxmal, of Central America?” — 1:239

“Do not those relics we treasure in our museums . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Do not the relics we treasure in our museums — last mementos of the long ‘lost arts’ — speak loudly in favor of ancient civilization? And do they not prove, over and over again, that nations and continents that have passed away have buried along with them arts and sciences, which neither the first crucible ever heated in a mediæval cloister, nor the last cracked by a modern chemist have revived, nor will — at least, in the present century.” — 1:239-40

“How does it happen that the most advanced standpoint . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “How does it happen that the most advanced standpoint that has been reached in our times only enables us to see in the dim distance up the Alpine path of knowledge the monumental proofs that earlier explorers have left to mark the plateaux they had reached and occupied?” — 1:239

“If modern masters are so much in advance of the old ones . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “If modern masters are so much in advance of the old ones, why do they not restore to us the lost arts of our postdiluvian forefathers? Why do they not give us the unfading colors of Luxor — the Tyrian purple; the bright vermilion and dazzling blue which decorate the walls of this place, and are as bright as on the first day of their application?” — 1:239

“The indestructible cement of the pyramids . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The indestructible cement of the pyramids and of ancient aqueducts; the Damascus blade, which can be turned like a corkscrew in its scabbard without breaking; the gorgeous, unparalleled tints of the stained glass that is found amid the dust of old ruins and beams in the windows of ancient cathedrals; and the secret of the true malleable glass?” — 1:239

— 430-1 —

“And if chemistry is so little able to rival . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “And if chemistry is so little able to rival even with the early mediæval ages in some arts, why boast of achievements which, according to strong probability, were perfectly known thousands of years ago? The more archæology and philology advance, the more humiliating to our pride are the discoveries which are daily made, the more glorious testimony do they bear in behalf of those who, perhaps on account of the distance of their remote antiquity, have been until now considered ignorant flounderers in the deepest mire of superstition.” — 1:239

— 431 —

Zodiacal signs. . . . the Dendera Zodiac

the work of Denon . . . two famous Egyptian Zodiacs

see: J. G. Greppo, Essay on the Hieroglypic System, 1842: “. . . during the campaigns of the French army in Egypt, a corps of troops under the command of General Desaix . . . arrived at Dendera, the ancient Tentyris . . . General Desaix immediately observed the planisphere or circular zodiac, which in part formed the ceiling of a hall situated upon the terrace of the temple. He hastened to communicate the fact to the commission of learned men and artists, who made a part of the Egyptian expedition. M. Denon took a copy of it, which he inserted in his book of travels. . . . In the same temple of Dendera, a second zodiac was discovered . . . It is not circular like the former, but it is rectangular and is sculptured upon two parallel bands.” — pp. 178-9

the terrestrial Pole and the Pole of the Ecliptic had formerly coincided

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “Of the Antiquity of Egypt. . . . We are told by Herodotus, that . . . men of learning in this country, informed him, that the Pole of the Earth and the Pole of the Ecliptic had formerly coincided.” — p. 2 (“Prelude to the Notes”)

“And in that which shows the Poles . . . at right angles . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . [in] two ancient Zodiacs . . . the Poles have been represented in both situations: and in that which shews the Poles at right angles, there are marks which shew, that it was not the last time they were in that position: but the first.” — p. 3 (“Prelude to the Notes”)

“Capricorn . . . is represented at the North Pole . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “Capricorn is, therein, represented at the North Pole; and Cancer is divided near its middle, at the South Pole; which is a confirmation that, originally they had their winter when the Sun was in Cancer. — But the chief characteristics of its being a monument commemorating the first time that the Pole had been in that position, are, the Lion & the Virgin.” — p. 3 (“Prelude to the Notes”)

(See in Part II. . . . “A Mystery of the Zodiac.”)

see: “The Cross and the Pythagorean Decade”: “. . . in an excellent article by Mr. Subba Row, in ‘Five Years of Theosophy’ (pp. 110, et seq.) — ‘The Twelve Signs of the Zodiac’ . . . he gives some rules that may help the inquirer to ferret out ‘the deep significance of ancient Sanskrit nomenclature in the old Aryan myths and allegories.’ ” “But, as Mr. T. Subba Row truly declares, ‘The veil, that was dexterously thrown over certain portions of the mystery connected with the (Zodiacal) signs by the ancient philosophers, will never be fully lifted up for the amusement or edification of the uninitiated public.’ ” — SD 2:576, 580

it is believed . . . that the great Pyramid was built 3,350 B.C.

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “Mr. Richard A. Proctor the astronomer, after stating that the Pole-star was in the required position about 3,350 b.c. . . . adds: ‘If then we regard the slant passage as intended to bear on the Pole-star at its sub-polar passage, we get the date of the pyramid assigned as about 3,350 years b.c. {Knowledge Vol. I. pp. 242-400} . . .’ ” — pp. 6-7 & fn.

— 431-2 —

Menes and his Dynasty existed 750 years before the Fourth Dynasty

— 432 —

“. . . the Egyptians had already made very great progress . . .”

p/q: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “Sir J. Gardner Wilkinson, says, indeed, that all the facts lead to the conclusion that the Egyptians had already ‘made very great progress in the arts of civilization before the age of Menes, and perhaps before they immigrated into the valley of the Nile’ {Rawlinson’s ‘Herodotus,’ Vol. ii. p. 345}.” — pp. 35-6 & fn.

The Schesoo-Hor (“the servants of Horus”) . . .

to this prehistoric race . . . “belongs the honour . . .”

p/q: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “M. Maspero affirms, that to this prehistoric race ‘belongs the honour of having constituted Egypt . . .’ They founded the principal cities of Egypt and established the most important sanctuaries.” — pp. 36-7

This was . . . when Egypt had hardly arisen from the waters.

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “M. Maspero supposes, that when they first settled in Egypt . . . ‘little by little, the new comers learnt to regulate the course of the river [Nile] . . . Egypt rose from the waters, and became . . . adapted to the peaceable development of a great civilization.’ ” — p. 37

“they possessed the hieroglyphic form of writing . . .”

“the country of the great prehistoric sanctuaries . . .”

p/q: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “ ‘It was,’ says Lenormant, ‘the country of the great prehistoric sanctuaries, seats of the sacerdotal dominion, which played the most important part in the origin of civilization.’ ” — p. 36

by means of the cycle of 25,868 years . . .

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “The Great Pyramid . . . is supposed to perpetuate the great cycle founded on the precession of the equinoxes. This siderial year is equal to 25,868 of our years . . . by means of this cycle the date of the erection of the pyramid can be ascertained.” — pp. 5-6

“Assuming that the long narrow downward passage was directed . . .”

p/q: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “Assuming that the long narrow downward passage leading from the entrance was directed towards the pole star of the pyramid builders, astronomers have shown that in the year 2,170 b.c. the passage pointed to Alpha Draconis, the then pole star . . . the Pole-star was in the required position about 3,350 b.c., as well as in 2,170 b.c. . . . Mr. Richard Proctor the astronomer [states] that the Pole-star was in the required position about 3,350 b.c., as well as in 2,170 b.c. . . .” — p. 6

“this relative position of Alpha Draconis and Alcyone . . .”

the Lion stands upon the Hydra . . .

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “The Lion is, therein, drawn, standing upon the Hydra; and his tail is almost straight, and pointing down in an angle of 40 or 50 degrees. Which position very well agrees with the original formation of those Constellations.” — p. 3 (“Prelude to the Notes”)

— 432-3 —

“But in many places we see the Lion . . . with his tail turned up . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “But, in many places, we see the Lion with his tail turned up over his back, and ending with a serpent’s head; thereby, shewing that the Lion had been inverted: which, indeed, must have been the case with the whole Zodiac, and every other Constellation, when the Pole had become inverted.” — p. 3 (“Prelude to the Notes”)

— 433 —

“the Lion is standing on the Serpent . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “There is also, in Denon’s second volume, a circular Zodiac, wherein the Lion is standing on the Serpent, and his tail forming a curve downward: from which we find, that, though six or seven hundred thousand years must have past between the two positions, yet they had made but little or no difference in the Constellations of Leo and the Hydra; while Virgo is represented very differently in the two . . .” — pp. 3-4

“Virgo is represented very differently in the two”

“In the circular Zodiac, the Virgin is nursing her child . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “. . . in the circular Zodiac, the Virgin is nursing her Child: but it seems that they had not had that idea when the Pole was first within the plane of the Ecliptic; for in this Zodiac, as given by Denon, we see three Virgins between the Lion and the Scales; the last of which holds, in her hand, an ear of wheat. It is much to be lamented, that, there is in this Zodiac, a breach of the figures in the latter part of Leo and the beginning of Virgo, which have taken away one Decan out of each sign.” — p. 4 (“Prelude to the Notes”)

— Footnotes

“In the Eocene age, even in its very first part . . .”

p/q: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘In the Eocene age,’ I am told, ‘even in its very first part, the great cycle of the fourth race men, the Atlanteans, had already reached its highest point, and the great continent, the father of nearly all the present continents, showed the first symptoms of sinking — a process that occupied it down to 11,446 years ago . . .’ ” — p. 64 [K.H., Mahatma Letter XXIIIb]

Atlantis as a whole perished during the Miocene period

see: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘The sinking of Atlantis (the group of continents and isles) began during the Miocene period . . . and it culminated first in the final disappearance of the largest continent . . . and second, with that of the last of the fair islands mentioned by Plato.’ ” — p. 70 [K.H., Mahatma Letter XXIIIb]

Lemuria . . . perished about 700,000 years before . . .

see: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘Lemuria . . . [and] the Atlantis continent . . . Both sank and were drowned . . . yet between the two catastrophes a period of about 700,000 years elapsed, Lemuria flourishing and ending her career just about that lapse of time before the early part of the Eocene age . . .’ ” — pp. 64-5 [K.H., Mahatma Letter XXIIIb]

— 434 —

There are seven Rounds in every manvantara . . .

see: The Mahatma Letters to A. P. Sinnett, comp. A. T. Barker, 1926: “When a new solar system is to be evolved these Dyan Chohans are . . . born in by the influx ‘ahead’ of the elementals and remain as a latent or inactive spiritual force . . . until the stage of human evolution is reached. . . . Then they become an active Force, and commingle with the Elementals . . . to develope little by little the full type of humanity. . . .

— 435 —

the date of the invention of the Egyptian Zodiac . . . (Proctor)

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “. . . Mr. Proctor affirms that the period when the old southern constellations were formed must have been between 2400 and 2000 years before the Christian era. He deems it highly probable, moreover, that the year 2170 b.c. may be regarded as the date . . . of the introduction of a new astronomical system, the substitution of the twelve zodiacal signs for that of the twenty-eight lunar mansions.” — pp. 87-8

coincides in its date with that of the erection of the Great Pyramid

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “Assuming that conclusion [by Proctor] to be correct, we have a most remarkable coincidence between the date of the invention of the Zodiac and that of the erection of the Great Pyramid.” — p. 88

Kaliyuga . . . begun between the 17th and 18th of February . . .

see: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “. . . l’éclipse de lune arrivée . . . après l’époque caliougam . . . on a calculé que la lune avoit été au point de l’origine de ce zodiaque . . . entre le 17 & le 18 Février de l’an 3102 avant notre ère [when the lunar eclipse occurred . . . after the Kaliyuga epoch . . . it was calculated that the moon had been on the point of origin of that zodiac . . . between the 17th and 18th of February of the year 3102 before our era].” — p. xxxiii

in the year 20400 before Kaliyugam, the origin of their Zodiac . . .

p/q: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “Les Indiens établissent que l’an 20400 avant l’âge caliougam, l’origine de leur zodiaque répondoit à l’équinoxe du printems, & que le soleil & la lune y étoient en conjonction [The Hindus established that in the year 20400 before the kali-yuga age, the origin of their zodiac corresponded with the spring equinox, and that the sun and the moon were then in conjunction].” — p. xxxiii

That “epoch is the year 3102 before our era”

p/q: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “II est bien visible que cette époque est fictive; mais on peut chercher de quel point, de quelle époque les Indiens sont partis pour l’établir. . . . il s’ensuit que leur époque réelle est celle de l’an 3102 avant notre ère [It is very noticeable that this epoch is fictitious, but we can search from which point, from which epoch the Hindus set out to establish it. . . . it follows that their real epoch is that of the year 3102 before our era].” — p. xxxiv

The lunar eclipse arriving just a fortnight after . . .

p/q: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “ . . . l’éclipse de lune arrivée quinze jours après l’époque caliougam, a eu lieu dans un point placé entre l’Épi de la Vierge & l’étoile θ de la même constellation [the eclipse of the moon, which occurred a fortnight after the kali-yuga epoch, had taken place at a point placed between the Wheat-Ear of Virgo and the star θ of the same constellation].” — p. xxxiii

— 436 —

“But, after all, the greatest length of time recorded . . .”

p/q: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “But, after all, the greatest length of time recorded by those monuments does not exceed five millions of years: which falls short of the records given us both by the Chinese and Hindoos: which latter nation has registered a knowledge of time for seven or eight millions of years: which I have seen upon a Talisman of Porcelain . . .” — p. 6 (“Prelude to the Notes”)

“remnants of the Atlanto-Aryans” . . .

see: A. P. Sinnett, Esoteric Buddhism, 1885: “. . . having reached the apex of its development and glory, the fourth race — the Atlanteans — were destroyed by water; you find now but their degenerate fallen remnants, whose sub-races, nevertheless, each of them, had its palmy days of glory and relative greatness. . . . See the remnants of the Atlanteans, the old Greeks and Romans . . . See how great and how short, how evanescent were their days of fame and glory.” — p. 71

the older Egyptians . . . had all the knowledge of the Atlanteans

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “. . . the civilization of Egypt at its first appearance was of a higher order than at any subsequent period of its history, thus testifying that it drew its greatness from a fountain higher than itself. . . . ‘At the epoch of Menes,’ says Winchell, ‘the Egyptians were already a civilized and numerous people. . . . In the time of Menes the Egyptians had long been architects, sculptors, painters, mythologists, and theologians.’ ” — p. 131

— Footnotes

See Five Years of Theosophy. (Art. “Mr. Sinnett’s Esoteric Buddhism” . . .)

see: Five Years of Theosophy, “Some Inquiries Suggested by Mr. Sinnett’s ‘Esoteric Buddhism’,” 1885: “The sentences, ‘The Greeks and Romans were small sub-races of our own Caucasian stock’ (p. 56 [Esoteric Buddhism]), and they were ‘the remnants of the Atlanteans (the modern belong to the fifth race)’ (p. 62), show the real meaning on their face. By the old Greeks, ‘remnants of the Atlanteans’ the eponymous ancestors (as they are called by Europeans) of the Æolians, Dorians and Ionians, are meant.” — p. 331 (“Leaflets From Esoteric History”)

as Aries was in its 15th degree 1447 B.C., it follows that . . .

p/q: C.-F. Volney, The Ruins . . . of Empires, 1796: “. . . observing that Aries was in its fifteenth degree, 1,447 years before Christ, it follows, that the first degree of Libra could not have coincided with the vernal equinox more lately than 15,194 years before Christ, to which if you add 1790 years since Christ, it appears that 16,984 have elapsed since the origin of the Zodiac.” — p. 360 (Notes)

— 437 —

In Volume III. of this work (. . . and the IVth . . .)

[Volumes III and IV were never published by H.P.B, and completed manuscripts of them were never found. After her death, a “Third Volume” was compiled in part from unused portions of the early draft of The Secret Doctrine and other leftover material. Most of this material is now available in volumes 12 and 14 of H. P. Blavatsky Collected Writings.]

Volume III. . . . a brief history of all the great adepts . . .

see: Constance Wachtmeister and Others, Reminiscences of H. P. Blavatsky and ‘The Secret Doctrine,’ 1893: “A day or two after our arrival at Maycot, H.P.B. placed the whole of the so-far completed MSS. in the hands of Dr. Keightley and myself . . . we both read the whole mass of MSS. . . . Finally we laid before her a plan, suggested by the character of the matter itself, viz., to make the work consist of four volumes . . . Further, instead of making the first volume to consist, as she had intended, of the history of some great Occultists, we advised her to follow the natural order of exposition, and begin with the Evolution of the Cosmos, to pass from that to the Evolution of Man, then to deal with the historical part in a third volume treating of the lives of some great Occultists; and finally, to speak of Practical Occultism in a fourth volume should she ever be able to write it.” — pp. 90-1 (“Bertram Keightley’s Account of the Writing of ‘The Secret Doctrine’ ”)

— 438 —

the shifting and re-shifting of scientific theories and speculations

see: Stanza XI, 43: “. . . modern science has an undeniable predilection for forcing upon the cultured public hypotheses, built upon personal hobbies . . . for offering its 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 . . . the remarkable fallibility of Scientific speculations is being proven periodically with every change of the moon.” — SD 2:316 fn.

— 439 —

ideographic productions . . . earliest mode of recording events

see: Gerald Massey, Natural Genesis, 1883: “Whenever the ideographic signs of the oldest civilised nations can be compared evidence of the original unity becomes apparent . . . In fact, the farther we go back the nearer is our approach towards some central unity. . . . Finally the most primitive customs, rites and ceremonies are the most universal . . .” — 1:243

tribes of America . . . petitioned the President of the United States . . .

Writing, our scientists say, was unknown to Pānini

Pānini . . . composed a grammar which contains 3,996 rules

see: “Was Writing Known Before Panini?” [by a Chela], Oct. 1883: “. . . when Prof. Müller affirms that ‘there is not a single word in Pānini’s terminology which presupposes the existence of writing’ . . . Hence we must believe that Pānini was illiterate; but yet composed the most elaborate and scientific system of grammar ever known; recorded its 3,996 rules only upon . . . his ‘cerebral cineritious matter,’ and handed them over to his disciples by atmospheric vibration, i.e. oral teaching!” — p. 18 (The Theosophist, v. 5)

— 440 —

Writing . . . in the days of Hesiod and Homer . . .

see: George Rawlinson, “The Moabite Stone,” Aug. 1870: “the moabite stone . . . its date is fixed to the earlier half of the ninth century before our era . . .” “It has strongly been argued by Mr. Grote . . . that letters were absolutely unknown to the Greeks in the time of Homer and Hesiod (about b.c. 850-776) . . . The evidence of the newly-discovered Stone favours a much earlier date for the communication. The archaic Greek alphabet . . . resembles far more closely the alphabet of the Moabite Stone than it does that of any subsequent period.” — pp. 101, 102, 109 (Contemporary Review, v. 5)

the Phœnicians . . . knew writing as far back as 1500 B.C. . . .

see: “Was Writing Known Before Panini?” [by a Chela], Oct. 1883: “The Phœnicians . . . knew perfectly the art of writing . . . The historical period of Sidon begins 1500 B.C. And it is well ascertained that in 1250 Sanchoniathon had already compiled . . . the full records of their religion.” — p. 19 (The Theosophist, v. 5)

when Schliemann discovered . . . the site of ancient Troy

vessels with inscriptions in characters unknown . . .

see: Heinrich Schliemann, Ilios: The City and Country of the Trojans, 1881: “Not the least interesting and important of the results obtained from Dr. Schliemann’s excavations at Hissarlik is the discovery that writing was known in the north-western corner of Asia Minor long before the introduction of the Phoenician or Greek alphabet. Inscribed objects . . . show that the ancient inhabitants of the place . . . possessed a system of writing which they shared with the neighbouring nations of the mainland and adjacent islands. . . . The characters, which amount to at least fifty-seven in number, long resisted all attempts at decipherment . . .” — p. 691 (Appendix III by A. H. Sayce)

“I was myself an eye-witness of two such discoveries . . .”

p/q: Heinrich Schliemann, Ilios: The City and Country of the Trojans, 1881: “I was myself an eye-witness of two such discoveries, and helped to gather the articles together. The slanderers have long since been silenced, who were not ashamed to charge the discoverer with an imposture.” — pp. 683-4 (Appendix I by Professor Virchow)

Du Chaillu, Gordon-Cumming . . . charged with lying.

see: Charles Gould, Mythical Monsters, 1886: “. . . ignorance and suspicion go hand-in-hand, and so traveller’s tales, even when supported by good evidence, are mostly denied credence . . . when they offend the experience of those who, remaining at home, are thus only partially educated. Hence . . . we have seen Bruce, Mungo Park, Du Chaillu, Gordon-Cumming, Schliemann, and Stanley treated with the most ungenerous criticism and contemptuous disbelief . . .” — p. 7

Madame Merian . . . was accused of deliberate falsehood . . .

p/q: Charles Gould, Mythical Monsters, 1886: “Madame Merian was accused of deliberate falsehood in reference to her description of a bird-eating spider nearly two hundred years ago. But now-a-days . . . reliable observers have confirmed it in regard to South America, India, and elsewhere.” — pp. 9-10

Audubon was accused by botanists of having invented . . .

p/q: Charles Gould, Mythical Monsters, 1886: “Audubon was similarly accused by botanists of having invented the yellow water-lily, which he figured in his Birds of the South under the name of Nymphæa lutea, and after having lain under the imputation for years, was confirmed at last by the discovery of the long-lost flower, in Florida . . . in the summer of 1876 {Pop. Sci. Monthly, No. 60, April 1877}.” — p. 10 & fn.

Victor Hugo was ridiculed for . . . the devil-fish . . .

— Footnotes

Sanchoniathon compiled . . . the full record of their religion in 1250 B.C.

see: “Was Writing Known Before Panini?” [by a Chela], Oct. 1883: “. . . it is well ascertained that in 1250 [b.c.] Sanchoniaton had already compiled from the annals and State documents, which filled the archives of every Phœnician city, the full records of their religion. He wrote in the Phœnician language . . .” — p. 19 (The Theosophist, v. 5)

“She is set down a thorough heretic . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “Madame Merian {‘She is set down a thorough heretic, not at all to be believed, a manufacturer of unsound natural history, an inventor of false facts in science.’ — Gosse, Romance of Nat. Hist., 2nd Series, p. 227} . . .” — p. 9 & fn.

“That famous bird of Washington was a myth . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “. . . some day or other a fortunate sportsman may rediscover the Halliætus Washingtonii, in regard to which Dr. Cover says: ‘That famous bird of Washington was a myth; either Audubon was mistaken, or else, as some do not hesitate to affirm, he lied about it.’ ” — p. 10

— 440-1 —

the devil-fish . . . “The thing was derided as an impossibility . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “The thing was derided as a monstrous impossibility; yet within a few years were discovered, on the shores of Newfoundland, cuttle-fishes with arms extending to thirty feet in length, and capable of dragging a good-sized boat beneath the surface; and their action has been reproduced for centuries past . . . by Japanese artists.” — pp. 10-11

— 441 —

“When a naturalist, either by visiting such spots of earth . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “ ‘When a naturalist, either by visiting such spots of earth as are still out of the way, or by his good fortune, finds a very queer plant or animal, he is forthwith accused of inventing his game . . . As soon as the creature is found to sin against preconception, the great (mis?) guiding spirit, à priori by name, who furnishes philosophers with their omniscience pro re natâ, whispers that no such thing can be, and forthwith there is a charge of hoax.’ ” — p. 13 fn.

“The heavens themselves have been charged with hoaxes. . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “ ‘The heavens themselves have been charged with hoaxes. When Leverrier and Adams predicted a planet by calculation, it was gravely asserted in some quarters that the planet which had been calculated was not the planet but another which had clandestinely and improperly got into the neighbourhood of the true body. The disposition to suspect hoax is stronger than the disposition to hoax. Who was it that first announced that the classical writings of Greece and Rome were one huge hoax perpetrated by the monks in what the announcer would be as little or less inclined than Dr. Maitland to call the dark ages?’ — Macmillan, 1860.” — p. 13 fn.

— Footnotes

“Among the fascinating books for July reading . . .”

p/q: The Evening Telegram (New York), June 30, 1888: “Among the fascinating books for July reading is Mme. Blavatsky’s book on Theosophy . . . Her new book now published at the office of the Path is entitled ‘The Secret Doctrine — the Synthesis of Science, Religion and Philosophy.’ ” — [review article] “Words with Wings”

“But because she can soar back into the Brahmin ignorance . . .”

p/q: The Evening Telegram (New York), June 30, 1888: “Mme. Blavatsky is undoubtedly an intellectual phenomenon, but because she can soar back into the Brahmin ignorance of the Buddhists and furnish Edwin Arnold with food for thought is no proof that everything she says is true.” — [review article] “Words with Wings”

— 442 —

Evans does affirm . . . writing was unknown in the stone age

see: John Evans, Ancient Stone Age Implements of Great Britain, 1872: “I am at present concerned with . . . that stage of civilization which has been characterized as the Stone Age. . . . in no case do we find a knowledge of writing developed in this stage of culture . . .” — p. 7

classed with Jacolliot’s “Bible in India”

see: F. Max Müller, Introduction to the Science of Religion, 1873: “. . . a book which has lately attracted considerable attention, La Bible dans l’Inde [The Bible in India], by M. Jacolliot, belongs to the same class of books. Though the passages from the sacred books of the Brahmans are not given in the original, but only in a very poetical French translation, no Sanskrit scholar would hesitate for one moment to say that they are forgeries, and that M. Jacolliot . . . has been deceived by his native teacher.” — p. 32

“Ezour-Veda” . . . “about the silliest book that can be read”

p/q: F. Max Müller, Introduction to the Science of Religion, 1873: “A forged book, like the Ezour-veda, which deceived even Voltaire, and was published by him as ‘the most precious gift for which the West was indebted to the East,’ could hardly impose again on any Sanskrit scholar of the present day. This most precious gift from the East to the West, is about the silliest book that can be read by the student of religion . . .” — p. 32

the triumph of Sir William Jones, Anquetil de Perron, and others . . .

see: F. Max Müller, Lectures on the Science of Language, 1862: “A hundred years after Akbar, the eldest son of Shah Jehan . . . became a student of Sanskrit, and translated the Upanishads . . . into Persian. . . . This prince’s translation was translated into French by Anquetil Duperron, in the year 1795 . . . and was for a long time the principal source from which European scholars derived their knowledge of the sacred literature of the Brahmans.” “The history of what may be called European Sanskrit philology dates from the foundation of the Asiatic Society of Calcutta in 1784. It was through the labours of Sir William Jones . . . and other members of that illustrious Society, that the language and literature of the Brahmans became first accessible to European scholars . . .” — pp. 151, 155-6

Max Müller . . . speaking of . . . Dugald Stewart and Co.

see: Max Müller, Lectures on the Science of Language, 1862: “. . . the generally received opinion on the origin of language is that which was held by Locke, which was powerfully advocated by Adam Smith . . . and which was adopted with slight modifications by Dugald Stewart. According to them, man must have lived for a time in a state of mutism, his only means of communication consisting in gestures of the body . . .” — pp. 30-1

“if the facts about Sanskrit were true . . .”

p/q: Max Müller, Lectures on the Science of Language, 1862: “. . . if the facts about Sanskrit were true, Dugald Stewart was too wise not to see that the conclusions drawn from them were inevitable. He therefore denied the reality of such a language as Sanskrit altogether, and wrote his famous essay to prove that Sanskrit had been put together, after the model of Greek and Latin, by those arch-forgers and liars the Brahmans, and that the whole of Sanskrit literature was an imposition.” — p. 161

“When you doubt, abstain,” says the wise Zoroaster

— 443 —

“In contemplations . . . if a man begin with certainties . . .”

p/q: Francis Bacon, Works, 1854: “Another error is an impatience of doubt, and haste to assertion . . . so is it in contemplation; if a man will begin with certainties, he shall end in doubts; but if he will be content to begin with doubts he shall end in certainties.” — 1:173 (“Advancement of Learning”)

“the contemplation of the visible workings of external nature”

“less hard to believe that these wonderful stories of gods . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “It seems to me . . . less hard to believe that these wonderful stories of gods and demigods, of giants and dwarfs, of dragons and monsters of all descriptions, are transformations than to believe them to be inventions.” — p. 4

— 444 —

mixed human races . . . the seeds for entirely new races

see: A. de Quatrefages, The Human Species, 1879: “Conditions of life and heredity have fashioned the first human races . . . The migratory and conquering instincts of man have brought about a meeting between these primary races, and consequently a crossing between them. . . . The consolidation of the mixed races, the relative uniformity of characters effected by the crossing, have taken place very slowly . . . Consequently every mixed race which has become uniform is also very ancient.” — p. 274

Pure Anglo-Saxons hardly three hundred years ago . . .

see: A. de Quatrefages, The Human Species, 1879: “This is a fact which can be affirmed by what occurs in our great western colonies. Each great European race is there represented by derived sub-races which vary according to the locality. . . . I will only notice some of the facts which have been established in the United States. We know that the English race was only definitely settled there at the time of the Puritan emigration, about 1620 . . . Two centuries and a half, twelve generations at the most, separate us from this epoch, and nevertheless, the Anglo-American . . . no longer resembles his ancestors.” — p. 254

Americans of the United States . . . a nation apart . . .

see: A. de Quatrefages, The Human Species, 1879: “We are sufficiently acquainted with American men and women to know that, although modified, the physical type is not on that account lowered in the scale of races . . . It is simply a new race, formed by the American conditions of life, but which remains worthy of its elder sisters in Europe, and will perhaps some day surpass them.” — p. 255

“Every mixed race, when uniform and settled . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “Every mixed race, when uniform and settled, has been able to play the part of primary race in fresh crossings. Mankind, in its present state, has thus been formed, certainly for the greatest part, by the successive crossing of a number of races at present undetermined.” — p. 274

— 445 —

preparation for the Sixth great Race . . . (vide supra . . .)

see: “Illustration of the Races”: “The main stem of a tree may be compared to the root-race (a). Its larger limbs to the various sub-races; seven in number (b1, b2). On each of these limbs are seven branches, or family-races (c). . . . Now our Fifth Root-Race has already been in existence . . . about 1,000,000 years . . . thus each Family-Race has an average existence of about 30,000 years. Thus the European ‘Family-Race’ has still a good many thousand years to run . . .” — SD 2:434-5

— 446 —

Pâtâla (the Antipodes, or the Nether World . . .)

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The race of Nāgas is said . . . to have sprung from Kadru . . . for the purpose of peopling Pātāla, or the regions below the earth, where they reign in great splendour. . . . Their females were handsome, and some of them intermarried with men, as Ulupī with Arjuna. The Nāgas, or a people bearing the same name, are historical, and have left many traces behind them . . .” — p. 213

Pâtâla (. . . as America is called in India)

see: H. P. Blavatsky, “Echoes From India” [from The Banner of Light, Oct. 1879]: “. . . Svamī Dyanand, in his learned researches, has found out that America must have been known to the early Āryans — as Arjuna . . . is shown in Paurānic history to have gone to Pātāl(a) in search of a wife, and married in that country Ulūpi, the widow daughter of Nāga, the king of Pātāl(a), an antipodal country answering perfectly in its description to America . . .” — 1:223 (A Modern Panarion, v. 1)

see: Biblia, v. 9, ed. Charles H. S. Davis, April 1896: “. . . Dr. Le Plongeon claims the Nagas, or serpent race of India, as Maya colonists [in America]. This people appear to have been serpent worshippers par excellence and some of their sculptures, particularly those of Atlantean figures supporting serpents, agree so well with those of the Naga peoples of Further India, that they furnish ground for believing that Mayas and Nagas had been in contact somewhere, if they did not belong to the same race.” — pp. 158-9 (“Queen Moo and the Egyptian Sphinx”)

Part II — The Archaic Symbolism of the World-Religions

— 447 —

“The narratives of the Doctrine are its cloak. . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “ ‘The narratives of the Doctrine are its cloak. The simple look only at the garment — that is, upon the narrative of the Doctrine; more they know not. The instructed, however, see not merely the cloak, but what the cloak covers.’ (The Sohar, iii, 152; Franck, 119).” — p. 306

“The Mysteries of the Faith (are) not to be divulged to all. . . .”

— 449 —

Sat and Asat, — so freely used in the Rig-Veda . . .

see: Īśwara Kṛishṇa, Hindū Philosophy: The Sānkhya Kārikā, tr. & cm. John Davies, 1881: “On the Meaning of Sat and Asat. There is a general misunderstanding of these terms as used in the philosophy of the Hindūs . . . Thus Dr. Muir writes: ‘These ideas of entity and nonentity seem to have been familiar to the Vedic poets, and we find it thus declared (R.-V. x. 72, 2, 3), that in the beginning nonentity was the source of entity. “. . . in the first age of the gods entity sprang from nonentity (asat).” ’ ” — p. 135 (Note B)

Asat is not merely the negation of Sat

see: Īśwara Kṛishṇa, Hindū Philosophy: The Sānkhya Kārikā, tr. & cm. John Davies, 1881: “Sat is supposed to mean existence per se, and asat is therefore represented as its logical opposite . . . the negation of being, or non-existence.” “Asat does not mean simply an undeveloped state, but the state of pure or formless existence of the primal substance from which all forms have sprung.” — pp. 135, 138 (Note B)

Sat is the immutable, the ever present, changeless and eternal . . .

see: John Davies, “Sir William Jones as Author,” 1888: “An extract from the first chapter of this work [Institutes of Manu] will show what is the Hindū, or Vedāntist, idea of God and of creation: ‘From that which is, the first cause . . . existing (everywhere in substance), not existing (to our perception), without beginning or end, was produced . . . Brahmā. . . .’ Sir William has successfully divined the meaning of two words — sat and asat . . . Sat means the universe in its definite existing forms; asat is the formless life of the Great Spirit from whom the universe has emanated.” — pp. 314-15 (Y Cymmrodor, v. 9)

— Footnotes

The Hegelian doctrine . . . identifies Absolute Being . . . with non-Being

see: G. W. F. Hegel, Encyclopädie, 1827: “Das Absolute ist die allgemeine und Eine Idee . . .” “. . . die Einheit des Ideellen und Reellen, des Endlichen und Unendlichen [The Absolute is the Universal and One Idea . . . the Unity of the ideal and the real, of the finite and the infinite] . . .” — p. 196 (§§ 213-14)

the Universe as an eternal becoming

— 450 —

“neither in the language nor in the thought of the Rig-Veda” . . .

Barth had Max Müller in his mind’s eye when writing this.

see: Max Müller, Chips From a German Workshop, 1867: “The oldest, most primitive, most simple form of Aryan faith finds its expression in the Veda.” “. . . the religion and incipient mythology of the Veda possess the same simplicity and transparency which distinguish the grammar of Sanskrit from Greek, Latin, or German grammar. . . . Large numbers of the Vedic hymns are childish in the extreme . . .” — 1:24, 26, 27

“In the Vedic hymns the ideas and myths appear . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Vedic hymns the ideas and myths appear in their simplest and freshest forms . . . The Vedic hymns have preserved the myths in their primitive forms, and says, Max Müller, ‘Nowhere is the wide distance which separates the ancient poems of India from the most ancient literature of Greece more clearly felt than when we compare . . . the Veda with . . . the poetry of Homer . . .’ ” — pp. ix, x

“Nowhere is the wide distance which separates the ancient poems . . .”

p/q: Max Müller, Chips From a German Workshop, 1867: “Nowhere is the wide distance which separates the ancient poems of India from the most ancient literature of Greece more clearly felt than when we compare the growing mythes of the Veda with the full-grown and decayed mythes on which the poetry of Homer is founded. The Veda is the real Theogony of the Aryan races, while that of Hesiod is a distorted caricature of the original image.” — 2:76

— 450-1 —

“The poetry . . . of a singularly refined character . . .”

p/q: Auguste Barth, The Religions of India, 1882: “The poetry it contains appears to me, on the contrary, to be of a singularly refined character and artificially elaborated, full of allusions and reticences, of pretensions to mysticism and theosophic insight; and the manner of its expression is such as reminds one more frequently of the phraseology in use among certain small groups of initiated than the poetic language of a large community.” — p. xiii (Preface)

— 451 —

inference of Barth . . . this Scripture has been compiled by Initiates

p/q: Auguste Barth, The Religions of India, 1882: “Almost all ancient religious literature was esoteric . . . The Veda was more or less so by right, since it could be transmitted only by oral instruction . . . The books connected with it were so in point of fact . . . their form is such that only the initiated could understand them . . .” — pp. 90-1

Credat Judæus Apella

see: Literary Manual of Foreign Quotations, comp. J. D. Belton, 1891: “Credat Judæus Apella. (horace, sat., i., 5, 96.) . . . ‘At Gratia,’ says Horace . . . ‘they wanted to persuade us that incense melted upon the sacred threshold without the aid of fire. The Jew Apella may believe this, but not I [Credat Judæus Apella, non ego], for I have learned that the gods live in tranquility, and if any wonderful thing happens it is not sent by them . . .’ Apella was a common name among the Jews . . .” — p. 34

E pur se muove!

see: O’Brien, Ansted, Jackson, & Nicolay, Manual of Geographical Science, 1852: “The natural impression, on perceiving the circumpolar motion of the heavens, is, of course, that it is a real motion; and this was the opinion of mankind, with few exceptions, for many ages. The inquisition compelled Galileo to abjure the Copernican doctrine . . . and decreed, ‘that the proposition, that the Earth is not the centre . . . but that it moves . . . is absurd, philosophically false, and . . . erroneous in faith.’ The story that Galileo, on rising from his knees after the abjuration, whispered, ‘E pur se muove’ — ‘It moves nevertheless’ — is well known.” — 1:9

“Time destroys the speculations of man . . .”

see: Cicero, Treatises, tr. C. D. Yonge, 1853: “. . . what can be so plain and evident, when we behold the heavens, and contemplate the celestial bodies, as the existence of some supreme, divine intelligence, by which all these are governed? . . . And in truth we see that other opinions, being false and groundless, have already fallen into oblivion by lapse of time. . . . For time destroys the fictions of error and opinion, while it confirms the determinations of nature and of truth.” — pp. 45-6 (On the Nature of the Gods, ii.2)

— 452 —

Names such as Adam-Adami . . .

see: Ernest Renan, Essay on the Age and Antiquity of the Book of Nabathæan Agriculture, 1862: “One of the ancient sages who fills the most important part in ‘The Book of Nabathæan Agriculture’ is Adami. Adami was considered as the founder of agriculture in Chaldæa . . . We know that many apocryphal writings were attributed to Adam . . . and that the ancient Sabians had books under his name. Our Adami is thus most undoubtedly the Adamas or apocryphal Adam of the Babylonian sects.” — pp. 51-2

used by Mr. Chwolsohn . . . and derided by M. Renan

see: Ernest Renan, Essay on the Age and Antiquity of the Book of Nabathæan Agriculture, 1862: “. . . the Biblical or apocryphal traditions of the Hebrews seem to have found their way into Babylon. The same influence is met with in . . . ‘The Book of Nabathæan Agriculture.’ I have not the least doubt, in fact, that most of the personages, adduced as ancient sages of Babylon, and whose names are strikingly like those of the Hebrew patriarchs, are those very patriarchs themselves. Dr. Chwolson denies it; but his efforts appear to me quite inadequate to disprove this identity . . .” — pp. 50-1

“Adam-Adami” . . . name as old as languages are.

see: “The Genesis Story of the Creation and Fall of Man” [by Henry Day], March 6, 1886: “ ‘The name Adam, given to the first man in Genesis, is found in the Chaldean account of the Creation as meaning all mankind — Adami, or Admi. . . . The variations between the earliest Assyrian copy, the history of Berosus, and the Bible are such as to preclude the idea that one borrowed from the other. They all suggest that each was a separate, independent embodiment of an earlier tradition, the common source of all the narratives.’ ” — p. 150 (Secular Review, v. 18)

Adonai (the ancient plural form of the word Adon) . . .

the god Adonis . . . stood for the “First Lord”

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “THE PRIMAL EXISTENCE manifests itself by its INTELLIGENCE (LOGOS or WISDOM) considered as the Primal Male Principle, and often depicted as resident in the sun. . . . In this philosophy, Adoni, Adonis . . . are names of the LOGOS who dwells mainly in the solar orb, as the SPIRIT, the LIGHT and the LIFE of men.” “Adonis, at Cyprus, bore the name Kuris. . . . The Persians call the Sun Kuros. . . . Kurios means Adoni (the Lord).” — pp. 19-20, 120

Ada-Nâth, also meaning first Lord, as Ad-Iswara

see: James Tod, “Legendary History of Prithwiraja,” 1840: “The Buddhists call their chief divinity Ad-nāt’h and Ad-Iswara; the followers of Mahadēva, Ad-Iswara, or Ad-ham: both have the same signification, ‘the First Lord.’ ” — p. 234 (Asiatic Journal, v. 33)

“the period of one lip and word,” or speech

the Israelite using “Adonai,” (Lord) instead of Eh’yeh . . .

see: Qabbalah, “The Philosophical Writings of Solomon Ben Yehudah Ibn Gebirol,” tr. Isaac Myer, 1888: “The Hebrews, at an early date . . . designated the Primal Cause . . . by the Tetragrammaton, יהוה YHVH . . . the equivalent for the really highest name of the Deity אהיה Eh’yeh, i.e., I Am. . . . an Israelite always uses אדני . . . (Adonaï) Lord, in place of it, hence the rendering ‘Lord’ in the English version . . .” — p. 175

“the lowest designation . . . is translated God”

A curious work was translated . . . by the Orientalist Chwolsohn . . .

see: A. Sayce, “Tammuz,” July 1865: “In the ‘Fragments of old Babylonian Literature,’ . . . recently discovered and edited by M. Chwolson, a different view is started. These ‘Fragments’ claim to be translations by Ibn Wahshiya the Chaldean (a.d. 900) of certain ancient Chaldean works, of which the most considerable is the ‘Nabathean Agriculture’ by Kūthāmi the Kufian, whose age is assigned to the thirteenth century b.c.” — p. 441 (Journal of Sacred Literature, v. 7)

Nabathean Agriculture

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . il s’agit du fameux livre de ‘l’Agriculture des Nabathéens,’ ouvrage chaldéen traduit en arabe, et de l’arabe en allemand, par un célèbre orientaliste moderne, M. Chwolson [it relates to the famous book on the ‘Nabathean Agriculture,’ a Chaldean work translated into Arabic, and from Arabic into German, by a famous modern orientalist, Chwolsohn] . . .” — 3:218

“a complete initiation into the mysteries of the pre-Adamite nations . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Selon lui il ne s’agirait de rien moins, par exemple, que d’une initiation complète, et sur pièces authentiques, à toutes les croyances, sciences et superstitions, non-seulement des Chaldéens, mais des Assyriens, des Syriens, des Chananéens, etc. [According to him we are dealing with nothing less than, for example, a complete initiation, (based) on authentic documents, all the beliefs, sciences and superstitions of not only the Chaldeans but also the Assyrians, Syrians, Canaanites, etc.].” — 3:218

— 453 —

Masoudi . . . explains their origin . . . “After the Deluge . . . “

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . M. Chwolson semble adopter complétement cette opinion de Masoudi: ‘Après le déluge, les hommes s’établirent dans diverses contrées. Tels furent les Nabathéens qui fondèrent la ville de Babylone, et ceux des descendants de Kham qui se fixèrent dans la même province sous la conduite de Nemrod, lequel était fils de Kousch, fils de Kham et arrière-petit-fils de Noé’ [Chwolsohn seems to fully adopt this opinion of al-Mas’ūdī: ‘After the Deluge people settled in various regions. Such were the Nabatheans who founded the city of Babylon, and those of the descendants of Ham who settled in the same province under the leadership of Nimrod, who was the son of Cush, son of Ham, and great-grandson of Noah’].” — 3:218

“This took place at the time when Nimrod . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Cet établissement eut lieu à l’époque ou Nemrod prit le gouvernement de la Babylonie comme délégué de Dzahhak, surnommé Biourasp’ [This settlement took place at the time when Nimrod took over the government of Babylon as the representative of Dzahak, called Biurasp’].” — 3:218

the assertions . . . are in perfect accord with those of Moses

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Les assertions de cet historien arabe sont, dit notre auteur, parfaitement d’accord avec les renseignements que Moïse nous donne dans le livre de la Genèse’ [‘The assertions of this Arabian historian are, says our author, perfectly in agreement with the information that Moses gives in the book of Genesis’] . . .” — 3:219

Quatremère . . . this book might have been simply a copy . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Selon M. Quatremère, le livre dont nous parlons ne serait peut-être qu’une copie, faite sous Nébucadnésar II, d’un traité khamite infiniment plus ancien. (V. Annales de philosophie, juin 1860, p. 415) [According to Quatremère, the book of which we are speaking was perhaps only a copy, made under Nebuchadnezzar II, from a Hamitic treatise that is infinitely more ancient].” — 3:219

while the author maintains . . . its Chaldean original was written out . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Selon M. Chwolson, au contraire, ce livre aurait donc été traduit du chaldéen en arabe sur le récit original d’un riche propriétaire de Babylone, nommé Qù-tàmy, qui aurait lui-même employé des matériaux anciens. Cette première traduction, M. Chwolson ne craint pas de la reculer jusqu’au xiiie siècle avant l’ère chrétienne [On the other hand, according to Chwolsohn, this book would then have been translated from the Chaldean into Arabic based on the original narrative of a rich landowner from Babylon, called Qū-tāmy, who himself used ancient materials. Chwolsohn does not hesitate to take that first translation back to the 13th century before the Christian era].” — 3:219

“the doctrines . . . originally told by Saturn to the Moon . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Si nous l’interrogeons sur ses sources et sur ses auteurs, il nous répond dès la première page de son livre que ‘toutes les doctrines en ont été révélées par Saturne (le dieu méchant) à la lune puis par la lune à son idole, et enfin par cette idole à lui-même’ [If we question him on his sources and his authors, he tells us from the first page of his book that ‘all the doctrines have been revealed by Saturn (the wicked god) to the Moon, then by the Moon to his idol, and finally by that idol to him’].” — 3:219

— Footnotes

See Genesis and the authorised Chronology.

In Chapt. ix. “Noah leaveth the Ark” “B.C. 2348.” . . .

Chapter x. “Nimrod the first Monarch,” stands over “B.C. 1998”

see: The Holy Bible [Oxford edition], 1858: “Nimrod the first monarch. . . . {b.c. 1998} ‘By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations. And the sons of Ham . . . And the sons of Cush . . . And Cush begat Nimrod: he began to be a mighty one in the earth.’ ” — p. 7 & sidenote (Genesis, 10:5-8)

— 453-4 —

The details . . . show periods of incalculable duration . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . ce sont les détails que ce dieu donne à son prophète sur les périodes incalculables et les gouvernements sans fin qui précédèrent Adami [these are the details that this god (Saturn) gives to his prophet, on the countless periods and the endless number of governments that preceded Adami].” — 3:219

— 454 —

Adami (the “red earth”)

see: Thomas Inman, Ancient Faiths Embodied in Ancient Names, 1868: “We find that . . . Adam, means ‘to be red,’ or ‘ruddy’ . . . There were some words apparently compounded with it, e.g., Adamah, Adami, which seem primarily to have reference to the earth or soil.” — 1:201-2

De Rougemont . . . first to make a levée-in-arms against the translator.

see: J.-E. de Mirville, Des Esprits, 1863-8: “Il est impossible . . . de faire à M. Chwolson une guerre plus serrée que ne le fait M. F. de Rougemont dans les Annales [It is impossible to make a tighter war on Chwolsohn than de Rougemont does in the Annales].” — 3:219

He reproaches him with “sacrificing Moses to an anonymous author.”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Il lui reproche avec raison d’avoir, dans cette nouvelle lutte entre des inconnus et Moïse, ‘sacrifié sans hésiter celui dont la véracité avait subi l’épreuve des siècles, et d’avoir prétendu refaire toute l’histoire profane et sacrée avec les écrits d’auteurs apocryphes’ {Annales de philosophie chrétienne . . . janvier 1860, p. 38} [He reproaches him with reason, in this new battle between the unknown (authors) and Moses, of having ‘sacrificed without hesitation the one whose truthfulness had endured the proof of centuries, and of having pretended to redo the entire profane and sacred history with the writings of apocryphal authors’].” — 3:219 & fn.

Berosus . . . “however great were his chronological errors . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Bérose . . . qui, malgré toutes ses erreurs chronologiques, est au contraire, lui, ‘parfaitement d’accord avec Moïse, et sur le premier homme, Alorus-Adam, et sur Xisuthrus-Noé, et sur Bèlus-Nemrod, etc.’ [Berosus . . . who despite all his chronological errors, is on the contrary, ‘perfectly in agreement with Moses, about the first man, Alorus-Adam, and about Xisuthrus-Noah, and about Belus-Nimrod, etc.’] . . .” — 3:219-20

“the work must be . . . ranged with . . . the fourth book of Esdras . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . M. de Rougemont n’hésite donc pas à ranger cette singulière publication parmi ces nombreux enfants illégitimes connus sous le nom d’apocryphes, et contemporains, dit-il, du quatrième livre d’Esdras, du livre d’Hénoch des oracles sibyllins, des livres d’Hermès, c’est-à-dire datant des deux ou trois premiers siècles avant l’ère chrétienne [De Rougemont thus does not hesitate to rank that particular publication among those countless illegitimate children, known under the name of apocrypha, and according to him, contemporaries of the fourth book of Esdras, of the book of Enoch of the Sibylline Oracles, the books of Hermes, that is, dating from two or three centuries before the Christian era] . . .” — 3:220

M. Renan. . . . pulls down the authority of his master . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Éwald lui ayant fait une guerre sans pitié, il devait rencontrer devant lui, à Paris, son disciple M. Renan. Ce dernier a donc lu à l’Académie un mémoire . . . dont la Revue germanique du 31 avril 1860 nous a donné quelques extraits [Ewald, having waged war on him without pity, made his (Chwolsohn’s) disciple Renan visit him in Paris. Renan thus read a memoir at the Academy . . . of which the Revue germanique of August 31, 1860 has given us some fragments].” — 3:220

in this in-folio on astrology and Sorcery “we recognise . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Selon lui, c’est sur un Juif du ‘iiie ou ive siècle de notre ère qu’il faut rejeter la responsabilité de cet in-folio d’astrologie et de sorcellerie, attendu qu’on retrouve sous tous les personnages de Qu-tâmy tous les patriarches des légendes, tels que son Adam-Adami, son Anouka-Noé, son Ibrahim-Abraham, etc.’ [According to him, we have to lay the responsibility of that folio on astronomy and sorcery with a Jew of the ‘3rd or 4th century of our era, since we recognize in the personages of Qu-tamy all the patriarchs of the legends, such as his Adam-Adami, his Anouka-Noah, his Ibrahim-Abraham, etc.’] . . .” — 3:220

— 455 —

Renan . . . “le Paganini du Néant”

see: Paul Ginisty, “Le Prêtre de Némi, par M. E. Renan,” Nov. 17, 1885: “L’auteur du Prêtre de Némi commande . . . le respect. . . . M. Lemaître l’a prouvé.” “Tout le monde respecte l’homme pour sa vie privée . . . mais presque tout le monde critiquera le philosophe. Surtout maintenant qu’apparaissent nettement les idées étranges de ce ‘Paganini du néant’ [The author of Prêtre de Némi commands . . . respect. . . . Lemaître has proved it.” “Everyone respects the man for his private life . . . but almost everyone will criticize the philosopher. Especially now that the strange ideas of this ‘Paganini of nothingness’ clearly appear].” — pp. 272-3 (L’Année Littéraire, v. 1)

the same as practised by David . . . by means of the Teraphim

see: Cyclopædia of Biblical Literature, ed. John Kitto, 1865: “TERAPHIM . . . in 1 Sam xv. 23; Zech. x. 2 . . . it is represented by ‘idolatry,’ ‘idols.’ ” “. . . the fact that we thus find it (or them) in the house of a man so pious as David, entirely confirms our inference as to the prevalence of these images. . . . they had some rude resemblance to the human shape, being perhaps something like the Hermæ . . .” — 3:984, 985

In Volume III., Part II. of this present work . . .

[Volume III was never published by H.P.B., and a completed manuscript of it was never found. After her death, a “Third Volume” was compiled in part from unused portions of the early draft of The Secret Doctrine and other leftover material. Most of this material is now available in volumes 12 and 14 of H. P. Blavatsky Collected Writings.]

the practical methods of such ancient divination will be found

Maimonides speaks of it . . .

see: Maimonides, The Reasons of The Laws of Moses, tr. J. Townley, 1827: “Why the Ancient Idolaters united Agriculture with the Worship of the Stars. . . . they confessedly believed that the fruitfulness of the earth depended upon the worship of the planets and other heavenly bodies. . . . that Agriculture . . . depended upon the influence of the Sun, and the rest of the Stars, for its success . . .” — p. 169 (ch. v)

and refers . . . to this Chaldeo-Arabic MS.

see: Maimonides, The Reasons of The Laws of Moses, tr. J. Townley, 1827: “Adverting now to those books of the Zabii . . . we may notice, as the most celebrated . . . Of the Agriculture of the Nabatheans, (translated into Arabic, by Aben Vachaschijah).” — p. 162 (ch. iv)

“star-worhsippers,” or Sabeans

The Nabatheans . . . originally came to Syria from Busrah

Nebo . . . Mercury . . . “the Lord on high, the aspiring” . . . Ναβώ

Maimonides calls their doctrines “heathenish foolishness”

and their archaic literature “Sabæorum fœtum”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Nous ne pouvons pas oublier si facilement les paroles de Maimonide, qui met ce même livre au premier rang des livres des Sabéens, tout en l’appelant ‘Sabæorum fœtum’ [We cannot that easily forget the words of Maimonides, who put this same book at the top of books of the Sabaeans, calling it ‘Sabæorum fœtum’].” — 3:220-1

— Footnotes

“I will mention to thee the writings . . .”

p/q: S. F. Dunlap, Sōd, The Son of the Man, 1861: “ ‘I will mention to thee the Writings . . . respecting the belief and institutions of the Sabians. The most renowned is the book “the Agriculture of the Nabathaeans” which has been translated by Ibn Wahshijah. This book is full of heathenish nonsense . . . It speaks of the preparation of Talismans, the drawing down of the powers of the spirits, Magic, Demons and Gholes, which make their abode in the desert.’ — Maimonides; in Chwolsohn, die Ssabier, II. 458.” — pp. xxxi-xxxii

The Nabatheans . . . believed in the Seven Archangels . . .

— 455-6 —

Abarbinel praises it . . . that “most excellent Oriental work” . . .

— 456 —

adding . . . by Nabatheans, the Sabeans, the Chaldeans . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Car, ajoute-t-il, on doit entendre par Nabathéens les Sabéens, les Chaldéens, même les Égyptiens et généralement tous ces peuples contre lesquels étaient portées toutes les lois de Moïse et des Hébreux’ {Spencer, t. I, p. 354} [‘For, he adds, by Nabatheans we have to understand the Sabaeans, the Chaldeans, even the Egyptians and in general all those peoples against whom the laws of Moses and the Hebrews were directed’].” — 3:221 & fn.

Nebo . . . God of Wisdom of Babylonia and Mesopotamia . . .

As Budha was the Son of Soma (the Moon) . . .

so Nebo was the son of Zarpa-nitu (the Moon deity) . . .

see: Qabbalah, tr. Isaac Myer, 1888: “Ne’bo was therefore at one time evidently a god of all the heavenly bodies. His special planet in Babylonia was Mercury; that of Merodach, his father, who anciently was the Sun-god, was Jupiter; his mother was Zarpanitu, the Moon-god.” — p. 206

Nebo was the “overseer” among the seven gods of the planets

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “These . . . were not the only titles that Nebo bore. He was also . . . ‘the overseer of angel-hosts of heaven and earth.’ . . . the ziggurrat or tower of his temple at Borsippa had the name of ‘the house of the seven bonds of heaven and earth.’ The seven ‘bonds’ seem to represent the seven planets . . . Nebo must, therefore, have once been . . . the chief of the heavenly bodies.” — p. 115

he was Nabin, a seer and a prophet

see: A. H. Sayce, Early History of the Hebrews, 1897: “. . . the seer himself became a prophet. . . . His name nâbî is found in Babylonian, where it takes the form of nabium or nabu, ‘the speaker.’ It was the name of the prophet-god of Babylon, Nebo, the interpreter of the will of Bel-Merodach . . .” — p. 343

Moses is made to die . . . on the mount sacred to Nebo . . .

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . the name of Nebo . . . and [his] worship passed even to the distant Semitic tribes of the west. The names of places in Palestine in which his name occurs, proves that the god of prophecy was adored by Canaanites and Moabites alike. Moses, the leader and prophet of Israel, died on the peak of Mount Nebo . . . When the Israelites entered upon their literary era, the old name of roeh, or ‘seer,’ was exchanged for the more literary one of Nĕbî, or ‘prophet.’ ” — p. 120

the great creative deity . . . not alone at Borsippa . . .

see: Qabbalah, tr. Isaac Myer, 1888: “The ziggurat or planet tower of his Temple at Borsippa, was called; ‘the house of the seven bonds (planets) of heaven and earth.’ . . . Ne’bo was in Borsippa, considered the supreme god, the creator of the universe. . . . Ne’bo was also adored as the god of wisdom and prophecy, by the Canaanites, Moabites, and Assyrians, and in Palestine in general.” — p. 206

“its holy of holies” within the shrine of Nebo . . .

We are told in the Hibbert Lectures, “The ancient Babylonians . . .”

“. . . an intercessor between men and the gods . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Here Merodach . . . though ‘lord of all that exists,’ is nevertheless only the first-born of the gods. There were gods older than he . . . Merodach was the intercessor between the gods and men . . .” — p. 98

“and Nebo, was the ‘proclaimer’ or ‘prophet’ . . .”

the lower Adam, the terrestrial . . . had only nephesh, “the breath of life” . . .

— 456-7 —

Maimonides . . . preached silence and secrecy . . .

see: Maimonides, Guide of the Perplexed, tr. M. Friedländer, 1885: “We have also stated that these subjects belong to the mysteries of the Law. You are well aware how our Sages blame those who reveal these mysteries, and praise the merits of those who keep them secret . . .” — 3:1 (Part III)

— 457 —

four distinct Adams . . . emanations from the Dyooknah . . .

see: Qabbalah, tr. Isaac Myer, 1888: “The Qabbalah shows the existence of four Adams, or rather three continuations of the . . . Upper Heavenly Adam of . . . the World of Emanation. . . . It is thought of as a manifestation of the Deity in the Divine D’yook nah, or an undefined phantom shade of the Tzelem . . .” — p. 418

This “Adam” is the prototype (tzure) of the second Adam.

the first being the “perfect, Holy Adam”

“a shadow that disappeared”

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘In the image . . . b’tzalem, of Elohim, has He made (the) man . . . but after he had committed sin, his image disappeared . . .’ ” “ ‘In the image {be-tzelem . . . or shadow} of Elohim he created him . . .’ ” — pp. 345, 347 & fn.

(the Kings of Edom)

the second is called the protoplastic androgyne Adam . . .

the third Adam is the man made of “dust” . . .

the fourth, is . . . the Fallen Adam

“The Fourth . . . was clothed with skin, flesh, nerves . . .”

“Among the Qabbalists, the necessity to continued creation . . .”

without this “Balance,” connected with Ma-qom . . .

— 458 —

Illusion . . . to be put aside . . . for the pure life of Brahmâcharya

see: Vans Kennedy, Researches into the Nature and Affinity of Ancient and Hindu Mythology, 1831: “ ‘There are . . . acts of devotion . . . by which means he [the Brahman] will be liberated from the bonds of illusion . . . Brahmacharya, which consists in resignation, purity, ascetic practices, self-restraint, adherence to truth, contentment, and faith; and whoever acquires these virtues, and has subdued his passions, approximates to me [Īśvara].’ ” — p. 454 (The Ishwara Gita)

second Adam . . . from . . . Adamas, in “whose image he is made”

the 6th and 7th pairs of the male-female Æons . . .

a Priapean monster

see: C. W. King, The Gnostics and Their Remains, 1887: “But another shape repeatedly presents his monstrosity . . . He is an aged man, Priapean, four-winged, with four hands grasping as many sceptres; he has likewise the spreading tail of the vulture and stands . . . upon the coiled serpent . . .” — p. 234

the “Good One,” or “He, who created before anything existed”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “. . . its hidden meaning, supplied by the following exposition of Justinus . . . ‘For this cause said he unto Eden, Mother, behold thy son! meaning his animal and carnal body. He himself, however, having commended his spirit into the Father’s hands, ascended up to the Good One. Now this Good One is Priapus, He that created before anything existed.’ ” — pp. 234-5

when that God returned from his expedition to India

see: C. W. King, The Gnostics and Their Remains, 1887: “For the Christian Gnosis was indirectly the daughter of the Hindoo Gnosis, such as it was taught in the various mysteries . . . universal tradition made the first founder of mysteries, Bacchus, bring them direct from India . . .” — p. 42

the five branches cut off from the Tree of Life . . .

recorded in the ancient Greek temples by the seven vowels

see: C. W. King, The Gnostics and Their Remains, 1887: “And the spiritual man thus regenerate is again depicted under the form of a human outline holding up by the neck a huge serpent, both of them entirely filled up with inscribed letters, amongst which the mystic Seven Vowels largely predominate.” — p. 233

The Egyptian glyph for it was a hand . . .

see: Gerald Massey, A Book of the Beginnings, 1881: “Tut is the hieroglyphic hand, and the name of the number five . . . the little finger is likewise called ‘Little Tut,’ and in this version Tut is a hieroglyphic of five . . . Tut (Eg.) is speech . . . the manifester and revealer of the hieroglyphics. The revealer personified is Tut or Tahuti, the lunar deity.” — 1:338

five “N’’s” — hieroglyphs standing for that letter

A E I O V . . . a motto by the House of the Hapsburgs

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . the motto of the mediæval House of Hapsburgh was the Latin vowels A.E.I.O.V. . . . I more than suspect that the five Latin letters were adopted by some illuminato amongst the ancient Dukes . . . as containing the same transcendental virtues with the Gnostic seven of the Greek alphabet.” — p. 234

Sic transit gloria!

— 459 —

The Sanctum Sanctorum . . . on the western side of the Temple . . .

also called the Adytum . . . common to all ancient nations

placing in the Adytum . . . a tomb (taphos) . . .

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Every temple was provided with an adytum, in which was placed a taphos or tomb, with a statue of the god to whom it was consecrated. As the doctrine of the resurrection was universally believed by the ancient nations, the contiguity of the tomb and statue — as the representative of the risen god — is easlily understood.” — p. 319

David danced “uncovered” before the ark . . .

see: The Interlinear Bible, 1906: “And as the ark of the Lord came into the city . . . Saul’s daughter looked through a window, and saw king David leaping and dancing before the Lord . . . the daughter of Saul came out to meet David, and said, How glorious was the King of Israel to-day, who uncovered himself to-day in the eyes of the handmaids of his servants . . . And David said . . . It was before the Lord . . . And I will yet be more vile than thus, and will be base in mine own sight . . .” — p. 413 (II Samuel, 6:16, 20-2)

The ark is the navi-form Argha of the Mysteries

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “This was the vessel or symbolic boat-shaped ark or cup, which we find everywhere in the Sacred Mysteries under different names . . . The navi-form Argha of the Mysteries alluded . . . to the Holy Spirit . . . Thus the Holy Spirit was the Ship of Life which bore over the vast Ocean of the Infinite, the germs of all being . . .” — p. 9

— 459-60 —

Parkhurst . . . has a long dissertation about it . . .

— 460 —

“Ἀρχὴ in this application answers to the Hebrew rasit or wisdom . . .”

“. . . emblem of the female generative power, the Arg or Arca . . .”

p/q: Godfrey Higgins, Anacalypsis, 1836: “. . . which had the meaning of the emblem of the female generative power — the Arg or Arc — in which the germ of all nature was supposed to float or brood on the great abyss during the interval which took place after every mundane cycle . . .” — 1:797

letters of Jehovah’s name . . . Jod (membrum Virile . . .)

see: J. Ralston Skinner, The Source of Measures, 1875: “The Deity name, J’hovah, is a compound of two words, viz., י, or Jah, and hovah, or הוה . . . the י, or i, or j, or y, stands for Jah, or male . . .” “ י . . . Yōdh. . . . membrum virile . . .” — pp. 8, 10

ה (Hé, the womb); ו (Vau, a crook or a hook, a nail)

the whole forming the perfect bisexual emblem . . . male and female

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . Jehovah expresses this perfect one . . . the two words of which Jehovah is composed, make up the original idea of male-female, as the birth originator (for the י was the membrum virile, and Hovah was Eve).” — p. 159

Kadesh Kadeshim, “the holy ones,” or “the consecrated . . .”

see: Thomas Inman, Ancient Pagan and Modern Christian Symbolism, 1875: “The word קדש, Kadesh, which signifies ‘. . . to be holy, or to be consecrated,’ is also the root from which are formed the words Kadeshah and Kadeshim, which are used in the Hebrew writings, and are translated in our authorised version ‘whore’ . . .” — p. xxxii

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “Where is the harlot, that was openly by the way side? {Tamar is called a harlot . . . but the original is . . . kedeshah, a holy or consecrated person from קדש kadash, to make holy, or to consecrate to religious purposes}.” — 1:217 & fn. (Genesis, 38:21)

Iacchus again is Iao or Jehovah . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “. . . Iacchus again is Iao or Jehovah; and Baal or Adon, like Bacchus, was a phallic god. ‘Who shall ascend into the hill (the high place) of the Lord?’ asks the holy king David, ‘who shall stand in the place of his Kadushu קדשו’? (Psalms xxiv. 3). Kadesh may mean in one sense to devote, hallow, sanctify, and even to initiate or to set apart; but it also means the ministers of lascivious rites (the Venus-worship) and the true interpretation of the word Kadesh is bluntly rendered in Deuteronomy xxiii. 17; Hosea iv. 14; and Genesis xxxviii., from verses 15 to 22.” — 2:45

Iacchus . . . Iao or Jehovah

see: Godfrey Higgins, Anacalypsis, 1836: “According to Herodotus, Bacchus was called Iacchus, in the mysteries. . . . Selden and Vossius allow this to be the same as the Jah, or Ιαω of Diodorus.” “ ‘The ineffable name also, which . . . is pronounced Jehovah, was anciently pronounced Jaho, Ιαω . . .’ ” — 1:320, 323

Baal or Adon, like Bacchus, was a phallic god

“Who shall ascend into the hill (the high place) . . .”

Kadesh . . . to devote, hallow, sancitfy . . . to set apart

see: John Parkhurst, Hebrew and English Lexicon, 1799: “קדש . . . To set apart, separate, or appropriate to sacred or religious purposes, to sanctify, consecrate. . . . A sanctuary or holy place. . . . It is particularly used for the Sanctuary or Holy Place . . . of the Tabernacle or Temple . . .” — p. 635

Kadesh is bluntly rendered in Genesis xxxvii [xxxviii] . . .

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “Where is the harlot that was openly by the way side? . . . Tamar is called a harlot זונה zonah . . . but the original is not זונה zonah, but קדשה kedeshah, a holy or consecrated person, from קדש kadesh, to make holy, or to consecrate to religious purposes. . . . The public prostitutes in the temple of Venus are called . . . holy or consecrated female servants, by Strabo . . .” — 1:217 fn.

The “holy” Kadeshuth of the Bible were identical . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The ‘holy’ Kadeshuth of the Bible were identical as to the duties of their office with the Nautch-girls of the later Hindu pagodas. The Hebrew Kadeshim or galli lived ‘by the house of the Lord, where the women wove hangings for the grove,’ or bust of Venus-Astartè, says verse the seventh in the twenty-third chapter of 2 Kings.” — 2:45

The Hebrew Kadeshim, or galli, lived “by the house of the Lord . . .”

see: Jules Michelet, The Bible of Humanity, tr. [& notes] Vincenzo Calfa, 1877: “When Manasseh placed the . . . image of Astarté or Venus-Urania, in the temple, there were houses of Kadeshim, Galli, or consecrated persons there, ‘where the women wove hangings for the grove [2 Kings, 23:7] . . .’ ” — p. 298 fn.

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “Asherah, which we translate grove, is undoubtedly the name of an idol . . . ‘A wooden image, dedicated to Astarte, or Venus.’ . . . In . . . [2 Kings] xxiii. 6, it is said, ‘That Josiah brought out the grove from the house of the Lord.’ . . . The plain meaning . . . is, ‘And he brought out the (goddess) Asherah, from the house of the Lord, and burnt it’ . . . the true meaning of the place appears farther from verse 7. where it is said, ‘He broke down the houses of the sodomites’ . . . ‘where the women wove hangings for the grove’ . . .” — 2:452 fn.

The dance performed by David round the ark . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The dance performed by David round the ark was the ‘circle-dance’ said to have been prescribed by the Amazons for the Mysteries. Such was the dance of the daughters of Shiloh (Judges xxi. 21, 23 et passim), and the leaping of the prophets of Baal (I Kings xviii. 26). It was simply a characteristic of the Sabean worship, for it denoted the motion of the planets round the sun.” — 2:45

“circle-dance” . . . prescribed by the Amazons for the Mysteries

see: Jules Michelet, The Bible of Humanity, tr. [& notes] Vincenzo Calfa, 1877: “The Amazons instituted the dance of the gods. . . . Plato says that Eumolpus, who instituted the Eleusinian Mysteries, was their leader . . . Callimachus states that the queen of the Amazons had daughters . . . who were the first to institute the circular dance . . .” — p. 129 fn.

dance performed by David . . . dance of the daughters of Shiloh . . .

see: Edward Ferrero, The Art of Dancing, Historically Illustrated, 1859: “. . . among the ancient Hebrews . . . great events were celebrated by solemn dances . . . It was in such a circumstance that David . . . danced in presence of all the people, as he accompanied the ark. — 2 Samuel, vi. 16. . . . In a yearly feast of the Lord, or sacred festival, we read that the daughters of Shiloh came forth to dance . . . (Judges xxi. 21).” — p. 23

the leaping prophets of Baal . . .

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “And they . . . called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice . . . And they leaped upon the altar {they leaped up and down at the altar: they danced round it with strange and hideous cries and gesticulations: tossing their heads to and fro, with a great variety of bodily contortions} . . .” — 2:353 & fn. (1 Kings, 18:26)

— 460-1 —

That the dance was a Bacchic frenzy is apparent. . . .

— 461 —

Sistra were used on the occasion

see: Old Testament Commentary, ed. C. J. Ellicott, 1883: “And David and all the house of Israel played {dancing accompanied by music} before the Lord . . . on timbrels, and on cornets {some kind of metal instrument with bells or rings, which gave forth its sound on being shaken. The Vulg. translates sistra} . . .” — 2:459 & fns. (2 Samuel, 6:5)

the taunt of Michal and the King’s reply

see: Old Testament Commentary, ed. C. J. Ellicott, 1883: “And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants . . . And David said unto Michal, It was before the Lord {what he had done was before the Lord, in honouring whom no man can be really humbled} . . .” — 2:461 & fn. (2 Samuel, 7:20-1)

“The Ark, in which are preserved the germs of all living things . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The Ark, in which are preserved the germs of all living things necessary to repeople the earth, represents the survival of life, and the supremacy of spirit over matter, through the conflict of the opposing powers of nature. In the Astro-Theosophic chart of the Western Rite, the Ark corresponds with the navel, and is placed at the sinister side, the side of the woman (the moon), one of whose symbols is the left pillar of Solomon’s temple — Boaz.” — 2:444

the Astro-Theosophic chart of the Western Rite

the Ark corresponds with the navel . . . at the sinister side . . .

The umbilicus is connected through the placenta . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The umbilicus is connected with the receptacle in which are fructified the germs of the race. The Ark is the sacred Argha of the Hindus, and thus, the relation in which it stands to Noah’s ark may be easily inferred, when we learn that the Argha was an oblong vessel, used by the high priests as a sacrificial chalice in the worship of Isis, Astartè, and Venus-Aphroditè, all of whom were goddesses of the generative powers of nature, or of matter — hence, representing symbolically the Ark containing the germs of all living things.” — 2:444

the genuine Kabalistic lore of old

see: Qabbalah, tr. Isaac Myer, 1888: “. . . ‘A doctrine, which . . . during a period of more than a dozen centuries, without other proof than the hypothesis of an antique tradition . . . has been developed and propagated in the shadow of a most profound mystery’ {Preface by Prof. Franck in La Kabbale} . . .” — p. 173 & fn.

the Kabala . . . “ruins and fragments, much distorted . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “In the words of the distinguished German philosopher, Frederich Wilhelm Joseph von Schelling, the Qabbalah ‘contains ruins and fragments, if you will much distorted, but nevertheless remnants, of that primitive system which is the key to all religious systems . . .’ ” — p. 173

— Footnotes

Moses de Leon could not be the author or the forger . . .

see: Qabbalah, tr. Isaac Myer, 1888: “The Zohar and the books bound up with it, were accepted by the Jewish learned men . . . as containing an accepted ancient secret tradition . . . Everything points to this, and denies the authorship and forgery imputed by many critics, to R. Moses ben Shem-Tob de Leon of Spain . . .” — p. 7

Ibn Gebirol gave out the same . . . teaching 225 years before

It is just the difference between the two ways . . .

see: Qabbalah, tr. Isaac Myer, 1888: “Ibn Gebirol . . . differs from almost all other Jewish philosophical authors of the Middle Ages, in not quoting Scripture; nevertheless, from their similarity, his writings, and the Zohar and Zoharic books, are most probably, offshoots from the same ancient roots {Munk, Melanges de Philos. juive et arabe}.” — p. 7 & fn.

“a running commentary on the . . . Books of the Pentateuch”

the lost Books of Moses restored by Ezra

— 461-2 —

The oldest system and the Chaldean Kabala were identical.

see: Qabbalah, tr. Isaac Myer, 1888: “When we come to investigate the kosmos of the Siphrah D’Tznioothah, Idrah Rabbah and Idrah Zootah . . . we find a remarkable similarity, which tends to show the Chaldean kosmos in these oldest books of the compilation called the Zohar.” — p. 454

— 462 —

“King’s Chamber” . . . “Holy of Holies.” . . . Mysteries of Initiation

see: Kingsford & Maitland, The Perfect Way, 1887: “In every part of the world of antiquity exist memorials of the Sacred Mysteries and tokens of the ceremonies which accompanied initiation into them.” “. . . of all existing memorials of these institutions, the most wonderful is that known as the Great Pyramid of Gizeh . . .” “These Mysteries . . . are performed in the ‘King’s Chamber,’ that is to say, within the veil and in the Holy of Holies.” — pp. 238, 239, 250

the candidate, representing the solar god . . . the energizing ray

see: Kingsford & Maitland, The Perfect Way, 1887: “Of the two shafts, one . . . points directly to the Pole-star at its lower culmination . . . By this is indicated the idea of the soul as a ray proceeding from God as the Pole-star and source of all things . . .” — p. 240

the candidate . . . had to descend into the Sarcophagus . . .

emerging from it . . . he typified the resurrection . . .

see: Kingsford & Maitland, The Perfect Way, 1887: “By this . . . was denoted the death of the candidate to things merely material and sensible, and his attainment of the grade of a Man Regenerate. . . . This burial concluded . . . by the ‘rising from the dead’ of the candidate . . .” “. . . the first food partaken by him after his resurrection is ‘fish,’ to which some add ‘an honeycomb.’ By these is symbolised the commencement of the new life inaugurated by the greater Mysteries.” — pp. 242, 248

he arose on the third morning, after . . . the most cruel trials

see: George Oliver, The History of Initiation, 1841: “Monstrous shapes and apparitions, demoniacal figures . . . overwhelm him with terror. In this state of horrible apprehension and darkness, he was kept three days and nights.” “. . . the deliverance from confinement was the act of regeneration or new-birth . . .” — pp. 143-4, 145

it is the “golden” Cow through which the candidate . . . has to pass . . .

see: “Going through the Golden Cow,” March 1894: “The Maharaja of Travancore . . . has just completed the second and last of the costly ceremonies known as ‘going through the golden cow,’ which he has to perform in order to rank . . . as a Brahman . . . The second ceremony is known as Hirannya garbham . . . and constitutes the process known as going through the golden cow. A large golden vessel is constructed . . . This vessel is half filled with water, mixed with various products of the cow . . . the Raja immerses himself five times in the contained liquid . . . after which time the Maharaja emerges from the vessel and prostrates himself before the image of the deity of the Travancore Kings.” — p. 215 (North Indian Notes & Queries, v. 3)

The crescent-form Argha . . . the great Mother of all Existences

the Queen of Heaven — Diana, or the Moon. . . .

see: Herodotus, History, tr. George Rawlinson, 1862: “She was the same Deity worshipped in many countries under various denominations . . . she represented the Productive Principle, Nature, or the Earth, as the generative or vivifying principle was typified by the Sun. She was Astarte . . . Ashteroth-Karnaim . . . Venus Urania . . . She was the ‘Queen of Heaven,’ the Moon . . . she answered to . . . Diana, and Lucina . . .” — 2:445-6 (Essay I, by J. G. Wilkinson)

The Jews . . . worshipped Astoreth . . .

see: Edward Balfour, Cyclopædia of India, 1885: “In Jeremiah xliv. 15-17 . . . Astarte or Ashtoreth or Baalith, the queen of heaven, was the great female divinity . . . the female power of Baal . . . Physically, she represented the moon . . . Solomon (1 Kings xi. 4-8) built a temple for Ashtaroth on the Mount of Olives.” — 3:326

“Your new moons and feasts my soul hateth”

see: Edward Balfour, Cyclopædia of India, 1885: “The duty of offering to the Lord of the first of every product has had almost a universal hold on man. . . . But in the fanatic zeal of the Jews, great excesses occurred. . . . It was left to Isaiah (i. 10-14) openly to denounce the sacrifice of animals as an atonement for sin: ‘Hear the word of the Lord . . . Bring no more vain oblations . . . Your new moons and your appointed feasts my soul hateth . . .’ ” — 3:470

Τριδυνάμεις, whose powers reside . . . in Mars, Mercury and Venus

see: C. W. King, The Gnostics and Their Remains, 1887: “ ‘The Great Names’ . . . denoting beings of the highest importance in the Gnostic hierarchy of heaven. . . . The Pistis-Sophia informed us (§ 361) that they are the holy Names of the three Τριδύναμεις . . . [first is] a Power emanating from whom resides in the planet Mars; . . . [the second] in Mercury; and ΠICΤIC CΟФΙΑ, in Venus.” — p. 308

the higher Triad (“the three unseen gods”) . . .

Astoreth was . . . the ship of Life carrying . . . the germs of all being.

“Queen of Heaven” to whom cakes and buns were offered

see: Alexander Hislop, The Two Babylons, 1873: “The hot cross buns of Good Friday . . . figured in the Chaldean rites just as they do now. The ‘buns’ . . . were used in the worship of the queen of heaven . . . Diogenes Laertius, speaking of this offering being made by Empedocles, describes the chief ingredients . . . ‘He offered one of the sacred cakes called Boun, which was made of fine flour and honey.’ ” — p. 174

— 463 —

“Nuah, the Universal Mother” (female Noah . . . one with the ark)

see: “The Signs of the Zodiac,” Nov. 15, 1878: “Thus Noah, Nuah, the universal mother . . . in the generation appears as the Twelfth Patriarch . . . Noah, the Spirit, floats on the water . . . in his ark, the latter symbolising the Argha or Moon, the feminine principle; but again we learn ‘that the . . . ark went with Noah upon the face of the waters.’ The waters typify the turbulent chaos, or matter . . . over which the ark safely crosses . . .” — p. 725 (The Medium and Daybreak, v. 9)

the female triad, Ana, Belita and Davikina

see: François Lenormant, Chaldean Magic, 1877: “Damascius describes this great trinity among the Chaldeans, and designates the personages by the Accadian appellations of Anna . . . Hea . . . and Anu . . . Corresponding with each of the gods of the supreme trinity was a feminine divinity, his second half . . . And so in Chaldean mythology Anat or Nana answered to Anu, Belit to Bel, and Davkina to Hea . . .” — p. 115

blended into one, “Sovereign goddess, lady of the Nether Abyss . . .”

p/q: François Lenormant, Chaldean Magic, 1877: “. . . these three female personages . . . were often confounded one with the other, and in reality they ultimately became but one, Belit . . . ‘The sovereign goddess,’ ‘Lady of the lower abyss,’ ‘Mother of the gods,’ ‘Queen of the earth,’ ‘Queen of fertility.’ ” — p. 116

Damti [Tamti] (the sea), the Mother of the City of Erech . . .

see: François Lenormant, Chaldean Magic, 1877: “As the primordial humidity from which everything proceeds, she was Tamti, ‘the sea;’ as the chthonian and infernal goddess, Allat or Um-Uruk, ‘the mother of the town of Erech,’ the great necropolis of Chaldea.” — p. 116

Mother of gods . . . became Eve

see: Alexander Hislop, The Two Babylons, 1873: “. . . Eve, as ‘the mother of all living ones’ . . . was glorified as the authoress of spiritual life, and, under the very name Rhea, was recognised as the mother of the gods. . . . Rhea is currently recognised as the ‘Mother of the gods and men’ (Hesiod, Theogon., v. 453, p. 36). It is not wonderful, therefore, that the name Rhea is found applied to her [Eve], who, by the Assyrians, was worshipped in the very character of Astarte or Venus.” — pp. 493-4

Mary the Virgin . . . standing on the crescent-moon . . .

The navi, or ship-like form of the crescent . . .

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “This was the vessel or symbolic boat-shaped ark or cup, which we find everywhere in the Sacred Mysteries . . . The navi-form Argha of the Mysteries alluded . . . to the Holy Spirit — the Queen of Heaven; the Great Mother of all existences . . . Thus the Holy Spirit was the Ship of Life . . . And the Moon in her crescent or boat-like shape thus became one of the emblems of the Holy Spirit.” — p. 9

now found . . . in every Church, as the nave (from navis, the ship)

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “. . . and from her the nave, in our churches and in all the ancient temples was denominated, that nave being one of the most sacred parts of the fane. . . . that nave comes from the Latin word navis, a ship.” — p. 9

“The mystic word Alm . . . prefixed to many chapters of the Koran . . .”

Almeh — the Egyptian dancing-girls. . . .

see: George Rawlinson, History of Ancient Egypt, 1886: “Musicians . . . danced as they played; and where this was not the case, dancers generally formed part of the troupe . . . the guests were generally amused by the graceful movements of trained females . . . It is scarcely probable that the class [of dancing-girls] . . . could have borne a better character, or enjoyed a higher social status than the almehs of modern Egypt or the nautch girls of India.” — 1:245

the same type as the Nautchnis . . . and the (female) Kadeshim . . .

see: Westropp & Wake, Ancient Symbol Worship, 1874: “When Judah did evil in the sight of the Lord, and ‘built them high places and images and groves . . .’ {1 Kings xiv. 22. The introduction of kadeshim, or persons consecrated and set apart, like nautch-girls, or almas, is first mentioned in this connection} . . .” — p. 20 & fn. (Introduction, by Alexander Wilder)

Eustathius declares that (ΙΩ) IO means the moon . . .

Says Jablonski, “ΙΩ, Ioh, Ægyptiis Lunam significat . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “Jablonski says; Ιω, Ioh, Ægyptiis Lunam significat, neque habent illi in communi sermonis usu, aliud nomen quo Lunam designent præter Io [Ιω, Ioh, to the Egyptians signifies the Moon; they do not have in their everyday language any other word with which to denote the Moon except Io].” — p. 10

The pillar and Circle (IO) . . . the perfect number . . .

see: George Oliver, The Pythagorean Triangle, 1875: “The decad was the great number of the Pythagoreans, because it comprehends all arithmetical and harmonical proportions. . . . Thus, if unity and duality be multiplied in this form, once twice 2 make 4, the sacred Tetractys, whence 1+2+3+4 = 10. . . . hence they called the number 10 the fountain of eternal nature, or God . . .” — p. 226

which became . . . the male and female Jehovah

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . the Jehovah diameter value . . . will derive a perfect, yet combined, unity value . . . To express this value by symbol, the picture would be of I as a straight line and a O as as circle, or together, 10 . . . Again, this 10, or the perfect one, was denoted by the Hebrew letter י, a sacred letter, denoting the word Jah or Jehovah . . . for י stands for 1, the male, and O, the female.” — p. 157

— Footnotes

Arka . . . “the Principle of best things”

“To no one is the Arcane shown except to the most High” . . .

All the Sun-Gods were called Archagetos “born from the Arka” . . .

see: William Williamson, The Great Law, 1899: “Now the ark in this aspect is representative of the passive or female potency in Nature. The sun-gods were often called Archagetos, born from the ark, or, in other words, born of the divine Virgin-Mother of the heavens . . .” — p. 72

composed of ten dots arranged triangularly in four rows

see: Albert G. Mackey, Encyclopædia of Freemasonry, 1874: “Tetractys . . . has been peculiarly applied to a symbol of the Pythagoreans, which is composed of ten dots arranged in a triangular form of four rows. . . . Thus the one point was a symbol of the active principle or creator, the two points of the passive principle or matter, the three of the world proceeding from their union, and the four of the liberal arts and sciences . . .”— p. 810

— 464 —

“I find on the Rosetta stone . . . the name of the Moon . . .”

see: J. Ralston Skinner, “Cabbalah — VII,” March 1887: “The hieroglyph of the crescent indicated the name of the moon . . . used for its cyclical revolution . . . It is shown to be repeatedly so used, for the month on the Rosetta Stone, by Uhlemann, and, for the year by Seyffarth . . .” — p. 72 (Masonic Review, v. 67)

“as the Coptic I O H . . . The Hebrew הוי . . .”

see: J. Ralston Skinner, “Cabbalah — VII,” March 1887: “The Egyptian word used for this in Coptic, was IOH, or the very equivalent of the Hebrew three letter word jod, vav, hé, or JVH, — that is, the Hebrew jod is the Coptic I, the Coptic O is the Hebrew vav, and the Coptic H is the Hebrew Hé . . .” — p. 72 (Masonic Review, v. 67)

“the god-name Jehovah was designative of the influence of the moon . . .”

see: J. Ralston Skinner, “Cabbalah — VII,” March 1887: “. . . the value of the lunar year, in the natural measure of days . . . was the chief reason for the use of this name [Jehovah].” “. . . we do find that this venerable god name is found, constantly, as having relation to the moon, either as to its supposed generative influences, or as to the measure of its cyclical periods.” — pp. 71, 72 (Masonic Review, v. 67)

“same word from a source more ancient . . . from the old Egyptian”

see: J. Ralston Skinner, “Cabbalah — VII,” March 1887: “. . . in the more ancient or original form of the Hebrew, viz, the old Egyptian, we have the Hebrew letters of Jehovah’s name, jod, vav hé, used as a word, in the same three letters, IOH . . .” — p. 72 (Masonic Review, v. 67)

the Theban triad . . . Ammon, Mouth (or Mout) and their son Khonsoo

Khonsoo . . . Lunus . . . confounded with Thot and Phtah

Mout . . . an aspect of Isis, Hathor, and other mother goddesses

see: Gaston Maspero, Guide du Visiteur au Musée de Boulaq, 1883: “La déesse Mout . . . est appelée dame du ciel, reine de la terre, et se confond avec autres déesses mères, Isis, Hathor, etc. [The goddess Mout . . . is called Lady of the Heavens, Queen of the Earth, and is confused with other mother goddesses, Isis, Hathor, etc.].” — p. 168

She was less the wife than the mother of Ammon

p/q: Gaston Maspero, Guide du Visiteur au Musée de Boulaq, 1883: “. . . elle était moins la femme d’Ammon que sa mère, et l’un des titres principaux du dieu était Mari de sa mère [She was not so much the wife of Amon as his mother, and one of the principal titles of the god was Husband of his mother].” — p. 168

a mummy-god holding in his hand three different sceptres . . .

p/q: Gaston Maspero, Guide du Visiteur au Musée de Boulaq, 1883: “. . . la statuette no 1981 est une des formes de Khonsou. Elle représente un dieu momie, tenant à la main trois sceptres différents, et portant le disque lunaire sur la tète, avec la tresse caractéristique de l’enfance [statue no. 1981 is one of the forms of Khonsu. It represents a mummy god, holding three different scepters in his hand, and carrying the lunar disk on his head, with the tress of hair that is characteristic of childhood].” — p. 168

‘he who is in absolute repose’ . . . ‘Khonsoo, who executes Destiny’

p/q: Gaston Maspero, Guide du Visiteur au Musée de Boulaq, 1883: “Khonsou se divisait en deux personnes distinctes, Khonsou, maître de Thèbes, Nofirhotpou, celui qui est dans le repos absolu, et Khonsou p. iri-sokhrou, Khonsou qui exécute les destinées: la première . . . préparait et concevait les événements, la seconde les mettait en action [Khonsu divides himself into two distinct persons, Khonsu, master of Thebes, Nofir-Hotpu, who is in absolute rest, and Khonsu p. Iri-sokhrou, Khonsu who regulates destinies: the first . . . prepared and devised the events, the second brought them about].” — p. 168

Ammon becomes Horus, HOR-AMMON . . .

see: Gaston Maspero, Guide du Visiteur au Musée de Boulaq, 1883: “Ammon . . . identifié avec Hor, Horammon. . . . Mout-Isis allaitant Hor qu’elle tient sur ses genoux. . . . Abydos [Amon . . . (is) identified with Horus, Heru-amen. . . . Mout-Isis (is) suckling Horus, whom she holds in her lap. . . . Abydos].” — pp. 168-9

Thot-Lunus, “he who operates salvation.” . . .

p/q: Gaston Maspero, Guide du Visiteur au Musée de Boulaq, 1883: “Statue du dieu Thot-Lune, ‘celui qui opère le salut.’ Il porte sur le front une tête d’ibis surmontée du disque lunaire et d’un diadème, nommé diadème Iotef [Statue of Thot-Lunus, ‘he who effects salvation.’ He carries on his forehead the head of an ibis, crowned with the lunar disk and a diadem called Iotef].” — p. 172

— 465 —

“The Source of Measures,” or “Hebrew Egyptian Mystery”

see: J. Ralston Skinner, Key to the Hebrew-Egyptian Mystery in The Source of Measures, “By which was built the Great Pyramid of Egypt and the Temple of Solomon; and through the possession and use of which, man, assuming to realize the creative law of the Deity, set it forth in a Mystery, among the Hebrews called Kabbala,” 1875.

the system used in the building of the Great Pyramid

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . the British foot is the ancient cubit value . . . This is confirmed from the fact of restoration, by means of these numerical values, of the great pyramid of Egypt, in terms of the British measures thereof made of late years.” “. . . the entire system seems to have been anciently regarded as one resting in nature . . . as the basis or law of the exertion practically of creative power . . .” “As a fact, this system seems to underlie the whole Biblical structure . . . for its display of the works of the Deity in the way of architecture, by the use of the sacred unit of measure in the Garden of Eden, the Ark of Noah, the Tabernacle, and the Temple of Solomon.” — pp. 2, 3, 4

“No other deity affords such a variety of etymologies . . .”

p/q: H. B. Blavatsky, Isis Unveiled, 1877: “There is no other deity which affords such a variety of etymologies as Iaho, nor a name which can be so variously pronounced. It is only by associating it with the Masoretic points that the later Rabbins succeeded in making Jehovah read ‘Adonai’ — or Lord. Philo Byblus spells it in Greek letters ΙΕΥΩ — IEOV [IEVO]. Theodoret says that the Samaritans pronounced it Iabè (Yahva) and the Jews Yaho; which would make it as we have shown I-ah-O. Diodorus states that ‘among the Jews they relate that Moses called the God Ιαο.’ It is on the authority of the Bible itself, therefore, that we maintain that before his initiation by Jethro, his father-in-law, Moses had never known the word Iaho.” — 2:301

Brahma (neuter) . . . called Kala-hansa (Swan in the eternity)

see: “The Mundane Egg”: “The ‘First Cause’ had no name in the beginnings. Later it was pictured . . . as an ever invisible, mysterious Bird that dropped an Egg into Chaos, which Egg became the Universe. Hence Brahm was called Kalahansa, ‘the swan in (Space and) Time.’ He became the ‘Swan of Eternity’ . . .” — SD 1:359

the esoteric meaning of A-ham-sa . . . (I — am — he . . .)

see: Stanza III, 8: “In the earliest MSS. of Indian literature this Unrevealed, Abstract Deity has no name. It is generally called ‘That’ . . . it is also called the ‘It of the Kalahansa, the Kala-ham-sa’ . . . Hamsa is equal to a-ham-sa, three words meaning ‘I am he’ . . .” “Brahma, the neuter, is called . . . Kala-Hansa and Brahmā, the male, Hansa-Vahana, because forsooth ‘his vehicle or Vahan is a swan or goose’ . . .” — SD 1:77-8, 80

the “four-faced” Brahmâ, the Chatur mukha

Brahmā . . . forming itself within, and from the infinite circle

see: Gerald Massey, Natural Genesis, 1883: “Four spirits stand, four powers preside . . . at the four cardinal points or the four corners of the Mount in the general myths of the world . . .” “The [four] forces were primordial . . . A compounding of the one God from the four occurs also in the four-headed Brahma.” “In this way the four-fold god . . . superseded the goddess of the first circle of time . . .” — 1:410, 416, 417

the said correspondent comments . . . “Of the 1, 3, 5, and twice 7 . . .”

see: J. Ralston Skinner, “Cabbalah — VIII,” April 1887: “In a correspondence . . . [the writer] asked Madame H. P. Blavatsky . . . whether there were any vestiges in the ancient Hindu religious works, either written or in architecture, of the use of this same geometrical relation. In reply, among other matters of great learning and interest, she says: ‘. . . The one, the three, the five, and the twice seven, is the numerical hierarchy of the Dhyan Chohans . . .’ ” — pp. 132, 133 (Masonic Review, v. 67)

“which on a circle may be read as 31415 . . .”

Symbol marks on . . . ‘Chakra,’ or Circle of Vishnu

— Footnotes

Jethro is called the “father-in-law” of Moses

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “When Jethro the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses {Jethro was probably the son of Reuel, the father-in-law of Moses . . . the word . . . which we translate father-in-law, in this chapter, means simply a relative by marriage} . . .” — 1:375 & fn. (Exodus, 18:1)

Moses was an initiate . . .

see: George Oliver, Antiquities of Free-Masonry, 1823: “Moses had been initiated into all the peculiar mysteries practised amongst the Egyptians, to which privilege he was entitled by his adopted relation to the royal family. It was during a series of discourses on the nature and tendency of these mysteries . . . that Jethro became convinced of the divine appropriation of Moses . . .” — p. 217

Zipporah (the shining) is one of the personified Occult Sciences . . .

see: H. P. Blavatsky, Isis Unveiled, 1877: “In the present biblical allegory the daughters [of Jethro] represent the seven occult powers. . . . Moses . . . is represented as living with the Reuel Priest of Midian, who invites ‘the Egyptian’ to eat bread, i.e., to partake of his wisdom. . . . Finally, Reuel or Jethro, the initiator and instructor of Moses, gives him in marriage his daughter. This daughter is Zipporah, i.e., the esoteric Wisdom, the shining light of knowledge, for Siprah means the ‘shining’ or ‘resplendent,’ from the word ‘Sapar’ to shine.” — 2:551 fn.

— 465-6 —

You say ‘The One from the Egg, the six, and the five . . .’

— 466 —

“the famous Jehovah’s name, the Jve or Jave, or Jupiter . . .”

see: J. Ralston Skinner, “Cabbalah — VII,” March 1887: “The Roman god was JVH (JaVE, or JoVE), — his sister and wife was JNo (JuNo). The three famous letters of Jehovah’s name were the same, or JVH . . . jod vav hé. Now the middle letter of these three, the vav, had the curious office of standing for several letters . . . we could write out to-day the Hebrew letters JVH, as JoVE, or as JaVE.” — p. 71 (Masonic Review, v. 67)

“numbers of Sni (Sinai) and Jehovah coming down on that mount . . .”

of the Great Name . . .” “It will be observed that 339 is a multiple of 113, or 113 x 3 = 339. Therefore it is a multiple of an upright man, standing on this platform, on his way to the Holy of Holies . . . And thus the Lord descending on Sinai in fire, and man becoming, is thus seen to be measured on the platform . . .” — pp. 69-70 (Masonic Review, v. 68)

“the use of our ratio of 113 to 355”

“from the surface of the Great Step . . . 339 inches”

see: J. Ralston Skinner, “Cabbalah — X,” Sept 1887: “. . . [this] is shown to be of the same measured construction with the Great Pyramid. Now, out of this passage, at a turn or shoulder . . . [is] The Ascending Passage Way, with The Grand Gallery, ending in The Great Step, or platform, leading to the Holy of Holies, that oblong of two squares . . . called the King’s Chamber. The height from the surface of this step to the extreme height of The Grand Gallery, at this point, is 339 British Inches, as most carefully measured and tabulated by Piazzi Smythe; — and this is radius to a semi-circle of 1065 . . . the whole circle of 2130 being divided into two parts of 1065, by the level floor of said platform.” — p. 69 (Masonic Review, v. 68)

“the diameter of that circle will be 339 x 2 = 678 . . .”

“cosmic man . . . at the entrance of . . . (the Holy of Holies)”

“a man to enter it must stoop . . . he becomes

[

] = 56.5 . . .”

“by the numbers of his name, he was the measure of the lunar year . . .”

see: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “. . . for the production of animal life, and for especial time measure, or the lunar year, that influence which causes conception and embryotic development, the numbers of the Jehovah measure . . . 113 to 355, have to be specialized.” — p. 267 (Masonic Review, v. 65)

“the measure of the lunar year . . . was worshipped and besought”

see: J. Ralston Skinner, “Cabbalah — VI,” June 1886: “. . . the phases of the moon and her orbital periods of 7 days, 126 days . . . 210 and 280 days, had especial coordination with the steps of embryotic evolution, for which reason the time of the moon and the moon itself was worshipped and solicited as the guardian genius for the perpetuation and increase of the human race . . .” — p. 272 (Masonic Review, v. 65)

“King” Soma . . . the moon

see: W. J. Wilkins, Hindu Mythology, 1882: “SOMA, according to the Vedic hymns, is the god who ‘represents and animates the juice of the Soma plant.’ ” “In some passages . . . King Soma is said to have dwelt amongst the Gandharvas, a race of demi-gods that form the choir in Indra’s heaven.” — pp. 59, 60

see: Theodore Goldstücker, Literary Remains, 1879: “Soma (‘the moon plant’ . . .) is, in the Vedic hymns, the god who represents this plant, and one of the most popular deities . . . [for] the important part which the juice of the Soma plant played in the great Vedic sacrifices, and probably also in its alcoholic and invigorating properties . . . In the classical period of Hinduism, Soma . . . becomes the god of the moon. . . . due to the belief, that Amṛita, the beverage of immortality, was guarded by the moon . . .” — 1:195, 196

— 466-7 —

Adam is spoken of . . . as the prophet of the Moon

p/q: Maimonides, The Reasons of the Laws of Moses, “From the More Nevochim,” tr. James Townley, 1827: “The Zabii . . . maintained, that the first man, Adam, was, like others, the offspring of a man and woman, though they greatly extolled him, calling him the Prophet of the Moon, and asserting that he taught men to worship the Moon, and composed certain works on agriculture.” — p. 157 (ch. iv)

— 467 —

sacr and n’cabvah are . . . lingham (phallus) and yoni

“in the image of God created he him, male and female . . .”

see: Laurence Oliphant, Scientific Religion, 1888: “ ‘In the day that God created man, in the likeness of God made He him; male and female created He them . . . and called their name Adam.’ [Gen. 5:1-2] It is scarcely possible to have a statement emphasizing and recapitulating more strongly the bisexual nature of the first created man than this . . . it refers to the first Adam, or Adam Cadmon . . .” — p. 260

“That Adam was commanded by God . . .”

p/q: Hargrave Jennings, Phallicism, 1884: “In Gregorie’s works (Notes and Observations upon several passages in Scripture . . . 1684, vol., i., pp. 120-21) is a passage to the effect that ‘. . . Adam was commanded by God that his dead body should be kept above ground till a fulness of time should come to commit it . . . to the middle of the earth by a priest of the Most High God.’ ” — p. 67

“Noah daily prayed in the ark before the body of Adam” . . .

Jehovah . . . “makes up the original idea of male-female . . .”

“the perfect one, as originator of measures . . .”

Arets, earth, Adam, man, and H’Adam are cognate . . .

Mars, god of generation

see: J. Ralston Skinner, The Source of Measures, 1875: “Now the Egyptian god-name for Mars was Artes . . . and the word is but the use of the Chaldee, or Hebrew form Arets, or earth. . . . Mars was not so much a person as a generalized term for the cosmical phases of production and destruction, or birth and death.” “Now, Mars was the Lord of birth, and of death, of generation and of destruction . . .” — pp. 185, 186

— Footnotes

“the Summation of my name is Sacr . . .”

see: J. Ralston Skinner, “Identification of the British Inch as the Unit of the Mound Builders,” Feb. 1887: “The Hebrew Jehovah, in the most solemn passage of Exodus, gives his name as SaCR, which word means, in its first and essential signification, membrum virile. . . . the secondary meaning of male-victim . . . took the derived signification of ‘memorial.’ ” — p. 3 fn. (Masonic Review, v. 67)

“Sacr, the carrier of the germ” . . . “It is the vehicle . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “It is the phallus which is the vehicle of enunciation; and truly enough, as the sacr, or carrier of the germ, its use passed down through ages to the sacr-factum of the Roman priest, and the sacr-fice and sacr-ment of the English-speaking race.” — p. 236

— 467-8 —

“Jah, is Noah, or Jehovah is Noah . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “The נ, or n, is used to get the fish letter, as nun, or נון, or 565, the Jehovah form . . . Showing the Noah glyph to be a Jehovah one, or Jah-is Noah, or ינח, which is the British inch . . .” — p. 160

— 468 —

“There is one fact in regard to Moses . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “There is one fact in regard to Moses and his works too important to be omitted. When he is instructed by the Lord as to his mission, the power name assumed by the Deity is, I am that I am, the Hebrew words being אהיה־אשר־אהיה; a various reading of יהוה.” — pp. 270-1

“Now, Moses is םשה, and equals 345. . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Now, Moses is משה, and equals 345. Add the values of the new form of the name Jehovah, 21 + 501 + 21 = 543, or, by a reverse reading 345; thus showing Moses to be a form of Jehovah in this combination. 21 ÷ 2 = 105, or, reversed, 501, so that the asher or the that in Iam-that-Iam is simply a guide to a use of 21 or 7 x 3. 501² = 251+ [251,001], a very valuable pyramid number . . .” — p. 271

“I am that I am” . . . Âhiyé Asher Âhiyé. . . .

(which relates to . . . descending in fire on the mount . . .)

see: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “. . . in the lines of Sinai projected upward to form a mountain inverted, or so as to picture our bush or flame of fire, we have by use of the same numbers . . . of the mountain of God . . . the word Jehovah, as of one descending on the mount . . . so that the lines of the bush enter into the composition of the name as the Hebrew letter Sh, or ש, the symbol of fire.” — p. 142 (Masonic Review, v. 68)

(Vide . . . “The Symbolism of the Mystery Name IAO”)

— 469 —

the first sexual separation of the human race

see: J. Ralston Skinner, The Source of Measures, 1875: “The primal one contained all the elements of generation, and therefore included the male idea and the female idea in itself. . . . But these two, as separated parts of one, arranged together, were 10 . . . Again, this 10, or the perfect one, was denoted by the Hebrew letter י . . . denoting the word Jah or Jehovah . . .” — p. 157

(Eve giving birth to Cain-Jehovah . . .)

see: J. Ralston Skinner, The Source of Measures, 1875: “The first sentence in 4 Gen. 1, is: ‘And Adam knew Eve, his wife; and she conceived and bare Cain, and said, I have gotten a man from the Lord’ . . . A better and more literal rendering is: ‘. . . she conceived and bare Cain, and said, I have measured a man, even Jehovah.’ ” — pp. 276-7

child-bearing . . . with Adam’s third son, Seth . . .

men began to call themselves Jehovah . . . male and female

see: J. Ralston Skinner, The Source of Measures, 1875: “The word Jehovah, or Jah-Eve, has the primary significance of hermaphrodite existence or being, as male-female . . .” “It is stated in the fourth chapter: ‘And she conceived and bare Cain, and said, I have measured (otherwise, gotten) a man (113), even Jehovah.’ . . . that which follows consecutively on this . . . [is] the birth of Seth . . . and the birth to him of Enosh . . . ‘And to Seth, to him also, there was born a son; and he called his name Enosh: then began men to call themselves Jehovah.’ ” — pp. 8, 233

with the fully initiated . . . Tanaim, the inner sense of the symbolism . . .

see: S. F. Dunlap, The Ghebers of Hebron, 1894: “Among some Tanaim (the oldest theologians of Judaism) a certain religious philosophy, religious metaphysic, was secretly taught. The 42 letters contain the names of the ten sephiroth. Since this way of conceiving God was separated from the common belief by a deep cleft we will naturally find all measures of foresight taken not to allow it to be spread outside the circle of the initiated.” — p. 648

— Footnotes

“. . . then began men to call upon the name of the Lord.”

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “And to Seth . . . there was born a son; and he called his name Enos: then began men to call upon the name of the Lord {The marginal reading is, Then began men to call themselves by the name of the Lord}.” — 1:60 & fn. (Genesis, 4:26)

— 470 —

religion . . . “an everlasting lode-star . . .”

p/q: Thomas Carlyle, Past and Present, 1872: “. . . the great Soul of the World is just and not unjust . . . He who knows this, it will sink, silent, awful, unspeakable, into his heart. . . . He has a religion, this man; an everlasting Lode-star that beams the brighter in the Heavens, the darker here on Earth grows the night around him.” — p. 197

“religion is a wise prudential feeling . . .”

p/q: Thomas Carlyle, Critical and Miscellaneous Essays, 1887: “Men have lost their belief in the Invisible . . . Religion no longer a thousand-voiced Psalm, from the heart of Man to his invisible Father; but a wise, prudential feeling, grounded on mere calculation.” — 1:677 (“Signs of the Times”)

— 471 —

The sacred Writings . . . commanding us to hate the heathen . . .

Geometry, the fifth divine Science

( . . . Seven Keys to the Universal esoteric language and symbology)

see: H. P. Blavatsky, “Esoteric Character of the Gospels,” Nov. 15, 1887: “There are . . . ‘seven keys’ that open the great problem [of symbology] . . . There was a universal mystery-language, in which all the World Scriptures were written, from Vedas to ‘Revelation,’ from the ‘Book of the Dead’ to the Acts. One of the keys, at any rate — the numerical and geometrical key to the Mystery Speech . . .” — p. 178 (Lucifer, v. 1)

The Hindu Lingham is identical with “Jacob’s Pillar”

— Footnotes

“I cannot resist the conclusion so often arrived at . . .”

p/q: W. H. Flower, “President’s Address,” Jan. 27, 1885: “. . . I cannot resist the conclusion, so often arrived at by various anthropologists, and so often abandoned for some more complex system, that the primitive man, whatever he may have been, has in the course of ages divaricated into three extreme types, represented by the Caucasian of Europe, the Mongolian of Asia, and the Ethiopian of Africa, and that all existing individuals of the species can be ranged around these types, or somewhere or other between them.” — p. 380 (Journal of the Anthropological Institute of Great Britain and Ireland, v. 14)

— 472 —

the lotus . . . Brahmâ . . . in the Waters of infinite Space . . .

Horus springs from the lotus of the Celestial Nile

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “. . . the secret source of the river Nile . . . is thus traced to the abyss. Such was the birthplace of the beginning . . .” “The Egyptians commemorated the birthday of the world — that is . . . the beginning of time, as the day when Horus rose up on the lotus . . . from the waters of Nun.” — 1:278, 291

the lilies in the hand of the Archangel Gabriel (Luke i. 28)

see: Anna Jameson, Sacred and Legendary Art, 1848: “The Lily is another symbol of purity . . . We find it in pictures of the Virgin, and particularly in pictures of the Annunciation.” “In the early representations of the Annunciation [Luke i. 28-31] . . . Gabriel is a majestic being . . . [his hand] is extended in the act of benediction as well as salutation: ‘Hail thou that art highly favoured!’ ” “. . . of all the attributes placed in the hand of the angel, the lily is the most usual . . .” — 1:xlii, 85, 88

see: The Interlinear Bible, 1906: “. . . Gabriel was sent from God . . . to a virgin . . . And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee . . . thou shalt conceive in thy womb, and bring forth a son . . .” — p. 74 (Luke, 1:26, 28, 31)

— Footnotes

“Some have imagined that the Gentiles were servile copyists . . .”

p/q: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “Some have imagined, that the Gentiles were servile copyists of the Israelites, and that each point of similitude was immediately borrowed from the Mosaical Institutes. But this theory will by no means solve the problem: both because we find the very same resemblance in the ceremonies of nations far distant from Palestine, as we do in the rites of those which are in its more immediate vicinity; because it seems incredible, that all should have borrowed from one which was universally disliked and despised . . .” — 1:104

— 473 —

Let the reader turn to Gemara Sanhedrim . . .

“We know from the Jewish records that the Ark contained . . .”

p/q: Hargrave Jennings, Phallicism, 1884: “We know from the Jewish records that the Ark was supposed to contain a table of stone; and if it can be demonstrated that that stone was phallic, and yet identical with the sacred name Jehovah or Yehovah, which written in unpointed Hebrew with four letters, is J-E-V-E or J-H-V-H (the H being merely an aspirate and the same as E). This process leaves us the two letters I and V (or in another of its forms U); then if we place the I in the U we have the ‘holy of holies;’ we also have the Lingha and Yoni and Argha of the Hindus, the Iswarra or ‘supreme lord;’ and here we have the whole secret of its mystic and arc-celestial import, confirmed in itself by being identical with the Linyoni of the Ark of the Covenant.” — p. 67

numerous changes and alterations . . . of the “Book of God”

see: Thomas Hartwell Horne, An Introduction to the Critical Study and Knowledge of the Holy Scriptures, 1856: “What is called the supplement-hypothesis is now the most approved one in Germany respecting the Pentateuch. According to it, an ancient document forms the essential basis of the work, which received very considerable insertions and supplements.” — 2:593

since it was found by Hilkiah

see: Cyclopædia of Biblical Literature, ed. John Kitto, 1865: “PENTATEUCH . . . this portion of Scripture is termed ‘the Book of the Law’ . . .” “In the troubled times succeeding the separation of Israel and Judah, the formal copy lodged in the temple appears to have been lost, for we are told of its recovery . . . ‘And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord’ (2 Kings xxii.8) . . .” — 3:450, 452

(See . . . Colenso’s “Elohistic and Jehovistic Writers”)

see: John William Colenso, The Pentateuch and Book of Joshua Critically Examined, 1863: “It will be seen hereafter, when we proceed to examine critically the whole book of Genesis . . . two different hands . . . are distinctly visible . . . One of these writers, it will be found, is distinguished by the constant use of the word Elohim, the other by the intermixture with it of the name Jehovah, which two words appear as God and Lord . . . in our English translation. . . . Hence these two parts of the book are generally known as the Elohistic and Jehovistic portions. The Elohistic passages, taken together, form a tolerably connected whole . . . On the other hand, the Jehovistic passages, taken by themselves, are mere disjointed fragments, and require the Elohistic story to connect them with each other. . . . This implies at once that the Elohist was the oldest of the two writers . . .” — 2:175, 176 (“The Elohistic and Jehovistic Writers”)

“the Pentateuch arose out of the primitive or older documents . . .”

re-written 500 years after the date of Moses

see: John MacNaught, The Doctrine of Inspiration, 1856: “. . . it is found that there are often, in Genesis, duplicate narratives of the same event, of which one narrative is Jehovistic and the other Elohistic.” “. . . these two narratives have all the appearance of having been originally written by unknown authors at different periods, and of having been ultimately compiled, five hundred years after the epoch of Moses, by some third writer . . .” — pp. 118, 119

— 474 —

“Horus” seated on the lotus, inscribed ΑΒΡΑΣΑΞΙΑΩ . . .

p/q: C. W. King, The Gnostics and Their Remains, 1887: “Matter himself publishes (Pl. iii. 2) a gem . . . [It] is Horus seated on the lotus, inscribed — ΑΒΡΑΣΑΞ ΙΑΩ — an address exactly parallel to the so frequent EIC ZEϒC CAPAΠΙ [‘Sarapis is the one Zeus’] on the contemporary Heathen gems; and therefore only to be translated by ‘Abraxas is the One Jehovah.’ ” — pp. 326-7

“the numerical of Kabalistic value of the name Abraxas . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “. . . the numerical or Kabbalistic value of the name Abraxas directly refers to the Persian title of the god, ‘Mithras,’ Ruler of the year, worshipped from the earliest times under the apellation of Iao.” — p. 326

“Thou that presidest over the Mysteries of the Father . . .”

the genius of the moon . . . Jehovah

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . the Ineffable Name ΙΑΩ . . . was the name of the God of the Jews; meaning thereby their mode of writing ‘Jehovah’ in Greek characters.” “Amongst these invocations the one addressed to Iao, genius of the moon, is peculiarly important . . .” — pp. 199, 343

“It is highly worthy of observation that the inspired writings . . .”

p/q: Samuel Taylor Coleridge, The Statesman’s Manual, 1884: “It is highly worthy of observation that the inspired Writings received by Christians are distinguishable from all other books pretending to inspiration, from the scriptures of the Brahmins, and even from the Koran, in their strong and frequent recommendations of truth.” — pp. 448-9 (Complete Works, v. 1)

— 475 —

Nature . . . “a comely mother, but stone cold”

God and his Archangels . . . personæ of the old heathen Pantheons

see: Thomas Inman, Ancient Faiths and Modern, 1876: “. . . the knowledge which we assume to possess of the celestial court has descended to us from heathen or pagan sources . . . the pictorial designs which pass current for likenesses of angels and archangels have descended from Egyptians, Assyrians, Persians, Grecians, Etruscans, and Romans, and cannot pretend to anything approaching to a revelation from God.” — p. 363

— 476 —

Tertullian called the Devil “the monkey of God”

“Christian” . . . Kabalists . . . Christian dogmas

see: Christian D. Ginsburg, The Kabbalah, 1865: “The use made by some well-meaning Christians of the . . . Kabbalistic canons of interpretation . . . to prove that the doctrines of Christianity are concealed under the letter of the Old Testament, will now be deprecated by every one who has any regard for the laws of language.” — p. 61

— Footnotes

Such a pseudo-Kabalist was the Marquis de Mirville . . .

see: H. P. Blavatsky, “Le Phare de l’Inconnu,” Oct. 1889: “The ease with which the Kabala of Rosenroth and its mediæval Latin manuscripts . . . transform themselves into Christian and Trinitarian texts, is like an effect in a fairy scene. Between the Marquis de Mirville and his friend the Chevalier Drach, a converted Rabbi, the ‘good Kabala’ has become a Catechism of the Church of Rome.” — p. 37 (The Theosophist, v. 11)

Count d’Ourches . . . occult knowledge . . . under the mask of Spiritism

see: Éliphas Lévi, Histoire de la Magie, 1860: “L’auteur a fait beaucoup d’expériences de tables avec son honorable ami, M. le comte d’Ourches, l’un des hommes les plus versés dans la magie et dans les sciences occultes [The author has done many experiments with (séance) tables with his honorable friend, Count d’Ourches, one of those who are the most versed in magic and occult sciences].” — p. 503

— 477 —

the Heavens and the Earth — in eternal . . . struggle with Chaos

Silik-Muludag, “the God amongst all the Gods” . . .

see: Qabbalah, tr. Isaac Myer, 1888: “The ancient Babylonians had an intercessor between men and the gods, this was the benevolent deity called, originally by the Akkadians, Silik-mulu-dug . . . the ‘God amongst the gods,’ the one who watches over mankind. . . . Subsequently known in Assyria as Marduk, and in Babylonia as the god Merodach ‘the merciful.’ He was the only son and interpreter of the will of Ea (Hea), the Akkadian great deity of wisdom.” — p. 241

God of Wisdom, called by the Babylonians Nebu

their deities were both beneficent and maleficent. . . .

same idea in the Zohar. Satan was . . . an Angel of God.

the Spirit of the Earth . . . the Creator in his own realm . . .

The great “Face of the Deep” . . . is traced in the Tohu-bohu . . .

see: Qabbalah, tr. Isaac Myer, 1888: “The Hebrew Genesis says that before ‘Elohim carved out the heavens and the earth . . . darkness was upon the face of the deep,’ also ‘the earth had been Tohoo (waste) and Bohoo (emptiness, void).’ . . . With the ancient inhabitants of Babylonia, Davkina, the earth, lay upon the watery abyss . . . Zi-kum was the primordial abyss . . . Zi-kum parallels likely, Bahu the Great Mother, the Void of the Old Testament. Tohu, or t’hom being chaos.” — p. 244

called in Genesis chap. i the “Spirit of God”

for the Akkadians, in the Sea of Space. . . .

this sea became . . . the crystalline abode of the great mother . . .

see: Qabbalah, tr. Isaac Myer, 1888: “In the Babylonian cosmogony as in the Hebrew, the watery abyss . . . is the first source of all things. The latter . . . is the Thavatth of Bêrôssus, and the . . . tohoo ‘deep,’ of Genesis. . . . The old Akkadian deity of Wisdom, Ea or Hea, was a sea or water-god who lived in the Great Crystalline Sea . . . The Great deep or abyss, with the Sumerians was the mother of Ea or wisdom, and of all the gods.” — p. 243

which became, still later, the great Dragon Tiamat

Its last stage . . . the great struggle of Bel with the Dragon

The God of the Jews . . . forbids cursing Satan.

Philo Judæus and Josephus both state . . .

“Thou shalt not revile the gods”

God . . . “hath divided (them) unto all nations”

see: Old Testament Commentary, ed. C. J. Ellicott, 1883: “. . . the sun, and the moon, and the stars, even all the host of heaven . . . which the Lord thy God hath divided unto all nations {The heavenly bodies could never be regarded as special protectors of any one nation. But Jehovah was pledged to be the God of Israel} . . .” — 2:20 & fn. (Deuteronomy, 4:19)

— 477-8 —

those who speak evil of “Dignities” . . . “filthy dreamers”

— 478 —

Michael the Archangel durst not bring against him . . .

see: New Testament Commentary, ed. C. J. Ellicott, 1884: “Yet Michael the archangel, when contending with the devil . . . durst not bring against him a railing accusation {Out of respect to Satan’s original angelic nature}, but said The Lord rebuke thee.” — 3:511 & fn. (Jude 9)

the same is repeated in the Talmud

“Satan appeared one day to a man who used to curse him . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘Satan appeared one day to a man who used to curse him daily, and said to him: Why dost thou this? Consider that God himself would not curse me, but merely said: “The Lord rebuke thee, Satan!” ’ {Treat. Kiddusheem, p. 81}.” — p. 94 & fn.

Beings of lower Hierarchies had each . . . a celestial “Double”

see: Martin Haug, Essays on the Sacred Writings and Religion of the Parsis, 1878: “Every being of the good creation . . . has its own Fravashi or guardian angel who has existed from the beginning. Hence they are a kind of prototypes, and may best be compared to the ‘ideas’ of Plato who supposed everything to have a double existence, first in idea, secondly in reality.” — p. 206

“Deus est Demon inversus”

standing for the guardian Spirit, an “Angel”

see: Martin Haug, Essays on the Sacred Writings and Religion of the Parsis, 1878: “. . . Fravashi in the Avesta . . . means ‘protector.’ These Frohars or protectors . . . are believed to be angels, stationed everywhere by Ahuramazda for keeping the good creation in order, preserving it, and guarding it . . .” — p. 206

the ferouer of Christ, St. Michael, who was “his Angel Guardian” . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . saint Thomas nous a prouvé que le Christ avait une ferouer, en nous prouvant qu’il avait son ange gardien [St. Thomas has proved to us that Christ had a ferouer, thereby proving that he had his guardian angel].” — 5:516

— Footnotes [478-9]

“O Star, the greatest of those that follow the Sun . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . l’Église ait applaudi à l’ouvrage de l’italien Marangone, s’exprimant ainsi dans son livre: Delle grandezze del archangelo sancti Mikaele: ‘O étoile la plus grande, qui accompagne le soleil qui est le Christ! . . . O image vivante de la Divinité! O grand thaumaturge de l’Ancien Testament! O vicaire invisible du Christ dans son Église’ [the Church has applauded the work of the Italian Marangoni, who expressed himself thus in his book: Of the Greatness of the Archangel St. Michael: ‘O greatest star, who accompanies the Sun who is Christ! . . . O living image of Divinity! O great thaumaturgist of the Old Testament! O invisible Vicar of Christ within his Church’] . . .” — 5:516

— 479 —

“Here we have the two heroes of the Old Testament . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Voilà donc les deux héros de l’Ancien Testament, le Verbe (ou second Jéhovah), et sa face, tous les deux ne faisant qu’un sans être un, mystère qui nous paraissait à nous insoluble tant que nous n’avions pas étudié la doctrine des ferouers mazdéens et que nous ne savions pas que le ferouer était la puissance spirituelle, tout à la fois image, face et gardienne de l’âme à laquelle elle finit par s’assimiler [So there are two heroes of the Old Testament, the Word (or second Jehovah), and his face, the two of them making only one without being one, a mystery which seemed unsolvable as long as we had not studied the doctrine of the Mazdean ferouers and did not know that the ferouer was the spiritual power, at once image, face and guardian of the soul with which it is finally assimilated].” — 5:516

metatron . . . μετά, θρόνον, means near the throne

St. Michael . . . quis ut Deus . . .

see: H. P. Blavatsky, “The History of a Planet,” Sept. 15, 1887: “The above remarks [by De Mirville] conclude with this cool reflection: ‘It is evident that paganism has utilized beforehand . . . all the features and characteristics of the prince of the face of the Lord (Michael) in applying them to that Mercury . . . Hermes Anubis, and the Hermes Christos of the Gnostics. Each of these was respresented as the first among the divine councillors, and the god nearest to the sun, quis ut Deus [who is like God].’ ” — p. 20 (Lucifer, v. 1)

translator . . . of the invisible world into the visible . . .

there does not exist a “higher celestial personality . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . dans la théologie biblique et chrétienne il n’existait pas, après la très-sainte Trinité, de plus haute personnalité céleste que celle de l’archange ou du séraphim Mikaël [in Biblical and Christian theology there did not exist, except for the very holy Trinity, a higher celestial personality than that of the archangel or the seraphim Michael].” — 5:514

“the archisatrap of the sacred militia, the guardian of the planets . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Nous avons déjà consigné ses titres de ‘archisatrape de la milice sacrée, de gardien des planètes, de roi des étoiles, de vanqueur de Satan, de recteur puissant’ [We have already mentioned his titles of ‘archisatrap of the sacred militia, guardian of the planets, king of the stars, conqueror of Satan, powerful rector’].” — 5:514

“the conqueror of Ahriman . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . dans l’astronomie mystique, nous l’avons vu, vainqueur d’Ahriman, renverser l’usurpateur du trône sidéral, succéder au vaincu, se baigner à sa place dans les feux du soleil [in mystical astronomy we have seen him as conqueror of Ahriman, overthrowing the usurper of the sidereal throne, succeeding the conquered one, bathing in his place in the solar fires] . . .” — 5:514

defender of the Christ-Sun, he approaches so near his Master . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . nous l’avons vu . . . défenseur du Christ-Soleil, se rapprocher tellement de son maître, qu’il semble se confondre avec lui. . . . et dans sa fusion si étroite avec le Verbe, que plus d’un théologien protestant, et entre autres Calvin, a fini par n’y plus voir que lui seul [we have seen him . . . as defender of the Christ-Sun, resembling his master so closely that he seems to become one with him . . . and his fusion with the Word is so close, that more than one Protestant theologian, and among them Calvin, sees in it only him].” — 5:514

the same names are given in turn to God and the Archangel. . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . les mêmes noms et les mêmes titres sont donnés tour à tour au Dieu et à l’archange. Tous deux s’appellent Mitatron et Metatron. Et cela n’a rien d’étonant, puisque le premier dit du second: ‘J’enverrai mon ange devant toi, car mon nom est en lui’ [the same names and the same titles are given in turn to God and to the archangel. Both are called Mitatron and Metatron. And that is not surprising as the first says of the second: ‘I will send my angel before you, for my name is in him’].” — 5:514

“both have the name of Jehovah . . . when they speak one in the other” . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Tous deux s’appellent Jéhovah, quand ils parlent l’un dans l’autre. Quant à ce nom de Metatron, il signifie également, d’après le Zohar, ‘maître et envoyé’ [Both are called Jehovah, when they speak the one in the other. As for the name Metatron, it means equally ‘master and messenger’ according to the Zohar].” — 5:514-15

— 479-80 —

Both are the Angel of the Face . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Tous deux s’appellent tour à tour l’ange de la face, car si d’une part le Verbe est appelé ‘la face et l’image de la substance de Dieu,’ de l’autre, en parlant du Sauveur aux Israélites, Isaïe leur dit, ‘que l’ange de sa face les sauvera de toute tribulation’ [Both are called in turn the angel of the face (the presence), because while on the one hand the Word is called ‘the face and the image of the substance of God,’ on the other hand, when speaking of the Savior of the Israelites, Isaiah tells them ‘that the angel of his face (presence) will save them from all tribulation’].” — 5:515

— 480 —

“the angel of his presence saved them . . .”

Elsewhere he . . . is called very plainly “the Prince of the Faces . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Ailleurs, on l’appelle très-nettement ‘le prince des faces du Signeur, la gloire du Seigneur.’ Tous deux sont conducteurs d’Israël {Metator et ἡγεμών}, chefs des armées du Seigneur, juges suprêmes des âmes, et même séraphins [Elsewhere he is called very plainly ‘the prince of the faces of the Lord, the glory of the Lord.’ Both of them are guides of Israel {Metator and ἡγεμών}, chiefs of the armies of the Lord, supreme judges of souls, and even seraphim].” — 5:515 & fn. (“La face et le représentant du Verbe”)

“Invoke, O Zarathustra! my Farvarshi . . .”

p/q: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “ ‘Invoke, O Zarathustra! my Fravashi, who am Ahura Mazda, the greatest, the best, the fairest of all beings, the most solid, the most intelligent . . . and whose soul is the Holy Word {Mãthra Spenta}!’ ” — p. 208 & fn. (Fargard XIX, 14)

Farvarshi . . . immortal . . . existed before its physical body . . .

“Not only man was endowed with the Farvarshi . . .”

— 480-1 —

Vossius . . . proves that Michael is the Mercury of the pagans . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Vossius, après avoir prouvé que Mikaël était le Mercure des païens (ce dont M. Maury convient), ajoute que ‘selon de grands théologiens Mercure et le soleil ne font qu’un, car il n’est pas étonnant, disent-ils, que Mercure étant si voisin de la sagesse et du Verbe, il se confonde avec lui’ {Vossius, De Idol., II, p. 373} [Vossius, after having proved that Michael was the Mercury of the pagans (with which Maury agrees), adds that ‘according to the great theologians Mercury and the sun are but one, for it is not surprising, they say, that Mercury, being so close to wisdom and the Word, is one with him’].” — 5:515 & fn.

— 481 —

So much is Michael the Mercury of the Greeks . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “C’est si bien le Mercure du paganisme, que, dans les Actes des Apôtres (ch. xiv, v. 11), lorsque les habitants de Lystre prennent les apôtres Barnabé et Paul pour Jupiter et Mercure , le verset 12 ajoute : ‘Car Mercure était le conducteur du Verbe’ [He is so much the Mercury of paganism, that in Acts of the Apostles, when the inhabitants of Lystra mistake the apostles Barnabas and Paul for Jupiter and Mercury, verse 12 adds: ‘For Mercury was the leader of the Word’].” — 5:515

“the gods have come down to us in the likeness of men”

p/q: The Interlinear Bible, 1906: “And there sat a certain man at Lystra . . . cripple from his mother’s womb . . . The same heard Paul speak . . . with a loud voice, Stand upright on thy feet. And he leaped up and walked. And when the people saw what Paul had done, they lifted up their voices, saying . . . The gods are come down to us in the likeness of men.” — p. 177 (Acts, 14:8-11)

“And they called Barnabas Zeus, and Paul, Hermes . . .”

“. . . because he was the leader of the word . . .”

Michael is the angel in the Vision, the Son of God . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “C’est l’ange de la vision, c’est ce Fils de Dieu qui (dans Daniel) ‘a la figure du Fils de l’Homme.’ C’est l’Hermès-Christos des gnostiques, c’est l’Anubis-Syrius des Égyptiens, le conseiller d’Osiris dans l’Amenti [It is the angel of the Vision, it is the Son of God who (in Daniel) ‘has the shape of the Son of Man.’ It is Hermes-Christos of the Gnostics, it is Anubis-Syrius of the Egyptians, the counsellor of Osiris in Amenti] . . .” — 5:515

the angel . . . “who was like unto the Son of Man”

the Michael leontoid ὀφιομορφος of the Ophites . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . c’est le Mikaël ὀφιομορφὴ, léontoïde, portant sur certaines médailles une tête de lion, comme son père Jaldabaoth [it is Michael ὀφιομορφὴ, leontoid, who wears on certain Gnostic medallions the head of a lion, like his father Ildabaoth].” — 5:515

Michael . . . wears on certain Gnostic jewels a lion head . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . Ildabaoth . . . was filled with rage . . . His looks, inspired by his passions, were reflected in the Abyss . . . and forth arose ‘Satan Serpent-formed,’ Ophiomorphos . . .” “. . . the Ophite Diagramma figured Michael as a lion . . .” — pp. 98, 100

as the Jews had “spoilt” the Egyptians of their jewels . . .

they explain . . . this repetition . . . of old Pagan ideas

see: J.-E. de Mirville, Des Esprits, 1863-8: “Le paganisme avait encore pris ce prototypisme des hommes et des choses à l’histoire patriarchale. . . . De là cette ressemblance souvent bien étonnante entre les hommes de l’ancienne loi et les héros païens [Paganism had thus taken this practice of taking prototypes of people and things from patriarchal history . . . From there comes this often very amazing resemblance between the men of the ancient law and the pagan heroes] . . .” — 5:518

“a legendary plagiarism perpetrated by man”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . cette . . . ressemblance qui a donné le change aux Huet . . . etc., à ce point de leur faire croire qu’il n’y avait qu’un plagiat légendaire et de main d’homme, là où il y avait un bien autre plagiat antéhistorique et d’origine surhumaine [that . . . resemblance which put Huet . . . etc. on the wrong track, to the point of making them believe that it was only a legendary plagiarism and committed by man, while it was a very different prehistorical plagiarism and of superhuman origin].” — 5:518-19

“We have pointed out several demi-gods . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Nous avons montré chez les païens plusieurs demi-dieux ou héros très-historiques, prédestinés, dès le moment de leur naissance, à singer, en la déshonorant, celle du héros tout à fait Dieu, devant lequel toute la terre devait s’agenouiller [We have shown that the pagans had several demi-gods or very historical heroes who were predestined from the moment of their birth, to mimic that hero — while dishonoring his birth — who was wholly God, and before whom the entire earth had to kneel] . . .” — 5:518

“we traced them being born . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . nous les avons vus naître comme lui dans la ville du pain; nous les avons vus dès le berceau étouffer des serpents, lutter contre les dives (mauvais esprits), faire une grande quantité de miracles, mourir en martyrs, descendre aux enfers, et se dire ressuscités [we have seen them being born as he was in the House of Bread (Beth-lehem); we have seen them strangle serpents since early childhood, fight against demons (evil spirits), perform a large number of miracles, die as martyrs, descend to the nether world, and they were said to rise again from the dead].” — 5:518

— 481-2 —

“we have bitterly deplored that timid and shy Christians . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Nous avons amèrement déploré que des chrétiens, embarrassés et timides, se soient crus forcés de recourir également au mythe devant ces similitudes [We have bitterly deplored that confused and hesitant Christians should believe that in the presence of these similarities they too are forced to take refuge in myth] . . .” — 5:518

— 482 —

“They forgot apparently these words of the Saviour . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . oubliant apparemment ce mot du Sauveur: ‘tous ceux qui sont venus avant moi sont des voleurs,’ mot qui explique tout sans négation absurde, et que nous avons ainsi commenté: ‘L’Évangile est un drame sublime, parodié et représenté à l’avance par des drôles’ [evidently forgetting the words of the Saviour: ‘all that came before me are thieves,’ a remark which explains everything without any absurd negation, and which we have commented on as follows: ‘The Gospel is a sublime drama, parodied and produced before its time by rogues’].” — 5:518

‘all that came before me are thieves and robbers’

see: D. D. Whedon, Popular Commentary on the New Testament, 1874: “Then said Jesus unto them . . . All that ever came before me are thieves and robbers {It seems, at first sight, to say that all the previous religious teachers of mankind were imposters} . . .” — 2:325 (John, 10:7, 8)

Lundy . . . followed the happy suggestion in his “Monumental Christianity”

see: J. P. Lundy, Monumental Christianity, 1876: “It is a marvellous thing that Paganism has its avataras or appearances of God on earth, whether as copies or as independent types and prophecies of Christ’s manifestation of God to men, it matters not; for in either case a tribute is paid to the truth and superiority of Christianity . . .” — p. 120

the editor, author of the “Evolution of Christianity”

“In revising the proof-sheets of the Book of Enoch . . .”

p/q: The Book of Enoch, tr. Richard Laurence, 1883: “In revising the proof-sheets of the Book of Enoch, we have been still further impressed by its relationship with New Testament Scripture. Thus, the parable of the sheep, rescued by the good Shepherd from hireling guardians and ferocious wolves, is obviously borrowed by the fourth Evangelist from Enoch lxxxix., in which the author depicts the shepherds as killing and destroying the sheep before the advent of their Lord, and thus discloses the true meaning of that hitherto mysterious passage in the Johannine parable — ‘All that ever came before me are thieves and robbers’ — language in which we now detect an obvious reference to the allegorical shepherds of Enoch.” — p. xlviii (Introduction)

Jude (14-15) quotes verbatim from Enoch . . .

This “parallelism between prophet and apostle . . .”

p/q: The Book of Enoch, tr. Richard Laurence, 1883: “. . . the parallelism between prophet and apostle, have placed beyond controversy that, in the eyes of the author of an Epistle accepted as Divine revelation, the Book of Enoch was the inspired production of an antediluvian patriarch. The attention of theologians has been concentrated on the passage in the Epistle of Jude because the author specifically names the prophet . . .” — p. xxxiv (Introduction)

“the cumulative coincidence of language and ideas . . .”

p/q: The Book of Enoch, tr. Richard Laurence, 1883: “. . . the cumulative coincidence of language and ideas in Enoch and the authors of New Testament Scripture, as disclosed in the parallel passages which we have collated, clearly indicates that the work of the Semitic Milton was the inexhaustible source from which Evangelists and Apostles, or the men who wrote in their names, borrowed their conceptions of the resurrection, judgment, immortality, perdition, and of the universal reign of righteousness under the eternal dominion of the Son of man . . .” — pp. xxxiv-xxxv (Introduction)

— 482-3 —

“This Evangelical plagiarism culminates in the Revelation of John . . .”

p/q: The Book of Enoch, tr. Richard Laurence, 1883: “This evangelical plagiarism culminates in the Revelation of John, which adapts the visions of Enoch to Christianity with modifications in which we miss the sublime simplicity of the great master of apocalyptic prediction, who prophesied in the name of the antediluvian patriarch.” — p. xxxv (Introduction)

— 483 —

“In the Krita age, Vishnu, in the form of Kapila . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In the Kṛita age, Vishṇu, in the form of Kapila and other (inspired teachers) . . . imparts to them true wisdom. In the Tretā age, he restrains the wicked, in the form of a universal monarch {a Chakravartin}, and protects the three worlds.” — 3:31 & fn. (iii.2)

(the Chakravartin . . .)

(. . . the ‘Everlasting King’ of Enoch)

“In the Dwâpara age, in the person of Veda-Vyâsa . . .”

And at the end of the Kali . . . will apear as Kalki . . .

The minds of those who live at that time shall be awakened . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the minds of those who live at the end of the Kali age shall be awakened, and shall be as pellucid as crystal. The men who are, thus, changed by virtue of that peculiar time shall be as the seeds of human beings, and shall give birth to a race who shall follow the laws of the Kṛita age (or age of purity).” — 4:229 (iv.24)

— Footnotes

“all those who have received mercy . . .”

— 484 —

The Rig-Veda . . . “is the most sublime conception . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Guignault [Guigniaut] . . . A ses yeux, ‘l’Inde . . . est encore ajourd’hui un foyer lumineux. Sa religion est un vaste système, magnifiquement coordonné, où la sublime pureté des doctrines, la profondeur des idées . . . se retrouvent, dans une vaste unité’ {Religions de l’antiquité} [Guigniaut . . . In his eyes, ‘India . . . today is still a center of light. Its religion is a vast system, magnificently coordinated, where the sublime purity of the teachings, the depth of the ideas . . . form a vast coherent whole’] . . .” — 3:230 & fn.

The Vedas are . . . “the mirror of the eternal Wisdom.”

“Here we may reign . . . Better to reign in hell than serve in heaven”

the seven-headed dragon with his ten horns and seven crowns

— 484-5 —

whose tail “drew the third part of the stars of heaven . . .”

— 485 —

and whose place . . . “was found no more in heaven”

seven heads of the Dragon . . . and its five wicked kings

see: “The Seven Sabbaths”: “For such allusions to the Septenary constitution of the Earth and Man, to the seven Rounds and Races, abound in the New as in the Old Testaments . . .” “ ‘The seven heads [of the Dragon] are seven mountains (seven continents and seven races) . . . And there are seven Kings (seven races); five are fallen . . . and the other (the sixth and the seventh races) is not yet come . . .’ ” — SD 2:747, 748

“The star that falls, is the heresiarch Theodosius” . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . de voir un Bossuet les expliquer ainsi: ‘. . . L’étoile qui tombe, c’est l’hérésiarque Théodose . . . Les tourbillons de fumée sont l’hérésie des montanistes . . . La tierce partie des étoiles, ce sont les martyrs et surtout les docteurs’ [to see a Bossuet explain them thus: ‘. . . The star that falls, is the heresiarch Theodosius . . . The clouds of smoke are the heresies of the Montanists . . . The third part of the stars, are the martyrs and especially the doctors of divinity’].” — 2:341

The princeps aeris hujus, the “prince of the air”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Suivant saint Paul c’était le Dieu de ce monde, le prince de cet air (princeps aeris hujus), ‘le Dieu de cette période’ [According to St. Paul he was the God of this world, the prince of this air (princeps aeris hujus), ‘the God of this period’] . . .” — 2:343

the “prince of the air” of St. Paul

see: New Testament Commentary, ed. C. J. Ellicott, 1884: “. . . in time past ye walked . . . according to the prince of the power of the air {superhuman power . . . the Evil one is described as ‘the prince,’ or ruler, of such superhuman power . . . prevailing over the world} . . .” — 3:23 & fn. (Ephesians, 2:2)

the effects of the astral light

see: A. E. Waite, The Mysteries of Magic, 1886: “This ambient and all-penetrating fluid . . . which we call the Astral Light and the Universal Agent . . . is represented on ancient monuments . . . by the serpent devouring its own tail . . . it is the devil of exoteric dogmatism, and is really the blind force which souls must conquer, in order to detach themselves from the chains of the earth . . .” — p. 75 (“The Writings of Éliphas Lévi”)

qui circumambulat terram . . . the Devil

being said to “fall like lightning”

“As the lightning cometh out of the East”

— 485-6 —

In Egypt . . . darkness was “the principle of all things”

— 486 —

the “Thought divine,” issues as light from darkness

Behemoth is the principle of Darkness, or Satan

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . on voit dans Job le prince des ténèbres s’appeler Behemoth et principe. ‘Behemoth est le principe de toutes les voies du Seigneur, principium viarum Domini Behemoth’ [we see that in Job the prince of darkness is called Behemoth and principle. ‘Behemoth is the principle of the ways of God, principium viarum Domini Behemoth’].” — 2:343

Behemoth . . . or Satan

In King . . . a rebellion against Ti of a proud Spirit . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “On lit dans les Kings: ‘Par suite de la révolte (contre Ti), d’un esprit superbe qui voulait se faire Ti lui-même, neuf troupes d’intelligences furent entraînées’ [In the Chinese texts we read: ‘In consequence of the rebellion (against Ti) of a proud spirit who wanted to make himself Ti, nine groups of intelligences were dragged along’].” — 2:346

which “brought about a change in all nature . . .”

“The flying Dragon, superb and rebellious, suffers now . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Dans l’Y-King: ‘Le dragon volant, superbe et révolté, souffre maintenant de son orgueil qui l’aveugle; ayant voulu monter jusqu’au ciel, il a été précipité sur la terre’ [In the I-Ching: ‘The flying dragon, superb and rebellious, suffers now from his pride which blinds him; after he wanted to rise up to heaven, he was hurled onto earth’].” — 2:346

“one night the stars ceased shining . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Dans le Tchun-tsicou: ‘Au milieu de la nuit, les étoiles tombèrent du ciel comme une pluie, et on ne les vit plus’ [In the Ch’un Ch’iu: ‘In the middle of the night, the stars fell like rain from heaven, and were seen no more’].” — 2:346

“Lord of the Flame” . . . “Celestial Virgin” . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Tchi-Yéou . . . le seigneur des flammes. . . . Hoang-Ty . . . parvint à lier Tchi-Yéou, puis il envoya une vierge céleste, qui livra toutes les armes nécessaires pour le vaincre [‘Chih Yu . . . (is) the Lord of the flames . . . Huang-Ti managed to tie up Chih Yu, then he sent a celestial virgin, who delivered all the weapons necessary to defeat him’].” — 2:346

— Footnotes

Behemoth . . . “the elephant as some think”

— 487 —

the “Fall of the Angels” . . .

see: Gerald Massey, Natural Genesis, 1883: “The ‘Fallen Angels’ . . . celestial beings that descend into matter to work out their redemption . . . In the Divine Pymander the Creation and Fall have been sublimated and subtilized . . . ‘The Father of all things brought forth Man like unto himself . . . But he . . . was separated from the Father, being in the sphere of Generation or Operation.’ ” — 2:142-3

“who had broken through the Seven Circles”

the later Christian Kabala . . .

see: A. E. Waite, Doctrine and Literature of the Kabalah, 1902: “. . . Cornelius Agrippa of Nettersheim [was] born at Cologne in 1486. It is to him that we owe the first methodical description of the whole Kabalistic system. . . . his three books, entitled De Occulta Philosophia, are the starting-point of Kabalistic knowledge among the Latin-reading scholars of Europe.” — p. 345

(. . . the Agrippa MSS)

see: Henry Morley, The Life of Henry Cornelius Agrippa, 1856: “[By age 23] Cornelius had already, by incessant search, collected notes for a complete treatise upon magic, and of these not a few were obtained from Reuchlin’s Hebrew-Christian way of using the Cabala.” “[By 1523] the work on Magic had been circulating among learned acquaintances . . . [as] books in manuscript; and we must remember this while noticing the reputation for great learning that Agrippa had acquired by this time, although he had issued nothing from the press.” — 1:63, 2:109

“The wisdom of the Kabala rests in the science of equilibrium . . .”

“Forces that manifest without having been first equilibrized perish in space.”

“Thus perished the first Kings . . . of the ancient world . . . Princes of giants. . . .”

“for they were the Shadow of the Shadow”

the chhaya of the Shadowy Pitris

(Vide about the “Kings of Edom.”)

see: “Who are the Kings of Edom?”: “ ‘The Holy One . . . has successively formed and destroyed sundry worlds before this one . . . Now this refers both to the first races (the “Kings of Edom”) and to the worlds destroyed.’ . . . ‘Still when it is said that they (the worlds) perished, it is only meant thereby that they (their humanities) lacked the true form, till the human (our) form came into being . . .’ ” — SD 2:704-5

The Asuras . . . had manifested prior to the Pitris

(Vide “Demon est Deus inversus” . . .)

the great Asura called “Asurendra”

the origin of the idea of the demon, as opposer and adversary

see: A. A. Macdonell, Vedic Mythology, 1897: “Asuras. — Opposed to the beneficent gods is a body of malevolent beings . . . Asura is throughout the Vedic literature the name of the celestial demons who are regarded as the regular adversaries of the gods . . . They are, however, constantly spoken of as being the offspring of Prajāpati and as having originally been equal to and like the gods.” — p. 156

The Hebrew Elohim . . . are identical with the Aryan Asuras.

see: Gerald Massey, Natural Genesis, 1883: “The outcast seven became the seven devils or demons of various myths . . . But the seven deposed Asuras of the Rig-Veda are identical with the seven supreme Ahuras or Lords of the Persians . . . The Gnostics held that there were seven mundane dæmons which they term the inferior hebdomad . . . they likewise show them by name to have been the seven Elohim of the Hebrews.” — 2:114

Elohim . . . create “light”

— 487-8 —

Asuras. . . . referred to as the “Sons of Darkness”

“The One and the Seven, just as we find them in the Dragon and her Seven-fold progeny . . . [are] Sut Typhon . . . ‘They were of evil . . . things of darkness, fomenting trouble and discord.’ . . . the genitrix and her seven-fold progeny . . . are likewise represented by the Asuras in India.” — 1:315

— 488 —

Zoroastrians did not believe in Evil . . . being co-eternal with Good or Light

see: Ralph Cudworth, True Intellectual System, 1845: “. . . according to most approved Magi, light was Kadiman, the most ancient and first god . . . darkness was but a created god; they expressly denying the principle of evil and darkness to be coeve with God, or the principle of good and light.” — 1:488

Ahriman is the manifested shadow of Ahura-Mazda

see: Gerald Massey, Natural Genesis, 1883: “The Two Truths of Light and Shadow appear in the Bundahish represented by Two antagonistic spirits, personified as Ahura-Mazda . . . and Aharman [Ahriman] . . . ‘The region of Light is the place of Ahura-Mazda, which they call endless Light . . .’ Aharman [Ahriman] ‘in Darkness, with backward understanding and desire for destruction . . . is what they call the endlessly dark.’ ” — 1:147

from Zeruana Akerne “boundless . . . Time” . . .

see: P. H. Mallet, Northern Antiquities, 1847: “. . . above this [Persian] dualism which is . . . limited by a fixed period of time — is Zeruane Akherene (Illimited or Uncreated Time), the Infinite, Supreme Essence . . . the Absolute from which all things proceed and into which all things must return.” — p. 472

“Its glory . . . is too exalted, its light too resplendent . . . “

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “This term of ‘boundless time’ . . . is called by the Zoroastrians Zeruana-Akarene, because he has always existed. ‘His glory,’ they say, is too exalted, his light too resplendent for either human intellect or mortal eyes to grasp and see.” — 2:220-1

Its primal emanation is eternal light . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “His primal emanation is eternal light which, from having been previously concealed in darkness, was called out to manifest itself, and thus was formed Ormazd, ‘the King of Life.’ He is the first-born of boundless time, but like his own antitype, or preëxisting spiritual idea, has lived within primitive darkness from all eternity.” — 2:221

The six Amshaspends . . . are collectively his Logos

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 2nd ed., 1895: “The first Genius [Amshaspend] under Ahura is Vohu Manô . . . the moving principle of the world. . . . When we define Vohu Manô in the words of the Avesta, we define the Logos . . . Vohu Manô is the type of the Amshaspands. As Vohu Manô was chosen to represent mankind, so there grew up round this initial ideal divine abstractions . . . to help like Vohu Manô, and with him, in the creation of the world.” — p. lvi (Introduction)

Amshaspends create the world in six days or periods

the Elohim . . . the “Seven Regents” . . . identical with all the other Creators

see: Gerald Massey, Natural Genesis, 1883: “. . . the Jehovah-Elohim of Genesis comprised the same pleroma of Eight gods. This is corroborated by the Gnostic Pleroma of the Eight, consisting of Sophia the genitrix and her Seven sons . . . The Eight are likewise Phœnician, as Sydik and the Seven Kabiri . . . as it was with Ptah and his Seven Assistant Gods . . . There are also Seven Spirits called Archangels in the Parsee Scriptures . . . The primæval progeny of the genitrix also survived as the Seven Governors in the Divine Pymander . . .” — 1:317

the “darkness” that was on the face of the deep

“double heaven” . . . they separated the upper . . . from the lower . . .

see: J. Ralston Skinner, The Source of Measures, 1875: “The Opening Sentence in Genesis. . . . ‘In the beginning God made the heavens and the earth’ . . .” “Then follows . . . ‘He created . . . the two, or duplex heavens’ . . . So the sentence reads, ‘In (or out of) his own essence . . . God, in the manifestation of two opposites in force, created the two heavens, and the earth,’ as to the heavens, the upper, or light, and the lower, or dark . . .” — pp. 179-80

“Thought, the divine, which is Light and Life . . .”

see: Divine Pymander, tr. Everard, 1884: “For the Mind being God . . . Life and Light, brought forth by his Word another Mind or Workman; which being God of the Fire, and the Spirit, fashioned and formed seven other Governors, which in their circles contain the Sensible World, whose Government or disposition is called Fate or Destiny.” — p. 9 (ii.13)

— Footnotes

describing the chariots attached to Dhruva (the pole star) . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “I have thus described to you . . . the chariots of the nine planets, all which are fastened to Dhruva by aerial cords. The orbs of all the planets, asterisms, and stars are attached to Dhruva, and travel, accordingly, in their proper orbits, being kept in their places by . . . the chains of air that secure them to Dhruva; and, as they turn round, they cause the pole-star also to revolve.” — 2:305 (ii.12)

— 489 —

the Adityas . . . “they are neither sun, nor moon, nor stars . . .”

p/q: Original Sanskrit Texts, tr. J. Muir, 1872: “Professor Roth . . . has the following observations on the Ādityas: ‘. . . They are neither sun, nor moon, nor stars, nor dawn, but the eternal sustainers of this luminous life, which exists, as it were, behind all these phenomena.’ ” — 5:56

the “Seven Hosts” . . . “considered in their Father . . .”

see: Theological and Philosophical Works of Hermes Trismegistus, tr. John D. Chambers, 1882: “. . . Mind . . . created some Seven Administrators . . . {By the Word . . . were the Heavens made, and all the host of them}.” “But the Father of all things, the Mind . . . (engendered) a Man like to Himself . . . Having considered the formation of the Creator in the Father, He too willed to create, and was parted from the Father, becoming in the creative sphere.” — pp. 4-6 & fn. (Poemandres, i.9, 12, 13)

within the sphere of operation . . . “the brothers who loved him well”

see: Divine Pymander, tr. Everard, 1884: “But he . . . was separated from the Father, being in the sphere of Generation or Operation. . . . he considered the Operations or Workmanships of the Seven; but they loved him, and every one made him partaker of his own order.” — p. 10 (ii.19-20)

the “First-born” . . . merely the “privations” . . .

see: Albert Schwegler, Handbook of the History of Philosophy, 1868: “Pure form is what, without matter, in truth is . . . Such pure form exists not, however, in the kingdom of definite being . . . In this way, the totality of existence must constitute a graduated scale, of which the lowest degree will be a first matter . . . and the highest . . . entirely without matter (pure form, — the absolute, divine spirit). . . . Aristotle expressly maintains that matter, as privation of form . . . can never wholly attain to actuality . . .” — pp. 107-8 (“Aristotle”)

They could not create . . . as commanded by “God” . . .

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “BAHAK ZIVO . . . having deserted the heaven of his father, said . . . This is the command, that I construct creatures . . . which will not be in my power. . . . wanting in light, I shall not have this in my power.” — p. 50 (Codex Nazaraeus, I. 181)

They . . . refused to create . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . described in our text . . . [are] certain other mind-born sons of Brahmā . . . These, declining to create progeny, remained . . . ever boys, Kumāras; that is, ever pure and innocent . . .” — 1:77 fn. (i.5)

Justin Martyr shows the identity of all the world religions . . .

see: William Enfield, History of Philosophy, 1837: “From . . . the writings of Justin, it appears, that he understood by the term Logos . . . the emaning reason of the Divine nature; that he conceived this Divine reason to have inspired the Hebrew prophets . . . [and] the more excellent Pagan philosophers; and consequently that he looked upon every tenet in the writings of the heathens . . . as a portion of Divine wisdom . . .” — p. 456

The first beginning . . . the Mystery that is sometimes called Wisdom . . .

p/q: S. F. Dunlap, Sōd, The Son of the Man, 1861: “As Beginning, the God before all the works produced from Himself a certain Power . . . which is called sometimes Son, sometimes Wisdom, sometimes Angel, sometimes God, Kurios and Logos. — Justin [cum Trypho.], 284.” — p. 76

Philo depicts this wisdom as male and female.

— 490 —

it proceeded from Oulom (Aiôn, time) . . .

emitted from the Father, it had remained with him . . .

“mind” (the Ennoia of Bythos in the Gnostic system)

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . the One Supreme . . . is named Bythos, ‘Profundity,’ to express his unfathomable, inscrutable nature. . . . The Beginning of Creation, that is, the Primal Idea, or Emanation, was the ‘thought,’ Ennoia, of Bythos . . .” — p. 95

“The mind, let it be named Adam.”

A thing can only exist through its opposite — Hegel teaches us

“Light can produce nothing but light . . .”

p/q: George Oliver, The Pythagorean Triangle, 1875: “ ‘The first Magi . . . believed that light was eternal, and that darkness was produced in time; and the origin of this evil principle they account for in this manner: Light can produce nothing but light, and can never be the origin of evil; how then was evil produced? Light, they say, produced several beings, all of them spiritual, luminous, and powerful . . .’ ” — p. 67

(. . . Ahriman . . .) had an evil thought, contrary to the Light. . . .

unknowable all . . . “it has no kinship of nature with Evolution”

p/q: J. M. Rigg, “Notes on Aristotle’s Psychology,” Jan. 1886: “. . . the whole form and content of consciousness . . . are products . . . of some mysterious operation of the Unknowable Power of which nothing can be said but that it has ‘no kinship of nature with evolution’ {Principles of Psychology, §§ 473-4}.” — p. 93 (Mind, v. 11)

When the “Holy One” . . . desired to create man . . .

“Man will not continue one night in his glory”

— Footnotes

the oldest Æon, Protogonos, the “first-born”

“Should the idealist be right . . .”

p/q: J. M. Rigg, “Notes on Aristotle’s Psychology,” Jan. 1886: “. . . Mr. Spencer says, ‘Should the idealist be right the doctrine of Evolution is a dream’ . . . In the Psychology however he is compelled to give some account of the evolution of space and time as forms of consciousness.” — p. 93 (Mind, v. 11)

(See foot note, pp. 1 and 2 . . .)

see: “Proem”: “. . . ‘Universal Mind,’ must not be regarded as even vaguely shadowing forth an intellectual process akin to that exhibited by man. . . . Only those who realise how far Intuition soars above the tardy processes of ratiocinative thought can form the faintest conception of that absolute Wisdom which transcends the ideas of Time and Space.” — SD 1:1-2 fn.

— 491 —

they were burnt . . . Then he called another, lower Host . . .

see: Qabbalah, tr. Isaac Myer, 1888: “Then the Holy One stretched forth his finger and burned them. After that he called other hosts before Him, and said unto them: ‘I wish to create man.’ And they said before Him . . . ‘What is the good of this son of man?’ ” — pp. 106-7

Elohim created man, and when man sinned . . .

p/q: Qabbalah, tr. Isaac Myer, 1888: “When Elohim had created man, and man had committed a sin . . . there came Uzza and Azaël and said to the Holy One, ‘. . . Here is the son of man whom thou hast made; he has sinned before Thee.’ And He said unto them: ‘If you had been among them, you would have done worse than they.’ . . . [and] He threw them down from the holy position that was theirs, even from heaven.” — p. 107

“they were changed . . . and sinned after the women of the earth”

“And the angels which kept not their first estate . . .”

“Pymander the Thought Divine”

its original and primitive translations in Latin and Greek

see: Thrice-Greatest Hermes, tr. G. R. S. Mead, 1906: “The editio princeps was . . . a Latin translation by Marsiglio Ficino . . . published in quarto in 1471.” “The first Greek text was printed at Paris in 1554, by Ad. Turnebus . . . In 1574 Franciscus Flussas Candalle reprinted . . . Turnebus’ Greek text, which he emended . . . This he followed with a French translation, printed in 1579 . . . Le Pimandre de Mercure Trismegiste de la Philosophie Chrestienne, Cognoissance du Verb Divin [The Pymander of Hermes Trismegistus on the Christian Philosophy, Knowledge of the Divine Word] . . .” — 1:9, 10-11 (“Prolegomena”)

de St. Marc, in his . . . letter to the Bishop of Ayre . . .

see: Le Pimandre de Mercure Trismegiste, [tr. from the Greek] with cm. by François de Foix, 1579: “A tres-genereux . . . François Monsieur de Foix . . . Evesque d’Aire . . .” “. . . Mercure est autheur tres-ancien, fort privé de Dieu . . . comme ses escripts le nous tesmoignent. . . . Vostre tres-humble & tres obeissant serviteur De S. Marc [To the very generous . . . François Monsieur de Foix . . . Bishop of Ayre . . . Hermes is a very ancient author, very close to God . . . as his writings bear witness . . . Your very humble & very obedient servant De St. Marc].” — pp. xix, xx

— Footnotes

“Oh, ma pensée, que s’ensuit il? . . .”

see: Le Pimandre de Mercure Trismegiste, [tr. from the Greek] with cm. by François de Foix, 1579: “O, ma pensée, que s’ensuit il? car ie desire grandement ce propos. Pimandre dist, cecy est un mystere celé, iusques à ce iourd’huy. Car nature, soy meslant auec l’hŏme, a produict le miracle très merueilleux, aiant celluy qui ie t’ay dict, la nature de l’harmonie des sept du pere, & de l’esprit. Nature ne s’arresta pas la, mais incontinăt a produict sept hŏmes, selon les natures des sept gouuerneurs, en puissance des deux sexes, et esleuez. . . . La generation . . . de ces sept, fust donnée en ceste maniere.” — p. 58 (Pimandre, i.16)

see: Theological and Philosophical Works of Hermes Trismegistus, tr. John D. Chambers, 1882: “And after these things my Mind; ‘For also I myself love the discourse.’ But Poemandres says: ‘This is the Mystery concealed up to this day. For the Nature mingled with the Man produced a certain most admirable wonder; for he having the nature of the harmony of the seven . . . of fire and spirit, the Nature did not wait, but immediately brought forth the seven men after the natures of the Seven Administrators, masculine-feminine, and sublime.’ ” — pp. 8-9 (Poemandres, i.16)

Mercure Trismegiste . . . the Latin text of Apuleius

see: Apuleius, Metamorphosis, tr. Thomas Taylor, 1822: “The Latin translation also of the Asclepian Dialogue of Hermes Trismegistus, is attributed to Apuleius; and though it is entirely destitute of that splendour of diction which so eminently distinguishes the writings of our author, yet it is not improbable that it is one of his productions; since a translator, if he is faithful, will not only give the matter, but the manner also of his original.” — p. xiv (Introduction)

“Nature produced in him . . . seven men”

see: Le Pimandre de Mercure Trismegiste, [tr. from the Greek] with cm. by François de Foix, 1579: “. . . nature a produit en luy sept hommes, selon les sept natures des sept gouverneurs, en puissance des deux sexes [Nature produced in him seven men, according to the seven natures of the seven governors, and potentially the two sexes] . . .” — p. 59 (Commentary)

— 492 —

King Ahaz, who indulged in the worship of idols . . .

see: The Holy Bible, cm. & notes by Adam Clarke, 1836: “The vision of Isaiah . . . concerning Judah and Jerusalem in the days of . . . Ahaz, and Hezekiah, kings of Judah.” “Your country is desolate {The description of the ruined and desolate state of the country . . . very well agrees with the time of Ahaz . . . [he] spread the grossest idolatry through the whole country, and introduced it even into the temple} . . .” — 4:2638, 2642 & fn. (Isaiah, 1:1, 7)

“Son of Man, say unto the prince of Tyrus . . .”

p/q: The Interlinear Bible, 1906: “Son of man, say unto the prince of Tyrus, Thus saith the Lord God: Because thine heart is lifted up, and thou hast said, I am a God . . . yet thou art a man, and not God . . . behold, therefore I will bring strangers upon thee . . . and they shall draw their swords against the beauty of thy wisdom . . . They shall bring thee down to the pit . . .” — p. 1072 (Ezekiel, 28:2, 7-8)

— 493 —

“Because thou hast said, ‘. . . I sit in the seat of God . . .’ ”

p/q: The Interlinear Bible, 1906: “Because . . . thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man . . . behold, thou art wiser than Daniel; there is no secret that they can hide from thee: with thy wisdom . . . hast thou increased thy riches, and thine heart is lifted up because of thy riches . . . behold, therefore I will bring strangers upon thee . . . and they shall draw their swords against the beauty of thy wisdom . . . They shall bring thee down to the pit, and thou shalt die the deaths of them that are slain in the midst of the seas.” — p. 1072 (Ezekiel, 28:2-5, 7-8)

“thine heart was lifted up because of thy beauty” . . . Fallen Angels

see: S. C. W. Sibley, Commentary Upon the Old and New Testament, 1830: “Thine heart was lifted up because of thy beauty [Ezekiel, 28:17] . . .” “. . . it must apply to the serpent, who was . . . [an] angel of light before he through pride disobeyed the command of God . . . Now if this be admitted, we clearly understand who the serpent was that deceived the woman in the garden of Eden . . . the fallen angel in disguise . . .” — pp. 195, 196

“Thou hast been in Eden, the garden of God . . .”

p/q: The Interlinear Bible, 1906: “Thou hast been in Eden the garden of God; every precious stone was thy covering . . . the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created . . . Thou wast the anointed cherub . . . thou hast walked up and down in the midst of the stones of fire . . . Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. . . . therefore I will cast thee as profane out of the mountain of God; and I will destroy thee . . .” — p. 1073 (Ezekiel, 28:13-16)

“I will cast thee out of the mountain of God and destroy thee.”

see: George Stanley Faber, Origin of Pagan Idolatry, 1816: “It is to this northern mountain of Ararat . . . that the two prophets Isaiah and Ezekiel allude in their predictions relative to the downfall of the kings of Babylon and Tyre. The latter expressly terms it Eden, the garden of God, and the holy mountain of God . . .” — 3:201

“Mountain of God” means the “Mountain of the Gods” or Meru

see: William F. Warren, Paradise Found, 1885: “ ‘. . . [note] the close analogy . . . of all the essential features of the typical description of Mount Meru in the Puranas with the topography of Eden in the second chapter of Genesis. The garden of Eden . . . is placed, like the garden of delight of the gods of India, on the summit of a mountain, the holy mountain of God . . .’ ” — p. 148

Mount Atlas . . . so high . . . that the heavens rested on its top

Did not Atlas assist the giants in their war against the gods?

the fable . . . from the fondness of Atlas . . . for astronomy . . .

— 494 —

“I will bring forth a fire from the midst of thee . . .”

“thou shalt be a terror, and never shalt thou be any more”

even Pharaoh is compared to the fairest tree of Eden

“all the trees of Eden, the choicest and best of Lebanon . . .”

p/q: The Holy Bible, cm. & notes by Adam Clarke, 1836: “. . . I caused Lebanon to mourn for him, and all the trees of the field {All the confederates of Pharaoh} . . . and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him . . .” — 4:3143 & fn. (Ezekiel, 32:15-17)

“Thou hast been in Eden . . . upon the holy mountain of God”

“Behold, the Assyrian . . . was a cedar in Lebanon . . .”

p/q: The Interlinear Bible, 1906: “Behold, the Assyrian was a cedar in Lebanon . . . his height was exalted above all the trees of the field . . . The cedars in the garden of God could not hide him . . . I made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him.” — pp. 1076-7 (Ezekiel, 31:3, 5, 8, 9)

Initiates were called the “trees of Righteousness”

see: Edward Madeley, Science of Correspondences, 1884: “Trees . . . denote such principles as pertain to the entire mind and life . . . forests, groves, and meadows, denote various degrees and states of intelligence and wisdom, doctrine and knowledge. This is indicated by the very names of the trees in the representative garden of Eden, for one is called ‘the tree of life,’ and the other ‘the tree of knowledge of good and evil’ . . . hence, also, we read of ‘trees of righteousness’ (Isa. lxi. 3) . . .” — p. 207

and the cedars of Lebanon

see: Edward Madeley, Science of Correspondences, 1884: “But the lofty, majestic, and evergreen cedar . . . signifies, in a good sense . . . a rational knowledge of things spiritual, and inward perceptions thereof . . . Hence cedar-wood was extensively used in the construction of the representative temple, and the Psalmist says, ‘The righteous shall grow like a cedar in Lebanon’ (Psalm xcii. 12).” — pp. 224-5

— 495 —

“the world was overrun with trees”

the Prachetasas . . . “passed 10,000 years of austerity . . .”

Then the sages . . . are shown “coming forth from the deep” . . .

Soma . . . making alliance . . . “the offspring of the trees”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “When Soma . . . beheld all except a few of the trees destroyed, he went to the patriarchs, the Prachetasas, and said: ‘. . . I will form an alliance between you and the trees. . . . I have nourished, with my rays, this precious maiden, the daughter of the woods. She is called Mārishā, and is, assuredly, the offspring of the trees. She shall be your bride, and the mulitplier of the race . . .’ ” — 2:1-2 (i.15)

the great struggle between . . . the Atlantean and the Aryan Adepts

in the Ramayana . . . the struggle between Rama . . . and Ravana

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “RĀMA . . . Eldest son of Daśa-ratha, a king of the Solar race . . . This Rāma is the seventh incarnation of the god Vishṇu . . . His story is . . . the grand subject of the Rāmāyaṇa.” “The Rāmāyaṇa celebrates the life and exploits of Rāma . . . and his wife Sītā, the rape of the latter by Rāvaṇa, the demon king of Ceylon [Lanka], the war carried on by Rāma . . . against Rāvaṇa, ending in the destruction of the demon and the rescue of Sītā . . .” — pp. 256, 261-2

Ravana . . . personation of the Atlantean (Lanka) race

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Rāmāyaṇa it is related that Rāvaṇa, the Rākshasa king of Lankā or Ceylon, warred against Indra in his own heaven . . .” “RĀKSHASAS . . . vex and afflict mankind in all sorts of ways. These last are the Rākshasas of whom Rāvaṇa was chief . . . they are descended, like Rāvaṇa himself, from the sage Pulastya. . . . It is thought that the Rākshasas of the epic poems were the rude barbarian races of India who were subdued by the Āryans.” — pp. 125, 254-5

incarnations of the Solar Gods

see: J. Talboys Wheeler, History of India, 1867: “. . . the Sun as the deity of light . . . in the Epics he is chiefly known by the name of Sūrya, and was regarded as the great ancestor of the solar race who appear in the Rāmāyana. In the higher conceptions the Divine Sun is regarded and invoked as a spirit pervading all things . . .” — 1:22-3

incarnations . . . or the lunar Devas

see: James Fergusson, History of Indian and Eastern Architecture, 1876: “. . . the ‘Mahabharata’ . . . opens up an entirely new view of Indian social life. . . . Their polyandry, their drinking bouts, their gambling tastes, and love of fighting, mark them as a very different race . . . As if to mark the difference of which they themselves felt the existence, they distinguised themselves, by name, as belonging to a Lunar race, distinct from, and generally antagonistic to, the Solar race . . .” — pp. 9-10

“I have perceived by means of the Self . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . I have perceived by means of the self the seat abiding in the self — (the seat) where dwells the Brahman free from the pairs of opposites, and the moon together with the fire, upholding (all) beings (as) the mover of the intellectual principle {the moon being the deity of the mind}.” — p. 257 & fn. (Anugītā, ch. 5)

“Manas . . . lunar in the lower, solar in its upper portion”

— Footnotes

Hermes . . . the sacred Science under the symbol of fire

see: Divine Pymander, tr. Everard, 1884: “. . . in the twinkling of an eye, all things were opened unto me. . . . all things were become light . . . Then from that Light, a certain holy Word joined itself unto Nature, and outflew the pure and unmixed Fire . . .” — p. 8 (ii.4, 6)

the Northern Initiates, under that of water

see: W. Wägner, Asgard and the Gods, 1880: “Odin’s power and wisdom are described in the Edda . . . He went to Mimir, the wise Jotun, who sat by the fountain of primeval wisdom, drank daily of the water and increased his knowledge thereby. . . . Mimir drew the highest knowledge from the fountain, because the world was born of water; hence, primeval wisdom was to be found in that mysterious element.” — p. 86

water. . . . the production of Nârâ, the “Spirit of God” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Manu, I., 10 . . . ‘The waters are called nārāḥ, because they are the production of Nara, or the spirit of god; and, since they were his first ayana, or place of motion, he thence is named Nārāyaṇa, or moving on the waters.’ ” — 1:56 fn.

the “Supreme Soul” . . . Nârâyana . . . “he who abides in the deep”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The waters . . . were the progeny of Nara, which Kullūka Bhaṭṭa explains Paramātman, ‘the supreme soul’; that is, they were the first productions of god in creation. Ayana, instead of ‘place of motion’, is explained . . . ‘place of abiding.’ Nārāyaṇa means, therefore, he whose place of abiding was the deep.” — 1:56-7 fn.

for 10,000 years they remained in austerity “in the vast Ocean”

Ea, the God of Wisdom, is the “Sublime Fish”

see: François Lenormant, Chaldean Magic, 1877: “Hea [Ea] was ‘the lord of life’ and ‘knowledge,’ as well as ‘of the deep.’ He too was ‘the spirit of wisdom’ that brooded over the abysmal waters, and penetrated through the universe, understanding all secrets . . .” “. . . one of his most usual titles was ‘the great fish of the ocean’ . . . or ‘the sublime fish’ . . .” — pp. 124, 156-7

Oannes . . . the Chaldean man-fish . . .

see: François Lenormant, Chaldean Magic, 1877: “It passed into the Chaldaio-Babylonian religion with the god Hea himself, and he appeared under this form in the cosmogonic legend, where he was the Oannes of Berosus {Ea xan, ‘Hea the fish’}, revealing religious and social laws to men.” — p. 157 & fn.

— 496 —

“Within the body, in the midst of all these life winds . . .”

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “In the interior {within the body}, in the midst of all these (life-winds) which move about in the body and swallow up one another, blazes the Vaiśvāna fire sevenfold.” — pp. 258-9 & fn. (Anugītā, ch. 5)

Jesus is called “the tree of Life”

see: Thomas Whittemore, Commentary on the Revelation of St. John, 1848: “ ‘To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God;’ ii. 7. ‘To him that overcometh will I give to eat of the hidden manna;’ 17. This was the metaphor of Jesus . . . He was ‘the bread of God, which came down from heaven’ . . . The ‘tree of life in the paradise of God,’ is but another metaphor for the heavenly bread.” — p. 30

those of the left Path are . . . “withering trees”

see: Emanuel Swedenborg, The Apocalypse Explained, 1854: “. . . these trees correspond to the interiors of the minds of angels and spirits . . . trees of a dismal hue, with malignant fruit, to those who are in knowledges and in evil of life . . .” “ ‘The vine is dried up, and . . . all the trees of the field are withered, because joy is withered away from the sons of men.’ (Joel i. 12.).” — 1:125, 126

“the axe” which “is laid to the root of the trees”

p/q: The Interlinear Bible, 1906: “In those days came John the Baptist, preaching in the wilderness of Judæa, saying . . . And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire.” — p. 3 (Matthew, 3:1, 10)

the King of Assyria’s armies are called trees

see: The Interlinear Bible, 1906: “. . . I will punish the fruit of the stout heart of the king of Assyria . . . And the light of Israel shall be for a fire . . . and shall consume the glory of his forest . . . And the rest of the trees of his forest shall be few . . .” — p. 890 (Isaiah, 10:12, 17, 18, 19)

The true meaning of the Garden of Eden

in Volume I., p. 133, when speaking of the Book of Job

“In the original text, instead of ‘dead things’ . . . Rephaim, giants . . .”

“. . . the class of hierophants was divided into two distinct categories: those who were instructed by the ‘Sons of God’ . . . and others who inhabited the lost Atlantis . . . ‘natural-born mediums’ . . . the Atlantis-race became a nation of wicked magicians. In consequence of this, war was declared . . . its substance may be found in the disfigured allegories of the race of Cain, the giants, and that of Noah and his righteous family.” — 1:592-3

— Footnotes

“The sense appears to be this . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . those who study the Brahman engage in penance {subjugation of the life-winds} of which I am the goal {The sense appears to be this: The course of worldly life is due to the operations of the life-winds which are attached to the self and lead to its manifestations as individual souls. . . . And the control of this . . . which is otherwise called penance, destroys the course of worldly life, and leads to the supreme self} .” — pp. 258-9 & fns.

“Vaisvanara . . . is a word often used to denote the Self”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . I am the goal. In the interior {within the body} . . . blazes the Vaiśvāna fire {This, says Nīlakaṇṭha, explains the word ‘I’ in the sentence preceding. Vaiśvānara is a word often used to denote the self} . . .” — pp. 258-9 & fns.

— 497 —

The entire Christian scheme rests upon . . . good and evil . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Tout le christianisme est appuyé sur deux colonnes, celle du mauvais (πονηροῦ) et celle du bon (ἀγαθοῦ), en un mot, sur deux forces, ἀγαθαί καὶ κακαί δυνάμεις [The entire Christian scheme rests upon two pillars, that of evil, and that of good, in a word, on two forces, good and evil forces].” — 2:343

Jakin and Boaz — the two contrary forces of good and evil

“This universal strife between good and bad spirits . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “M. Maury nous a dit . . . ‘Cette lutte universelle des bons et des mauvais esprits (sur cette terre) semble n‘être que la reproduction d’une autre lutte plus ancienne et plus terrible, qui, suivant un mythe célèbre, se livra avant la création de l’univers entre les légions fidèles et les légions révoltées’ {Rev. archéol., 1845, p. 41} [Maury has told us . . . ‘This universal battle between good and evil spirits (on this earth) seems to be only the reproduction of another much older and more terrible battle, which according to a famous myth, was fought before the creation of the universe, between the faithful and the rebellious legions’].” — 2:340 & fn.

one has to trace Revelation . . . to other and far older visions

see: George Smith, The Chaldean Account of Genesis, 1876: “This war between the powers of good and evil, chaos and order . . . does not correspond with anything in Genesis, but rather finds its parallel in the war between Michael and the Dragon in Revelation, xii. . . .” “. . . [these] fragments refer to the creation of mankind, called Adam, as in the Bible; he is made perfect . . . but afterwards he joins with the dragon of the deep . . . and offends against his god . . . This is followed by a war between the dragon and powers of evil . . . on the one side and the gods on the other. . . . Merodach undertakes to lead the heavenly host against the dragon.” — pp. 99-100, 304

turn to Revelation . . . chapter xii. . . .

see: The Interlinear Bible, 1906: “And a great sign was seen in heaven; a woman clothed with the sun . . . and she was with child . . . and behold a great red dragon . . . the dragon stood before the woman . . . that when she was delivered, he might devour her child. . . . And there was a war in heaven: Michael and his angels fought against the dragon . . . And the great dragon was cast out . . . he was cast down to earth, and his angels were cast down with him.” — pp. 329-30 (Revelation, 12:1-4, 7, 9)

— 498 —

Budha, the “Wise” . . . the planet Mercury . . . author of a hymn . . .

he is the son of Târâ, the wife of Brihaspati . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “BṚIHASPATI. . . . He is also designated as ‘the shining’ and ‘the gold-coloured’ . . . He is also regent of the planet Jupiter . . . His wife, Tārā, was carried off by Soma, the moon, and this gave rise to a war called the Tārakā-maya. . . . She was delivered of a son . . . and the child was named Budha.” — pp. 63-4

Soma, finds allies in Usanas . . . and the gods are led by Indra . . .

helped by Sankara (Siva), who . . . had for his guru Brihaspati’s father . . .

Indra . . . is Jishnu “leader of the (celestial) Host”

Jupiter tonans

see: Dictionary of Greek and Roman Biography and Mythology, ed. William Smith, 1850: “As Jupiter was the lord of heaven, the Romans attributed to him power over all the changes in the heavens, as rain, storms, thunder and lightning, whence he had the epithets of Pluvius [god of rain], Fulgurator [god of lightning] . . . Tonans [god of thunder] . . .” — 2:659

the ever-thundering Rudra

see: A. A. Macdonell, Vedic Mythology, 1897: “The R.V. often mentions Rudra’s weapons of offence. He is once said to hold the thunderbolt in his arm . . .” “He makes the streams flow over the earth and, roaring, moistens everything . . .” “Rudra appears therefore to have originally represented not the storm pure and simple, but rather its baleful side in the destructive agency of lightning.” — pp. 74, 75, 77

Indra . . . he is deserted by his body-guard, the storm-gods (Maruts)

Brihaspati . . . is the instructor or spiritual guru of the gods . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “BṚIHASPATI. . . . He is called in one place ‘the father of the gods,’ and widely extended creative power is ascribed to him. . . . As preceptor of the gods he is called Animishāchārya . . .” — pp. 63, 64

Brahmanaspati . . . “the deity in whom the action . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Ṛig-veda the names Bṛihaspati and Brahmanaspati . . . are equivalent to each other. They are the names ‘of a deity in whom the action of the worshipper upon the gods is personified.’ ” — p. 63

“Târa,” — his wife . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “His wife, Tārā, was carried off by Soma . . . She was delivered of a son which Bṛihaspati and Soma both claimed, but Tārā, at the command of Brahmā to tell the truth, declared Soma to be the father, and the child was named Budha.” — p. 64

Soma is . . . the sacred beverage drunk by the Brahmins . . .

— 498-9 —

The “Soma” plant is the asclepias acida, which yields a juice . . .

see: W. J. Wilkins, Hindu Mythology, 1882: “The Soma-plant of the Rig-veda is the Asclepias acida of Roxburgh. It is a creeping plant, almost destitute of leaves. It has small white fragrant flowers . . . Roxburgh says that it yields purer milky juice than any other plant he knows . . .” — p. 59 fn.

— 499 —

Alone . . . the Agnihôtri (the fire priests) . . . knew all its powers

see: Aitareya Brahmana, tr. Martin Haug, 1863: “The Agnihotram is a burnt offering of fresh milk . . . The performers of these daily oblations are called ‘Agnihotris.’ They alone are entitled to bring the Ishtis and Soma sacrifices. There are up to this day Agnihotris in the Dekkhan, who may be regarded as the true followers of the ancient Vedic religion.” — 2:363 fn.

(See “The Elixir of Life”)

the non-initiated Brahman — the simple Grihasta

see: Louis Jacolliot, Occult Science in India, 1884: “The Brahmatchary continues his studies as novice until the time of his marriage . . . He is not yet admitted to the study of occult sciences, whose first principles he will only begin to learn when he has reached the degree of Grihasta, or head of family, or of Pourohita, or officiating priest.” “The real practice of the occult sciences did not commence until the second or third degree of initiation.” — pp. 42, 44

Budha — esoteric Wisdom — (Mercury, or Hermes . . .)

see: James Tod, Annals and Antiquities of Rajast’han, 1873: “The Tatar nations, who are all of Indu race . . . adored the moon as a male divinity, and to his son Budha, they assign the same character of mediator. The serpent is alike the symbol of the Budha of the Hindus, the Hermes of the Egyptians, and the Mercury of Greece . . . [there is] the Hindu fable of Kaniya (Apollo) wresting the Védas (secrets) from Budha or wisdom (Hermes) . . .” — 1:465

“so beautiful,” that even the husband . . . claims the “new-born” . . .

war in Heaven . . . referring to . . . calculations of time periods

see: John Bentley, Historical View of the Hindu Astronomy, 1825: “. . . I give the epoch of Rama, deduced from the positions of the planets at his birth, which is confirmed by the eclipse of the sun, and other circumstances, at the churning of the ocean, or war between the gods and the giants . . .” “The war between the gods and the giants I have given at full length, in order to show the time to which it referred . . .” — pp. xxviii, xxix (Preface)

— Footnotes [499-500]

Soma is the fruit of the Tree of Knowledge . . .

see: Herbert Spencer, Principles of Sociology, 1885: “Causing mental exaltation, Soma is described in the Vedic hymns as giving knowledge. We have the expressions — ‘Soma of incomparable wisdom’ . . . ‘we have drunk the Soma . . . we have entered into light.’ By implication, then, the Soma is called, if not a ‘tree of knowledge,’ still, a plant of knowledge.” — 1:351 fn.

forbidden by the jealous Elohim . . . “lest Man should become as one of us”

see: Thomas Lumisden Strange, Legends of the Old Testament, 1874: “It was the policy of the learned, among the ancients, to exclude the common people from access to the means of knowledge. . . . The Hebrews have attributed this unworthy jealousy to the Creator . . . ‘Behold,’ he said, ‘the man is become as one of us, to know good and evil’ [Gen. 3:22], and in his wrath he drove him out of the garden.” — p. 184

“. . . as one of us”

see: Charles Bradlaugh, Genesis: Its Authorship and Authenticity, 1882: “ ‘As one of us’ . . . Geddes adds: ‘I think it is clear that the writer makes Jehovah address himself to other Gods . . . to celestial superior beings whose occasional residence was paradise; and where the fruit of the tree of knowledge of good and evil was for them reserved’ . . .” — p. 126

the various values for the computation of the value of π

see: J. Ralston Skinner, The Source of Measures, 1875: “ ‘A very remarkable blending of all these systems can be given, arising from the actual method used by the Hindus, for the calculations of sines, tangents, cosines, cotangents, etc., which belongs to their most ancient system of astronomical calculations. This method is given by Mr. John Bentley, in his “Historical View of the Hindu Astronomy” (sec. 3, page 156). He is giving the various values for the computations of the value of π . . .’ ” — p. 86

Mr. Bentley . . . “was greatly familiar with the Hindu astronomical . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “ ‘Mr. Bentley was greatly familiar with the Hindu astronomical and mathematical knowledge. . . . This statement of his, then, may be taken as authentic. The same remarkable trait, among so many Eastern and ancient nations, of sedulously concealing the arcana of this kind of knowledge, is a marked one among the Hindus. That which was given out to be popularly taught, and to be exposed to public inspection, was but the approximate of a more exact but hidden knowledge. And this very formulation of Mr. Bentley will strangely exemplify the assertion; and, explained, will show that it was derived from a system exact beyond the European one, in which Mr. Bentley himself, of course, trusted, as far in advance of the Hindu knowledge, at any time, in any generation.’ ” — pp. 86-7

— 500 —

This served as a prototype . . . for the Western . . . war of the Titans

the Asuras . . . are the spiritual and the divine . . .

(See Darmesteter’s Vendidad).

p/q: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “The word Asura, which in the Avesta means ‘the Lord,’ and is the name of the supreme God, means ‘a demon’ in the Brahmanical literature; but in the older religion of the Vedas it is quite as august as in the Avesta, and is applied to the highest deities . . .” — p. lxxx (Introduction)

the gods Indra, Agni, and Varuna themselves belonged to the Asuras

the breath (asu) of Brahmâ-Prajâpati became alive . . .

enemies of the gods, hence — “A-suras” . . . “no-gods” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The word has long been used as a general name for the enemies of the gods . . . In this sense a different derivation has been found for it . . . the initial a is taken as the negative prefix, and a-sura signifies ‘not a god;’ hence, according to some, arose the word sura, commonly used for ‘a god.’ ” — p. 28

— 501 —

Usanas . . . the planet Venus . . . Lucifer . . . the “morning star”

see: George E. Wright, “The Real Basis of Astrology,” June 1894: “. . . Venus . . . Hindu astrology from the earliest times considered this planet as having two aspects, in one being known as Sukra, the bright, the shining, and in the other and lower aspect as Usanas . . . The name Venus was derived directly from Usanas, and Sukra, the shining one, became Lucifer, the bright, the morning-star. And then, last of all, the church took a hand and formulated a theory or, rather, a myth . . . Lucifer should be considered as a fallen angel, as a basis for the myth of Satan . . .” — pp. 77-8 (The Path, v. 9)

(see Isaiah xiv., 12)

see: Old Testament Commentary, ed. C. J. Ellicott, 1884: “How art thou fallen from heaven, O Lucifer, son of the morning! {The word for Lucifer is, literally, the shining one, the planet Venus, the morning star, the son of the dawn, as the symbol of the Babylonian power . . . The use of the word, however, in mediæval Latin as a name of Satan, whose fall was supposed to be shadowed forth in this and the following verse, makes its selection here singularly unfortunate. Few English readers realise the fact that it is the king of Babylon, and not the devil, who is addressed as Lucifer} . . .” — 4:461 & fn. (Isaiah, 14:12)

the tsaba, or army of “Satan”

see: Evan Powell Meredith, The Prophet of Nazareth, 1864: “. . . we have an account of a war in heaven between angels. . . . We find mention made of ‘the armies’ . . . ‘which were in heaven,’ meaning the angels. In Luke, we find . . . a heavenly army . . . ‘a multitude of the heavenly host.’ ” “The word translated host, is צבא (Tsaba) . . . it signifies an army . . . [and] is translated host . . . what is meant by ‘the hosts of heaven’ . . . they mean intelligent beings, — the angels who were thought to be soldiers.” — pp. 97, 98 fn.

The Daityas and Danavas are the Titans, the demons and giants

the progeny of the “Sons of God” and the “Daughters of Men”

see: Thomas Lumisden Strange, Legends of the Old Testament, 1874: “. . . it is quite intelligible that the Hebrew narrator should have meant literally what he has said, namely that sons of God raised up offspring on the daughters of men [Gen. vi.]. The offspring are of a description in keeping . . . with the Grecian and other legends. . . . There were also ‘giants in the earth in those days,’ and the whole race of man became steeped in wickedness . . . This brings before us the wars of the Asuras with Indra, of the Daityas with Siva . . .” — p. 204

they are the Krati-dwishas — the “enemies of the sacrifices”

Indra — the god of the visible heaven . . . in the early Veda

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “INDRA. The god of the firmament, the personified atmosphere. In the Vedas he stands in the first rank among the gods . . . he governs the weather and dispenses the rain . . .” “In the later mythology Indra has fallen into the second rank. He is inferior to the triad [Brahmā, Vishṇu, Śiva].” — pp. 123-4, 125

the Nagas . . . semi-divine beings with . . . the tail of a Dragon

They are . . . the Jewish seraphim

see: Augustine Calmet, Dictionary of the Holy Bible, 1830: “The Hebrew also has the same double meaning, since the word Seraph expresses a Serpent, and a class of angels . . .” “Naga means a Serpent. . . . But the word Nagas is taken also in another acceptation, in the Puranas, which describe (mythologically) the Nagashes as being evil angels . . .” — 3:757-8, 758-9

(from Serapis . . . Serpent) . . . saraph, “burning, fiery”

see: Cyclopædia of Biblical Literature, ed. John Kitto, 1865: “SERAPHIM . . . or Seraphs, the plural of the word . . . saraph, ‘burning . . . fiery’ . . .” “. . . others identify the Seraphim with the Egyptian Serapis . . . the worship of Serapis . . . was but a modification of the more ancient worship of Kneph, who was figured under the form of a serpent . . .” — 3:810

(from . . . Sarpa, Serpent) . . .

(See Isaiah, vi. 2[-]3).

angelology distinguishes between the Seraphim and the Cherubim

see: George Clayton, Angelology, 1851: “Seraphim . . . is the title applied, and in the Scriptures specified only, by Isaiah . . . as denominating the highest order of the celestial hierarchy {Dionysius . . . [gives] the first place to the angels of love, called Seraphim; the second, to the angels of light, styled Cherubim} . . .” — p. 87 & fn.

cherubim being simply the name for the images . . .

Ezekiel applies the adjective Cherub to the King of Tyre . . .

see: Old Testament Commentary, ed. C. J. Ellicott, 1884: “. . . the word of the Lord came unto me, saying . . . take up a lamentation upon the king of Tyrus {the prince of Tyre. He is represented as like the first man, perfect, and placed in Eden}, and say unto him . . . Thou art the anointed cherub . . .” — 5:284 & fn. (Ezekiel, 28:11, 14)

by his wisdom . . . there is no secret that can be hidden from him

see: Old Testament Commentary, ed. C. J. Ellicott, 1884: “. . . thou hast said, I am a God . . . behold, thou art wiser than Daniel; there is no secret that they can hide from thee: with thy wisdom and thine understanding thou has gotten thee riches . . .” — 5:283 (Ezekiel, 28:2-4)

— Footnotes

Nagas . . . in Naga dwipa one of the Seven . . . divisions of Bharatavarsha

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Nāgas . . . are historical, and have left many traces behind them. There were mountains so called, and Nāga-dwīpa was one of the seven divisions of Bhāratavarsha. Kings of this race reigned at Mathurā . . . and the name survives in the modern Nāgpur.” — p. 213

— 501-2 —

three classes of Rishis . . . Rajarshis . . . Devarshis . . . Brahmarshis . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “There are three kinds of Ṛishis (or inspired sages): royal Ṛishis . . . divine Ṛishis . . . and Brahman Ṛishis {The Brahmarshis . . . are descendants of the five patriarchs who were the founders of the races or Gotras of Brahmans . . . The Devarshis [divine Ṛishis] are Nara and Nārāyana, the sons of Dharma . . . Parvata and Nārada, the sons of Kaśyapa. Rājarshis [royal Ṛishis] are Ikshwāku and other princes} . . .” — 3:68 & fn., 69 fn. (iii.6)

— 502 —

Narada . . . feud with Brahmâ, Daksha, and other gods . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “NĀRADA. . . . He is one of the Prajāpatis, and also one of the seven great Ṛishis. . . . he frustrated the scheme which Daksha had formed for peopling the earth . . . Nārada censured his father [Brahmā] as a false teacher . . . Nārada has the appellation, Kali-kāraka, ‘strife-maker’ . . .” — pp. 218-19

space . . . “the realm of divine knowledge” . . . Ab Soo

see: Qabbalah, tr. Isaac Myer, 1888: “construction of the akkadian, chaldean and babylonian, universe . . . It was in Space and the Great Celestial Ocean. . . . In Akkadian it was termed ap-su or ab-zu, i.e., the dwelling place of knowledge.” — p. 448 (Appendix C)

the Zodiacal signs — two of which remained . . . “mystery signs”

see: T. Subba Row, “The Twelve Signs of the Zodiac,” 1885: “It is stated by some that, at first, there were only ten signs, that one of these signs was subsequently split up into two separate signs, and that a new sign was added . . . to conceal it more perfectly from the uninitiated public.” “[Virgo was] Virgo-Scorpio, when none but the initiates knew there were twelve signs. . . . two mystical signs were inserted which remained unintelligible to the profane. — Ed. Theos.” — pp. 103, 105 fn. (Five Years of Theosophy)

— Footnotes

Rudra Siva, the great Yogi . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “Under the name of Rudra . . . he is the great destroying and dissolving power. . . . as Śiva . . . he is the reproductive power which is perpetually restoring that which has been dissolved . . . Thirdly, he is the Mahā-yogī, the great ascetic, in whom is centred the highest perfection of austere penance and abstract meditation . . .” — p. 298

Called “the Earliest” and the “Last” . . .

see: Original Sanskrit Texts, tr. J. Muir, 1872: “ ‘Reverence . . . to the lord of things moving, to Rudra . . . the lord of the spirits . . .’ ” “ ‘. . . to the eldest, and to the youngest, to the first-born, and to the last-born . . .’ ” — 4:327, 329 (Vājasaneyi Samhitā, xvi)

the ascetic Dig-ambara, “clothed with the Elements” . . .

Trilochana, “the three-eyed”; Pancha-ânana, “the five-faced” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Rudra of the Vedas has devoloped in the course of ages into the great and powerful Śiva . . . Possessed of so many powers and attributes, he has a great number of names . . . as Tri-lochana, ‘the three-eyed’ . . . and Pancha-ānana, ‘the five-faced.’ Śiva is a fair man with five faces and four arms. . . . with a third eye in the middle of his forehead . . .” — pp. 297-8

having cut off Brahma’s fifth head, and left him with only four

the signs of the Zodiac were in ancient times only ten

see: “The Scriptures and Astrology,” Aug. 1880: “The ancients divided the zodiac into ten signs — Libra being omitted altogether, Virgo and Scorpio being merged into one, thus, — Virgo-Scorpio; hence the similarity of their symbols, ♍ ♏, Ptolemy, however, hands down to posterity the division of the zodiac into twelve equal parts of 30º each.” — p. 238 (Urania, v. 1)

Ten only were known to the profane; the initiates . . . knew them all

see: H. B. Blavatsky, Isis Unveiled, 1877: “Instead of the twelve signs now used, there were originally but ten known to the general public . . . These were exoteric. But in addition there were two mystical signs inserted, which none but initiates comprehended, viz.: at the middle or junction-point where now stands Libra, and at the sign now called Scorpio . . .” “The sign of Libra is credited as a later invention by the Greeks . . .” — 2:456, 457

the Dalai-lama’s symbolical name — the “Ocean”

Abbé Huc speaks of it.

see: M. Huc, Travels in Tartary, Thibet, and China, 1852: “Dalae-Lama is altogether an erroneous form of this designation; the words are Talé-Lama. Talé, in Thibetian, means sea, and the appellation has been applied to the Grand Lama of Thibet, because this personage is locally supposed to be a sea of wisdom and power.” — 2:155 fn.

— 503 —

the watery abyss . . . was the abode of the “great mother”

see: Qabbalah, tr. Isaac Myer, 1888: “The Great deep or abyss, with the Sumerians was the mother of Ea or wisdom, and of all the gods. . . . the mother of Ea was not only known as Apzu, the deep, but also as Zikum . . . ‘the mother that has begotten heaven and earth.’ ” “Zi-kum parallels . . . the Great Mother, the Void of the Old Testament.” — pp. 243, 244

Ea (Wisdom) . . . the early prototype of Oannes . . .

see: Qabbalah, tr. Isaac Myer, 1888: “. . . with the early Akkadian philosophers of Eridu, there was not anything unholy in the watery abyss, the home and mother of Ea or Wisdom, the primal source of this deity’s wisdom . . . the Great Sea, Oannes or Ea brought knowledge and art to man.” — p. 244

The struggle of . . . Merodach, the Sun-god, with Tiamat . . .

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “bel-merodach of babylon. . . . He is ‘the light of the spirits of heaven’ . . . the Sun-god . . . One of the most famous of these [legends] was the story of the combat between Merodach and Tiamat, the dragon of darkness and chaos. . . . The struggle was long and terrible. Tiamat opened her mouth to swallow the god, but he thrust a storm-wind down her throat, and the monster was burst asunder.” — pp. 101-2

the four “Adams” (symbolizing . . . the four preceding races)

see: Qabbalah, tr. Isaac Myer, 1888: “The Qabbalah shows the existence of four Adams . . . I. The Perfect Upper Heavenly Adam . . . The Second Adam is the sole occupant of . . . the World of Creation. . . . It is the protoplastic Adam or Makrokosm of the Terrestrial Adam, and is the Adam mentioned in Gen. i. . . . The Third Adam is the Terrestrial Adam made of ‘dust’ and placed in the Garden of Eden . . . The Fourth Adam, was the Third Adam as he was after the Fall. When he was clothed with skin, flesh, nerves, etc.” — p. 418

the Tzelem, “the Shadow-Adam” . . .

see: Qabbalah, tr. Isaac Myer, 1888: “All the mystery Below, is like the Above, therefore; ‘Elohim created the Man (Adam) in His Tzelem, i.e., shadow Image.’ . . . Two Elohims are here, one for the male, and one, for the female; and the mystery of the man, Below, is like the mystery (of the Man), Above.” — p. 423

Adam, the copy of the first . . . of the exoteric genesis (chap. i.)

the third, the “earthly Adam” . . . an androgyne

the Fourth — the Adam after his fall, i.e., separated into sexes

an ingenious compound of the above four

see: Qabbalah, tr. Isaac Myer, 1888: “. . . man is contemplated as the Mikrokosm, and viewed in his relation to the Makrokosm, the entire Universe, considered as the Great Universal Ideal Man or Adam Qadmon of the Qabbalah.” “The Great Man . . . [is] a symbol of the Makrokosm, the Great Universal Heavenly Man, composed of the Four Worlds of the Qabbalah . . .” — pp. 4, 216

— 503-4 —

Adam, the first man . . . “is not found in all, below.”

— 504 —

“where does the lower earth come from? From the chain of the Earth . . .”

“And there came out from it . . . creatures of all kinds. . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “And there come out from it different creatures . . . Some of them in garments (skins), some of them in shells (Q’lippoth) . . . some of them in red shells, some in black, some in white, and some from all the colors.” — pp. 416-17

some . . . speak of creatures with two faces, some with four . . .

“the highest Adam did not come down in all the countries . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “. . . the First Adam did not come down to all the countries, and produce children and have so many wives . . . [that] Adam has not been found at all in this world, only in that world which is the highest of all of them . . .” — p. 416

the meaning of the Dragon . . . to “the little ones” . . . perfect Initiates . . .

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘R. Shim-on (b. Yo’haï) said: The (account of the) work of the beginning, the companions study and understand it; but the little ones (the perfect initiates) are those who understand the allusion to the work of the beginning, by the mystery of the serpent of the Great Sea.’ ” — p. 234 (Zohar ii, 34b)

he who “shall not receive the Kingdom of God as a little child . . .”

Paul (Saul) is referred to . . . as “the little one.”

see: Isaac Williams, Sermons on the Epistles and Gospels, 1882: “The last hath indeed become the first . . . the ‘little one,’ is among the eldest and first of all. Saul . . . the persecutor of David, has become Paul; a name of humility, which in the Latin language signifies ‘a little’ . . .” — 2:329

evolution of the Universe . . . an uncoiling serpent

see: Qabbalah, tr. Isaac Myer, 1888: “In the Siphrah D’Tnioothah, (c. i, § 16 sq.) referring to the creation and primeval chaos, we read . . . ‘The engravings of the engravings, under the form of a long serpent . . . Its head (however) is broken in the waters of the Great Sea . . .’ ” — pp. 232, 233

“Extending hither and thither, its tail in its mouth . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘. . . under the form of a long serpent, extended hither and thither, the tail (of the serpent) is in its head, the head, backwards of the shoulders, it twists, it is wrathful . . . It watches and hides itself. Once, in a thousand short days, (? years or periods of time); it is manifested.’ ” — p. 233

— Footnotes

the slaughter by Herod of . . . “Innocents.” There is a legend . . .

see: Louis Jacolliot, The Bible in India, 1875: “Kansa, tyrant of Madura, to make sure of Christna, by whom he feared to be dethroned, commanded the massacre of all the male children born on the same night as the divine child. Herod, King of Judea — from the same motive, has all the children of two years old and under put to death in Bethlehem and the country round about [Matthew, 2:16].” — p. 303

Herod stands for Alexander Janneus

see: Gerald Massey, Natural Genesis, 1883: “It has been generally allowed the existence of a Jehoshua . . . acknowledged by the Talmud, proves the personal existence of Jesus the Christ as an historical character in the gospels. . . . according to a genuine Jewish tradition . . . ‘he was born in the fourth year of the reign of Alexander Jannæus, notwithstanding the assertions of his followers that he was born in the reign of Herod.’ ” — 2:489

Alexander Janneus . . . murder of hundreds and thousands

see: Augustine Calmet, Dictionary of the Holy Bible, 1830: “Alexander Jannæus . . . besieged Raphia, Anthedon, and Gaza . . . and ravaged the neighbouring country . . . The Jews revolted; and on the feast of tabernacles, while he as high-priest was preparing to sacrifice . . . the people assembled in the temple, had the insolence to throw lemons at him . . . Alexander put the seditious to the sword, and killed about 6,000 . . . a civil war ensued, in which, during six years, he killed above 50,000.” “Alexander, collecting his troops, marched against the rebels . . . made them prisoners, and carried them to Jerusalem, where he ordered eight hundred of them to be crucified . . . [and] he commanded their wives and children to be murdered in their presence.” — 1:86, 87

— 505 —

“Ananta-Sesha is a form of Vishnu . . .”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “All . . . instruments for the preservation of the world . . . [are] but portions of the universal Vishṇu.” “Below the seven Pātālas is the form of Vishṇu . . . which is called Śesha {the great serpent on which Vishṇu sleeps during the intervals of creation, and upon whose numerous heads the world is supported}.” — 2:86-7 (i.22), 211 & fn. (ii.5)

“. . . during the intervals of the Days of Brahmâ”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . it is as Vishṇu or Nārāyaṇa that the deity sleeps in the intervals of dissolution. . . . ‘Vishṇu wears the form of Brahmā by day; by night, he sleeps on Śesha, in the person of Nārāyaṇa’ . . . the alternations of creation and dissolution, they are always considered as consentaneous with the day and night of Brahmā . . .” — 3:30-1 fn.

the Spirit of God “sleeps,” is “breathing” . . . over the Chaos . . .

see: Qabbalah, tr. Isaac Myer, 1888: “In the Siphrah D’Tnioothah, (c. i, § 16 sq.) referring to the creation and primeval chaos, we read . . . ‘It (the Earth) was without form and void; and darkness was over the face of the Abyss, and the spirit of elohim (or, spirit of the God(s) ) was breathing, (me’racha’pheth, i.e., hovering . . .) over the waters.’ ” — pp. 232, 233

one “Day” of Brahmâ . . . one thousand Mahayugas

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Measure of time. . . . Yugas or ages: Mahāyuga or great age . . .” “The Kṛita, Tretā, Dwāpara, and Kali constitute a great age, or aggregate of four ages: a thousand such aggregates are a day of Brahmā . . .” — 1:44, 49 (i.3)

each “Night” . . . is equal in duration to this “day”

the serpent manifests “once in a thousand days”

“Its head is broken in the waters of the great sea . . .”

“The (Cosmic) Serpent which runs with 370 leaps”

the Prince of Waters . . . had seven subordinate Spirits under him

see: J. P. Stehelin, Rabbinical Literature, “The Traditions of the Jews, Contained in their Talmud,” 1748: “In a Treatise Ammude Ashibba, we read thus: ‘Gabriel is of the Element of Fire, wherefore he is the Prince of Fire. Michael is of the Element of Water, wherefore he is the Prince of Water’ . . .” — 2:79

the creative Force “makes sketches . . . in the shape of a Serpent”

It “holds its tail in its mouth” . . .

— 506 —

the “Beni Shamash” — the “children of the Sun”

see: Alexander Wilder, “Children of the Sun,” May 1893: “ ‘Children of the Sun’ is a phrase that has been employed at various times, and in different regions. . . . Samas the sun-god of Assyria was probably the tutelary of the Semitic peoples. . . . The Rajputs of India are also called children of the sun . . .” — p. 108 (Miscellaneous Notes and Queries, v. 11)

the Eastern allegory . . . in its triple version

see: George Stanley Faber, Origin of Pagan Idolatry, 1816: “Among the Hindoos, we have the triad of Brahma-Vishnou-Siva, springing from the monad Brahm . . . the self-triplicated great father yet remained but one in essence . . . [here] we have an allusion to the triple division of the world among those, who were the children of the single great father . . .” — 3:469-70

antiquity of the “Book of Enoch”

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “. . . the Abyssinian Book of Enoch. This book is known to exist from very ancient times, and is continually alluded to by the fathers of the Church. Bruce brought home three copies from Abyssinia; one, since translated by Archibishop Laurence, was deposited at Oxford . . . There are strong similarities between this book, the Apocalypse, and the Prophetical Books of the Old Testament.” — p. 201

to see in Enoch an Initiate converted to Christianity (!!)

see: Augustus Le Plongeon, Sacred Mysteries Among the Mayas and the Quiches, 1886: “. . . on reading the visions in the book of Henoch . . . one can scarcely refrain from believing that, under the title of Visions, the author relates his experience at the intitiation, and what he learned in the mysteries before being converted to Christianity.” — p. 16

“Outside the erudition of Dr. Kenealy . . .”

Book of Hermes . . . verses . . . discovered on Egyptian monuments

see: Theological and Philosophical Works of Hermes Trismegistus, tr. John D. Chambers, 1882: “. . . very early Egyptian monuments . . . express or insinuate the [Hermetic] idea of the Eternal Father-Creator, and of his Son begotten before the worlds . . .” — p. xi (Preface)

The opinion of Archbishop Laurence . . .

see: “The History of the Fourth Race”: “. . . as Archbishop Laurence, the translator of the Book of Enoch from the Ethiopic version, remarks, it ‘could not have been the production of a writer who lived after . . . or was even coeval with’ the writers of the New Testament . . .” — SD 2:230

the original Kabala (the Chaldean “Book of Numbers”)

— 506-7 —

“It is that Angel who was proud enough to believe himself God . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “. . . c’est cet ange assez fier pour se croire Dieu, assez courageux pour acheter l’indépendance au prix d’une éternité de supplices, assez beau pour avoir pu s’adorer en pleine lumière divine [it is that angel who was proud enough to believe himself God, brave enough to buy his independence at the price of an eternity of suffering, beautiful enough to have been able to adore himself in full divine light] . . .” — p. 16

— 507 —

“strong enough to reign in darkness . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “. . . assez fort pour régner encore dans les ténèbres et la douleur, et pour se faire un trône de son inextinguible bûcher, c’est le Satan du républicain et de l’hérétique Milton . . . Ce prince de l’anarchie servi par une hiérarchie de purs esprits [strong enough to reign in darkness and pain, and to make himself a throne of his inextinguishable pyre. It is the Satan of the republican and heretical Milton . . . That prince of anarchy, served by a hierarchy of pure spirits]. — pp. 16-17

“this pretended hero . . . decorated with horns and claws . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “. . . c’est ce prétendu héros des éternités ténébreuses calomnié de laideur, affublé de cornes et de griffes qui conviendraient plutôt à son tourmenteur implacable [It is the pretended hero of dark eternities, accused of ugliness, dressed up with horns and claws, which would far better fit his implacable tormentor].” — pp. 16-17

Every bright sun-god . . . and its own opponent . . . the Dragon

see: Gerald Massey, Natural Genesis, 1883: “There was a war in heaven, and the myth of the cast-out Dragon is common to Egypt, Britain, and Babylon.” “The same overthrow of the Dragon by the Sun-God is one of the most ancient traditions of Greece. . . . In all these instances it was a final overthrow; not the daily or yearly triumph of the Solar God . . . but a total change in which the divinity of Light superseded the Dragon of Darkness altogether.” — 1:363, 364

the Dragon of Wisdom . . . has become Satan

see: Gerald Massey, Natural Genesis, 1883: “Gradually the starry Heavens . . . became a vast volume of hidden knowledge, which the Dragon . . . was fabled to possess . . . Next it was made a type of Time, periodic renewal, eternal circulation . . . This was the Agathodæmon, or the Good Serpent. In its third phase the type of Evil in the physical domain was reproduced as the Evil One, the Dragon, the Devil in the moral or spiritual sphere.” — 1:362

— 508 —

Jehovah has even been . . . “a god among other Gods”

see: Clement I, The Clementine Homilies, ed. Roberts & Donaldson, 1870: “. . . when it says {Deut. xiii. 6}, ‘Take heed to thyself lest thou go and serve other gods . . .’ it speaks as if other gods existed whom they were not to follow. . . . And again {Ps. lxxxii. 1}: ‘God stood in the assembly of gods: He judgeth among the gods.’ ” — p. 246 & fn. (Homily xvi, ch. 6)

“I am the Almighty God,” yet adds, “. . . a God unto thee” . . .

“the Spirit of the Earth, which had revealed itself . . .”

“It was that Spirit again who, after the death of Jesus . . .”

see: Henry Pratt, New Aspects of Life and Religion, 1886: “Hence with the death of Jesus religion — formal religion — passed from the earth to his followers. . . . But the spirit of the earth . . . assumed his form and personated him as the risen Christ.” — pp. 209-10

the doctrine of Cerinthius and several Gnostic sects . . .

see: Dictionary of Sects, ed. John Henry Blunt, 1874: “The Cerinthians were the earliest Gnostics of the Judæo-Christian Church. . . . they held the doctrine of an inferior Demiurge, and of a Christ or Power of God descending upon a man Jesus to form Jesus Christ. Cerinthus stands at the head of those who, being within the Church, adopted Gnosticism . . .” “The sect did not last very long, being merged in other Gnostic sects . . .” — pp. 104, 106

“None knew . . . better than Moses . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “But the Hebrew lawgiver . . . had done battle for Jehovah with the gods of Egypt. . . . None knew this better than Moses. None knew so well as he how great was the power of those with whose priests he had contended.” — pp. 142-3

“the gods of which Jehovah is claimed to be the God” . . .

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “. . . the gods of which Jehovah is claimed to be the God . . . What were these gods, these Achar, of which Jehovah, the Achad [the One], is claimed to be the God; of which he had proved that he was the God by overcoming them . . .?” — p. 144

— 508-9 —

“The Greeks believed in the existence of . . . daimons. . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “The Greeks believed in the existence of familiar spirits, which they called daimons. But in this belief they were anticipated by the Hebrews, who held that there was a class of personating spirits which they designated demions, ‘personators.’ ” — p. 144

— 509 —

“Admitting with Jehovah . . . the existence of other gods . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “Admitting with Jehovah, who expressly asserts it, the existence of other gods, which . . . were personators of the One God, were these other gods simply a higher class of personating spirits — an order of spirits which had acquired and exercised greater powers? And is not personation the key to the mystery of the spirit state?” — pp. 144-5

“But once granting this position, how are we to know . . .”

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “But once granting this position, how are we to know that Jehovah was not a personating spirit, a spirit which arrogated to itself that it was, and thus became the personator of the One unknown and unknowable God? Nay, how do we know that the spirit calling itself Jehovah, in arrogating to itself his attributes, did not thus cause its own designation to be imputed to the One who is in reality as nameless as incognizable?” — p. 145

“that the Spirit Jehovah is a personator” . . .

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “That the spirit Jehovah is a personator, itself admitted in acknowledging to Moses that it had appeared to the patriarchs as the god Shaddai.” “The god now calling itself Jehovah had . . . the analogous designation of another god, the god Helion . . .” — pp. 145, 146

With the same breath it assumed the name of Jehovah . . .

p/q: Henry Pratt, New Aspects of Life and Religion, 1886: “With the same breath it assumed the name Jehovah; and it is on the faith of the assertion of this personator that the names El, Eloah, Elohim and Shaddai, have been read and interpreted in juxtaposition with Jehovah as ‘the Lord God Almighty;’ and when the name Jehovah became ineffable . . . the designation Adonai, ‘Lord,’ was substituted for it . . . and it was owing to this substitution that ‘the Lord’ passed from the Jewish to the Christian ‘Word’ and world as a designation of God.” — pp. 145-6

“Il fallait éviter de paraître autoriser le dogme . . .”

p/q: Jules Baissac, Satan ou le Diable, 1876: “Mais il faillait éviter de paraître autoriser le dogme du double principe en faisant de ce Satan créateur une puissance réelle, et pour expliquer le mal originel, on préféra consacrer contra Manès l’hypothèse d’une permission de l’unique Tout-Puissant [But it was necessary to avoid appearing to acknowledge the dogma of the dual principle by making this Satan-creator a real power, and to explain original evil, it will be preferable to sanction, against Mani, the hypothesis of a permission by the one and only Almighty].” — p. 9

— Footnotes

dualism of Manes . . . personifying Evil . . .

see: Albert H. Newman, “Introductory Essay [to “The Works of St. Augustin”], 1887: “. . . Manes ‘worships two deities, unoriginated, self-existent, eternal, opposed the one to the other. Of them he represents the one as good, and the other as evil, and assigned the name of Light to the former, and that of Darkness to the latter.’ . . . As regards the identification of God (the King of Light) with the Kingdom of Light, and of Satan (the King of Darkness) with the Kingdom of Darkness . . . he did pantheistically identify each element of the dualism with his Kingdom. . . . He personifies the Kingdom of Light and the Kingdom of Darkness . . .” — p. 12 (Select Library of Nicene and Post-Nicene Fathers, v. 4)

God . . . King of Light, and Satan, the King of Darkness

— 509-10 —

Every god of the Gentiles is . . . related to . . . the Elohim

see: Thomas Inman, Ancient Faiths Embodied in Ancient Names, 1868: “In Exod. . . . xx. 2, the commandment runs, ‘Thou shalt have none other Elohim but me’ — a passage which clearly shews that the gods of other nations were designated by the same name as the God of Israel . . .” “. . . if there is any truth in rendering the ‘Elohim’ of other nations by the word ‘gods,’ it is clear that the ‘Elohim’ of the Jews must also be a plural form, and signify amongst them the same as it did amongst surrounding nations.” — 1:222-3, 224

— 510 —

Elohim . . . “commissioned to create” . . . the manifested world . . .

the true name of Satan is that of Jehovah placed upside down . . .

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “Le vrai nom de Satan, disent les kabbalistes, c’est le nom de Jéhovah renversé, car Satan n’est pas un dieu noir, c’est la négation de Dieu [The Kabbalists say that the true name of Satan is the name of Jehovah inverted, for Satan is not a dark god, but the negation of God].” — p. 200

Satan is the necessary darkness . . .

see: Qabbalah, tr. Isaac Myer, 1888: “. . . Evil is essential for the ascertainment of and existence of, the Good. . . . Satan is necessary to bring out the contrasts . . . The entire universe is balanced upon two opposing forces which produce the equilibrium and harmony of All and so maintain it. . . . Even the disciples of Zara-thrustra, although supposed to have only the Light of Good and the Darkness or Evil for their deities, had yet a higher, a harmony in which both merged and rested . . .” — p. 186

“For the initiates . . . the devil is not a person . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “. . . Satan . . . Pour les initiés ce n’est pas une personne, c’est une force créée pour le bien, et qui peut servir au mal; c’est l’instrument de la liberté [Satan . . . For the initiates this is not a person, it is a force created for good and which may serve for evil; it is the instrument of freedom].” — p. 200

“They (the Initiates) represented this Force . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “Ils représentaient cette force qui préside à la génération physique sous la forme mythologique et cornue du dieu Pan; de là est venu le bouc du sabbat [They represented this force, which governs physical generation, under the mythological and horned form of the god Pan; this is the origin of the he-goat of the Witches’ Sabbath].” — pp. 200-1

goat . . . selected for the atonement of all the sins of Israel

see: Augustine Calmet, Dictionary of the Holy Bible, 1830: “On the day of expiation, the elders of the people presented two goats, as offerings, for the sins of all Israel: of these, one was to be slain, the other banished into the wilderness . . . This last was the Azazel, or ’scape-goat . . .” “. . . the ’scape-goat was brought to the high-priest, who put both his hands on its head, and confessed his own sins, and those of the people: then it was taken into the wilderness . . . carrying away with it, all the sins of the people of Israel.” — 1:222

For the true Roman Catholic, the devil or Satan is a reality

see: Albert Barnes, Notes on the Book of Revelation, 1852: “The dragon that stood ready to devour the child, [xii] vs. 3, 4. This represents some formidable enemy of the church, that was ready to persecute and destroy it. The real enemy here referred to is, undoubtedly, Satan, the great enemy of God and the church . . .” — p. 333

the drama . . . in the sidereal light according to the seer of Patmos

see: Albert Barnes, Notes on the Book of Revelation, 1852: “The book itself purports (ch. i. 9), to have been written in the island of Patmos . . . in a prophetic record it might be clear that it was a mere visionary representation in which the prophet seemed to be transported to some place . . . thus many of the visions in this book are located in heaven . . .” — p. xxxi (Introduction)

— Footnotes

“From this dilemma . . . there is no escape . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “From this dilemma there is no escape, unless we give up altogether the idea of an anthropomorphic deity, and adopt frankly the scientific idea of a First Cause, inscrutable and past finding out; and of a universe whose laws we can trace, but of whose real essence we know nothing, and can only suspect or faintly discern a fundamental law which may make the polarity of good and evil a necessary condition of existence.” — p. 222

— 511 —

the great magic agent called by . . . the Martinists — astral light

see: A. E. Waite, The Mysteries of Magic, 1886: “. . . there exists an agent which is natural and divine, material and spiritual, a universal plastic mediator, a common receptacle of the vibrations of motion and the images of forms . . . This universal agent of Nature’s operations is . . . the Astral Light of the Martinists . . .” — pp. 64-5 (“Writings of Éliphas Lévi”)

astral light . . . the Sidereal Virgin

see: T. Subba Row, “Twelve Signs of the Zodiac,” 1885: “Kanyā. — Means a virgin . . . and indicates that there are six primary forces in Nature. . . . The six forces are in their unity represented by the Astral Light {The Kabalists and the Hermetic philosophers call the Astral Light the ‘heavenly or celestial Virgin.’ . . . — Ed. Theos.}.” — pp. 110-11 & fn. (Five Years of Theosophy)

the Mysterium Magnum

see: Franz Hartmann, Magic, White and Black, 1888: “The circle with the twelve signs of the Zodiac . . . symbolizes the Cosmos, filled with the planetary influences pervading the Astral Light . . . Here is the store-house of Life . . . in which the Mysterium Magnum (the Spirit) is active.” — p. 6

Æther . . . which the Church calls Lucifer . . .

see: A. E. Waite, The Mysteries of Magic, 1886: “This ambient and all-penetrating fluid . . . which we call the Astral Light and the Universal Agent, this electro-magnetic ether . . . is the devil of exoteric dogmatism, and is really the blind force which souls must conquer . . . for if their will should not free them from its fatal attraction, they will be absorbed in the current by the same power which first produced them . . .” “. . . this universal seducer, conveys light, yet propagates darkness; it may be named equally Lucifer [light-giver] and Lucifuge [light-shunner] . . .” — pp. 75, 78 (“Writings of Éliphas Lévi”)

the vehicle of Light . . . receptacle of all forms . . .

see: A. E. Waite, The Mysteries of Magic, 1886: “The primordial light, vehicle of all ideas, is the mother of every form, and transmits them from emanation to emanation . . . Thus the Astral Light or terrestrial fluid is saturated with images or reflections of all kinds . . .” “Blind in itself, and submitted to every will either for good or evil . . . it is of the nature of fire, but it may belong equally to the torments of hell . . .” — pp. 77, 78 (“Writings of Éliphas Lévi”)

“Lucifer, the Astral Light . . . force existing in all creation . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “Ils disaient que le grand agent magique, justement appelé Lucifer . . . est une force intermédiaire répandue dans toute la création; qu’elle sert à créer et à détruire [They said that the great magical agent, accurately termed Lucifer . . . is an intermediate force diffused throughout the whole of creation; that it serves to create and to destroy] . . .” — p. 196

“the Fall of Adam was an erotic intoxication . . .”

p/q: A. E. Waite, The Mysteries of Magic, 1886: “The fall of Adam . . . was an erotic intoxication which rendered his generation the slave of the fatal light; all amorous passion is a whirlpool of this light which draws us towards the abyss of death.” — p. 78 (“Writings of Éliphas Lévi”)

“Hallucinations, visions . . . all forms of a very dangerous excitation . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “Ils disaient que . . . la folie, les hallucinations, les visions, les extases, sont une exaltation très dangereuse de ce phosphore intérieur; que cette lumière enfin est de la nature du feu, dont l’usage intelligent échauffe et vivifie, dont l’excès au contraire brûle, dissout et anéantit [They said that . . . folly, hallucinations, visions, ecstasies, are a very dangerous exaltation of this inner phosphorus; that this light, finally, is of the nature of fire, the intelligent use of which warms and vivifies, and the excess of which, on the other hand, burns, dissolves and annihilates].” — pp. 196-7

“man is called upon to assume a sovereign empire over that light . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “L’homme serait appelé à prendre un souverain empire sur cette lumière et à conquérir par ce moyen son immortalité, et menacé en même temps d’être enivré, absorbé et détruit éternellement par elle [Man would be called upon to build a sovereign empire on that light and conquer thereby his immortality, and would at the same time be threatened to be intoxicated, absorbed, and eternally destroyed by it].” — p. 197

“This light . . . would thus really be hell-fire . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “Cette lumière, en tant que dévorante, vengeresse et fatale serait le feu de l’enfer, le serpent de la légende; et l’erreur tourmentée dont alors elle serait pleine, les pleurs et le grincement de dents des êtres avortés qu’elle dévore, le fantôme de la vie qui leur échappe, et semble insulter à leur supplice, tout cela serait le diable ou Satan [This light, inasmuch as it is devouring, vindictive, and fatal, would be the fire of hell, the serpent of the legend; and the distorting error of which it is full, the tears and the gnashing of teeth of the imperfect beings it devours, the phantom of life that escapes them, and seems to affront their pain, all that would be the devil or Satan].” — p. 197

Akâsa . . . the universal Soul . . . the cause of existence

see: Monier Williams, Indian Wisdom, 1875: “ ‘Brahma is that all-knowing, all-powerful Cause from which arises the production, continuance, and dissolution of the universe, which (universe) . . . is the repository . . . of actions and effects . . .’ The Aphorisms which follow . . . describe the character of God as the supreme Soul of the universe. . . . ‘As from that Being every soul is evolved, so to that same Being does every soul return. . . . He is the ethereal element (ākāśa).’ ” — p. 115

— Footnotes

Akâsa is not the Ether of Science

— 512 —

infinite Space . . . Space itself

see: Monier Williams, Indian Wisdom, 1875: “Ākāśa . . . In some of its properties and functions it more corresponds with the . . . ‘vacant space,’ of Lucretius. . . . Cicero, De Nat. Deorum II. 40, seems to identify ether with sky or space, which stretches to the remotest point and surrounds all things.” — p. 93 fn.

the Holy names of the Three Τριδυνάμεις . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “There are three . . . beings of the highest importance in the Gnostic hierarchy of heaven. Their meaning was unknown until the fortunate discovery of the grand Valentinian gospels. The Pistis-Sophia informed us (§ 361) that they are the holy Names of the Three Τριδύναμεις . . . [the 1st power] emanating from whom resides in the planet Mars; [the 2nd power] . . . in Mercury; and ΠΙCΤIC CΟΦΙΑ [Pistis Sophia], in Venus.” — p. 308

Sophia (the Holy Ghost according to these gnostics . . .)

see: Pistis-Sophia, tr. G. R. S. Meade, May 15, 1890: “And Sophia is called Spirit . . . the Mother of All Living . . .” “. . . ‘the Holy Spirit (Ghost) shall come upon thee’, the Spirit is Sophia, ‘and the power of the Highest shall overshadow thee’ . . . the Holy Spirit, that is to say, Sophia and the power of the Highest . . . came upon Mary, in order that which had been given by the Spirit to Mary, might be fashioned.” — pp. 234-5, 236 [§§ 34, 35] (Lucifer, v. 6)

— Footnotes

Johannes Tritheim, the Abbot of Spanheim . . .

see: Franz Hartmann, The Life of Paracelsus, 1887: “Johannes Tritheim, Abbot of Spanheim, one of the greatest alchemists, theologians, and astrologers, a learned and highly esteemed man, makes some remarks in his book (printed at Passau 1506) that may help throw some light on the perplexing subject of alchemy.” — pp. 164-5 fn.

“That art of divine magic consists in the ability to perceive . . .”

p/q: Franz Hartmann, The Life of Paracelsus, 1887: “ ‘The art of divine magic consists in the ability to perceive the essence of things in the light of Nature, and by using the soul-powers of the spirit to produce material things from the unseen universe (A’kasa), and in such operations the Above (the Macrocosm) and the Below (the Microcosm) must be brought together and made to act harmoniously.’ ” — p. 165 fn.

“The spirit of Nature . . . is a unity . . .”

p/q: Franz Hartmann, The Life of Paracelsus, 1887: “The spirit of Nature is a unity, creating and forming everything, and by acting through the instrumentality of man it may produce wonderful things. Such processes take place according to law. You will learn the law by which these things are accomplished, if you learn to know yourself. You will know it by the power of the spirit that is in yourself, and accomplish it by mixing your spirit with the essence that comes out of yourself.” — p. 165 fn.

“If you wish to succeed in such a work . . .”

p/q: Franz Hartmann, The Life of Paracelsus, 1887: “If you wish to succeed in such a work you must know how to separate spirit and life in Nature, and, moreover, to separate the astral soul in yourself and to make it tangible, and then the substance of the soul will appear visibly and tangibly, rendered objective by the power of the spirit.” — p. 165 fn.

— 512-13 —

God and Devil at once — Demon est Deus inversus

see: Marie, Countess of Caithness, The Mystery of the Ages, 1887: “The Soul is what one makes of her, either animal or Divine. . . . To those who are animalized, it is the animal Soul; to those who are Divinized it is the Divine Soul. Demon est Deus inversus [the Devil is God inverted] . . . Would you be as God, then decompose the Demon; would you be a Demon then decompose the God.” — p. 513

— 513 —

name given by St. Martin . . . as the Cause . . . of universal Life

see: Louis Claude de Saint-Martin, Theosophic Correspondence, tr. E. B. Penny, 1863: “Ether is only a modification of the mixed elements, and, as such, is no more fit than they to be the dwelling of the Holy Spirit. You said everything . . . in placing Him [Spirit] in the pure element by means of Sophia. . . . what proceeds from Him, in the mixed elements and the ether, is only a ramification of His powers by which everything moves and exists in the universe.” — pp. 121-2 (Letter xxxvi)

his “eyes were opened”

see: The Interlinear Bible, 1906: “And the serpent said unto the woman . . . in the day ye eat thereof [the forbidden fruit], then your eyes shall be opened, and ye shall be as gods, knowing good and evil.” “. . . she took of the fruit . . . and gave also unto her husband . . . And the eyes of them both were opened . . .” — p. 4 (Genesis, 3:4-7)

thread of continuous life — periodically broken . . .

see: T. Subba Row, “Notes on the Bhagavad Gita (II),” March 1887: “Birth after birth a new physical body comes into existence, and perishes when earthly life is over. . . . and sooner or later the astral organism becomes completely dissolved into its component parts. But karana sarira . . . is capable of existing independently of the astral body. Its plane of existence is called Sutratma [‘thread self’] . . .” — p. 361 (The Theosophist, v. 8)

on which our earthly lives . . . are strung as so many beads

see: T. Subba Row, “Notes on the Bhagavad Gita (II),” March 1887: “. . . Sutratma . . . [is] like so many beads strung on a thread, successive personalities are strung on this karana sarira, as the individual passes through incarnation after incarnation.” — p. 361 (The Theosophist, v. 8)

Satan . . . the “Lord of Phosphorus” . . . and Lucifer

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The Devil . . . For the Initiates, this is not a Person, but a Force, created for good, but which may serve for evil. . . . They represent this Force . . . under the mythologic and horned form of the God Pan; thence came . . . the Ancient Serpent, and the Light-bearer or Phosphor, of which the poets have made the false Lucifer of the legend.” — p. 102

The first man Adam was made only a living soul (nephesh)

the last Adam was made a quickening Spirit

p/q: St. Paul’s Epistles to the Corinthtians, ed. C. J. Ellicott, 1879: “. . . the last Adam was made a quickening spirit {The first man Adam became a living soul: the last Adam became a quickening spirit. . . . God breathed into man the breath of life originally, but that man became . . . only a living soul, i.e., one in whom the mere human faculties held sway, and not the spirit. . . . the second Adam . . . became a life-giving spirit, and from Him we inherit the spiritual nature in us}.” — p. 153 & fn. [1 Cor. 15:45] (New Testament Commentary)

— Footnotes

“It is sown a soul body (not ‘natural’ body) . . .”

p/q: Primeval Man Unveiled [by James Gall], 1871: “In the verse . . . 1 Cor. xv. 44 — ‘It is sown a natural body, it is raised a spiritual body. . . .’ The words ‘natural body’ ought to have been translated ‘soul-body’ . . . ‘It is sown a soul-body, it is raised a spirit-body.’ ” — p. 143

the body “is sown in weakness . . . raised in power” . . . in spirituality

see: B. H. Smart, Beginnings of a New School of Metaphysics, 1839: “The spirituality of the body is indeed in terms absurd . . . but there is no absurdity in speaking of the spirituality of the man. He who has subjected his animal to his intellectual nature . . . is thus far fitted for a better state of being . . . ‘It is sown a natural body; it is raised a spiritual body . . . it is sown in weakness; it is raised in power.’ ” — pp. 51-2 (“Sequel to Sematology”)

— 514 —

“The Christians — far less clear-sighted than the great Mystic . . .”

p/q: Mirza Moorad Alee Beg [Godolphin Mitford], “The War in Heaven,” Dec. 1881: “And the ‘Christians,’ far less clear-sighted than the great Mystic and Liberator whose name they have assumed, whose doctrines they have misunderstood and traverstied [travestied], and whose memory they have blackened by their deeds — took over the Jewish Jehovah as he was, and, of course, strove vainly to reconcile the ‘Gospel of Light and Liberty’ with the Deity of Darkness and Submission.” — p. 69 (The Theosophist, v. 3)

The seven primeval gods had all a dual state . . .

see: Gerald Massey, Natural Genesis, 1883: “These Seven Rulers we recognize as the seven Hindu Rishis, and seven Manus of the Manvantaras . . . Brahma created these gods as his deputies or assistants [in Creation] . . . they got lost in meditation and forgot his commands. On this account Brahma doomed them to be born repeatedly in each Manvantara . . .” “Now Enoch was likewise a Manu . . . Enoch, who calls himself the seventh from Adam, is the Seth-Enos of the seven Hebrew patriarchs . . .” — 2:321, 322

they were all the “Builders” . . . and the rulers of this world

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “No matter in what part of the world we discover this tradition of the seven founders . . . it involves at least one bygone Great Year in the circle of precession . . . the seven glorious ones who stand behind Osiris . . . are called the makers of the seven mansions for the god . . . they are likewise the seven mythical builders of the heptanomis . . .” — 2:600

— Footnotes

“The followers of the defeated Elohim . . .”

p/q: Mirza Moorad Alee Beg [Godolphin Mitford], “The War in Heaven,” Dec. 1881: “But the followers of the defeated ‘Elohim,’ first massacred by the victorious Jews and then persecuted by the victorious Christians and Muhhumudans, continued in scattered, broken-up, and degraded sects — some of which have lost even the tradition of the true rationale of their belief — to worship in secresy and mystery the Principle of Fire, Light, and Liberty.” — p. 69 (The Theosophist, v. 3)

“Why do the Sabean Bedouins . . . invoke the starry ‘Host of Heaven’? . . .”

p/q: Mirza Moorad Alee Beg [Godolphin Mitford], “The War in Heaven,” Dec. 1881: “Why do the Sabean Bedouins (avowedly Monotheists when dwelling in the Muhhumudan cities) in the solitude of the desert night yet invoke the starry ‘Host of Heaven’? Why do the Yezidis, the ‘Devil Worshippers,’ worship the ‘Muluk-Taoos’ — ‘The Lord Peacock’ — the emblem of Pride and of Hundred-eyed Intelligence, which was expelled from Heaven with Satan according to an old Oriental tradition? Why do the Gholaites and their kindred Mesopotamo-Iranian Muhumudan Sects believe in the ‘Noor Illahee’ — ‘the Light of the Elohim’ — transmitted in anastasis through a hundred Prophet-Leaders? It is because they have continued, in ignorant superstition, the traditional religion of the ‘Light-Deities’ whom Jahveh overthrew.” — p. 69 (The Theosophist, v. 3)

The ‘Muluk-Taoos’ — is Maluk — ‘Ruler’ . . .

see: Mirza Moorad Alee Beg [Godolphin Mitford], “The War in Heaven,” Dec. 1881: “ ‘Muluk (Ruler)’ — which in its various spellings and pronunciations of Moloch, Melek, Molech, Malayak . . . was indiscriminately applied by different Shemite races at various epochs to Gods, Kings, and Angels.” — p. 69 fn. (The Theosophist, v. 3)

— 515 —

The Verbum . . . shown in a dual aspect by the Pagan Gnostics

see: J.-E. de Mirville, Des Esprits, 1863-8: “Mais une chose bien remarquable . . . c’est que dans la plupart des grandes religions païennes c’est la deuxième personne de la trinité, le Verbe . . . qui remplit le double rôle de dieu tombé et de dieu sauveur [But it is a very remarkable thing . . . that in most major pagan religions it is the second person of the Trinity, the Verbum . . . who fulfills the dual role of fallen god and savior god].” — 2:347 (“Esprits Tombes, des Païens”)

“Christianity is made to rest on two pillars . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Tout le christianisme est appuyé sur deux colonnes, celle du mauvais (πονηροῦ) et celle du bon (ἀγαθοῦ), en un mot, sur deux forces, ἀγαθαί καὶ κακαί δυνάμεις. Supprimez le foudroiement des mauvaises, et la mission protectrice des bonnes n’aura plus ni valeur ni raison [All of Christianity rests on two pillars, that of evil (πονηροῦ) and that of good (ἀγαθοῦ), in a word, on two forces, ἀγαθαί καὶ κακαί δυνάμεις (good and evil forces). Do away with the destruction caused by the evil forces, and the protective mission of the good forces will have neither value nor sense].” — 2:343

“Prince of the Air” (princeps aeris hujus) . . .

qui circumambulat terram

— 516 —

Hoang-Ty . . . his Sons . . . falling into the valley of Pain

see: J.-E. de Mirville, Des Esprits, 1863-8: “On lit dans les Kings: ‘Par suite de la révolte (contre Ti), d’un esprit superbe qui voulait se faire Ti lui-même, neuf troupes d’intelligences furent entraînées. . . . Hoang-Ty ordonna à son ministre . . . de détruire ce Tchi-Yéou et de le jeter dans la noire vallée des maux’ [In the Chinese texts we read: ‘In consequence of the rebellion (against Huang-Ti) of a superb spirit who wanted to make himself Ti, nine groups of intelligences were dragged along . . . Huang-Ti commanded his minister . . . to destroy Chih-u and throw him into the black valley of evils’] . . .” — 2:346

Their leader, the Flying Dragon . . . fell to the Earth . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Le dragon volant, superbe et révolté, souffre maintenant de son orgueil qui l’aveugle; ayant voulu monter jusqu’au ciel, il a été précipité sur la terre’ [‘The flying dragon, superb and rebellious, suffers now from his pride which blinds him; after he wanted to rise up to heaven, he was hurled onto earth’].” — 2:346

(Ahriman), surrounding himself with fire . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Ahriman s’entourant de feu . . . ose se mesurer avec le ciel. Mais Ormuzd, du haut du ciel ferme qu’il habite, vint au secours du ciel qui tourne, et ces génies d’Ormuzd, accompagnés de leurs astres, combattant Ahriman, les Dews vaincus furent précipités avec lui’ {Acad. des Inscrip., t. XXXIX, p. 690} [‘Ahriman, surrounding himself with fire . . . dares to contend with the heavens. But Ahura Mazdā came down from the height of the immovable heaven he inhabits, to the help of the heaven that revolves, and these genii of Ahura Mazdā, accompanied by their stars, fight Ahriman, and the vanquished daēvas were hurled down with him’].” — 2:346 & fn.

“the seven bright Sravah,” accompanied by their stars

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “I invoke . . . the abode of Ahura Mazda, the abode of the Amesha-Spentas . . . I invoke the good Kisti {angel of knowledge} . . . I invoke . . . Merezu, the greatest seat of battle in the creation of the two spirits. I invoke the seven bright Sravah with their sons and their flocks.” — pp. 215, 216 & fn., 217 (Farg. xix, ii, 36, 39, 42)

(. . . see Vendidad, Farg. xix., iii.)

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “. . . Angra Mainyu [Ahriman] the deadly, the Daēva of the Daēvas . . . [said] ‘What! let the wicked, evil-doing Daēvas gather together at the head of Arezūra {the gate of hell}.” — pp. 217-18 & fn. (Farg. xix, iii, 43-4)

the Daêvas . . . rush away “into the depths of the world of hell”

the great SEVENTH MYSTERY . . . under the seventh seal

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “At the opening of the book for the Judgment Day in Revelation [Apocalypse of St. John] we read . . . ‘Who is worthy to open the book, and to loose the seals thereof?’ [Rev. 5:2] . . . This was the book containing ‘the things which the seven thunders uttered’ (Rev. x. 4). The book therefore of Seven Great Mysteries.” — 2:704-5

riddle of the Sphinx. . . . Œdipus had unriddled the secret

see: A. E. Waite, The Mysteries of Magic, 1886: “The mysterious origin of Œdipus . . . He makes war on his father and slays him unawares . . . then he comes into the presence of the sphinx [monster at the gates of Thebes]! The sphinx — that . . . devouring and silent monster whose unmoving form expresses . . . the great, universal mystery . . . What is the ultimate significance of allegories and numbers, the final word of all symbolisms? Œdipus replies with a simple [answer] . . . which destroys the sphinx and crowns the diviner King of Thebes — the solution of the enigma is Man!” — pp. 13-14 (“Writings of Éliphas Lévi”)

— Footnotes

one must take the Kingdom of heaven by violence

“It is taken by violence, or intense endeavors . . .” “ ‘They who are determined at all adventures, to find admission, will surely succeed: but such as postpone the concerns of their souls to worldly interest, pleasures, and diversions, will be found to come short of it . . .’ ” — 1:206, 207 (Commentary)

— 517 —

“Airyaman,” “the bestower of weal” . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “All this (health) do we call . . . by our prayers {for (the weal of) the bodies of mortals} . . .” “May the much-desired Airyaman {Airyaman, the bestower of good} come here . . . May the much-desired Airyaman smite all manner of diseases . . .” — pp. 221 & fn., 222-3 & fn. (Farg. xx, 5, 11-12)

the prayer called Airyama-ishyô

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “Clauses 11-12 [Farg. xx] . . . form the prayer known as Airyama-ishyō.” “[Farg. xxii] Airyaman . . . is the god of heavenly light, kind, benevolent, and helpful to man. . . . he appears here in the character of a healing god . . .” — pp. 222 fn., 229

“Keep us from the Hater, O Mazda . . .”

“Lead us not into temptation” . . . Spirit of duality in man

see: The Tao Teh King, tr. & cm. C. Spurgeon Medhurst, 1905: “What is born of the senses stupifies . . . Man realizes himself only as he polarizes his sense organs in the spiritual . . . in other words, as he overcomes ‘the terrible spirit of duality within,’ described in Rom. vii, and prayed against in the invocation, ‘Lead us not into temptation’ . . .” — p. 21 fn.

The whole of the Magian . . . literature . . . is magical

even its “mystery of the law”

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “. . . teach me the truth, O Lord! {This verse is the beginning of a Gātha (Yasna XLIV), in which Zarathustra applies to Ahura Mazda to be taught the mysteries of the world and of the law} . . .” — p. 207 & fn. (Farg. xix, i, 10)

the Mobed and the Parsi keep their eye on the Baresma . . .

the divine twig off Ormazd’s “tree”

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “. . . Ahura [Ormazd] . . . was also the father . . . of Haoma, the tree of eternal life . . .” “Haoma, the Indian Soma, is an intoxicating plant, the juice of which is drunk by the faithful . . .” — pp. lxi, lxix (Introduction)

transformed into a bunch of metallic rods

see: Zénaïde A. Ragozin, The Story of Media, Babylon, and Persia, 1888: “Originally the twigs for the Baresma were to be cut, with certain ceremonies, from either a tamarind or a pomegranate tree . . . The modern Parsis have, very prosaically, substituted flexible rods of brass wire.” — p. 118 fn.

“the high and beautiful golden Haômas . . .”

p/q: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “The faithful one . . . shall not leave off keeping his eyes upon it {The Parsis are recommended to keep their eyes on the baresma during sacrifice}, whilst he is offering up the sacrifice to Ahura Mazda and to the Amesha-Spentas, and to the high and beautiful golden Haomas, and to Vohu-manō and to the good Rāta . . .” — p. 209 & fn. (Farg. xix, ii, 19)

Vohu-Mano (good thoughts)

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “In Persia, the seven gods are known as Amesha Spentas . . . [they] received the names of the deified abstractions, Vohu-manō (good thought), Asha Vahista (excellent holiness) . . .” — p. lx (Introduction)

Râta (sacrificial offering)

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “The riches that go up from earth to heaven in the offerings of man and come down from heaven to earth in the gifts of the gods were deified as Rāta, the gift, Ashi, the felicity, and . . . Pārendi, the keeper of treasures . . .” — p. lxx (Introduction)

the white Hôma, the Gaokerena . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “There are two Haomas; one is yellow or golden Haoma, which is the earthly Haoma, and which . . . is the king of healing plants; the other is the white Haoma or Gaokerena which grows up in the middle of the sea Vouru-kasha [Celestial Ocean] . . .” — p. lxix (Introduction)

— 517-18 —

invisible Powers . . . the noumena of the phenomena

see: William L. Davidson, Theism as Grounded in Human Nature, 1893: “. . . Spencer’s position is . . . the transcendent Reality, the noümenon behind phenomena, is unknowable and incomprehensible . . . ‘an Inscrutable Power manifested to us through all phenomena,’ ‘A Power of which no limit in Time or Space can be conceived’ . . . the ‘unknown Power’ of which Matter and Motion are the ‘conditioned manifestations’ . . .” — pp. 161, 162

— 518 —

“There is a Rabbinical tradition that the cherubin . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “The Ark of the Covenant . . . There is a Rabbinical tradition (although savouring too much of Alexandrian philosophy to demand any credit) that the Cherubim placed over it were represented as male and female, in the act of copulation, in order to express the grand doctrine of the essence of Form and Matter, the two principles of all things. When the Chaldeans broke into the Sanctuary, and beheld this most astounding emblem, they naturally enough exclaimed ‘Is this your God, of whom you boast, that He is such a lover of purity!’ ” — p. 441 (Plate H)

“I am Chnumis, Sun of the Universe, 700”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “No. 15 [shown on p. 340]. The Agathodæmon, declaring by the legend ‘I am Chnumis, Sun of the Universe, 700.’ The Greek numeral must be the Number of a Name . . . as 888 is that of Jesus, but what that name was, I leave to deeper Kabbalists than myself to discover.” — p. 434

It is . . . the narthex — the wand of the candidate for initiation

The augurs . . . in the day of Sylla

see: Charles Anthon, Classical Dictionary, 1841: “Augŭres . . . sacerdotal officers among the Romans . . . The duties and powers of the Roman augurs are . . . 1. The inspecting or observing of omens. 2. The declaring the will of heaven, as ascertained by them from these omens. . . . The augurs are supposed to have been first instituted by Romulus, who appointed three . . . Sylla [or Sulla] increased their number to fifteen.” — pp. 236, 237

— 519 —

Deukalion . . . was the Son of Prometheus

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Prométhée . . . est le père de Deucalion qui, pour les Béotiens, était l’ancètre du genre humain [Prometheus . . . is the father of Deukalion who, for the Bœtians, was the ancestor of the human race] . . .” — p. 264

“Thus Prometheus is something more than the archetype . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Prométhée est donc quelque chose de plus que l’archétype de l’homme: il en est le générateur. De même que nous avons vu Hèphæstos modeler la première femme et lui donner la vie, de même Prométhée pétrit l’argile mouillée dont il façonne le corps du premier homme qu'il va douer de l’étincelle animique {Apollod., I. 7, 1} [Thus Prometheus is something more than the archetype of man: he is his progenitor. In the same way that we saw Hephæstos moulding the first woman, and giving her life, so Prometheus kneads moist clay of which he fashions the body of the first man, whom he will endow with the soul-spark] . . .” — p. 264 & fn.

After the Flood of Deukalion, Zeus . . . commanded Prometheus . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Après le déluge de Deucalion, Zeus, disait-on, avait ordonné à Prométhée et à Athèna de faire sortir une nouvelle race humaine de la vase déposée par les eaux {Ovid., Metam., I, 81. Etym. M., v. Προμηθεύς}, et, au temps de Pausanias, on montrait encore en Phocide le limon dont le héros s'était servi {Paus., X, 4, 4} [After the Flood of Deukalion, it was said that Zeus had commanded Prometheus and Athena to bring forth a new human race from the mud deposited by the waters, and at the time of Pausanias, the slime which the hero had used, could still be seen in Phocea] . . .” — p. 264 & fns.

“On several archaic monuments one still sees Prometheus . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Sur plusieurs monuments antiques, nous voyons en effet Prométhée modelant le corps de l'homme, soit seul . . . soit avec l'aide d'Athèna [On several ancient monuments we actually see Prometheus moulding the human body, sometimes alone . . . sometimes with the help of Athena] . . .” — p. 264

Phoroneus, the hero of an ancient poem . . . the Phoronidæ

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Ce personnage est Phoronée, héros d’un ancien poème (la Phoronide) malheureusement perdu pour nous [This person is Phoroneus, the hero of an ancient poem (the Phorōnidæ), unfortunately lost to us] . . .” — p. 265

His legend was localized in Argolis, where a perpetual flame was . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Sa légende s’était localisée en Argolide où brùlait sur son autel une flamme perpétuelle, destinée à rappeler comment il avait été l’inventeur du feu {Paus., II, 19, 5. Cf. 20, 3} [His legend was localized in Argolis, where a perpetual flame burned on its altar, intended as a reminder that he had been the inventor of fire].” — p. 265

Phoroneus was the first man, or “the father of mortals”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Phoronée . . . On disait encore qu’il avait été le premier homme ou le père des mortels {Plat., Tim., p. 22. Clem. Alex., Strom., I, p. 380} [Phoroneus . . . It was said that he was the first man or the father of mortals].” — p. 265 & fn.

see: Clement of Alexandria, Writings, tr. William Wilson, 1884: “. . . Plato in the Timæus . . . writes: ‘And wishing to draw them out into a discussion respecting antiquities, he {Solon, in his conversation with the Egyptian priests} said that he ventured to speak of . . . Phoroneus, called the first man . . . and what happened after the deluge.’ ” — 1:422 & fn. (Stromata, i:21)

His genealogy, which assigns to him as his father Inachos . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “La généalogie qui lui donne pour père le fleuve Inachos rappelle celle qui fait naître le Titan de l’Océanide Clymène. Mais Phoronée avait pour mère la nymphe Mélia: descendance significative qui le distingue de Prométhée [The genealogy that shows the river Inachos as his father, makes one think of the one which has the Titan (Prometheus) born from the Oceanid Clymenē. But Phoroneus had the nymph Melia as mother, a characteristic descent, which distinguishes him from Prometheus].” — p. 265

— 519-20 —

Melia . . . the personification of the ash-tree . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Qu’est-ce en effet que Mélia . . . sinon la personnification du frêne, d’où sont sortis, d’après Hésiode, les hommes de la génération d’airain {Op. et D., 142-145}, et qui est, chez les Grecs, cet arbre céleste commun à toutes les mythologies de la race aryenne [What is Melia in fact . . . if not the personification of the ash-tree, from which came forth, according to Hesiod, the people of the age of Bronze, and which with the Greeks is the celestial tree common to all the mythologies of the Aryan race].” — pp. 265-6 & fn.

— 520 —

the Yggdrasil . . . which the Norns sprinkle daily . . .

three sisters who gaze . . . into the Past, the Present, and the Future . . .

Gultweig . . . “the bewitching enchantress . . . cast into the fire . . .”

p/q: W. Wägner, Asgard and the Gods, 1880: “The golden age . . . lasts till Gullweig (Gold-ore), the bewitching enchantress, comes, who, thrice cast into the fire, arises each time more beautiful than before, and fills the souls of gods and men with unappeasable longing.” — pp. 12-13

then the Norns . . . enter into being . . .

the “ash-tree” . . . under whose protecting shadow humanity lived . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “On sait que les ancêtres de cette race . . . s’étaient représenté le ciel comme un arbre immense qui s’étendait au-dessus de leurs têtes et à l’ombre duquel ils vivaient [We know that the ancestors of this race . . . represented the sky as an immense tree that extended above their heads, and in the shade of which they lived].” — p. 266

“That tree had a fruit, or an inflamed bough . . .”

having seen in Prometheus . . . fire by friction

fire by friction

see: A. A. Macdonell, Vedic Mythology, 1897: “Agni [sacred fire]. . . . His daily terrestrial birth by friction from the two araṇīs or firesticks is often referred to . . . With reference to this production by friction, men are said to have generated him . . . the ten maidens that produce him . . . being the ten fingers . . . employed in twirling the upright drill, which is the upper araṇī. Pramantha, the name of this fire-drill . . . has, owing to a superficial resemblance, been connected with Προμηθεύς [Prometheus].” — p. 91

“A divine bird, nestled in the boughs . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Un oiseau divin, niché dans ses branches, dérobait ce rameau [enflammé] et l'apportait à son bec sur la terre [A divine bird, nestled in its branches, stole that (flaming) bough and carried it to the earth in its bill].” — p. 266

“Now the Greek word Φορώνευς . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Or, le mot grec Φορωνεύς est le rigoureux équivalent du mot sanscrit bhuranyu ‘le rapide’, épithète d'Agni considéré comme le porteur de l'étincelle divine. Phoronée, le fils de Mélia, ou du frêne céleste, correspond donc à une conception peut-être plus ancienne que celle du pramantha devenu le Prométhée des Grecs [Now the Greek word Φορωνεύς is the exact equivalent of the Sanskrit word bhuraṇyu, ‘the rapid one,’ an epithet of Agni, as the bearer of the divine spark. Phoroneus, the son of Melia or the celestial ash-tree, corresponds with a conception that is perhaps more ancient than that of the pramantha, which became the Prometheus of the Greeks] . . .” — p. 266

— Footnotes

three yugas . . . answering to the golden . . . silver . . . Bronze age

see: Thomas Lumisdan Strange, Legends of the Old Testament, 1874: “The parallel between the four Yugas, or ages, of the Hindūs, called the Krita, or Satya, the Tretā, Dvāpara, and Kali, and the golden, silver, brass, and iron ages of the Greeks and Romans, has necessarily struck all who have considered these subjects.” “It has been the common idea of the ancients that the earliest age was one of innocence . . . The Greeks adopted the four ages of the Hindūs, and made of the first a golden age, during which there was neither sickness, old age, or death . . . After this came in sin and degeneration.” — pp. 31, 196

— 520-1 —

Phoroneus is the . . . bird, that brings the heavenly lightning . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “[Phoronée] . . . il est l’oiseau qui apporte la foudre du ciel sur la terre. Les traditions relatives à la naissance de la génération d’airain, et celles qui faisaient de Phoronée le père des Argiens, témoignent que cette foudre, comme dans la légende d’Hèphæstos et dans celle de Prométhée, avait été l’origine du genre humain [Phoroneus . . . he is the bird that brings the heavenly lightning to the earth. Traditions about the birth of the race of Bronze, and those which made of Phoroneus the father of the Argians, are evidence that this lightning, as in the legend of Hephæstos and in that of Prometheus, was the origin of the human race].” — p. 266

— 521 —

the seven celestial fires

see: Edward Moor, The Hindu Pantheon, 1810: “. . . the mystical number of seven frequently occurs; in this prayer, for instance, addressed to Agni: ‘Fire! seven are thy fuels; seven thy tongues . . . seven thy beloved abodes . . . thy sources are seven.’ . . . ‘The seven tongues of fire,’ a commentator observes, ‘. . . imply the power of conveying oblations to the deities . . . Fire, like the sun itself, is supposed to emit seven rays . . .’ ” — p. 296

Agni Abhimânin, his three sons, and their forty-five sons . . .

that mind which is . . . the most spiritual and mystically inclined

one is no longer permitted . . . to explain the name of Prometheus . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Il n’est plus permis aujourd’hui d’expliquer le nom de Prométhée comme le faisaient les Grecs [Nowadays it is no longer permitted to explain the name of Prometheus in the same way as the Greeks did] . . .” — p. 258

“basing themselves on the false analogy of προμηθεύς . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . les Grecs, qui, se fondant sur l’analogie apparente de Προμηθεύς avec le verbe προμανθάνω, voyaient en lui le type de l’homme ‘prévoyant’, auquel, pour la symétrie, ils avaient donné un frère, Epiméthée, ‘celui qui prend conseil après l’événement’ [the Greeks, basing themselves on the seeming analogy of προμηθεύς (Prometheus) with the verb προμανθάνω (to learn beforehand), saw in him the type of ‘foreseeing’ man, to whom, for the sake of symmetry, they gave a brother, Epimetheus, ‘he who takes advice after the event’].” — p. 258

The legend is based upon . . . “a great event . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Cette légende a pour fonds un grand événement, qui avait vivement frappé l’imagination de ses premiers témoins et dont le souvenir ne devait jamais s’effacer de la mémoire populaire: celui de la découverte du feu [This legend is based upon a great event, which made a strong impression on the imagination of its first witnesses and the remembrance of which must never fade from popular memory: that of the discovery of fire] . . .” — p. 257

Laying aside every poetical fiction, all those dreams . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Que l’on écarte . . . toutes les fictions poétiques et tous les rêves de l’âge d’or; que l’on essaye de se représenter, dans sa réalité grossière, ce premier état misérable de l’humanité dont Lucrèce, après Eschyle, nous a tracé le saisissant tableau et dont la science actuelle confirme l’exacte vérité [Let us set aside . . . all poetic fiction, all dreams of the golden age, let us try to show, in its harsh reality, this first miserable state of humanity, the striking picture of which was traced for us, after Æschylus, by Lucretius, and the exact truth of which has been confirmed by modern science] . . .” — p. 257

and then one may understand . . . a new life really began for man . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . et l’on comprendra comment une vie nouvelle commença réellement pour l’homme, le jour où il vit jaillir la première étincelle du frottement de deux morceaux de bois ou des veines d’un silex [and one will understand that in fact a new life began for man, on the day that he saw the first spark burst forth from the friction of two pieces of wood, or from the veins of a flint].” — p. 257

How could man help feeling gratitude . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Comment donc les hommes n’auraient-ils pas éprouvé un sentiment de . . . reconnaissance . . . Comment n’eussent-ils pas été . . . émerveillés à la vue de cet être mystérieux qu-ils pouvaient faire naître à leur gré et qui, à peine né, grandissait et se développait avec une singulière puissance [How could humans avoid feeling gratitude . . . How could they not have been . . . astonished at the sight of that mysterious being which they could bring forth at will, and which, barely born, grew larger and developed with a singular power]?” — pp. 257-8

— 521-2 —

“This terrestrial flame, was it not analogous in nature . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Cette flamme terrestre n’était-elle pas d’une nature analogue à celle qui leur envoyait d’en haut sa lumière et sa chaleur, ou qui les épouvantait dans la foudre [Was that terrestrial flame not analogous in nature to that which sent them its light and heat from on high, or that which terrified them in the thunderbolt]?” — p. 258

— 522 —

“Was it not derived from the same source? . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Ne provenait-elle pas de la même source? Si son origine était au ciel, ne fallait-il pas qu’elle eût été un jour apportée sur la terre? Et, s’il en était ainsi, quel était l’être puissant, l’être bienfaisant, homme ou dieu, qui en avait fait la conquête? Ces questions que dut se poser de bonne heure la curiosité des Aryas, trouvaient leur réponse, en Grèce, dans le mythe de Prométhée [Does it not arise from the same source? If its origin was in heaven, should it not have been brought to earth some day? And if so, who was the powerful being, the beneficent being, man or god, who conquered it? Those questions which early on must have aroused the curiosity of the Aryans, found their answer in Greece, in the myth of Prometheus].” — p. 258

The miserable state of Humanity described by Æschylus . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . que l’on essaye de se représenter . . . ce premier état misérable de l’humanité dont Lucrèce, après Eschyle, nous a tracé le saisissant tableau et dont la science actuelle confirme l’exacte vérité [let us try to show . . . this first miserable state of humanity, the striking picture of which was traced for us, after Æschylus, by Lucretius, and the exact truth of which has been confirmed by modern science] . . .” — p. 257

“rude implements, exactly resembling those in use . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “. . . we find in caves or river-gravels, under circumstances implying enormous antiquity, and associated with remains of extinct animals, rude implements so exactly resembling those in use among existing savages . . .” — pp. 144-5

“If the collection in the Colonial Exhibition . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “. . . if the collection in the Colonial Exhibition of stone celts and arrow-heads used by the Bushmen of South Africa were placed side by side with one from the British Museum of similar objects from Kent’s Cavern or the caves of the Dordogne, no one but an expert could distinguish between them . . .” — p. 145

knowledge increases . . . “but that intellectual capacity does not . . .”

this capacity among the French . . . “perceptibly smaller . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “. . . the French certainly are in the highest rank of mankind, and yet, according to the measurements of Dr. J. Barnard Davis {Philosophical Transactions of the Royal Society of London for the year 1868} . . . the internal capacity of the skull among the French — 88.4 cubic inches — is perceptibly smaller than that of the Polynesians generally, which even among many Papuans and Alfuras of the lowest grade amounts to 89.7 and 89 cubic inches.” — p. 38 & fn. (Pfaff, The Origin of Man)

— 523 —

“one of the most characteristic marks of difference . . .”

“The index of breadth among the Scandinavians (is) at 75 . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “. . . we find, on an average, the index of breadth among the Scandinavians at 75; among the English at 76; among Holsteiner at 77; in Breisgau at 80. Schiller’s skull shows an index of breadth even of 82. . . . the Madurese at last 82.” — p. 37 (Pfaff, The Origin of Man)

the startling fact “that most of these old skulls . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “. . . a startling fact comes to light, that most of these old skulls belonging to the stone period are above rather than below the average of the brain of the now living men in volume.” — p. 40 (Pfaff, The Origin of Man)

Calculating the measures for the height, breadth, and length . . .”

1. Old northern skulls of the stone age . . . . . . . . . . . . . . 18.877 in.

2. Average of 48 skulls of the same period from England . . . . 18.858 "

3. Average of 7 skulls of the same period from Wales . . . . . . 18.649 "

4. Average of 36 skulls of the stone age from France . . . . . . 18.220 "

The average of the now living Europeans is 18.579; of Hottentots, 17.795.” — pp. 40-1 (Pfaff, The Origin of Man)

“that the size of the brain of the oldest populations . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “We see very clearly from all this that the size of the brain of the oldest populations known to us is not such as to permit us to place them on a lower level than that of the now living inhabitants of the earth.” — p. 41 (Pfaff, The Origin of Man)

The race which Jupiter so ardently desired “to quench . . .”

see: Æschylus, Prometheus Vinctus, tr. Ernest Lang, 1870: “After . . . Jupiter had been victorious over the Titans . . . he mounted his father’s throne, and proceeded to produce order throughout his empire . . . but wanted to root out the whole race of man, the place of which he proposed to give to an entirely distinct race of beings.” — pp. vii-viii (Introduction)

. . . he “saved the mortal race from sinking . . .”

— 524 —

M. F. Baudry, who shows . . . the supposed primitive process . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Cette interpretation . . . nous fait remonter jusqu’au procédé primitif auquel les hommes durent vraisemblablement la découverte du feu, et qui, aujourd’hui encore, est usité dans l’Inde pour allumer la flamme du sacrifice. . . . {Les Mythes du feu et du breuvage céleste (Revue germanique, 1861, p. 358 et suiv.)} [This interpretation . . . makes us go back to the primitive process with which men probably sustained the discovery of fire, and which nowadays is still used in India to light the sacrificial flame].” — p. 258 & fn.

“This process . . . described in the Vedic Sutras . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “ ‘Ce procédé, tel qu’il est décrit minutieusement dans les Sutras védiques, dit M. F. Baudry, consiste à faire tourner rapidement un bâton dans un trou pratiqué au centre d’une pièce de bois. Le frottement développe une chaleur intense et finit par faire prendre feu aux éléments ligneux en contact’ [This process, as it is minutely described in the Vedic Sutras, says Baudry, consists of letting a stick turn quickly in a hole made in the center of a piece of wood. The friction develops intense heat and by making contact sets the particles of wood on fire].” — p. 258

“The motion of the stick is not a continuous rotation . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “ ‘Le mouvement imprimé au bâton n’est pas une rotation continue, mais une série de tours en sens contraire, au moyen d’une corde fixée au bâton par son milieu; l’opérateur en tient un bout de chaque main, et les tire alternativement [The motion transmitted to the stick is not a continuous rotation, but a series of turns in opposing directions, by means of a rope fixed to the middle of a stick; the operator holds one end in each hand, and pulls alternately] . . .’ ” — p. 258

“The full process is designated in Sanskrit . . . manthâmi . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “ ‘L’acte dans son entier est désigné en sanscrit par le verbe manthāmi, mathnāmi, qui signifie ‘frotter, agiter, secouer, obtenir en frottant’ et s’applique spécialement au frottement rotatoire, comme le prouve son dérivé mandala, qui signifie un cercle [The full process is designated in Sanskrit by the verb manthāmi, mathnāmi, which means ‘to rub, to agitate, to shake, to obtain by rubbing,’ and it is applied especially to rotatory friction, as proved by its derived word mandala, which means a circle] . . .’ ” — pp. 258-9

“The pieces of wood serving for the production of fire . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “ ‘Les pièces de bois qui servent à la production du feu ont chacune leur nom en sanscrit. Le bâton qui tourne est dit pramantha; le disque qui le reçoit s’appelle arani, et le duel arani, “les deux aranis”, désigne l’ensemble de l’instrument [The pieces of wood that serve for the production of fire, have each their name in Sanskrit. The stick which turns is called pramantha; the disc which receives it is called arani, and the dual arani, ‘the two aranis,’ and this designates the whole instrument].’ ” — p. 259

— Footnotes

See also his Mémoires de la Societé de la Linguistique . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Le rapprochement de Prométhée et du pramantha . . . a été de nouveau justifié par M. Baudry dans les Mémoires de la Société de linguistique, t. I, p. 337 et suiv. [Connecting Prometheus and pramantha . . . was recently justified by Baudry in the Mémoires de la Société de linguistique, v. 1, p. 258 et seq.].” — p. 258 fn.

the upper and nether piece of timber used to produce sacred fire . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “As Nimi left no successor, the Munis, apprehensive of the consequences of the earth being without a ruler, agitated the body of the prince {[with] the nether piece of timber used to produce fire, by attrition, at sacrifices, — the araṇi containing a socket, into which the king’s body was introduced, by way of the upper araṇi}, and produced, from it, a prince, who was called Janaka.” — 3:330 & fn. (iv.5)

“It was by reason of the peculiar way in which he was engendered . . .”

(But see Goldstücker’s Sanskrit Dictionary at the word Arani.)

Devaki . . . is called “the aranî whose attrition engenders fire.”

— 525 —

“How has Prometheus got into the possession of the . . . spark?” . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Mais comment Prométhée est-il entré en possession de l’étincelle? Le feu ayant son séjour au ciel, c’est là qu’il a dû aller le chercher avant de le communiquer aux hommes, et pour pouvoir s’approcher des dieux, il fallait qu’il fût lui-même de race divine. Chez les Grecs, il est le fils du Titan Japet {Ἰαπετιονίδης, Theog., 528} [But how did Prometheus take possession of the spark? As the fire has its abode in heaven, it is there that he had to go and look for it before conferring it to humans, and to be able to approach the gods, he had to be of the divine race himself. With the Greeks he is the son of the Titan Iapetos].” — p. 259 & fn.

“But celestial fire belonged in the beginning to the gods alone . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Mais le feu céleste appartenait d’abord aux dieux seuls; c’était un trésor qu’ils semblaient s’être réservé, et les hommes devaient supposer qu’ils veillaient sur lui d’une façon jalouse [But in the beginning celestial fire belonged to the gods alone; it was a treasure which they seemed to have reserved for themselves, and men had to assume that they watched over it jealously].” — p. 259

‘The prudent son of Iapetus,’ says Hesiod, ‘deceived Jupiter . . .’

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “ ‘Le prudent fils de Japet, dit Hésiode, trompa Jupiter en dérobant et en cachant dans le creux d’un narthex le feu infatigable, à l’éclat resplendissant {Theog. 565}’ . . . Le bien dont Prométhée venait de gratifier les hommes était donc une conquête faite sur le ciel [‘The prudent son of Iapetus,’ says Hesiod, ‘deceived Jupiter by stealing and hiding, in the cavity of a narthex, the indefatigable fire, with the dazzling splendour.’ . . . The gift which Prometheus had bestowed on mankind was thus a conquest made on heaven].” — p. 259 & fn.

“Now according to Greek ideas . . . this possession . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Or, suivant les idées grecques, cette conquête arrachée à Jupiter, cet empiétement humain sur la part des dieux, entraînait nécessairement une expiation. . . . Prométhée d’ailleurs appartient à la race des Titans révoltés contre les dieux et que le maître de l’Olympe a précipités dans le Tartare; comme eux il est un génie du mal, condamné à subir une peine cruelle [Now according to Greek ideas, this conquest wrenched from Jupiter, this human appropriation of what belongs to the gods, had to be followed by an expiation. . . . Prometheus, moreover, belongs to the race of Titans who rebelled against the gods, and whom the master of Olympus had hurled into Tartarus; like them he is a genius of evil, doomed to suffer a cruel punishment].” — pp. 259-60

The Titan is more than a thief of the celestial fire. . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . le Titan n’est pas seulement le voleur du feu celeste; il est encore le représentant de l’humanité; de l’humanité active, industrieuse, intelligente, mais de l’humanité ambitieuse qui voudrait s’égaler aux puissances divines [the Titan is not only the thief of the celestial fire; he represents humanity; active, industrious, intelligent humanity, but a humanity that is ambitious to match the divine powers].” — p. 260

— Footnotes

the Manasa Pitris

see: “The Seven Principles of Man,” April 15, 1893: “. . . the old mystical doctrine of a higher Ego or ‘spiritual man’ as an actual Being fully conscious on its own plane . . . finds its expression in the Theosophic teaching concerning the Manasa-Putras, or Sons of Mind, who are said to have incarnated themselves in the human race at a certain point in its evolution.” — p. 63 (The Irish Theosophist, v. 1)

— 526 —

he is . . . a friend of mankind (φιλάνθρωπος) . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Dans ses rapports avec la terre, il est au contraire un génie ami de l’humanité (φιλάνθρωπος) qu’il a élevée à la civilization, qu’il a initiée à la connaissance de tous les arts; conception à laquelle Eschyle a donné les beaux développements que l’on connait [In his relations with the earth, he is rather a spirit-friend of humanity (φιλάνθρωπος), which he has raised to civilization, which he familiarized with the knowledge of all the arts; a concept to which Æschylus gave the beautiful explanations that we know].” — pp. 263-4

the image of the pernicious . . . effects of lightning. . . . “evil fire” . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . Prométhée est donc l’image des effets nuisibles et redoutables de la foudre . . . le ‘mal feu’ [Prometheus is thus the image of the harmful and dreadful effects of lightning . . . the ‘evil fire’].” — p. 263

“Reduced to its simple expression, the myth . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . reduit à son expression simple, le mythe qui nous occupe montre dans Prométheé un génie du feu [reduced to its simple expression, the myth in question shows Prometheus to be a genius of fire] . . .” — p. 261

if we believe Ad. Kuhn . . . and Baudry

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Ce travail de M. Baudry est une analyse critique de l’ouvrage d’Adalbert Kuhn qui a pour titre: Die Herabkunft des Feuers und des Göttertranks [This work of Baudry is a critical analysis of the work by Adalbert Kuhn that has the title: Die Herabkunft des Feuers und des Göttertranks] . . .” — p. 258 fn.

“The fire used by man being the result of . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Le feu dont l’homme se servait étant le résultat de l’action du pramantha dans l’arani, les Aryas durent supposer que le feu céleste avait la même origine, et ils durent s’imaginer qu’un dieu armé du pramantha, ou un pramantha divin, exerçait au sein des nuages une friction violente que donnait naissance à l’éclair et à la foudre [Because the fire used by man was the result of the action of the pramantha in the arani, the Aryans continued to suppose that heavenly fire had the same origin, and they continued to believe that a god armed with a pramantha, or a divine pramantha, worked up a violent friction in the middle of the clouds, which gave birth to lightning and thunder].” — p. 262

“according to Plutarch’s testimony . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “D’après le témoignage de Plutarque {Philosoph. Placit., III, 3}, les Stoïciens croyaient que le tonnerre est un combat de nuées, et l’éclair un embrasement par friction, et Aristote voyait dans la foudre le résultat de nuages qui se froissent l’un contre l’autre. Qu'était-ce que cette théorie, sinon la traduction savante de la production du feu par la friction [According to Plutarch’s testimony, the Stoics believed that thunder is a struggle of the clouds, and lightning a conflagration caused by friction, and Artistotle saw in the thunderbolt the result of clouds clashing into each other. What was this theory, if not the scientific account of the production of fire by friction]?” — p. 262 & fn.

“from the highest antiquity . . . the pramantha lighted fire . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . dès l’antiquité la plus haute, avant la dispersion des Aryas, on pensait que le pramantha allumait le feu dans la nuée orageuse aussi bien que dans les aranîs {Revue germanique, 15 avril 1861, p. 368} [since time immemorial, before the dispersion of the Aryans, it was thought that the pramantha ignited the fire in the thundercloud as well as in the aranis].” — p. 262 & fn.

“this idea of the creative power of fire . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Cette idée de la puissance créatrice du feu s’explique à la fois par l’antique assimilation de l’âme humaine à une étincelle céleste, et par une image souvent exprimée daus [dans] les Védas [This idea of the creative power of fire becomes clear immediately by the ancient comparison of the human soul to a celestial spark, and by an image often expressed in the Vedas].” — pp. 264-5

— 526-7 —

“Here is the pramantha, the generator is ready. . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “ ‘Voici le pramantha, s’écrie l’auteur d’un hymne à Agni; le générateur est prêt. Apporte la maîtresse de la race (l’arani femelle). Produisons Agni par la friction, suivant la coutume antique’ [‘This is the pramantha, exclaimed the author of a hymn to Agni: the generator is ready. Bring the mistress of the race (the female arani). Let us produce Agni by attrition, according to ancient custom’].” — p. 265

— 527 —

Aditi, the mother of the gods

see: Rig-Veda-Sanhita, tr. F. Max Müller, 1869: “Aditi . . . is in reality the earliest name invented to express the Infinite . . . the visible Infinite . . . That was called A-diti, the un-bound, the un-bounded . . . as the mother of the principal gods [Deva-Matri] . . .” — 1:230 (Verse 12, note 4: “Aditi, the Infinite”)

Shekinah . . . in the world of Spirit

see: Arthur Edward Waite, Doctrine and Literature of the Kabalah, 1902: “Malkuth is the tenth Sephira . . . it is termed ‘the Mother of all the Living.’ It is the final manifestation, emanation, or development of the Divine Nature taking place in the Divine World . . . that point at which the more external orders make contact with the supernal {Hence it is said that the tenth Sephira is the Shekinah, that is, the place of the manifestation of Deity}.” — p. 49 & fn.

the “Great Deep” . . . or primordial Substance

see: Qabbalah, tr. Isaac Myer, 1888: “The Great deep or abyss, with the Sumerians was the mother . . . of all the gods. . . . ‘the mother that has begotten heaven and earth.’ . . . the primordial prototypic abyss out of which both the heaven and earth was produced.” — p. 243

the date of Krishna’s death (. . . the Kali Yuga . . . began for mankind)

As Aditi is called Surârani . . . so Kunti . . . Pandavârani

Devaki . . . anthropomorphized form of Aditi

the “Deva-matri” of Seven Sons (. . . seven Adityas . . .)

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “Aditi is called Deva-mātṛi, ‘mother of the gods’ . . . ‘Eight sons were born from the body of Aditi; she approached the gods with seven but cast away the eighth, Mārttāṇḍa (the sun).’ These seven were the Ādityas.” — p. 3

Devaki, has six embryos conveyed into her womb . . .

Mary . . . is the mother . . . of five sons and two daughters

see: Napoléon Roussel, The Portrait of Mary in Heaven, 1849: “Now, according to the thirteenth chapter of St. Matthew, Jesus at this time must have had four brothers and also sisters . . . and, therefore, I come to this conclusion, viz., that the children of Mary were —

in Matthew’s Gospel (xiii. 55-56)

“Thou art that Prakriti (essence), infinite and subtile . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘Thou’, said the divinities, ‘art that Prakṛiti, infinite and subtile, which formerly bore Brahmā in its womb. . . . Thou, eternal being, comprising, in thy substance, the essence of all created things, wast identical with creation; thou wast the parent of the triform sacrifice, becoming the germ of all things. Thou art sacrifice, whence all fruit proceeds; thou art the wood {Araṇi}, whose attrition engenders fire. As Aditi, thou art the parent of the gods . . . Thou art light {Jyotsnā, ‘the morning twilight’}, whence day is begotten . . .’ ” — 4:264-5 & fns. (v.2)

— 527-8 —

The Virgin . . . as the “morning Star” . . .

see: Alphonsus Liguori, The Way of Salvation, 1836: “Mary is called by St. John Damascen: ‘The star which immediately precedes and announces the rising of the sun.’ As the morning star precedes the sun, so devotion to the Blessed Virgin precedes the sun of divine grace . . .” — p. 206

— 528 —

“Thou art Samnati (humility . . .), the mother of Wisdom . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . thou art humility {Saṃnati}, the mother of (true) wisdom; thou art kingly policy {Niti}, the parent of order {Naya}; thou art modesty, the progenitrix of affection {Praśraya; explained by vinaya}; thou art desire, of whom love is born . . .” — 4:265 & fns. (v.2)

“Thou art the mother of knowledge (Avabodha) . . .”

the Roman Catholic “vase of election”

“All that which exists, all that which has been formed . . .”

“The divine Spirit of Life is ever coalescing with matter.”

see: Eduard von Hartmann, Philosophy of The Unconscious, 1884: “ ‘Force cannot be imagined in independent real existence, but only in indissoluble union with matter.’ ” “Herewith is the radical distinction between spirit and matter abolished; their difference consists only in higher or lower forms of manifestation of the same essence . . .” — 2:169, 180

It is the Will of the Deity that acts . . .

see: Eduard von Hartmann, Philosophy of The Unconscious, 1884: “. . . to apprehend the world as an indivisible Being, to feel oneself as part of this Being . . . the view which asserts that this one existence is the all or the whole has been accordingly entitled Pantheism (in the widest sense of the term).” “The being which underlies the appearance of the object of perception was called by Kant the ‘thing of itself.’ . . . What Kant entertained as timid supposition, that the thing of itself and the active subject might be one and the same existence, Schopenhauer declared . . . that he recognised the will as the positive character of this essence.” — 2:234, 235, 236

“When Atteekah Kaddosha . . . desired to form all things . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘. . . when the At-tee’ kah Qad-dosha, the Holy Ancient, the Hidden of All the Hidden, desired to arrange everything, He formed all things like male and female . . . This Wisdom comprises All, when it goeth forth . . .’ ” — p. 387

Chochmah (male wisdom) and Binah (female . . . Intellect) . . .

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “The name of the second Sephira is . . . Chokmah [Ḥokmāh], Wisdom, a masculine active potency . . . The third Sephira . . . is a feminine passive potency, called BINH, Binah, the Understanding . . . It is also called AMA . . . the great productive Mother, who is eternally conjoined with AB, the Father, for the maintenance of the universe in order.” — pp. 24, 25 (Introduction)

Chochmah . . . and Binah . . . create all between the two

— 529 —

Apocrypha comes from the verb crypto, κρύπτω, “to hide.”

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . apocryphe vient du verbe κρύπτω, qui signifie cacher. Or, les apocryphes sont précisément des livres dont l’origine et le contenu sont encore cachés [apocrypha comes from the verb κρύπτω, which means to hide. The apocrypha are precisely those books of which the origin and the contents are still hidden] . . .” — 3:69

Enoïchion (the Book of the Seer)

see: Alexandre Guiraud, Philosophie Catholique de l’Histoire, 1841: “Et si nous examinons . . . comment la cabale grecque envisage le nom et la vie d’Hénoch . . . qu’elle rapporte le premier aux deux mots grecs en okion . . . œil intérieur [And when we examine . . . how the Greek Kabbalah looks at the name and the life of Enoch (we discover) . . . that it attributes the former to the two Greek words en okion . . . inner eye] . . .” — 2:374

the “city of letters” . . .

see: Old Testament Commentary, ed. C. J. Ellicott, 1883: “And Judah went against the Canaanites that dwelt in Hebron . . . And from thence he went against the inhabitants of Debir: and the name of Debir before was Kirjath-sepher {It means ‘the city of the book,’ and is rendered in the LXX. by ‘city of letters.’ It was also called Kirjath-sannah . . . [which] means ‘city of learning’} . . .” — 2:173 & fn. (Judges, 1:10-11)

the ancient Kirjath-Sepher . . .

see: George Stanley Faber, Treatise on the Genius and Object of the . . . Dispensations, 1823: “The learned Walton argues, from the prophecy of Enoch . . . that the art of writing must have been well known from the most remote antiquity . . . all antiquity both Hebrew and Gentile is full of certain books having been preserved . . . Hence, with reference to these books, we find, that a very ancient city in Palestine was originally called Kirjath-Sepher or the city of the book . . .” — 2:28 fn.

(see Joshua xv., 15)

especially Masons . . . identify Enoch with Thoth . . .

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Enoch. — Those who adhere to the theory of the extreme antiquity of Masonry, hold that he was one of the founders of the Order . . . Enoch is by some identified with Hermes, the Hellenic Mercury, and the Egyptian Thoth.” — pp. 200, 201

in the Kurân . . . termed the Edris, or the “Learned” . . .

“Enoch,” according to Bar-Hebræus, “was the first inventor of writing” . . .

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Bar-Hebræus says, that Enoch was the inventor of books and writing; that he taught men the art of building . . . that he first constellated the starry heavens, and reduced to rule the progress of the planets . . .” — pp. 201-2

In Greece he was called Orpheus . . .

The number Seven being attached to . . . these primitive Initiators

see: Gerald Massey, Natural Genesis, 1883: “The beginning . . . is with the number seven among some of the oldest races on earth.” “The seven wicked spirits that revolted and fell are pourtrayed in the ‘Book of Enoch’ as Seven Mountains, whilst in ‘Revelation’ the seven mountains are identified with the seven heads of the dragon.” “The outcast seven became the seven devils or demons of various myths. . . . The primary seven are the Maruts and Asuras of India . . . The Gnostics held that there were seven mundane dæmons which they term the inferior hebdomad . . . they likewise show them by name to have been the seven Elohim of the Hebrews.” — 2:24, 52, 114

as well as the number 365, of the days of the year

see: A. Ben Shemesh, Was Enoch a Solar Myth?, 1885: “ ‘And Enoch . . . walked with God after he begat Methuselah three hundred years . . . and all the days of Enoch were three hundred and sixty-five years.’ — (Gen. v. 21-23.)” “In other words, the 365 years of Henoch’s life are the 365 days making up the solar year . . .” — pp. 8, 10

Enoch is the seventh Patriarch

see: George Stanley Faber, Treatise on the Genius and Object of the . . . Dispensations, 1823: “And Enoch also, the seventh from Adam . . .[Jude 14].” “. . . Enoch, [was] the governing patriarch of the seventh generation . . . and his son Methuselah, the governing patriarch of the eighth generation . . .” — 1:355, 398 fn.

Orpheus is the possessor of the phorminx, the 7-stringed lyre . . .

see: “Was Writing Known Before Pānini?” [by a Chela], 1885: “Orpheus was — in Greece — the son of Apollo or Helios, the sun-god . . . and from him received the phorminx or lyre of seven strings, i.e. — according to occult phraseology — the sevenfold mystery of the Initiation.” — p. 422 (Five Years of Theosophy)

Thoth . . . travels in the Solar boat

see: G. R. S. Mead, Thrice-Greatest Hermes, 1906: “. . . in the oldest Egyptian cosmogony the cosmos is brought into being through the Divine Word, which Thoth, who seems to have originally been equated with the Sun-god, speaks forth.” “Thoth and Maāt are represented as sitting on either side of Rā in his boat.” — 1:52, 89 fn. (Prolegomena)

with the seven-rayed Solar Discus . . .

see: W. R. Cooper, The Myth of Ra, 1877: “ ‘Hail, Ra! . . . god of the disk with the brilliant rays . . .’ [Litany of Ra].” “The remainder of the text, which relates to the worship and duties of the god Thoth . . . seems to point to an identification of the god Ra with Thoth, as the god Aah . . .” — pp. 17, 18, 39

see: S. F. Dunlap, Vestiges of the Spirit-History of Man, 1858: “In Egypt the Sun was ‘father of the gods’ {Thoth}.” “It was regarded as the First Light — the First Cause of all Light . . . From the sphere of light, the divine influence (Light) descended in seven rays . . .” — pp. 71 & fn., 127

— Footnotes

Khanoch, or Hanoch, or Enoch means the “Initiator” and “teacher”

Enoch means . . . Enos

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “ ‘In the Syrian chronicle of Bar-Hebræus . . . Enoch is said to have invented letters and architecture, under the title of Trismegistus, or of Hermes, to have built many cities and established laws, to have taught the worship of God’ {This agrees with the Biblical statement that in the days of Enos men began ‘to call on the name of the Lord,’ Gen. iv. 26} . . .” — p. 95 & fn.

as well as the “Son of Man,” Enos . . .

see: Old Testament Commentary, ed. C. J. Ellicott, 1882: “And to Seth . . . there was born a son; and he called his name Enos {Enosh, that is, man. . . . Thus in Syriac and Chaldee our Lord is styled bar-enosh, the son of man} . . .” — 1:32 & fn. (Genesis, 4:26)

— 529-30 —

Thoth-Lunus is the septenary god

see: G. R. S. Mead, Thrice-Greatest Hermes, 1906: “Budge then proceeds to give the attributes of Thoth as connected with time-periods and the instruments of time, the sun and moon. As Aāh-Teḥuti, he is the Measurer and Regulator of times and seasons, and is clearly not the Moon-god simply . . . for Thoth as Aāh is . . . the ‘Maker of Eternity and Creator of Everlastingness.’ ” “It was Thoth . . . who, with his Seven Wise Ones, planned the world . . .” — 1:66, 458 (Prolegomena)

— 530 —

the “Seer of the Open Eye”

see: G. R. S. Mead, Thrice-Greatest Hermes, 1906: “It chanced once on a time my mind was meditating on the things that are, my thought was raised to a great height . . . all things were opened to me, and I see a Vision limitless, all things turned into Light . . .” — 2:3, 4 (Pœmandres, §§ 1, 4)

“. . . ‘all things’ had become Light to the eye of the seer. . . . the seer is shown a still more intimate vision within the Light Veil, where all ideas of monotheism . . . polytheism, and pantheism lose their formal distinctions in a Formless State . . .” — 2:31 (Commentary)

The story about Enoch, told by Josephus . . .

see: Albert G. Mackey, Encyclopædia of Freemansonry, 1874: “The legend goes on to inform us that after Enoch had completed the subterranean temple . . . he erected two pillars . . . Josephus gives an account of these pillars in the first book of his Antiquities. He ascribes them to the children of Seth . . . Enoch was one of these children. ‘. . . they made two pillars . . . they inscribed their discoveries on them both, that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain and exhibit those discoveries to mankind . . . Now this remains in the land of Siriad to this day.’ ” — p. 256

the same as that told of Hermes, “the Father of Wisdom” . . .

see: Albert G. Mackey, Encyclopædia of Freemansonry, 1874: “ ‘The great Hermarines . . . was afterwards called Hermes the father of Wisdome . . .’ There are two persons of the name of Hermes mentioned in sacred history. The first is the divine Hermes, called by the Romans Mercury. Among the Egyptians he was known as Thoth. . . . The second was Hermes Trismegistus or Thrice Great . . . It was fabled that Pythagoras and Plato had derived their knowledge from him, and that he had recorded his inventions on pillars.” — p. 336

Egyptian god of Wisdom — Teth, Set, Thoth . . . or Hermes

“In a passage of the Book of the Dead . . . [Seth] has the name Tet which, according to Bunsen, intimates that Thoth inherited many of the attributes of Seth. . . . Seth was the true god of Wisdom, and the pillars of Seth, on which, according to Josephus, was inscribed the astronomical knowledge of the ancient world, were the same as those mentioned in an apocryphal work ascribed to Hermes . . .” — pp. 70-1

“sons of the Serpent-god” . . .

see: C. Staniland Wake, Origin and Significance of the Great Pyramid, 1882: “. . . the builders of the Great Pyramid intended to perpetuate certain scientific ideas . . . it is a monument of Sabaism — the worship of the heavenly host . . . with which ‘Serpent worship’ was intimately connected. . . . The Serpent, enclosed in a pyramid, given on the cover . . . [is] said to be the Solar Chnouphis [serpent god] or Agathodemon . . . with the seven sons of Sophia (Wisdom), the seven planetary genii.” “The Sophia, or Divine Wisdom . . . was represented under the form of a serpent.” — pp. iv, v, 71 fn.

“Sons of the Dragon” . . . Hierophants of Egypt and Babylon

see: H. P. Blavatsky, Isis Unveiled, 1877: “The hierophants . . . of Egypt, as of Babylon, generally styled themselves the ‘Sons of the Serpent-god,’ or ‘Sons of the Dragon’ . . . because in the Mysteries, the serpent was the symbol of wisdom and immortality.” — 1:553

the two . . . pillars were entirely covered with hieroglyphics . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Il [Josèphe] nous a dit encore que ces colonnes étaient recouvertes de caractères hiéroglyphiques qui, copiés et reproduits depuis dans la partie la plus profonde et la plus secrète des temples égyptiens, auraient été la source de la sagesse exceptionnelle des Égyptiens [He (Josephus) also told us that these pillars were covered with hieroglyphic characters, which, copied and reproduced since then in the deepest and most secret part of Egyptian temples, would have been the source of the exceptional wisdom of the Egyptians].” — 3:70

“pillars” . . . prototypes of the two “tables of stone” . . .

“. . . the earliest notices of writing . . . [were] on the smoothed surface of rocks, or on tablets or columns of stone. . . . a statement made by Josephus on this subject . . . [is] highly interesting. He says that the descendants of Seth . . . erected two pillars . . . and they inscribed on these pillars their discoveries of astronomy . . . Still more renowned were the pillars or tables of stone on which Thoth, the Egyptian Hermes, is said to have written his theology and the history of the first ages.” — 1:272 (Commentary)

all the great . . . mystics of antiquity — like Orpheus, Hesiod . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “C’est là . . . que tous les grands mystiques de l’antiquité, les Orphée, les Hésiode, les Pythagore, et les Platon, allaient puiser les éléments de leur théologie [It is from there . . . that all the great mystics of antiquity, the Orpheuses, the Hesiods, the Pythagorases, and the Platos, derived the elements of their theology] . . .” — 3:70

the “white Oriental porphyry stone” of the Masonic legend . . .

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “The Masonic tradition about Enoch is as follows: — During the degeneracy of manners before the Deluge, Enoch feared that the real secrets would be lost — to prevent which he concealed the Grand Secret, engraven on a white oriental porphyry stone, in the bowels of the earth.” — p. 201

Enoïchion means in Greek the “inner eye”

see: Alexandre Guiraud, Philosophie Catholique de l’Histoire, 1841: “Et si nous examinons . . . comment la cabale grecque envisage le nom et la vie d’Hénoch . . . qu’elle rapporte le premier aux deux mots grecs en okion . . . œil intérieur [And when we examine . . . how the Greek Kabbalah looks at the name and the life of Enoch (we discover) . . . that it attributes the former to the two Greek words en okion . . . inner eye] . . .” — 2:374

in Hebrew . . . it means the initiator and instructor . . .

— 531 —

Elijah is also taken up into Heaven alive

see: The Interlinear Bible, 1906: “. . . Elijah went with Elisha from Gilgal. . . . And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire . . . and Elijah went up by a whirlwind into heaven.” — p. 489 (2 Kings, 2:1, 11)

at the court of Isdubar, the Chaldean Hea-bani

see: W. St. Chad Boscawen, “Notes on the Religion and Mythology of the Assyrians,” Dec. 7, 1875: “After his accession to the throne, Izdubar . . . [is told] of a very wise man named Hea-bani, who lives in a wild remote place. Izdubar . . . sends his court huntsman, named Zaidu . . . [who] takes two women with him to tempt Hea-bani . . . to leave his den, and come to the court of Izdubar.” — p. 268 (Transactions of the Society of Biblical Archæology, v. 4)

Hea-bani, is likewise raised to heaven . . .

see: W. St. Chad Boscawen, “Notes on the Religion and Mythology of the Assyrians,” Dec. 7, 1875: “Having seen Izdubar, he [Hea-bani] becomes his companion and friend . . . assisting him in his labours with his strength. . . . [In the 8th] tablet Hea-bani, who is accompanying Izdubar on a journey, is slain . . . The ninth tablet opens with a lamentation of Izdubar over Hea-bani.” “Then by the assistance of one of the priests . . . the spirit of Heabani is raised from the ground, and by the intercession of Izdubar . . . is admitted to peace in Heaven.” — pp. 268-9, 279 (Transactions of the Society of Biblical Archæology, v. 4)

the god Hea . . . was his patron

see: W. St. Chad Boscawen, “Notes on the Religion and Mythology of the Assyrians,” Dec. 7, 1875: “As his name indicates . . . Hea-bani (Hea makes) is the son of Hea the Earth . . .” “. . . as the god of the lower worlds he [Hea] resembles Pluto; again in his character of wisdom and counsel he resembles Hermes. In the Deluge Tablet he is spoken of as ‘Hea, who knows all things.’ Hea-bani therefore derives all his wisdom and knowledge from his patron god.” — pp. 272, 287 (Transactions of the Society of Biblical Archæology, v. 4)

Elijah (whose name means . . . “God-Jah,” Jehovah . . .)

Elihu, which has the same meaning

The Pauline expression . . . “that he should not see death”

. . . ut non videret mortem

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . qu’il [Hénoch] fut enlevé au ciel, privilége unique que l’apôtre saint Paul rehausse encore en l’expliquant par ces mots: ‘Afin qu’il ne vît pas la mort, ut non videret mortem [that he (Enoch) was risen up to heaven, a unique privilege to which the apostle Paul added lustre by explaining it with these words: ‘That he should not see death, ut non videret mortem’].” — 3:70-1

Enoch, “whose years will equal those of the world” . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “On sait enfin que, suivant tous les enseignements bibliques, ce prophète, dont l’âge égalera celui du monde, doit partager avec le Sauveur et le prophète Élie les honneurs du dernier avénement et de la destruction de l’Antechrist [Finally, we know that, according to all the biblical teachings, this prophet, whose age will equal that of the world, must share with the Savior and the prophet Elijah the honors of the last advent and of the destruction of the Antichrist].” — 3:71

great adepts will return . . . those Sishta, the holy “Sons of Light”

see: H. P. Blavatsky, “Have Animals Souls?”, March 1886: “. . . in the Vedas. . . . it is said that at the end of each Manvantara comes the pralaya, or the destruction of the world . . . when there will be left the Sishtas, or remnants, seven Rishis and one warrior . . . the ‘sons of God’ or the Rishis, who shall manifest themselves to future humanity . . .” — p. 352 (The Theosophist, v. 7)

The Latin church . . . declares the “Book of Enoch” an apocrypha . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . [l]’autre livre d’Hénoch . . . subit à tel point cette mauvaise réputation d’apocryphe, que le cardinal Cajetan et plusieurs théologiens opinaient pour la non-canonicité de l’épître de saint Jude . . . On ne comprenait pas qu’un apôtre inspiré eût pu s’appuyer sur un livre apocryphe [the other Book of Enoch . . . suffers to such a degree that bad reputation of an apocrypha, that Cardinal Cajetan and various theologians were of the opinion that The Epistle of Jude was not canonical . . . They did not understand that an inspired apostle could support an apocryphal book].” — 3:71

St. John borrows literally from Enoch . . .

see: § XVIII – A, “The Evil Spirit: Who, and What?”: “In the Introduction to Archbishop Lawrence’s translation of it from an Ethiopic MS. in the Bodleian Library, the editor . . . remarks: — ‘In revising the proof-sheets of the Book of Enoch . . . the parable of the sheep, rescued by the good Shepherd from hireling guardians and ferocious wolves, is obviously borrowed by the fourth Evangelist from Enoch, lxxxix., in which the author depicts the shepherds as killing . . . the sheep before the advent of their Lord, and thus discloses the true meaning of that hitherto mysterious passage in the Johannine parable — “All that ever came before me are thieves and robbers” — language in which we now detect an obvious reference to the allegorical shepherds of Enoch.’ ” — SD 2:482

Ludolph, the “father of Ethiopic literature,” commissioned to investigate . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Ludolf . . . appelé le père de la littérature éthiopienne, chargé de visiter quelques manuscrits portant le titre d’Hénoch, et déposés à la bibliothèque Mazarine par le voyageur Pereisc, en avait proclamé l’imposture . . . ‘qu’il ne pouvait pas exister de livre d’Hénoch chez les Abyssins’ [Ludolph . . . called the father of Ethiopic literature, commissioned to examine some manuscripts that carried the title Enoch, and were deposited in the Mazarene library by the traveller Pereisc, had declared it to be counterfeit . . . ‘that no Book of Enoch could exist among the Abyssinians’].” — 3:72

Bruce and Ruppel found and brought that same work from Abyssinia . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . ce livre introuvable était bien positivement retrouvé par le chevalier Bruce et par Ruppel qui le rapportaient de cette même Abyssinie [that book that could not be found was definitely found by Chevalier Bruce and by Ruppel, who brought it back from that same Abyssinia] . . .” — 3:72-3

Bruce . . . declared it “a Gnostic work,” in which “the age of giants . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Bruce . . . en parle avec le plus souverain mépris: ‘Tout ce qu’il y a d’important à dire sur ce livre d’Hénoch, c’est que c’est un livre gnostique, concernant l’âge des géants qui tombent sur les hommes pour les dévorer. . . . Dans tout son contenu ce livre ressemble fort a l’Apocalypse’ [Bruce . . . speaks about it with the highest disdain: ‘All he has to say of importance about this Book of Enoch, is that it is a Gnostic book, about the age of giants who threw themselves upon humans to devour them. . . . In all its contents this book resembles the Apocalypse very much’].” — 3:73

— 532 —

Hanneberg places the Book of Enoch . . . at the head of the list . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . Dr. Haneberg . . . place le livre d’Hénoch, avec le troisième livre des Machabées, à la tête de ceux dont l’autorité se rapproche le plus de celle des livres canoniques [Dr. Haneberg . . . places the Book of Enoch, along with the third book of Maccabees, at the head of those whose authority comes closest to that of the canonical books] . . .” — 3:75-6

the ancient Talmudists . . . are not agreed . . . about Hanokh . . .

see: Qabbalah, tr. Isaac Myer, 1888: “The ancient Rabbins of the Talmud and Midrashim disagree in their descriptions of ’Ha-nokh (Enoch) the son of Yê-red; some even place him among the wicked . . . The Pe’siqthah pronounces him a ‘Saint who entered Paradise alive’ . . .” — p. 98

Enoch . . . “Seer,” “Adept in the Secret Wisdom”

“it is written in the sacred books they . . . disappeared . . .”

“Hanokh transmitted the science . . . to Noah” . . .

“he walked with God, and he was not, for God took him”

“God” (or Java Aleim . . .)

see: Godfrey Higgins, Anacalypsis, 1836: “In the first verse of the first book [of Genesis], the Aleim [Elohim] . . . are said by Wisdom to have formed, from matter previously existing, the . . . planetary bodies . . .” “In the second book of Genesis the creation is . . . [made] by a God of a double name — יהוה אלהים Ieue Aleim [Jehovah Elohim] . . .” — 1:61, 62

(. . . Aleim — the high hierophants, the heads of the colleges . . .)

p/q: John Parkhurst, Hebrew and English Lexicon, 1799: “Ps.lxxxii. 1. The Aleim stand in the congregation of God, (i.e. in the assembly of Israel . . .) . . . Ps. lxxxii. 6. I have said ye are Aleim. In this last Text the word אלהים is indeed applied to earthly Magistrates or Judges . . . there is a resemblance between earthly Judges and the supreme Aleim, whose Vicegerents they are, and with whose authority they are in some degree intrusted.” — pp. 20-1

see: S. F. Dunlap, Sōd, The Mysteries of Adoni, 1861: “Al is terrible in the great Sod (assembly, Mysteries) of the Kedeshim (the priests, the holy, initiated). — Psalm, lxxxix. 8.” “The members of the Priest-colleges were called SODales.” — pp. xi, xii (Introduction)

— Footnotes

“Hanokh had a book which was one with . . . the generations of Adam . . .”

Vide Isis Unveiled, Vol. 1, p. 575, et seq.

see: H. B. Blavatsky, Isis Unveiled, 1877: “The Eloim may be accepted in one sense for gods or powers, and taken in another one for the Aleim, or priests; the hierophants initiated into the good and the evil of this world; for there was a college of priests called the Aleim, while the head of their caste, or the chief of the hierophants, was known as Java Aleim.” — 1:575

— 533 —

Enoch is the type of the dual nature of man . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “He that ‘walked with God’ and ‘did not die’ is the spiritual Enoch, who typified humanity . . . Death is but a new birth, and spirit is immortal; thus humanity can never die . . . Enoch is the type of the dual man, spiritual and terrestrial. Hence his place in the centre of the astronomical cross.” — 2:453

“the Adonai.” . . . the Eagle . . . the lion . . . the bull . . . man

These are the four animals of Ezekiel and of the Revelation.

p/q: The Interlinear Bible, 1906: “And I looked, and, behold, a whirlwind came out of the north. . . out of the midst thereof came the likeness of four living creatures. . . . And every one had four faces . . . the face of a man and the face of a lion . . . the face of an ox . . . the face of an eagle.” — p. 1035 (Ezekiel, 1:4-6, 10)

“. . . I looked, and, behold, a door was opened in heaven . . . And immediately I was in the spirit; and, behold, a throne was set in heaven . . . and round about the throne, were four living creatures . . . And the first creature was like a lion, and the second creature like a calf, and the third creature had a face as a man, and the fourth creature was like a flying eagle.” — pp. 322-3 (Revelation, 4:1-2, 6-7)

The same double triangle . . . faces the Hindu Adanari . . .

singular statements . . . “worthy of the most serious examination” . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “M. de Sacy . . . n’est pas moins forcé d’ajouter: ‘Cependant quelques assertions singulières qui mériteraient un examen plus sérieux m’ont frappé. . . . l’auteur fait l’année solaire de trois cent soixante-quatre jours, et semble connaître des périodes de trois, de cinq et de huit ans suivies de quatre jours complémentaires, qui, dans son système, paraissent être ceux des équinoxes et des solstices’ [De Sacy . . . is no less forced to add: ‘However, some singular statements have struck me which would merit a more serious investigation. . . . the author (Enoch) conceives of a solar year of 364 days, and seems to know periods of three, five, and eight years, followed by four supplementary days, which, in his system, appear to be those of the equinoxes and solstices’].” — 3:77-8

“I see but one means to palliate them . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Je ne vois qu’un moyen de les pallier, c’est de supposer que l’auteur expose un système purement imaginaire et qui a du exister avant que l’orde de la nature eut été altéré à l’époque du déluge universel’ [I see but one means to palliate them, and that is to suppose that the author expounds upon a purely imaginary system and which must have existed before the order of nature had been altered at the period of the universal deluge].” — 3:78

“Behold, I have showed thee all things, O Enoch . . .”

p/q: The Book of Enoch, tr. Richard Laurence, 1883: “In those days Uriel answered and said to me, Behold I have showed thee all things, O Enoch . . . And all things have I revealed to thee. Thou seest the sun, the moon, and those which conduct the stars of heaven, which cause all their operations, seasons and arrivals to return. . . . In the days of sinners the years shall be shortened. . . . The moon shall change its laws, and not be seen at its proper period.” — p. 111 (lxxix.1-3, 6)

In those days . . . “the earth (on its axis) became inclined” . . .

— Footnotes

See Danielo’s criticisms upon De Sacy . . .

— 534 —

“And Noah cried with a bitter voice . . .”

one who had “found grace in the eyes of the Lord” . . .

a commandment . . . that they may be destroyed, “that their end may be”

for they knew . . . “every secret of the angels . . .”

p/q: The Book of Enoch, tr. Richard Laurence, 1883: “. . . for they know every secret of the angels, every oppressive and secret power of the devils {the Satans}, and every power of those who commit sorcery, as well as those who make molten images in the whole earth.” — p. 78 & fn. (lxiv.6)

“The position of the terrestrial globe with reference to the Sun . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘La position du globe terrestre, à l’égard du soleil, a été évidemment, dans les temps primitifs, différente de ce qu’elle est aujourd’hui, et cette différence a dû être causée par le déplacement de l’axe de rotation de la terre’ {Voir . . . l’excellent ouvrage de M. Fréd. Klée, sur le Déluge} [‘The position of the terrestrial globe with reference to the sun, has evidently been different in primitive times, from what it is today, and this difference must have been caused by the shifting of the axis of rotation of the earth’ {See . . . the excellent work of Fréd. Klée, on the Deluge}].” — 3:79 & fn.

the Sun has not always risen where it arises now . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ . . . ‘que le soleil ne s’était pas toujours levé où il se lève, et que l’écliptique avait jadis coupé l’équateur rectangulairement’ {Voir Bailly, Astronomie ancienne, t. I, p. 203, et t. II, p. 216} [(the Egyptians said) ‘that the Sun did not always rise where it rises (today), and that in former times the ecliptic had cut the equator at right angles’].” — 3:79 & fn.

— 535 —

“Phaeton, in his desire to learn the hidden truth . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Nous retrouvons encore ici la fable du Phaéthon des Grecs qui, dans son désir de savoir les vérités cachées, fit dévier le soleil de sa route, ce qui fit dire à Xénophane que ‘le soleil se tourna vers un autre pays’ [Here we find again the fable of Phaeton of the Greeks, who in his desire to learn the hidden truth, made the sun deviate from its course, which meant to Xenophanes that ‘the sun turned toward another country’].” — 3:79-80

Joshua stopping the course of the Sun

see: T. W. Doane, Bible Myths and Their Parallels in Other Religions, 1882: “joshua’s command to the sun. . . . the Israelites, who were at battle with the Amorites, wished the day to be lengthened that they might continue their slaughter, whereupon Joshua said, ‘Sun, stand thou still . . . And the sun stood still . . . until the people had avenged themselves upon their enemies’ [Joshua, 10:12-13].” — p. 91

before the actual order of things, the Sun arose in the South . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “On reconnaît aussi la mythologie du nord, lorsqu’elle nous dit qu’avant l’ordre de choses actuel, le soleil se levait au sud, tandis qu’à présent il se lève à l’est, et lorsqu’elle place à l’est la zone glaciale (Jeruskoven) [Jernskoven] qui est actuellement au nord [We also recognize the Northern mythology, when it tells us that before the actual order of things, the sun rose in the South, while today it rises in the East, and when it places the glacial zone (Jernskoven) in the East, which is now in the North].” — 3:80

referred to and quoted copiously in the Pistis Sophia

and also in the Zohar

see: The Book of Enoch, tr. Richard Laurence, 1883: “. . . Archbishop Laurence refers to the ‘most ancient remains of the Cabbala (Hebrew traditions) contained in the “Zohar” . . . In this celebrated compilation of what was long supposed to constitute the hidden wisdom of the Jewish nation, occasional references are made to the Book of Enoch, as a book carefully preserved from generation to generation.’ Archbishop Laurence then gives extracts from the ‘Zohar’ referring to important passages in the Book of Enoch . . .” — p. ix (Introduction)

Origen and Clement . . . held it in the highest esteem.

see: The Book of Enoch, tr. Richard Laurence, 1883: “. . . we find Irenæus and Clement of Alexandria citing the Book of Enoch without questioning its sacred character.” “Origen (a.d. 254), in quoting Hebrew literature, assigns to the Book of Enoch the same authority as to the Psalms. . . . the extent to which he adopts its language and ideas discloses personal conviction that Enoch was one of the greatest of the prophets.” — pp. iv, v (Introduction)

The secret and sacred name and its potency . . .

see: The Book of Enoch, tr. Richard Laurence, 1883: “Its name is Beka. He spoke to holy Michael to discover to them the sacred name, that they might understand that secret name, and thus remember the oath . . . This is the power of that oath; for powerful it is, and strong. . . . Heaven was suspended by it before the world was made . . . By it has the earth been founded . . . By this oath the sun and moon complete their progress . . . By this oath the stars complete their progress . . .” — pp. 86-7 (lxviii.20-1, 24-5, 28-9)

the Burning Valley of the “Fallen Angels”

see: The Book of Enoch, tr. Richard Laurence, 1883: “And they shall confine those angels who disclosed impiety. In that burning valley it is, that they shall be confined . . . that valley in which there was great perturbation, and where the waters were troubled. . . . And in those days shall these waters be . . . for the healing of the soul and body . . . And as the inflammation of their bodies shall be great, so shall their spirits undergo a change for ever.” — pp. 81, 82 (xvi.4-5, 8, 10)

rejected . . . owing to its too great antiquity, ob nimiam antiquitatem

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . saint Augustin semblait pressentir assez bien la date assignée aujourd’hui lorsqu’il disait: ‘L’Église n’a pas voulu recevoir ce livre dans son canon, à cause de sa trop grande antiquité, ob nimiam antiquitatem’ {Cité, 1. XV, ch. xxiii} [St. Augustine seemed to have a good presentiment of the date assigned now, when he said: ‘The Church did not want to accept this book in its Canon, because of its too great antiquity, ob nimiam antiquitatem’ {City of God, 1. xv, ch. xxiii}].” — 3:81 & fn.

— 536 —

“Sepher Jezirah, the Zohar, and the Apocalypse . . . are the masterpieces . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “Le Sépher Jézirah, le Sohar et l’Apocalypse sont les chefs-d’œuvre de l’occultisme; ils contiennent plus de sens que de mots, l’expression en est figurée comme la poésie et exacte comme les nombres [The Sēpher Yetzīrāh, the Zohar, and the Apocalypse are the masterpieces of occultism; they contain more meaning than words, the expression in them is presented like poetry and exact like numbers].” — p. 51

the Zohar “astonishes . . . by the profundity of its view . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “Le commencement du Sohar étonne par la profondeur de ses aperçus et la grandiose simplicité de ses images [The beginning of the Zohar astonishes by the profundity of its views and the great simplicity of its images].” — p. 52

“the book is careful to explain that the human form . . .”

p/q: Éliphas Lévi, Histoire de la Magie, 1860: “L’auteur du livre a soin . . . de nous déclarer que cette forme humaine qu’il donne à Dieu n’est qu’une image de son verbe, et que Dieu ne saurait être exprimé par aucune pensée ni par aucune forme [The author of the book is careful . . . to explain to us that this human form that he gives to God is but an image of his Word, and that God could not be expressed by any thought, nor any form].” — pp. 52-3

the Kabala and the Bible . . . veiled and secret Books

see: Qabbalah, tr. Isaac Myer, 1888: “We find many Qabbalistic doctrines in early patristic literature, especially in such of the writings of Origen . . . The Hebrew teacher of Origen was Yehudah II ben Simon III known as ‘Rabbi.’ . . . Origen’s teachers in philosophy were Clement of Alexandria and the asserted founder of Neo-platonism, Ammonius Sakkas. Origen held . . . [that] the Holy Scriptures have an open and obvious meaning and also a hidden secret and recondite sense difficult to discover . . .” — pp. 308-9

— 537 —

Jehovah was the tribal god of the Jews

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “Yehovah, to the mass of the people, was like the gods of the nations around them, except that he was the peculiar God, first of the family of Abraham, of that of Isaac, and of that of Jacob, and afterward the National God . . .” — p. 206

“When the Most High . . . divided to the nations their inheritance . . .”

“When the most High divided to the nations their inheritance,

When he separated the sons of Adam,

He set the bounds of the people

According to the number of the children of Israel.

For the Lord’s portion is his people;

Jacob is the lot of his inheritance.” — p. 279 (Deuteronomy, 32:8-9)

in the French Bible . . . one finds . . . Souverain . . .

“Quand le Souverain partageait les nations, quand il séparait les enfants des hommes . . .
[When the Sovereign divided the nations, when he separated the children of men]

il établit les bornes des peuples, selon le nombre des enfants d’Israël;
[he set the bounds of the peoples, according to the number of the children of Israel]

Car la portion de l’Eternel c’est son peuple,
[For the portion of the Eternal is his people]

et Jacob est le lot de son héritage
[and Jacob is the lot of his inheritance].” — p. 220 (Deutéronome, 32:8-9)

— 538 —

the “Lord’s (“Jehovah’s”) portion” . . .

the “Angel Gabriel,” the “Lord” of Iran

see: “The Jewish and Persian Messiahs,” Oct. 1879: “Sraosha . . . stands between God and man. Higher then all angels, first created of Ormazd, save Ormazd, He is ‘greatest of all.’ . . . Taking body in the Avesta, he is the Word of Ormazd; and is the original of Gabriel, the Divine Messenger . . .” — pp. 359-60 (Universalist Quarterly Review, v. 16)

and Michael-Jehovah, over his Hebrews

see: Qabbalah, tr. Isaac Myer, 1888: “In the Pastor of Hermas (circa 138 A.D.) the Holy Spirit, the Jewish She’kheen-ah . . . is at once the Holy Spirit above all and the true Son of God before the Creation of the Universe, and the author of the Universe. He is identified in Hermas with the arch-angel Michaël, who is the Great Angel of Israël . . .” — p. 116

each Persian Dev is chained to his planet (see Origen’s Copy . . .)

see: C. W. King, The Gnostics and Their Remains, 1887: “This learned Father [Origen] had . . . become possessed of a parchment chart on which were depicted the successive stages of the soul’s heavenward journey . . .” “. . . the soul, released from the body . . . was obliged to traverse the successive regions of the planets, each ruled by its presiding genius. These genii were of a nature somewhat material . . . and in this respect corresponding to the Seven Devs, Ahriman’s ministers, who according to Zoroaster are chained each to his own planet.” — pp. 343, 344 (“The Scheme of the Ophites”)

(Vide Part III., “On Chains of Worlds . . .)

“Thou canst not see my face . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “Moses said to the Deity: — ‘Let me see, I beseech thee, thy Glory.’ . . . [YHVH] said: — ‘Thou canst not see My face . . . I will put thee in a cleft of the rock and I will cover thee with My hand while I pass by. And then I will take away Mine hand, and thou shalt see My a’hoor, i.e. My back . . .’ ” — p. 226 (Exodus, 33:18, 20, 22-3)

“That is, I will show you ‘My back,’ i.e., my visible universe . . .”

— Footnotes

it was Thoth . . . who was chief of the Seven . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “This [Scheme of the Ophites] was merely an adaptation . . . of the old Egyptian ritual . . .” “The Ritual above cited contains . . . invocations addressed to Thoth, recommending the soul of the defunct to the guardians of the same [seven] . . . regions over whom he is the president.” — pp. 343 fn., 344 fn.

Their names are . . . Adonai (of the Sun) Iao (of the Moon) . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “The chart itself was founded on that essential doctrine of Gnosticism, that the soul, released from the body, mounted upwards, eager for absorption into the Infinite Godhead, or ‘Boundless Light’ . . . but on its way was obliged to traverse the successive regions of the planets, each ruled by its presiding genius. . . . all which have been already given from Origen’s copy of the Chart. Their names [of the genii] were put down therein, as Adonai, genius of the Sun, Iao of the Moon, Elios of Jupiter, Sabao of Mars, Orai of Venus, Astaphai of Mercury, and Ildabaoth of Saturn.” — p. 344

— 538-9 —

“as a man still in the flesh, thou canst not see my invisible nature. . . .”

— 539 —

The numbers of the name of Moses . . .

The word Moses . . . the sum of the values of its letters is 345

Jehovah — the genius par excellence of the lunar year . . .

p/q: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “The synodic lunar month . . . has 29.5305879+ days. The lunar year of 12 of such months, has 354.3670548+ days . . . while Moses is to be known by 345, Jehovah assumes the value to himself under the title ‘I Am That I Am’ of 543, or the reverse of 345. Jehovah was the genius, par excellence, of the lunar year, because in one, and the most emphasized of his manifestations, this of Mount Sinai, he denotes the exact time of that year in the natural measure of days.” — pp. 134-5 (Masonic Review, v. 68)

In the third chapter of Exodus, in the 13th and 14th verses . . .

p/q: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “In the third chapter of Exodus, in the 13th and 14th verses, it is said: — ‘And Moses said unto God, behold I come unto the children of Israel and shall say unto them The God of your fathers hath sent me unto you; and they shall say unto me, What is his name? What shall I say unto them? And God said unto Moses I am that I am.’ ” — p. 144 (Masonic Review, v. 68)

The Hebrew words for this expression are âhiye asher ahiyé . . .

This being his (God’s) name, the sum of the values composing it . . .

p/q: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “This being his name, the sum of the values composing it, or 21, 501, 21, is 543, or simply a use of the digit numbers in the name of Moses . . . but now so ordered that the name of 345 is reversed, and reads 543.” — p. 144 (Masonic Review, v. 68)

“Thou canst not see my face” . . .

p/q: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “. . . the name of 345 is reversed and reads 543. There is reference to this fact in the 33d chapter of Exodus, for it is there said: — ‘And the Lord, Jehovah, said unto Moses . . . thou canst not see my face, thou shalt see my back . . .’ ” — p. 144 (Masonic Review, v. 68)

“for check and to keep a strict use of a set of numbers . . .”

see: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “. . . all these names, as Moses, Jehovah, Joshua, Sinai, I Am That I Am . . . are checks upon the preservation and use of one set of number values, the essential numbers of the name Jehovah . . .” — p. 145 (Masonic Review, v. 68)

“In other uses . . . they saw each other face to face. . . .”

p/q: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “In other uses of the numbers they saw each other face to face . . . It is strange that if we add 345 to 543 we have 888, which was the Gnostic cabbalistic value of the name of Christ, who was this J’hoshua or simply Joshua.” — pp. 144, 145 (Masonic Review, v. 68)

“The chief end of all this system of number checks . . .”

— 540 —

Lucifer, as Christ

see: Old Testament Commentary, ed. C. J. Ellicott, 1884: “The word for Lucifer is, literally, the shining one, the planet Venus, the morning star . . . The use of the word, however, in mediæval Latin as a name for Satan . . . [is] singularly unfortunate. . . . While this has been the history of the Latin word, its Greek and English equivalents have risen to a higher place, and the ‘morning star’ has become a name of the Christ (Rev. xxii. 16).” — 4:461 fn.

the bright and morning Star

Mercury (Hermes, Budha, Thot) . . .

see: F. C. Maisey, Sānchi and its Remains, 1892: “The identity of the earlier ‘Budha’ of India with Mercury or Hermes the Roman and Greek representatives of the Egyptian Taut, or Thoth — is not only indicated by the resemblance of their symbols . . . but by their parentage. The Egyptian Hermes (Thoth) was the son of Osiris by Maya: Mercury was the son of Jupiter . . . by the Pleiad Maia . . .” — p. 127

the planet which receives seven times more light . . .

see: G. Fellows Harrington, “New Theories of Light and Heat,” Oct. 6, 1855: “. . . the planets in the solar system derive light and heat from the sun according to the square of the distance they are from him: thus they say Mercury receives about seven times more light and heat than our earth . . .” — p. 325 (Mechanics’ Magazine, v. 63)

Gnostics . . . call their Christos . . . the “seven-fold light”

see: Hargrave Jennings, The Rosicrucians, 1887: “As soon as Jesus was born, according to the Gnostic speculative view of Christianity, Christos, uniting himself with Sophia (Holy Wisdom), descended through the seven planetary regions . . . whilst he attracted into himself the sparks of Divine Light . . . Thus Christos, having passed through the seven Angelic Regions before the ‘Throne,’ entered into the man Jesus . . .” — 1:207

this God was Bel . . . “Baal” . . . “El” . . . hence “El-ohim” . . .

see: Thomas Inman, Ancient Pagan and Modern Christian Symbolism, 1875: “The religion of the East at a very remote period appears to have been the worship of one God, under several names. The most primitive was El . . . or its plural Elohim . . . Another name was Baal or Bel, = the lord . . . ‘Baal’ was the supreme god of all the great Syro-Phœnician nations . . . As the sun-god, Baal-Hammon . . . an image of the sun appeared over his altars . . .” “It is well known that the Chaldeans . . . gave the name of Bel or Baal to their chief god.” — pp. 118-19, 122

“It would seem, therefore, but natural to make a difference . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “It would seem, therefore, but natural to make a difference between the mystery-God Ιαω, adopted from the highest antiquity by all who participated in the esoteric knowledge of the priests, and his phonetic counterparts, whom we find treated with so little reverence by the Ophites and other Gnostics.” — 2:301

— 541 —

In the Ophite gems of King . . . we find the name of IAO . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “In the Ophite gems of King (Gnostics), we find the name of Iao repeated, and often confounded with that of Ievo, while the latter simply represents one of the genii antagonistic to Abraxas. . . . Iao is certainly a title of the Supreme Being, and belongs partially to the Ineffable Name; but it neither originated with, nor was it the sole property of the Jews. Even if it had pleased Moses to bestow the name upon the tutelary ‘Spirit,’ the alleged protector and national deity of the ‘Chosen people of Israel,’ there is yet no possible reason why other nationalities should receive Him as the Highest and One-living God. But we deny the assumption altogether.” — 2:296-7

Besides, there is the fact that the Jaho or Iao was a “Mystery name” . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Besides, there is the fact that Yaho or Iao was a ‘mystery name’ from the beginning. יהוה and יה never came into use before King David. Anterior to his time, few or no proper names were compounded with iah or jah. It looks rather as though David, being a sojourner among the Tyrians and Philistines (2 Samuel), brought thence the name of Jehovah. He made Zadok high priest, from whom came the Zadokites or Sadducees. He lived and ruled first at Hebron הברין, Habir-on or Kabeir-town, where the rites of the four (mystery-gods) were celebrated. Neither David nor Solomon recognized either Moses or the law of Moses. They aspired to build a temple to יהוה, like the structures erected by Hiram to Hercules and Venus, Adon and Astarte.” — 2:297

Says Fürst: “The very ancient name of God, Yaho . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Says Fürst: The very ancient name of God, Yâho, written in the Greek Ιαω, appears, apart from its derivation, to have been an old mystic name of the Supreme deity of the Shemites. (Hence it was told to Moses when initiated at Hor-eb — the cave, under the direction of Jethro, the Kenite or Cainite priest of Midian.) In an old religion of the Chaldeans, whose remains are to be found amongst the Neo-platonists, the highest divinity enthroned above the seven heavens, representing the Spiritual Light-Principle (nous) and also conceived as Demiurgus, was called Ιαω יהו, who was, like the Hebrew Yâho, mysterious and unmentionable, and whose name was communicated to the Initiated. The Phœnicians had a Supreme God, whose name was trilateral and secret, and he was Ιαω.” — 2:297

“the highest divinity . . . conceived of as Demiurgus, was called Ιαω . . .”

p/q: Julius Fuerst, Hebrew & Chaldee Lexicon, 1867: “In the old religion of the Chaldeans . . . the highest divinity . . . representing the spiritual light-principle and also conceived of as demiurge, was called Ἰαώ . . . (Lydus, de mens. IV. . . . Cedrenus I. p. 296) . . . The Phenicians had a supreme god . . . and he was Ἰαώ (Lydus 1. c.; Cedrenus 1. c.).” — p. 548

the most ancient of symbols . . . at the very beginning of the Proem

see: “Proem”: “The first illustration being a plain disc

, the second one . . .

, a disc with a point in it . . . potential Space within abstract Space. In its third stage the point is transformed into a diameter, thus

. . . a divine immaculate Mother-Nature within the all-embracing absolute Infinitude. When the diameter line is crossed by a vertical one

, it becomes the mundane cross. . . . the sign for the origin of human life to begin. When the circumference disappears and leaves only the

it is a sign that the fall of man into matter is accomplished . . .” — SD 1:4-5

Mercury is the son of Cœlus and Lux . . .

see: J. Lemprière, Classical Dictionary, 1825: “Mercurius . . . There were no less than five of this name according to Cicero; a son of Cœlus and Lux . . . a son of Jupiter and Maia; and another called by the Egyptians Thaut. . . . Mercury was the messenger of the gods, and of Jupiter in particular . . .” — p. 430

“Hermes” . . . the “Interpreter” — the “Word” . . . the logos

see: John A. Heraud, The Descent Into Hell, 1835: “ ‘Mercury . . . may be derived originally from the two words Marah — the Lord, and Kur — the Son . . . He was called by the Egyptians Anubis . . . By the Greeks, Hermes, or the interpreter of the gods; and by the Latins Fatum . . . which signifies the same as verbum, speech or word, and seems to be a literal translation of the Greek word Logos.’ ” — p. 292 (Notes)

— 541-2 —

Mercury, besides being born on Mount Cyllene . . .

— 542 —

A psychopompic genius, he conducted the souls of the dead to Hades

The symbols of Hermes-Mercury (Dii Termini) . . .

see: Bernard de Montfaucon, L’Antiquité expliquée, 1722: “Ces Hermes sont ce que les Latins appelloient Termini, Termes; ils servoient de bornes aux champs, & étoient adorez comme dieux [These (symbols of) Hermes are what the Romans called Termini, boundary stones; they served as boundary marks (milestones) in the field, and were worshipped like gods].” — 1(I):136

priests anointed these termini with oil . . .

see: The Pictorial Bible, “With Original Notes by John Kitto,” 1855: “. . . the reverence for stones appears to have been extended to every nation of the world. . . . The Beitula, which were in fact patriarchal remains, were anointed with oil; as were the Dii Termini . . .” — 1:371 fn.

see: Hodder M. Westropp, Handbook of Archæology, 1878: “Hermæ, or pillars with the head of a man, were also used as termini. . . . they were placed in front of temples, near tombs, in public places, at the corner of streets, and on high roads, with distances inscribed on them. Some of these terminal pillars belonging to an early period are in the shape of a cross . . .” — p. 72

and once a year hung them with garlands

see: The Holy Bible, cm. & notes by Adam Clarke, 1833: “The termini, or landmarks, among the Romans, were held very sacred, and were at last deified. . . . they sometimes adorned them with flowers and garlands. . . . It appears from Juvenal that annual oblations were made to them.” — 1:754 fn.

represented as three-headed and called “Tricephalos,” “Triplex”

“the power of speech and eloquence can prevail . . .”

“Hermes is the emblem of the Word which creates and interprets all”

(now interpreted “Word of God” (!) in Pymander)

see: Gerald Massey, Natural Genesis, 1883: “ ‘Mind, being God . . . brought forth by his Word, another Mind . . . [that] fashioned and formed seven other governors, which in their circles contain the sensible world. Straightway leaped out . . . the Word of God into the clean and pure workmanship of nature . . .’ Here the Mind and the Word are identical with the God and the Word of John . . . ‘All things were made by’ the Word . . . Pymander informs Tat that all things in nature were made by the ‘will and the counsel of God . . .’ ” — 2:368

the seminal principle scattered throughout the Universe

see: Eusebius, Evengelicae Preparationis, Libri xv, tr. E. H. Gifford, 1903: “ ‘Further, reason is . . . that which is in the All Hermopan [Hermes-Pan], for the generative and creative reason extends over all things {Porphyry, Concerning Images}.’ ” — 3:125 & fn. (iii.11)

“Mercury” is the radical Moyst . . . elementary water . . .

“Q. How many species of moisture . . . in each composite thing?

A. There are three — the Elementary . . . the Radical . . . the Alimentary . . .

Q. How many species of Mercury are there known to the Philosophers?

A. . . . the first is entitled the Mercury of the bodies, which is actually their concealed seed; the second is the Mercury of Nature . . . the humid radical . . . the third . . . [is] Mercury of the Philosophers . . . In its fourth aspect, it is called Common Mercury . . . the true middle substance of water, the true secret and concealed fire . . .” — 1:298 (Short Catechism of Alchemy)

To express this fecundating principle . . .

see: Westropp & Wake, Ancient Symbol Worship, 1874: “The simple worship in symbol of the organs of generation . . . was extended to the generative force in nature.” “The peculiar primitive form of Mercury, or Hermes, was ‘a large stone, frequently square, and without either hands or feet.’ . . . Sometimes the pillar was represented with the attributes of Priapus.” “. . . Hermes, and his related deities, were ‘gods of the country,’ personifying the idea of general natural fecundity.” — pp. 49, 50, 61

(But see the last page of § XVI, about the Gnostic Priapus)

see: “Adam-Adami”: “. . . the fourth Adam, or Race, is represented by a Priapean monster. The latter — a post-Christian fancy — is the degraded copy of the ante-Christian Gnostic symbol of the ‘Good One,’ or ‘He, who created before anything existed,’ the Celestial Priapus . . .” — SD 2:458

the cube unfolded becomes in display a cross of the tau . . .

“the attachment of a man to the cross” . . . “was made to co-ordinate . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “§ 21. The cross form . . . the symbol is completed by the attachment of a man to the cross. This kind of measure was made to co-ordinate with the idea of the origin of human life . . . and hence the phallic form.” — p. v (Table of Contents)

— Footnotes

Montfaucon, Antiquities. See . . . plate 77.

— 542-3 —

artificer of the Gods, Visvakarma, crucifying the “Sun-Initiate” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Epic and Purāṇic periods Viśwa-karmā . . . is not only the great architect, but the general artificer of the gods . . . Viśwa-karmā placed the sun upon his lathe and cut away an eighth part of his brightness. The fragments fell to the earth, and from these Viśwa-karmā formed ‘the discus of Vishṇu, the trident of Śiva . . . the weapons of the other gods.’ ” — pp. 363-4

— 543 —

“the attachment of a man to the cross . . . was made use of . . .”

see: H. P. Blavatsky, “Esoteric Character of the Gospels — II,” Dec. 15, 1887: “. . . Viswakarmā . . . placing the Sun upon his lathe cuts away part of his brightness. Surya looks, after this, crowned with dark thorns instead of rays, and becomes Vikarttana (‘shorn of his rays’). . . . The Hierophant-Initiator personated Viswakarman . . . and the candidate-Surya, the Sun, who had to kill all his fiery passions and wear the crown of thorns while crucifying his body . . .” — p. 308 fn. (Lucifer, v. 1)

entire system — “Seems to have been anciently regarded . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “. . . the entire system seems to have been anciently regarded as one resting in nature, and one which was adopted by nature, or God, as the basis or law of the exertion practically of creative power — i.e., it was the creative design, of which creation was practically the application. This seems to be established by the fact that, under the system set forth, measures of planetary times serve co-ordinately as measures of the size of planets, and of the peculiarity of their shapes — i.e., in the extension of their equatorial and polar diameters . . .” — p. 3

“This system seems to underlie the whole Biblical structure . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “. . . this system seems to underlie the whole Biblical structure, as a foundation for its ritualism, and for its display of the works of the Deity in the way of architecture, by use of the sacred unit of measure in the Garden of Eden, the Ark of Noah, the Tabernacle, and the Temple of Solomon.” — p. 4

“man . . . obtained knowledge of the practical measure . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “However man obtained knowledge of the practical measure, the British inch, by which nature was thought to adjust the planets in size to harmonize with the notation of their movements, it seems he did obtain it, and esteemed its possession as the means of his realization of the Deity . . .” — p. 5

— 543-4 —

“that is, he approached so nearly to a conception of a Being . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “. . . that is, he approached so nearly to a conception of a Being having a mind like his own, only infinitely more powerful, as to be able to realize a law of creation established by that Being, which must have existed prior to any creation (kabbalistically called the Word).” — p. 5

— 544 —

one of the creative subordinate powers . . . the second logos

see: Qabbalah, tr. Isaac Myer, 1888: “From Ain Soph, flow out or emanate . . . the Ten Sephiroth as a totality.” “The first efflux or emanation of Ain soph . . . [is] Kether . . .” “From Kether, the one . . . [emanates] Mind, the Sephirah Binah . . . of which, the feminine Name Elohim is applied. It is placed by many writers on the Qabbalah as the Third emanation of Ain Soph, but we are inclined to the view that it is the Second. Comp. Philo i, p. 3, § iii. . . . With Philo, the Logos or Word proceeds directly from the Deity . . .” — pp. 255, 256, 259-60

“The Key of the Kabala is thought to be the geometrical relation . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “. . . the key of Kabbala is thought to be the geometrical relation of the area of the circle inscribed in the square, or of the cube to the sphere, giving rise to the relation of diameter to circumference of a circle, with the numerical value of this relation expressed in integrals. The relation of diameter to circumference being a supreme one connected with the god-names Elohim and Jehovah (which terms are expressions numerically of these relations, respectively — the first being of circumference, the latter of diameter), embraces all other subordinations under it.” — p. 12 (“Quadrature of the Circle,” by John A. Parker)

“Two expressions of circumference to diameter in integrals are used . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Two expressions of circumference to diameter in integrals are used in the Bible: (1.) The perfect; and, (2.) The imperfect. One of the relations between these is such that (2) subtracted from (1) will leave a unit of a diameter value in terms, or in the denomination, of the circumference value of the perfect circle, or a unit straight line having a perfect circular value, or a factor of circular value . . .” — p. 12 (“Quadrature of the Circle,” by John A. Parker)

— 545 —

“God is a circle, the centre of which is everywhere . . .”

whereas the Kabalists say the reverse

from . . . Cardinal Cusa’s Latin work, De Doctâ Ignorantiâ

see: “Galileo and His Discoveries,” March 1866: “ ‘The machine of the universe,’ says Cardinal Cusa, ‘would then be as if it had its centre everywhere, and its circumference nowhere . . .’ — D. Nicola de Cusa cardinalis, Opera; Bâle, 1565, lib. ii cap. 12, De Docta Ignorantia.” — p. 221 fn. (National Quarterly Review, v. 12)

definition of the word theos . . . from the verb θεεῖν . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “. . . mais appliqué à tous les dieux en général . . . le mot θεός, comme nous l’apprend Platon, vient du verbe θεῖν, courir, le cercle signifiait le mouvement ou la course de ce dieu [but applied to all the gods in general . . . the word θεός, as Plato teaches, comes from the verb θεῖν, to run, the circle meant the movement or the course of this god].” — 3:265

(see Cratylus)

see: Plato, The Cratylus, tr. Thomas Taylor, 1793: “It appears to me, that the most ancient of the Greeks . . . considered those only as gods, which are esteemed such at present by many of the Barbarians; I mean, the sun and the moon, the earth, the stars, and the heavens. As they therefore perceived all these running round in a perpetual course, from this nature of running they called them gods . . .” — p. 29

Shoo, the personification of Ra

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “. . . Shu-Anhur was the breath of the Lord. He was the spirit of Ra as the breathing solar force . . . His very substance is blended with the substance of Ra . . . ‘I am Shu,’ he says, ‘the image of Ra,’ ‘sitting in the inside of his father’s sacred eye,’ or the solar disk.” — 2:683

Shoo . . . “the great Cat of the Basin of Perséa in An”

p/q: Livre des Morts, tr. Paul Pierret, 1882: “Je suis l’âme entre ses deux jumelles. . . . l’âme de Shou avec l’âme de Tefnout . . . Je suis ce grand chat que est au bassin du Perséa dans An [I am the soul between its two-halves. . . . the soul of Shu with the soul of Tefnut . . . I am this great cat who is in the Basin of Perséa in An] . . .” — pp. 61, 62 (xvii.42, 44-5)

— 546 —

represented . . . seated, and holding a cross . . . attached to a Circle

see: E. H. Wallis Budge, The Gods of the Egyptians, 1904: “As the god of the space which exists between the earth and the sky, Shu was represented under the form of a god who held up the sky with his two hands . . . in mythological scenes we find him both seated and standing, and he usually holds in one hand the sceptre . . . and in the others

.” — 2:89

“the circle and the cross are inseparable . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “The circle and cross are inseparable. . . . The Crux Ansata unites the circle and cross of the four corners. From this origin the circle and the cross came to be interchangeable at times. For example, the Chakra, or Disk of Vishnu is a circle. The name denotes the circling, wheeling round, periodicity, the wheel of time. This the god uses as a weapon to hurl at the enemy. In like manner Thor throws his weapon, the Fylfot, a form of the four-footed cross, and a type of the four quarters. Thus the cross is equivalent to the circle of the year. The wheel emblem unites the cross and circle in one, as does the hieroglyphic cake and the Ankh-tie

.” — 1:421-2 (“Typology of the Four Corners”)

“the sign

, occurring as the reverse of a Phœnician coin . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “The sign,

, occurs as the reverse of a Phoenician coin, with a Ram as the obverse. . . . The same sign, sometimes called Venus’ Looking-Glass, because it typified reproduction, was employed to mark the hind quarters of valuable brood mares of Corinthian and other beautiful breeds of horses {Raoul-Rochette, De la Croix ansée, Mem. de l’Acad. des Sciences, pl. 2, Nos 8, 9, also 16, 2, p. 320}.” — 1:423 & fn.

“At each of the four corners is placed a quarter arc . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “A most curious form of the cross is given in the Journal of the Royal Asiatic Society {Vol. xviii. p. 393, pl. 4}. At each of the four corners is placed a quarter arc of an oviform curve, and when the four are put together they form an oval; thus the figure combines the cross with the circle round it in four parts, corresponding to the four corners of the cross. The four segments answer to the four feet of the Swastika cross and the Fylfot of Thor. The four-leaved lotus flower of Buddha is likewise figured at the centre of this cross, the lotus being an Egyptian and Hindu type of the four quarters. The four quarter arcs, if joined together, would form an ellipse, and the ellipse is also figured on each arm of the cross. This ellipse therefore denotes the path of the earth.” — 1:422 & fn.

— 546-7 —

“Sir J. Y. Simpson copied the following specimen . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “Sir J. Y. Simpson copied the following specimen,

which is here presented as the cross of the two equinoxes and the two solstices placed within the figure of the earth’s path. The same ovoid or boat-shaped figure appears at times in the Hindu drawings with seven steps at each end as a form or a mode of Meru.” — 1:422

— 547 —

“The four-armed Cross is simply the cross of the four quarters . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “The four-armed cross is simply the cross of the four quarters, but the cross-sign is not always simple. This is a type that was developed from an identifiable beginning which was adapted to the expression of various ideas afterwards. The most sacred cross of Egypt that was carried in the hands of the Gods, the Pharaohs, and the mummied dead is the Ankh

, the sign of life, the living, an oath, a covenant . . .” — 1:422-3

“The top of this is the hieroglyphic Ru . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “The top of this is the hieroglyphic Ru

, set upright on the Tau-cross. The Ru is the door, gate, mouth, the place of outlet. This denotes the birth-place in the northern quarter of the heavens, from which the Sun is reborn. Hence the Ru of the Ankh sign is the feminine type of the birthplace representing the north. It was in the northern quarter that the goddess of the Seven Stars, called the ‘Mother of the Revolutions,’ gave birth to time in the earliest circle of the year. The first sign of this primordial circle and cycle made in heaven is the earliest shape of the Ankh-cross,

, a mere loop which contains both a circle and the cross in one image. This loop or noose is carried in front of the oldest genitrix, Typhon of the great Bear, as her Ark, the ideograph of a period, an ending, a time, shown to mean one revolution.” — 1:423

“This then represents the circle made in the northern heaven . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “This, then, represents the circle made in the northern heaven by the Great Bear which constituted the earliest year of time, from which fact we infer that the loop or Ru of the North represents that quarter, the birthplace of time when figured as the Ru of the Ankh symbol. Indeed this can be proved. The noose is an Ark or Rek type of reckoning. The Ru of the Ankh-cross was continued in the Cypriote R,

, and the Coptic Ro, P. The Ro was carried into the Greek cross

, which is formed of the Ro and Chi, or R-k. . . . The Rak, or Ark, was the sign of all beginning (Arche) on this account, and the Ark-tie is the cross of the north, the hind part of heaven.” — 1:423

— Footnotes

The R of the Slavonian and Russian alphabets (the Kyriletza) . . .

see: K. Waliszewski, History of Russian Literature, 1900: “In its alphabet we recognise perverted forms of both Greek and Roman letters . . . and a residuum, also perverted, from the ancient liturgic or Cyrillic Slav alphabet . . .” “Written literature and Christianity . . . entered Russia from Byzantium, by way of Bulgaria, with the apostles of the ninth century, Cyril and Methodius. They translated the Holy Books into the Slav language, and invented the Slav alphabet, or Kirillitsa . . .” — pp. 6, 30

— 548 —

a cord which Siva holds in the hand of his right back arm . . .

The Mahadeva is represented in the posture of an ascetic . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Śiva . . . is shortly described as the destroying principle, but his powers and attributes are more numerous . . . he is the reproductive power which is perpetually restoring that which has been dissolved, and hence is regarded as . . . Mahā-deva, the god. . . . Thirdly, he is the Mahā-yogī, the great ascetic, in whom is centred the highest perfection of austere penance and abstract meditation . . . He is commonly represented seated in profound thought, with a third eye in the middle of his forehead, contained in or surmounted by the moon’s crescent . . .” — p. 298

Orientalists would have it represent a cord to bind refractory offenders

Kali, Siva’s consort, has the same as an attribute

Siva . . . is unknown by that name in the Vedas

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The name Śiva is unknown to the Vedas; but Rudra, another name of this deity, and almost equally common, occurs in the Veda both in the singular and plural, and from these the great deity Śiva and his manifestations, the Rudras, have been developed.” — p. 296

in the white Yajur Veda . . . he appears for the first time as . . . Mahadeva

he is called Rudra, the “howler,” the beneficent and the maleficent . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “RUDRA. ‘A howler or roarer . . .’ In the Vedas Rudra . . . is the howling terrible god . . . On the one hand he is a destructive deity who brings diseases upon men and cattle, and upon the other he is a beneficent deity supposed to have a healing influence.” — p. 269

the god who springs from the forehead of Brahmâ, who separates . . .

parent of the Rudras or Maruts . . .

the Rudras . . . are called the “ten vital breaths” . . .

(prâna, life) with manas

see: Paul Deussen, Philosophy of the Upanishads, 1906: “. . . as early as the Brāhmaṇa period the central significance of prāṇa (breath or life) was discussed . . .” “The heart more than the head occupies the attention of the thinkers of the Upanishads. It is there that the vital breaths reside. Not only the five prāṇas, but also eye, ear, speech and manas originate from the heart. The heart . . . is the centre also of conscious life.” — pp. 101, 286-7

as Siva, he is the Destroyer of that life

Brahmâ calls him Rudra, and gives him . . . seven other names

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . as Brahmā purposed to create a son, who should be like himself, a youth . . . appeared; crying with a low cry . . . ‘Rudra be thy name’, rejoined the great father of all creatures: ‘be composed; desist from tears.’ . . . the boy still wept seven times; and Brahmā therefore gave to him seven other denominations . . .” — 1:115-16 (i.8)

his seven forms of manifestation . . . seven powers of nature

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The eight manifestations, then, are named Rudra, Bhava, Śarva, Īśāna, Paśupati, Bhīma, Ugra, and Mahā-deva . . . He [Brahmā] also assigned to them their respective stations, the sun, water, earth, air, fire, ether, the ministrant Brahman, and the moon; for those are their several forms.” — 1:116 (i.8)

— 549 —

the Seven Rishis in the great Bear . . .

see: Gerald Massey, Natural Genesis, 1883: “The embryo of the genitrix Aditi was divided into seven parts, and from these sprang the Maruts of the Vedas. . . . The Maruts have the same development from the status of evil destroyers who become supporters of the good god. They fight on the side of Indra just as the Seven Spirits of the Great Bear become the supporters of Osiris. They are likewise particularly associated with the Seven Rishis of the Great Bear. Seven Elements were identified with these Seven Elementaries . . .” — 1:316

“the oldest genitrix, Typhon” . . .

India has connected all these . . . with time or Yuga revolutions

see: John Bentley, Historical View of the Hindu Astronomy, 1825: “Āryabhatta . . . assumed the Rishis, (the seven stars of the Great Bear,) to have a particular motion of themselves, different from the rest of the stars, by which they moved . . . one Lunar Mansion every hundred years . . . making a complete revolution in about 2700 years . . .” — p. 142

see: Alexander Cunningham, Book of Indian Eras, 1883: “On one point all accounts agree — namely, ‘that the Munis (or Seven Rishis) were in [the constellation] Maghā when King Yudhishthira reigned over the earth.’ But the popular belief assigns the same position of the Seven Rishis to be the beginning of the Kāli-Yuga also.” — p. 8

Circle of Time . . . the Tortoise . . .

see: O. D. Miller, “The Gan-Eden of Genesis,” July 1880: “. . . Dr. Gustave Schlegel . . . reports a curious legend of the Tortoise, the ordinary Chinese symbol of the Kosmos, which points unmistakably to the sacred mount of the Aryans of India . . . ‘To the west of the mountain Ques Kiao is the lake of stars . . . In this lake is a divine tortoise . . . Upon its back it carries the images of the northern measure (. . . the seven stars of the Great Dipper), or the sun, moon, and the eight celestial regions . . . upon the back of this animal is traced the celestial map . . .’ ” — p. 142 (Oriental and Biblical Journal, v. 1)

Circle of Time . . . (Kurma . . . one of the Avatars of Vishnu)

see: The Gospel in All Lands, ed. Eugene R. Smith, 1892: “. . . the Hindu mythological books give an account of ten important incarnations [of Vishṇu], and these took place at different periods of the Hindu chronology. . . . The earth is believed to be subject to periodical dissolutions. . . . Since the last restoration, or re-creation, the Hindu chronology is divided into four great periods or ages. Vishnu is said to have appeared four times in the first age, once in the second, four times in the third . . . The first incarnation of Vishnu is called the Matsya Avātār, that is, the Fish incarnation. . . . The second appearance of Vishnu was in the form of a huge tortoise, called the . . . Kourma Avātār.” — p. 161

Circle of Time . . . Sisumâra

“at the extremity of the tail of that animal . . .”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “[Bhāgavata Purāṇa] V., XXIII. . . . ‘A l’extrémité de la queue de cet animal, dont la tête se dirige vers le sud et dont le corps est courbé en forme d’anneau, est placé Dhruva; le long de sa queue sont le Pradjāpati, Agni, Indra, Dharma, et . . . sur ses reins sont les sept Ṛichis’ [At the extreme end of the tail of that animal, whose head points toward the South and whose body is curved in the shape of a ring, is placed Dhruva; along his tail are the Prajāpati, Agni, Indra, Dharma, and . . . along his back are the seven Rishis].” — 2:307 fn.

the Seven Rishis, who mark the time and the duration of events

the Pleiades . . . only one — she who hides — has proven virtuous

see: Shosḥee Chunder Dutt, Stray Leaves, 1864: “. . . the six princesses who suckled the infant god [Kārtika], were six of the Pleiades straying on the earth. The idea of the Pleiades having been seven is not confined to the nations of the west. According to the Hindu Mythology also, seven was the original number . . . one being obscurer than the rest. These seven starry godesses, says the fable, were married to the seven Mahā Rishis, the seven bright stars in the Great Bear. Now Agni, the god of fire, enchanted by their beauty, was anxious to enjoy them. . . . But the affair began to be talked of in the heavens; the Rishis heard of it, and six out of the seven . . . dismissed their wives, who took birth on the earth. Arundhati, the wife of Vashishta, alone was unsuspected by her lord, and retained her place.” — p. 63

The Pleiades (Krittika) are the nurses of Karttikeya . . .

the Commander . . . of the Siddhas . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KĀRTTIKEYA. The god of war and the planet Mars . . . He has many titles: as a warrior he is called Mahā-sena . . . Siddha-sena, ‘leader of the Siddhas’ . . .” “MAHĀ-SENA. ‘The great captain.’ ” — pp. 152, 194

the Siddhas (. . . Yogis in heaven . . .)

Siddhas (. . . holy sages on earth)

see: Monier Williams, Sanskrit-English Dictionary, 1872: “Siddha . . . an inspired sage or seer . . . any holy or sanctified personage or great saint . . . an adept in magical or mystical arts . . . [who] has acquired superhuman powers, (see . . . siddhi) . . .” — p. 1114

Karttikeya . . . a virgin Kumara

the “Guha,” the mysterious one

— Footnotes

Described in the “Mission des Juifs” . . . as the Golden Age

see: Saint-Yves d’Alveydre, Mission des Juifs, 1884: “. . . le dernier âge, l’âge d’or . . . est le Kali-Youg, saison des grandes moissons spirituelles [the last age, the golden age . . . is the Kali-Yuga, the season of great spiritual harvests] . . .” — pp. 60-1

slayer of Tripurasura and the Titan Taraka

— 550 —

Mars . . . born of a mother alone (Juno) . . .

Karttikeya is born . . . out of a seed of Rudra Siva, viâ Agni . . .

a “boy bright as the Sun and beautiful as the moon” . . .

see: Edward Moor, The Hindu Pantheon, 1810: “. . . Agni received . . . the germ of Carticeya . . . [and] let it fall into the Ganges. On the banks of which river arose a boy, beautiful as the moon, and bright as the sun, who was called Agnibhuva, (or son of Agni); otherwise Ganga-putra, (or son of Ganga) . . .” — p. 53

“The seven Rishis are on a line with the brilliant Agni” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The copies of the Matsya read . . . ‘The seven Ṛishis are on a line with the brilliant Agni;’ that is, with Kṛittikā [the Pleiades], of which Agni is the presiding deity {Kṛittikā has Āgneya as a synonym}.” — 4:234-5 fns.

“When the splendour of Vishnu (Krishna) departed for heaven . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “We read in the Bhāgavata-purāṇa, XII., II., 26-32 . . . ‘When the splendour of Vishṇu, named Kṛishṇa, departed for heaven, then did the Kali age, during which men delight in sin, invade the world.’ ” — 4:230 fn.

“When the Seven Rishis were in Maghâ . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘When the seven Ṛishis were in Maghā, the Kali age, comprising 1200 (divine) years (432.000 common years), began; and, when, from Maghā, they shall reach Pūrvāshādhā, then will this Kali age attain its growth, under Nanda and his successors.’ ” — 4:230 fn.

“when the two first stars of the Seven Rishis . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “When the two first stars of the seven Rishis (the Great Bear) rise in the heavens, and some lunar asterism is seen at night at an equal distance between them, then the seven Rishis continue stationary, in that conjunction, for a hundred years of men.” — 4:230-3 (iv.24)

to show the quantity of the precession of the equinoxes . . .

“by assuming an imaginary line, or great circle . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘This was by assuming an imaginary line, or great circle, passing through the poles of the ecliptic and the beginning of the fixed Maghā, which circle was supposed to cut some of the stars in the Great Bear. . . . The seven stars in the Great Bear being called the Ṛishis, the circle so assumed was called the line of the Ṛishis; and, being invariably fixed to the beginning of the lunar asterism Maghā, the precession would be noted by stating the degree &c. of any moveable lunar mansion cut by that fixed line or circle, as an index.’ Historical View of the Hindu Astronomy, p. 65.” — 4:233 fn.

— Footnotes

Nanda . . . Chandragupta

see: Vincent A. Smith, History of India, 1906: “. . . the limits of the Nanda dominions cannot be defined, nor can the dates of the dynasty be determined with accuracy. . . . However mysterious the Nine Nandas may be . . . there is no doubt that the last of them was deposed and slain by Chandragupta Maurya, who seems to have been an illegitimate scion of the family.” — 2:39-40

the first Buddhist Sovereign

see: Monier Monier-Williams, Buddhism, 1889: “. . . the earliest assembly . . . took place soon after Gautama’s death. . . . the whole society became split up into two contending parties, the strict and the lax, and a second [Buddhist] Council became necessary for the restoration of order. . . . Not long afterwards occurred the political revolution caused by the well-known Çandra-gupta . . . sometimes called the first Aśoka . . . [who] usurped the throne and founded the Maurya dynasty . . . Brāhmanism and Buddhism existed side by side in India on amicable terms in the fourth and third centuries b.c. There is even ground for believing that king Çandra-gupta himself favoured the Buddhists . . .” — pp. 57, 58

the grandfather of Asoka

see: Monier Monier-Williams, Buddhism, 1889: “Then came Çandra-gupta’s grandson, the celebrated Aśoka . . . It was about this period that Gautama Buddha’s followers began to develope his doctrines . . . and a third Council became necessary. . . . through its deliberations the decision was arrived at to propagate Buddhism by missions. Hence missionaries, supported by Aśoka . . . were sent in all directions . . .” — p. 59

— 551 —

the Krittika were only six — whence Karttikeya . . . with six heads

they were seven. . . . Amba, Dula . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In later times the Kṛittikās were six in number. . . . At an earlier period, however, they were seven. They are called Ambā, Dulā, Nitatni, Abhrayanti, Meghayanti, Varshayanti, and Chupuṇikā.” — 2:337 (Corrigenda)

The oldest MSS. . . . begin their series of Nakshatras . . .

p/q: Albrecht Weber, History of Indian Literature, 1882: “True, the circumstance that the oldest records begin the series of nakshatras with the sign of Kṛittikā, carries us back to a considerably earlier period . . . derived from the so-called Vedic Calendar . . . 2780 – 1820 b.c. . . .” — p. 2 fn.

(the 27 lunar asterisms)

saying that . . . Indian pundits may have acquired their knowledge . . .

see: Albrecht Weber, History of Indian Literature, 1882: “But . . . the Indians may either have brought the knowledge of these lunar mansions, headed by Kṛittikā, with them into India, or else have obtained it at a later period through the commercial relations of the Phœnicians . . .” — p. 2 fn.

the Pleiades . . . are situated in the neck of the constellation Taurus . . .

Taurus, the symbol of One . . . Aleph א (bull or ox)

see: F. C. Maisey, Sānchi and its Remains, 1892: “The sign ‘Taurus’ . . . formed the ‘first,’ or principal letter, in the earliest Hebrew, Phœnician and Greek alphabets; in which, ‘Aleph’ or ‘Alpha’ signified both ‘the first’ or supreme being, and bull, or ox!” — p. 88

whose synthesis is ten (10), or י Yodh, the perfect letter and number

see: J. Ralston Skinner, The Source of Measures, 1875: “To express this value by symbol, the picture would be of | as a straight line and a O as as circle, or, together, 10, which is the perfect form of one, and at the same time expresses the value of ten, or 10.” “Again, this 10, or the perfect one, was denoted by the Hebrew letter י, a sacred letter, denoting the word Jah or Jehovah . . . for י stands for 1, the male, and O, the female.” — p. 157

The Pleiades (Alcyone especially), are thus . . . the central point . . .

see: James Comper Gray, The Biblical Museum, 1879: “The Chaldean word . . . [for] Pleiades is cimah, meaning literally a hinge, pivot . . . it is now received as an ascertained truth that the sun has itself a central point around which it with its system revolves. This central point has been ascertained by M. Mädler . . . to be Alcyone, the brightest star of the Pleiades . . .” — 5:357

— 552 —

Spirit of Life and Immortality . . . symbolized by a circle

see: Albert G. Mackey, Encyclopædia of Freemasonry, 1874: “The circle being a figure which returns into itself, and having therefore neither beginning nor end, it has been adopted in the symbology of all countries and times as a symbol sometimes of the universe and sometimes of eternity.” “The crux ansata, surrounded by a serpent in a circle, is the symbol of immortality, because the cross was the symbol of life, and the serpent of eternity.” — pp. 165, 199

the serpent biting his tail, represents . . . Wisdom in infinity

the globe, with two wings . . . became the sacred Scarabæus

see: John Gardner Wilkinson, Manners and Customs of the Ancient Egyptians, 1878: “Hat was the Good Genius, or Agathodæmon . . . Sometimes he is represented as a winged scarabæus, supporting a globe . . . In the character of the winged globe, he unites the attributes of Ra, Khnum, and Mut . . .” — 3:133-4

the Scarabæus is called . . . Khopirron and Khopri . . .

p/q: Gaston Maspero, Guide du Visiteur au Musée de Boulaq, 1883: “Le scarabée s’appelait en égyptien Khopirrou, Khopri, de la racine khoprou, devenir: aussi est-il devenu de bonne heure en Égypte l’emblème de la vie humaine et des devenirs successifs de l’âme dans l’autre monde [In Egyptian the scarab was called Khopirrou, Khopri, from the root khoprou, ‘to become’: in early Egypt it also became the emblem of human life and the successive becomings of the soul in the other world].” — p. 225

incorporeal intelligences . . . represented under the form of circles

see: The Holy Bible, “With Notes by H. Stebbing,” 1836: “And when the living creatures went, the wheels went by them . . . for the spirit of the living creature was in the wheels {The powers of nature, the union of the various orders of created beings, life in all its energies, and the government of the eternal Spirit filling the whole system with instinct and intelligence, are the probable originals of the prophet’s vision}.” — p. 412 & fn. (Ezekiel, 1:19-20)

“Before the mathematical numbers . . . are the Self-moving numbers . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Avant les nombres mathématiques, dit Proclus, il y a les nombres qui se meuvent par eux-mêmes; avant les figures apparentes sont les figures vitales, et avant les globes matériels qui se meuvent dans des cercles, le Créateur a produit les cercles invisibles’ {Proclus, in quinto libro, Eucl.} [Before the mathematical numbers, says Proclus, there are the self-moving numbers; before the apparent figures are the vital figures, and before the material worlds which move in circles, the Creator produced the invisible circles].” — 3:265 & fn.

“. . . Self-moving numbers”

see: Proclus, Philosophical and Mathematical Commentaries on the First Book of Euclid’s Elements, tr. Thomas Taylor, 1792: “All mathematical species, therefore, have a primary subsistence in the soul: so that, before sensible numbers, there are to be found in her inmost recesses, self-moving numbers . . .” — 1:58

“before the figures apparent — the vital figures . . . invisible Circles”

Deus enim et circulus est . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘Deus enim et circulus est,’ disait Phérécide {Hymne de Jupiter}. C’est dans cette doctrine hermétique que Pythagore avait puisé cette prescription cérémonielle d’adorer Dieu en se prosternant de manière à approcher le plus possible d’un cercle parfait [‘And certainly God is circular,’ said Pherecydes. It is from this Hermetic doctrine that Pythagoras had taken that ceremonial prescription for worshipping the deity by prostrating in such a manner as to approach as closely as possible to a perfect circle] . . .” — 3:265 & fn.

Numa tried to spread among the people the same custom . . .

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “Pierius nous affirme que Numa prescrivait la même coutume {Pierius Val.}, et Pline dit à son tour: ‘En adorant, nous roulons pour ainsi dire tout notre corps, totum corpus circumagimur’ [Pierius affirms that Numa prescribed the same custom, and Pliny says in his turn: ‘When we worship we roll up our entire body so to say, we move our whole body in a circle’].” — 3:265 & fn.

— 552-3 —

The vision of the prophet Ezekiel . . . he beheld a whirl-wind . . .

— Footnotes

The goddess Basht (or Pasht) was represented with the head of a cat.

see: Julius Fuerst, Hebrew & Chaldee Lexicon, 1867: “(. . . dedicated to the goddess Bast or Basht) . . . also the name of a district; called among the Greeks and Romans . . . Bubastus . . . Bast, is obviously the Egyptian . . . Pasht, name of a deity . . . described as having the form of a cat . . .” — p. 1126

This animal was . . . a symbol of the Moon

see: Gerald Massey, Luniolatry; Ancient and Modern, 1887: “The moon as cat was the eye of the sun, because it reflected the solar light . . . In the form of the Goddess Pasht the cat keeps watch for the sun . . . The cat was the eye of night in the same symbolical sense that our daisy, which opens and shuts with the rising and setting of the sun, is called the eye of day.” — p. 2

The cat was also sacred to Sokhit.

“The nine lives of a cat” . . .

Massey gives also an astronomical reason . . . in § I. “Symbolism.”

see: “Symbolism and Ideographs”: “. . . Mr. Gerald Massey, the poet and Egyptologist . . . [his] lecture on ‘Luniolatry, Ancient and Modern.’ ” “ ‘. . . the Egyptians portrayed the moon as a Cat. . . . They had observed the simple fact that the cat saw in the dark, and that her eyes became full-orbed, and grew most luminous by night. The moon was the seer by night in heaven, and the cat was its equivalent on the earth . . .’ ” — SD 1:303, 304

“The cat saw the Sun, had it in its eye by night . . .”

p/q: Gerald Massey, Luniolatry; Ancient and Modern, 1887: “. . . the cat saw the sun, had it in its eye by night, when it was otherwise unseen by men. We might say the moon mirrored the solar light, because we have looking-glasses. With them the cat’s eye was the mirror.” — p. 2

— 553 —

“one wheel upon the earth” . . .

see: The Interlinear Bible, 1906: “Now as I beheld the living creatures, behold one wheel upon the earth . . . their appearance and their work was as it were a wheel in the middle of a wheel. . . . And when the living creatures went, the wheels went beside them . . . for the spirit of the living creature was in the wheels.” — pp. 1035-6 (Ezekiel, 1:15-16, 19, 20)

“Spirit whirleth about continually . . .”

“Wind” . . . in the original text . . . the Spirit and the Sun

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘L’esprit se meut circulairement,’ dit . . . l’Écriture en parlant du soleil {Ecclés., i, 6} [‘The spirit moves in a circular fashion,’ say . . . the Holy Scriptures when talking about the Sun {Ecclesiastes, i, 6} ] . . . “ — 3:266 & fn.

“it seems to say that the sun moves in circuits . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . il semblerait vouloir dire: le soleil se meut circulairement; mais il s’agit ici de l’esprit qui est sous le soleil et qui est appelé l’esprit saint, et qui se meut circulairement vers les deux côtés, pour qu’ils soient unis dans la même essence’ {Zohar, fol. 87, col 346} [it seems to say that the sun moves in a circular fashion, but this is about the spirit which is under the sun and which is called the holy spirit, and which moves in a circular fashion toward two sides, so that they are united in the same essence].” — 3:266 & fn.

“Golden Egg” . . . the “circle with the Central Point”

see: George Oliver, The Pythagorean Triangle, 1875: “. . . the Monad represented the throne of the Omnipotent Deity, placed in the centre of the empyrean . . . to exemplify equally the unity of the divine essence, and His eternity . . . This disposition was symbolised by the hierogram of a Point within a circle . . .” “. . . Brahma is spoken of, after his emanation from the golden egg, as experiencing fear at being alone in the universe; he therefore willed the existence of another, and instantly became masculo-feminine. . . . the Androgyne of Plato is but another version of this . . . the Monad . . . was called Jupiter, because it stands at the head of numbers . . . and also [the female] Vesta or Fire, because, like the point within the circle, it is seated in the midst of the world.” — pp. 36, 39-40

the concealed Unity . . . Parabrahmam

see: T. Subba Row, “Notes on the Bhagavad Gita (I),” Feb. 1887: “In almost every doctrine they have formulated the existence of a centre of spiritual energy which is unborn and eternal, and which exists in a latent condition in the bosom of Parabrahmam at the time of pralaya, and starts as a centre of conscious energy at the time of cosmic activity.” — p. 303 (The Theosophist, v. 8)

the “Great Extreme” of Confucius

see: Joseph Edkins, Chinese Buddhism, 1880: “Confucius speaks of the Great Extreme as the commencement ‘of changes.’ ” “The commentator says that the phrase ‘Great Extreme’ . . . means ‘heaven, earth, and man, included but not yet separated.’ ” — pp. 320, 321

the Deity concealed by Phta, the Eternal Light

see: Max Duncker, History of Antiquity, 1877: “First came Ptah, the creative god of light . . .” “. . . in Ptah the Egyptians worshipped not only fire, but the spirit of warmth and light generally . . . they must have regarded him as the origin and source of light.” “At Thebes, Amun . . . took the place occupied by Ptah at Memphis. . . . but the god was invisible and concealed. Amun, as a fact, signifies ‘the concealed’ . . .” — 1:20, 43, 50

En-Soph . . . symbolized by a circle or the “nought” . . .

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘It (Ain Soph) is so named (Ayin, i.e., No-Thing) because we do not know, and also it cannot be known, what was in this principle (the beginning of all Existence) . . .’ ” “The symbol of Ain Soph is the O or circle beyond and above all number . . .” — pp. 254, 258

the god-manifested (by its works) . . . the diameter of that circle

see: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “ ‘. . . God in his absolute nature is unknown . . . [He] had to become active and creative, to demonstrate his existence, and . . . it is only by these . . . works of creation that He made himself known . . .’ That is, Elohim (God) . . . made these (Sephiroth). . . . its first manifestation being that of 31415, circumference of a circle whose diameter is One.” — p. 138 (Masonic Review, v. 68)

Pythagorean sacred Decade . . . generative Power of Creation

see: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “By the Pythagorean philosophy the expression of the all was contained in the first four numbers [1, 2, 3, 4], the sum of which is 10, the sacred jod of the Hebrews, the picture of the circle with its diameter line . . . the generative source . . .” — pp. 137-8 (Masonic Review, v. 68)

— 554 —

the nought or cipher . . . especially in India

see: H. P. Blavatsky, Isis Unveiled, 1877: “According to Max Müller ‘the two words “cipher” and “zero” . . . are sufficient to prove that our figures are borrowed from the Arabs.’ Cipher is the Arabic ‘cifron,’ and means empty, a translation of the Sanskrit name of the nought ‘synya’ [śūnya], he says. The Arabs had their figures from Hindustan, and never claimed the discovery for themselves.” — 2:299-300

the trigrammes of Fo-hi, Yang, the Unity, and Yin, the binary

the “great extreme” within a circle with a horizontal line

“Fig. 1 represents the First God who is . . . The (Incorporeal) Great Extreme . . . the animated Kosmos therefore is composed of figs. 2 and 3, united in one as Body and Soul, and this complete Being or Numen is called . . . ‘The (corporeal) Great Extreme’ . . .” — pp. xv, xvi (Introduction)

three concentric circles beneath the great circle . . .

see: Joseph Edkins, Chinese Buddhism, 1880: “The Tauists did what the early Confucianists failed to do. They commenced a cosmogony. . . . Here appears the first map of the Chinese cosmogony . . . Bent into three concentric circles are seen the li-kwa, representing ‘fire,’ and the k‘an-kwa, representing ‘water.’ . . . This diagram was put to a fertile use by the Sung philosophers. They added to it a hollow circle, to represent the ‘Great Extreme’ above, and two hollow circles to represent heaven and earth below.” — pp. 321, 322

The Yangs and the Yins are a far later invention.

see: Joseph Edkins, Chinese Buddhism, 1880: “Afterwards Chu fu-tsï made a change. He thought he would improve the diagram by throwing out the elements and introducing in their place the great and little yin, and the great and little yang. He changed heaven and earth . . . into yin and yang.” — p. 322

the “God over all” (ὁ ἐπὶ πᾶσι θεός)

“monarch” and “Law-giver of the Universe”

“Beyond all finite existences” . . .

p/q: B. F. Cocker, Christianity and Greek Philosophy, 1870: “Beyond all finite existences and secondary causes, all laws, ideas, and principles, there is an intelligence or mind, the First Principle of all Principles, the Supreme Idea on which all other ideas are grounded . . . the ultimate Substance from which all other things derive their being and essence, the First and efficient Cause of all the order, and harmony, and beauty, and excellency, and goodness, which pervades the universe, who is called by way of pre-eminence and excellence the Supreme Good, the God (ὁ θεός), ‘the God over all’ . . .” — p. 377 (“The Platonic Ontology”)

“this . . . is not the truth or the intelligence, but the Father of it”

single object of attainment . . . Real Knowledge

— 554-5 —

he, who considered only those to be genuine philosophers . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “But Plato could not accept a philosophy destitute of spiritual aspirations . . . He considered those only to be genuine philosophers, or students of truth, who possess the knowledge of the really-existing, in opposition to the mere seeing; of the always-existing, in opposition to the transitory; and of that which exists permanently, in opposition to that which waxes, wanes, and is developed and destroyed alternately.” — 1:xi-xii (“Before the Veil”)

— Footnotes

Also in T’sang-t-ung-ky, by Wei-Pa-Yang.

“Au spectacle de tant de grandeur . . .”

p/q: J.-E. de Mirville, Des Esprits, 1863-8: “. . . le comte de Montlosier . . . disait: ‘Au spectacle de tant de grandeur opposé à celui de tant de misère, l’esprit qui se met à observer ce vaste ensemble se représente je ne sais quelle grande divinité qu’une divinité plus grande et plus pressante encore aurait comme brisée et mise en pieces en dispersant ses debris dans tout l’univers’ {Mystères de la vie humaine, p. 117} [the Count of Montlosier . . . said: ‘At the sight of such greatness opposed by that of so much misery, the spirit, which begins to observe this great whole, conceives of I don’t know what great divinity, which a still greater and more vigorous divinity would have, as it were, shattered and broken to pieces, while scattering its fragments throughout the whole universe’].” — 2:408-9 & fn.

— 555 —

Speusippus and Xenocrates followed in his footsteps.

see: William Enfield, History of Philosophy, 1837: “The old academy consisted of those followers of Plato who taught the doctrine of their master without mixture or corruption. The first of these was Speusippus, an Athenian, a nephew of Plato . . . [Then] Xenocrates, a Chalcedonian . . . became a disciple of Plato . . . As long as Plato lived, Xenocrates was one of his most esteemed disciples; after his death he closely adhered to his doctrine . . .” — pp. 137-8

The One, the original, had no existence . . .

see: Eduard Zeller, Plato and the Older Academy, 1876: “As a third element, distinct from the One and the Good, came the efficient cause or Reason {Speusippus would not even allow that the Original One was existent . . . In support of this opinion he might have appealed to Plato, Parmen. 141 E.} . . .” — pp. 569-70 & fn.

“The τίμιον (honoured one) dwells in the centre as in the circumfence . . .”

God . . . caused the male unit to dig an abyss in the . . . chaos

see: Éliphas Lévi, Dogme et Rituel de la Haute Magie, 1861: “Quand l’être principe s’est fait créateur, il a érigé un jod . . . et, pour lui faire place dans le plein de la lumière incréée, il a dû creuser un cteïs ou une fosse d’ombre égale [When the (supreme) Being-principle became a creator, he erected a jod . . . and to make room in the fullness of the uncreated light, he had to dig a channel or a cavity of equal shadow] . . .” — 1:125

— 556 —

Paul seems to have fathomed . . . the archaic mystery of the Cross

see: The Epistles of Paul, notes by M. F. Sadler, 1889: “That he would grant you . . . to be strengthened with might by his Spirit in the inner man . . . That Christ may dwell in your hearts . . . that ye, being rooted and grounded in love . . . May be able to comprehend with all the saints what is the breadth, and length, and depth, and height {Many of the ancient Fathers . . . see here a reference to the cross . . . Thus Origen (quoted in Wordsworth): ‘By the cross He ascended up on high . . . by it He descended to the lowest parts of the earth . . . and by it He extended Himself to the length and breadth of the whole world’} . . .” — pp. 192-4 & fn. (Ephesians, 3:16-18)

the “X,” the decussated cross, and . . . the “Hermetic”

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The Cross, X, was the Sign of the Creative Wisdom or Logos . . . Plato says, ‘He expressed him upon the Universe in the figure of the letter X. The next Power to the Supreme God was decussated or figured in the shape of a Cross on the Universe.’ ” “The Caduceus, borne by Hermes . . . was originally a simple Cross, symbolizing . . . the four elements proceeding from a common centre.” — pp. 291, 502-3

pointing to the four cardinal points . . .

see: D. Urquhart, The Sraddha, 1857: “In the hieroglyphics the cross appears on the breast of the tribes of Northern Asia, 1500 years before the crucifixion. . . . It appears in the Buddhistic monuments of India, and the coins called Hindu-Scythic . . . The only explanation which has been offered for the paramount importance of this figure, is that it typified the four elements and the four cardinal points . . .” — pp. 20-1

their Swastica . . . now the Wan of the Buddhist Mongolian

see: Thomas Wilson, The Swastika, 1896: “. . . this sign . . . carries the idea of perfection or excellence, and signifies the renewal and perpetuity of life. . . . ‘Same symbol in Chinese characters “ouan,” or “wan” . . . a favorite ornament with the Chinese.’ ” “Count D’Alviella says that the Swastika is continued among the Buddhists of Tibet . . . {‘La Migration des Symboles,’ p. 53, citing . . . ‘Sammlungen historischer Nachrichten über die mongolischen Völkerschaften’}.” — pp. 801, 802 & fn.

Isarim, an Initiate, is said to have found at Hebron . . .

see: Isaac Myer, “Hermes Trismegistus,” Sept. 1886: “That a tablet, now called the Smaragdine, was found there is no doubt. Its discovery is attributed by tradition to an isarim or initiate, who it is said took it from the dead body of Hermes . . . which was buried at Hebron . . .” — pp. 167-8 (The Path, v. 1)

“Separate the earth from the fire, the subtile from the gross . . .”

p/a: Isaac Myer, “Hermes Trismegistus,” Sept. 1886: “A translation of this tablet is: ‘. . . you separate the Earth from the Fire, the subtile from the gross. . . . it mounts from the Earth to the Heaven, and again descends to the Earth . . .” — p. 168 (The Path, v. 1)

“The philosophical cross, the two lines running in opposite directions . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The philosophical cross, the two lines running in opposite directions, the horizontal and the perpendicular, the height and breadth, which the geometrizing Deity divides at the intersecting point, and which forms the magical as well as the scientific quaternary, when it is inscribed within the perfect square, is the basis of the occultist. Within its mystical precinct lies the master-key which opens the door of every science, physical as well as spiritual.” — 1:508

— Footnotes

it (the Swastica) “has survived in the form of the mallet” . . .

— 556-7 —

“It symbolizes our human existence . . .”

— 557 —

“Attach thyself . . . to the four letters of the tetragram . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “ ‘Attach thyself,’ says the alchemist, ‘to the four letters of the tetragram disposed in the following manner: The letters of the ineffable name are there, although thou mayest not discern them at first. The incommunicable axiom is kabalistically contained therein, and this is what is called the magic arcanum by the masters.’ ” — 1:506

The

(Tau), and the astronomical cross of Egypt . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The

(Tau), and the astronomical cross of Egypt

are conspicuous in several apertures of the remains of Palenque. In one of the basso-relievos of the Palace of Palenque, on the west side, sculptured on a hieroglyphic, right under the seated figure, is a Tau. The standing figure, which leans over the first one, is in the act of covering its head with the left hand with the veil of initiation; while it extends its right with the index and middle finger pointing to heaven. The position is precisely that of a Christian bishop giving his blessing, or the one in which Jesus is often represented while at the Last Supper.” — 1:572

The Egyptian Hierophant had a square head-dress . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The Egyptian hierophant was given a square head-dress, which he had to wear always . . . The perfect Tau formed of the perpendicular (descending male ray, or spirit) a horizontal line (or matter, female ray), and the mundane circle was an attribute of Isis, and, it is but at his death that the Egyptian cross was laid on the breast of his mummy. These square hats are worn unto this day by the Armenian priests.” — 2:392-3

The claim that the cross is purely a Christian symbol . . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “The claim that the cross is purely a Christian symbol introduced after our era, is strange indeed, when we find Ezekiel stamping the foreheads of the men of Judah, who feared the Lord (Ezekiel, ix. 4), with the signa Thau, as it is translated in the Vulgate.” — 2:393

In the ancient Hebrew this sign was formed thus

. . .

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “In the ancient Hebrew this sign was formed thus

but in the original Egyptian hieroglyphics as a perfect Christian cross

. In the Revelation, also, the ‘Alpha and Omega’ (spirit and matter), the first and the last, stamps the name of his Father in the foreheads of the elect.” — 2:393

Moses, in Exodus xii. 22, orders his people

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Moses, in Exodus xii. 22, orders his people to mark their door-posts and lintels with blood, lest the ‘Lord God’ should make a mistake and smite some of his chosen people, instead of the doomed Egyptians. And this mark is a tau! The identical Egyptian handled cross, with the half of which talisman Horus raised the dead, as is shown on a sculptured ruin at Philæ.” — 2:454

— 558 —

In Joshua (viii. 29) read in Arabic, and in the Targum . . .

p/q: J. Ralston Skinner, The Source of Measures, 1875: “The Hebrews have handed down by targums, readings which have been obscured by translation. Joshua viii. 29, they read in the Arabic, and in the targum of Jonathan, ‘The king of Ai he crucified upon a tree.’ The Septuaginta rendering is of suspension from a double wood or cross. (Wordsworth on Joshua.) . . . The strangest expression of this kind is in Numbers xxv. 4, where, by Onkelos (?), it is read, ‘Crucify them before the Lord (Jehovah) against the sun.’ The word here is יקע, to nail to, rendered properly (Fuerst) by the Vulgate, to crucify. The very construction of this sentence is mystic.” — p. 204

The initiated . . . plunged in a deep sleep (the “Sleep of Siloam” . . .)

see: H. P. Blavatsky, “Esoteric Character of the Gospels,” Dec. 15, 1887: “During the Mysteries . . . the Chréstos, neophyte, (as man) . . . had to descend into the crypts of Initiation and trials; and finally, during the ‘Sleep of Siloam’ or the final trance condition . . . the new Initiate has the last and final mysteries of being divulged to him.” — p. 309 fn. (Lucifer, v. 1)

Let the reader who doubts the statement consult the Hebrew originals . . .

p/q: “The Crucifixion of Man,” May 15, 1888: “Let the reader who doubts the statement consult the Hebrew originals before he denies. Let him turn to some most suggestive Egyptian bas reliefs. One especially from the temple of Philoe, represents a scene of initiation. Two Gods-Hierophants, one with the head of a hawk (the Sun), the other ibis-headed (Mercury, Thoth, the god of Wisdom and secret learning, the assessor of Osiris-Sun), are standing over the body of a candidate just initiated. They are in the act of pouring on his head a double stream of water (the water of life and new birth), which stream is interlaced in the shape of a cross and full of small ansated crosses.” — p. 250 (Lucifer, v. 2 [Editors’ Note])

— 558-9 —

This is allegorical of the awakening of the candidate (now an Initiate) . . .

p/q: “The Crucifixion of Man,” May 15, 1888: “This is allegorical of the awakening of the candidate (now an Initiate) when the beams of the morning sun (Osiris) strike the crown of his head (his entranced body being placed three days earlier on its wooden tau, so as to receive the rays).” — p. 250 (Lucifer, v. 2 [Editors’ Note])

— 559 —

Then appeared the Hierophants-Initiators . . .

p/q: “The Crucifixion of Man,” May 15, 1888: “Then appeared the Hierophants-Initiators and the sacramental words were pronounced, visibly, to the Sun-Osiris, addressed in reality to the Spirit Sun within, enlightening the newly-born man. Let the reader meditate on the connection of the Sun with the Cross in both its generative and spiritually regenerative capacities — from the highest antiquity. Let him examine the tomb of Beit-Oualy, in the reign of Ramses II., and find on it the crosses in every shape and position. Again, the same on the throne of that sovereign, and finally on a fragment from the Hall of the ancestors of Totmes III., preserved in the National Library of Paris, and which represents the adoration of Bakhan-Alenré.” — p. 250 (Lucifer, v. 2 [Editors’ Note])

In this extraordinary sculpture and painting one sees . . .

p/q: “The Crucifixion of Man,” May 15, 1888: “In this extraordinary sculpture and painting one sees the disc of the Sun beaming upon an ansated cross placed upon a cross of which those of the Calvary were perfect copies. The ancient papyri mention these as the ‘hard couches of those who were in (spiritual) travail, the act of giving birth to themselves.’ A quantity of such cruciform ‘couches’ on which the candidate, thrown into a dead trance at the end of his supreme initiation, was placed and secured, were found in the underground halls of the Egyptian temples after their destruction. The worthy, ignorant Fathers of the Cyril and Theophilus types used them freely, believing they had been brought and concealed there by some new converts. Alone Origen, and after him Clemens Alexandrinus, and other ex-initiates, knew better. But they preferred to keep silent.” — p. 250 (Lucifer, v. 2 [Editors’ Note])

Visvakarma . . . called in the Veda “the all-seeing god” . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “VIŚWA-KARMĀ . . . a personification of the creative power. In this character Viśwa-karmā was the great architect of the universe, and is described in two hymns of the Ṛig-veda as the one ‘all-seeing god’ . . . In these hymns also he is said to sacrifice himself or to himself . . .” — p. 363

he is called Deva Vardhika “the builder of the gods” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Viśwa-karmā placed the sun upon his lathe and cut away an eighth part of his brightness. . . . He also has the appellations Kāru, ‘workman’ . . . Deva-vardhika, ‘the builder of the gods’ . . .” — p. 364

the Son of Yoga-Siddha . . . and the fabricator of the “fiery weapon” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Viśwa-karmā . . . is not only the great architect, but the general artificer of the gods and maker of their weapons. It was he who made the Agneyastra or ‘fiery weapon’ . . . The Purāṇas make Viśwa-karmā the son of Prabhāsa . . . by his wife ‘the lovely and virtuous Yoga-siddhā.’ ” — pp. 363-4

— 559-60 —

“The theoretical use of crucifixion must have been . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “The theoretical use of crucifixion, then, must have been somehow connected with the personification of this symbol. But how? And as showing what? The symbol was of the origin of measures, shadowing forth creative law or design. What, practically, as regards humanity, could actual crucifixion betoken? Yet that it was held as the effigy of some mysterious working of the same system, is shown from the very fact of the use. There seems to be deep below deep as to the mysterious workings of these number values. Not only are they shown to work in the cosmos . . . By sympathy, they seem to work out conditions relating to an unseen and spiritual world, and the prophets seem to have held knowledge of the connecting links.” — p. 204

— 560 —

“Reflection becomes more involved when it is considered . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Reflection becomes more involved when it is considered that the power of expression of the law, exactly, by numbers clearly defining a system, was not the accident of the language, but was its very essence, and of its primary organic construction; therefore, neither the language, nor the mathematical system attaching to it, could be of man's invention, unless both were founded upon a prior language, which afterward became obsolete.” — pp. 204-5

איש man . . . “the very first word possessed by the Hebrews . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “For instance, the word aish, איש, man, is probably the primordial word — the very first word possessed by the Hebrews, whoever they were, to carry the idea, by sound, of a man. The essential of this word was 113 from the beginning, and carried with it the elements of the cosmical system displayed.” — p. 205

The figure of Wittoba, even to the nail-marks on the feet . . .

see: Godfrey Higgins, Anacalypsis, 1836: “Mr. Moore describes an Avatar called Wittoba [Vitḥobā], who has his foot pierced. . . . ‘The subject of plate 98 [in Moore’s Hindu Pantheon] is evidently the crucifixion . . .’ This incarnation of Vishnu or Cristna . . . is represented exactly in the form of a Romish crucifix . . .” “. . . I accidentally looked into Moore’s Pantheon, at the British Museum, where it appears that the copy is an earlier impression . . . and I discovered . . . that in several of the icons of Wittoba [Vitḥobā], there are marks of holes in both feet, and in others, of holes in the hands. . . . In figures 4 and 5 of plate 11, the figures have nail-holes in both feet.” — 1:145, 146

the tree of life. . . . has now become . . . the tree of death

see: Gerald Massey, Natural Genesis, 1883: “Thus, when Krishna is depicted as what is modernly termed ‘the Crucified,’ the picture is not a representation of the Saviour made flesh to be nailed on the wood of a tree. . . . On the contrary, He is the tree . . . and the tree is alive, all in leaf, therefore it is a Tree of Life, not of death.” — 1:437

one of the seven esoteric meanings implied in this mystery . . .

p/q: “The Crucifixion of Man,” May 15, 1888: “One of the seven esoteric meanings implied in the mystery of Crucifixion by the mystic inventors of the system — the original elaboration and adoption of which dates back into the night of time and the establishment of the mysteries — is discovered in the geometrical symbols containing the history of the evolution of man. The Hebrews, whose prophet Moses was learned in the Wisdom of Egypt, and who adopted their numerical system from the Phœnicians, and later from the Gentiles from whom they borrowed most of their Kabalistic Mysticism, adapted most ingeniously the Cosmic and anthropological symbols of the ‘heathen’ nations to their peculiar secret records.” — p. 247 (Lucifer, v. 2 [Editors’ Note])

— 560-1 —

If Christian sacerdotalism has lost the key of it to-day . . .

p/q: “The Crucifixion of Man,” May 15, 1888: “If Christian sacerdotalism has lost the key of it to-day, the early compilers of the Christian Mysteries were well versed in Esoteric philosophy, and used it dexterously. Thus they took the word aish (one of the Hebrew word forms for man) and used it in conjunction with that of Shānāh ‘lunar year’ so mystically connected with the name of Jehovah, the supposed ‘father’ of Jesus and embosomed the mystic idea in an astronomical value and formula.” — pp. 247-8 (Lucifer, v. 2 [Editors’ Note])

— 561 —

The original idea of “Man Crucified” in Space . . .

p/q: “The Crucifixion of Man,” May 15, 1888: “The original idea of ‘Man Crucified’ in Space belongs certainly to the ancient Hindus, and Muir [Moor] shows it in his ‘Hindu Pantheon’ in the engraving that represents Wittoba [Vitḥobā] — a form of Vishnu. Plato adopted it in his decussated Cross in Space, the X, ‘the Second God who impressed himself on the Universe in the form of the Cross’; Krishna is likewise shown ‘crucified.’ (See Dr. Lundy's Monumental Christianity, fig. 72.) Again it is repeated in the Old Testament in the queer injunction of crucifying men before the Lord, the Sun — which is no prophecy at all, but has a direct phallic significance.” — p. 248 (Lucifer, v. 2 [Editors’ Note])

“In symbol, the nails of the cross have for the shape . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “In symbol, the nails of the cross have for the shape of the heads thereof a solid pyramid, and a tapering square obeliscal shaft, or phallic emblem, for the nail. Taking the position of the three nails in the man’s extremities, and on the cross they form or mark a triangle in shape, one nail being at each corner of the triangle. The wounds, or stigmata, in the extremities are necessarily four, designative of the square . . . The three nails with the three wounds are in number 6, which denotes the 6 faces of the cube unfolded, on which the man is placed; and this in turn points to the circular measure transferred onto the edges of the cube. The one wound of the feet separates into two when the feet are separated, making three together for all, and four when separated, or 7 in all — another and most holy feminine base number.” — p. 52

Thus, while the phallic or sexual meaning of the “Crucifixion Nails” is proven . . .

p/q: “The Crucifixion of Man,” May 15, 1888: “Thus, while the phallic or sexual meaning of the ‘Crucifixion Nails’ is proven by the geometrical and numerical reading, its mystical meaning is indicated by the short remarks upon it, as given above in its connection with, and bearing upon, Prometheus. He is another victim, for he is crucified on the Cross of Love, on the rock of human passions, a sacrifice to his devotion to the cause of the spiritual element in Humanity.” — p. 248 (Lucifer, v. 2 [Editors’ Note])

— 562 —

the Universal Soul or anima mundi . . .

see: N. D. Khandalawala, “Transmigration of the Life-Atoms,” 1885: “[Editorial Note] The ‘Jiva,’ or life-principle, which animates man, beast, plant, and even a mineral . . . is the one life, or anima mundi, the universal living soul . . . the various modes in which objective things appear to us in Nature in their atomic aggregations, such as minerals, plants, animals, &c., are all the different forms or states in which this force manifests itself.” — p. 535 (Five Years of Theosophy)

adepts and neophytes . . . called Chrests

see: H. P. Blavatsky, “The Esoteric Character of the Gospels,” Dec. 15, 1887: “. . . in the esoteric phraseology of the temples ‘chrestos’ . . . from the verb χράομαι (‘to consult a god’) — answers to what we would call an adept, also a high chela, a disciple {Vide Liddell and Scott’s Greek and English Lexicon. Chréstos is really one who is continually warned, advised, guided, whether by oracle or prophet} . . .” — p. 300 & fn. (Lucifer, v. 1)

(from Chrestos, man of tribulation and sorrow)

see: H. P. Blavatsky, “The Esoteric Character of the Gospels,” Dec. 15, 1887: “Pagan classics expressed more than one idea by the verb χράομαι ‘consulting an oracle’; for it also means ‘fated,’ doomed by an oracle, in the sense of a sacrificial victim to its decree . . .” — p. 299 (Lucifer, v. 1)

“The sign of the cross adopted by the Christians . . .”

p/q: Éliphas Lévi, Dogme et Rituel de la Haute Magie, 1861: “Le signe de la croix adopté par les chrétiens ne leur appartient pas exclusivement. Il est aussi cabalistique, et représente les oppositions et l’équilibre quaternaire des éléments. Nous voyons par le verset occulte du Pater . . . qu’il y avait primitivement deux manières de le faire, ou du moins deux formules bien différentes pour le caractériser: l’une réservée aux prêtres et aux initiés; l’autre accordée aux néophytes et aux profanes [The sign of the cross adopted by the Christians does not belong to them exclusively. It is also kabbalistic, and represents the oppositions and quarternary equilibrium of the elements. We see by the occult verse of ‘Our Father’ . . . that there were originally two ways of making it, or at least two very different formulas to characterize it: one reserved for priests and for initiates; the other allotted to neophites and the profane].” — 2:88

“Thus, for example, the initiate . . .”

p/q: Éliphas Lévi, Dogme et Rituel de la Haute Magie, 1861: “Ainsi, par exemple, l’initié, en portant la main à son front, disait: A toi; puis il ajoutait: appartiennent; et continuait en portant la main à sa poitrine: le royaume; puis à l’épaule gauche, la justice; à l’épaule droite, et la miséricorde. Puis on joignait les deux mains en ajoutant: dans les cycles générateurs. Tibi sunt Malchut et Geburah et Chesed per æonas. — Signe de croix absolument et magnifiquement cabalistique, que les profanations du gnosticisme ont fait perdre complétement à l’Église militante et officielle [Thus for example, the initiate, when bringing his hand to his forehead, said: To thee; then he added: belong; and continued, while bringing his hand to his chest: the kingdom; then, to the left shoulder, justice; to the right shoulder, and the mercy. Then he joined his two hands while adding: during the generating cycles. ‘For thine is the Kingdom, the Justice, and the Mercy throughout the Aeons.’ — A sign of the cross that is absolutely and magnificently kabbalistic, which the militant and official Church completely lost due to the desecrations of Gnosticism].” — 2:88-9

— 563 —

the Greek language has but one word for vowel and voice

the Gnostic “Vowels” and the “Voices” of the Thunders

“Marcus had it revealed unto him that ‘the seven heavens’ . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “. . . Marcus, had it revealed unto him that the seven heavens . . . sounded each one vowel which, all combined together, formed a single doxology, ‘the sound whereof being carried down to earth becomes the creator and parent of all things that be on earth’ {Hippolytus, vi. 48}.” — p. 200 & fn.

“Seven thunders uttered their voices . . .”

p/q: The Interlinear Bible, 1906: “And I saw another mighty angel come down from heaven . . . and when he cried, seven thunders uttered their voices. And when the seven thunders uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.” — pp. 327-8 (Revelation, 10:1, 3-4)

— 563-4 —

Jesus . . . to reveal to them “the mysteries of the Light . . .”

— 564 —

“Do ye seek after these mysteries? . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “ ‘Jesus said unto them, Do ye seek after these mysteries? No mystery is more excellent than they; which shall bring your souls unto the Light of Lights, unto the place of Truth and Goodness, unto the place of the Holy of holies, unto the place where is neither male nor female, neither form in that place but Light, everlasting, not to be uttered. Nothing therefore is more excellent than the mysteries which ye seek after, saving only the mystery of the Seven Vowels and their forty and nine Powers, and the numbers thereof. And no name is more excellent than all these (Vowels) . . .’ ” — pp. 200-1

(Compare § “Chronology of the Brahmins.”)

Garuda . . . vehicle on which Vishnu . . . is shown to ride

see: John Garrett, Classical Dictionary of India, 1871: “Garuda — The king of the feathered tribes and the remorseless enemy of the serpent race. He was the son of Kaṣyapa and Vinatā. Garuda is always represented as the bird on which Vishṇu is carried and is described as something between a man and a bird.” — p. 224

Vishnu (who is Kâla, “time”)

see: Institutes of Vishnu, tr. Julius Jolly, 1880: “For Kāla (time) is without either beginning or end {‘Kāla means Vishṇu in this place’}. . . . In each Kalpa, fourteen chiefs of the gods (Indras) go to destruction . . . and fourteen Manus. . . .Those even who have the power of creating and annihilating in this world . . . continually perish by the act of Kāla; for Kāla (time) is hard to overcome.” — pp. 78-9 & fn. (xx.21, 24, 27)

phœnix, the emblem of cyclic and periodical time

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “. . . the story of the Phœnix . . . exemplifying the perpetual destructions and reproduction of the world . . .” “Nonnus extends the life of the Phœnix to a thousand years, and alludes to the familiar story . . . of the parent bird burning itself . . . and of a young Phœnix springing to life from the ashes . . .” “The Phœnix is also very plainly the same as the Simorgh of Persian romance . . . the same as the winged Singh of the Hindus . . .” — pp. 172, 173, 175, 176

the “man-lion” Singha . . .

see: Edward Moor, Hindu Pantheon, 1810: “NARA SINGHA, or MAN-LION. . . . two etherial warders of Vishnu’s palace were cursed with banishment . . . The sentence of eternal exile on earth was mitigated to seven transmigrations . . . [or] three as Daityas . . . and in the character of Hiranyakasipu, one of them was slain by Vishnu, incarnated for that purpose in the form of half-man, half-lion . . .” — pp. 184-5

Singha, of whose representations . . . “gnostic gems” are so full

see: C. W. King, The Gnostics and Their Remains, 1887: “ ‘. . . there was found . . . another [idol], only in bas-relief, also having a lion’s head, but the rest of the body human . . . with two wings pointing upwards, two downwards . . . from the idol’s mouth proceeded a ribbon or scroll extending over the fire.’ . . . And, tracing back this composite figure to the real source of such iconology, it is found to be the very one under which ‘Nri-singha-avatar’ is depicted.” — pp. 130-1

“Over the seven rays of the lion’s crown . . .”

— Footnotes

gnostic gems are not the work of the Gnostics . . .

p/q: C. W. King, The Gnostics and Their Remains, 1887: “. . . our ‘Gnostic’ gems are not the work of the Gnostics . . . The talismans we are considering never exhibit any traces of that admixture of Christian and Pagan doctrines which properly constitutes the Gnosis . . . Their elements are drawn from the ancient religions of Babylon and Egypt, mixed at times with the formulæ of the Jewish Kabbala. The ‘Gnostic’ stones are in reality the paraphernalia of magicians . . .” — p. 241

— 565 —

At his birth, Garuda is mistaken for Agni . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “GARUḌA. . . . His lustre was so brilliant that soon after his birth the gods mistook him for Agni and worshipped him.” “He is also called . . . Suvarṇa-Kāya, ‘golden bodied;’ Ganganeśwara, ‘lord of the sky’ . . .” — pp. 109, 110

His Son is Jâtabu [Jaṭāyu] . . .

the cycle of 60,000 years

“Whatever the primary meaning . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “Over the seven rays of the lion’s crown . . . stand often the seven vowels . . . But whatever its primary meaning it was probably imported in its present shape from India (that true fountain-head of Gnostic iconography).” — p. 218

When the seven “thunders” . . . “had uttered their voices” . . .

what did the Angel “standing upon the sea and upon the earth” do . . .

p/q: The Interlinear Bible, 1906: “And the angel which I saw standing upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth for ever and ever . . . that there should be time no longer: but in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished . . .” — p. 328 (Revelation, 10:5-7)

— Footnotes

Wilson . . . in his Preface . . . found “no account of the birth of Garuda”

Vide Revelation xvii. . . .

and Leviticus xxiii., verses 15 to 18

see: The Interlinear Bible, 1906: “And ye shall count . . . from the day . . . of the wave offering; seven sabbaths shall be complete: even unto the morrow after the seventh sabbath . . . and ye shall offer a new meal offering unto the Lord. Ye shall bring out of your habitations two wave loaves . . . they are the firstfruits unto the Lord. And ye shall offer with the bread seven lambs without blemish . . .” — pp. 163-4 (Leviticus, 23:15-18)

— 565-6 —

Dr. Kenealy . . . believed this doctrine . . . from Chaldea

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “. . . the death and revival of the Phœnix exhibit the successive destruction and reproduction of the world . . .” “From these [myths] the Rabbins have borrowed their mythos of an enormous Bird . . . They teach that there are to be seven successive renewals of the globe; that each reproduced system will last seven thousand years; and that the total duration of the Universe will be 49,000 years. This opinion . . . they may either have learned during their Babylonian captivity, or it may have been part of the primeval religion which their priests had preserved from remote times.” — pp. 175-6

— 566 —

the Babylonians . . . got their wisdom and learning from India

see: Henry Rawlinson, “Bilingual Readings – Cuneiform and Phœnician,” March 7, 1864: “The proofs of a Vedic, or . . . an Arian, influence on the early mythology of Babylonia, which these comparative lists of names of the gods supply, appear to me to be of the very highest interest, and in many cases to be of undoubted authenticity.” — p. 230 fn. (Journal of the Royal Asiatic Society, v. 1)

“Rabbi, reveal unto us the Mysteries of the Light . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “ ‘. . . Rabbi, reveal unto us the mysteries of the Light . . . forasmuch as we have heard thee saying that there is another baptism of smoke, and another baptism of the Spirit of Holy Light . . .’ ” — p. 200 (Pistis Sophia, § 378)

“I baptize you with water . . .”

the Anugîta . . . antiquity and importance . . .

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “Like the Bhagavadgītā . . . the Anugītā is one of the numerous episodes of the Mahābhārata. . . . And it is included in the present volume . . . because it professes to be a sort of continuation, or rather recapitulation, of the Bhagavadgītā.” “. . . Śaṇkara . . . accepted the book as a genuine part of the Mahābhārata, and as a work of Vyāsa . . . who lived . . . upwards of thirty centuries before the Christian era.” — pp. 197, 206-7 (Introduction)

— Footnotes

Pistis Sophia . . . discovered in a Coptic MS. by Schwartze . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “PISTIS-SOPHIA. This treatise, ascribed to Valentinus (I know not on what authority), was discovered by Schwartze in a Coptic MS. preserved in the British Museum. He transcribed the Coptic text and translated it into Latin; both texts and [Latin] version were published by Petermann in the year 1853. . . . The authorship of this record is assigned by itself in several places to Philip the Apostle, whom the Saviour bids to sit down and write these things!” — p. 14

Initiation . . . water represented the first . . . steps toward purification

see: George Oliver, History of Initiation, 1841: “In every nation of the world, Water was profusely used during the initiations . . . It had a twofold reference; first to the diluvian waters which cleansed the earth from its impurities . . . and secondly, as the external medium of purification by which the Mystæ were ritually regenerated.” — pp. 176-7

trials connected with fire came last

see: George Oliver, History of Initiation, 1841: “The successful probationer . . . was brought forth into the cavern of initiation . . .” “Introduced into an inner apartment he was . . . put through the Seven Stages of initiation. . . . Threading the circuitous mazes of the gloomy cavern, he was soon awakened from his trance of thought, by seeing the sacred fire, at intervals, flash through its recesses to illuminate his path; sometimes bursting from beneath his feet; sometimes descending on his head in a broad sheet of white and shadowy flame.” — pp. 99, 101-2

— 566-7 —

Narada is discussing . . . the “life-winds” . . .

the “life-winds” . . . Prâna, Apâna, etc.

see: Sankara Acharya, “Discrimination of Spirit and Not-Spirit,” tr. Mohini M. Chatterji, 1885: “. . . the five vital airs {forces which harmonize the interior man with his surroundings} . . . Prāna, apāna, vyāna, udāna and samāna. . . . prāna goes out, apāna descends, udāna ascends, samāna reduces . . . and vyāna circulates all over the body.” — pp. 401 & fn., 402 (Five Years of Theosophy)

— 567 —

“it is the teaching . . . that the fire verily is all the deities . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “It is the teaching of the Veda, that the fire verily is all the deities, and knowledge (of it) arises among Brāhmaṇas, being accompanied by intelligence.” — pp. 275-6 (Anugītā, ch. 9)

By “fire” . . . he means the Self.

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “Arjuna Miśra says . . . that the author . . . now explains in what the Prāṇa and Apāna are to be offered up for acquiring the Prāṇāyama. The fire he takes to mean the self.” — p. 276 fn. (Anugītā, ch. 9)

“intelligence” . . . means neither “discussion” nor “argumentation”

“The smoke of that fire . . . appears in the shape of darkness” . . .

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “The smoke of that (fire), which is of excellent glory, (appears) in the shape of (the quality of) darkness; (its) ashes, (the quality of) passion; and (the quality of) goodness is that in connexion with it, in which the offering is thrown.” — p. 276 (Anugītā, ch. 9)

“those who understand the sacrifice understand the Samâna . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “Those who understand the sacrifice understand the Samāna and the Vyāna as the principal (offering). The Prāṇa and Apāna are portions of the offering . . . and between them is the fire. That is the excellent seat of the Udāna as understood by Brāhmaṇas.” — p. 276 (Anugītā, ch. 9)

“As to that which is distinct from these pairs . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “As to that which is distinct from these pairs, hear me speak about that. Day and night are a pair, between them is the fire. . . . That which exists and that which does not exist are a pair, between them is the fire. That is the excellent seat of the Udāna as understood by Brāhmaṇas.” — pp. 276-7 (Anugītā, ch. 9)

“The sense appears to be this . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “The sense appears to be this: The course of worldly life is due to the operations of the life-winds which are attached to the self and lead to its manifestations as individual souls. Of these, the Samāna and Vyāna are controlled and held under check by the Prāṇa and Apāna . . . The latter two are held in check and controlled by the Udāna, which thus controls all. And the control of this, which is the control of all the five . . . leads to the supreme self.” — pp. 258-9 fn. (Anugītā, ch. 5)

— 568 —

“perceived by means of the Self the seat abiding in the Self” . . .

that indestructible principle was entirely beyond . . . the senses

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . that indestructible (principle) . . . It is devoid of smell, devoid of taste and touch, devoid of colour and sound. (It is that) from which (this whole) expanse (of the universe) proceeds, and on which it rests.” — pp. 257, 258 (Anugītā, ch. 5)

“in the midst of all those (life-winds) . . .”

This “Fire” . . . is identical with the “I,” the self . . .

“The nose . . . the tongue . . . the eye, and the skin . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, the mind and the understanding, these are the seven tongues of the blaze of Vaiśvānara. . . . those are the seven (kinds of fuel) for me {the Vaiśvānara} . . . these are the seven great officiating priests.” — p. 259 & fn. (Anugītā, ch. 5)

“the soul distinguished as so many (souls, or principles) . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . the seven great officiating priests {they may mean the soul distinguished as so many with reference to these several powers . . . [this] sense is accepted by Arjuna Miśra}.” — p. 259 & fn. (Anugītā, ch. 5)

“the powers of hearing, etc. . . . presided over by the several deities”

the Samâna and the Vyâna . . . subject to the Prâna and the Apâna . . .

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . the Samāna and Vyāna are controlled and held in check by the Prāṇa and Apāna . . . The latter two are held in check and controlled by the Udāna, which thus controls all.” — pp. 258-9 fn. (Anugītā, ch. 5)

referred to as the principal offering . . .

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . the fire verily is all the deities, and knowledge (of it) . . . [is] accompanied by intelligence {Arjuna Miśra . . . explains in what the Prāṇa and Apāna are to be offered up for acquiring the Prāṇāyama}. . . . Those who understand the sacrifice understand the Samāna and Vyāna as the principal (offering).” — p. 276 & fn. (Anugītā, ch. 9)

their “operations are more practically important for vitality”

— Footnotes

Vaisvânara is Agni . . .

— 569 —

Prâna and Apâna . . . have the fire between them

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “The Prāṇa and Apāna are portions of the offering {These are only a subordinate part of the offering} . . . between them is the fire {The fire, which is common to all the passages, stands for the self}.” — p. 276 & fns. (Anugītā, ch. 9)

So for the good and evil, and for “that which exists . . .”

— Footnotes

the Valentinian “pairs” of male and female Æons . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . the names of the Æons . . . drawn up by Valentinus himself, the profoundest doctor of the Gnosis . . . He arranges them in pairs, male and female, in order of their successive emanation from Bythos, the pre-existing, eternal Principle.” — p. 263

from Ampsiu-Ouraan (. . . Depth and Silence)

1. Ampsiu, Ouraan = Depth, Silence.

2. Bucua, Thartun = Mind, Truth.

. . .

6. Amphian, Essumen = Fatherly, Hope.

7. Vannanin, Lamer = Motherly, Charity.

. . .

14. Assiouache, Belin = Only begotten, Unity.

15. Dexariche, Massemo = Immovable, Pleasure.” — p. 263

Epiphanius . . . “copied one pair twice over” . . .

“The Æons of Valentinus are confessedly the Six Radicals . . .”

with the seventh, Fire, at their head. . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . [Simon] had set up for a teacher of a new religion . . . based upon the axiom that Fire was the First Principle of all things, subordinate to which were the ‘Six Radicals’ . . .” “. . . the Six Radicals of Simon . . . [are] ‘Mind, Intelligence, Voice, Name, Reason, and Thought.’ ” — pp. 21, 22

— 569-70 —

“And no name is more excellent than all these (seven) vowels. . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “And no name is more excellent than all these (Vowels), a Name wherein be contained all Names and all Lights and all Powers. Knowing therefore this Name, if a man shall have departed out of this body of Matter, no smoke (of the bottomless pit), neither any darkness, nor Ruler of the Sphere of Fate, nor Angel, nor Power, shall be able to hold back the soul that knoweth that Name.” — p. 201

— 570 —

“If he shall utter that (Name) unto the fire . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “But and if . . . he shall utter that Name unto the fire, it shall be quenched, and the darkness shall flee away. And if he shall utter that Name unto . . . all their Powers, nay, even unto Barbelo, and the Invisible God, and the three Triple-powered Gods, so soon as he shall have uttered that Name in those places, they shall all be shaken and thrown one upon the other, so that they shall be ready to melt away and perish, and shall cry aloud, ‘O Light of all lights that art in the Boundless Light! remember us also, and purify us!’ ” — p. 201

“the maternal uncle of Sagara’s 60,000 sons” . . .

Ansumât . . . “the nephew of the 60,000 uncles”

see: The Iliad of the East, ed. Frederika Richardson, 1870: “The illustrious ruler . . . Sagara, called to him the youthful Ansumat . . . ‘Thy uncles are long in coming . . . go in search of thy uncles . . .’ . . . the nephew of sixty thousand uncles . . . reached the infernal regions, and beheld the state of his uncles . . .” — p. 43 (Rāmāyaṇa, iii.25-6)

reduced to ashes by the look of Kapila

see: The Iliad of the East, ed. Frederika Richardson, 1870: “ ‘Vasudeva Kapila {Vishnu} has taken this horse — he . . . who beholds the whole workings of time . . .’ ” “. . . the sixty thousand Sagarides shouted with one voice: ‘Halt, thou ravisher of the horse! . . .’ At that Vasudeva Kapila turned, and looked at these heroes {The heroes are reduced to ashes by the gaze of Vishnu}.” — pp. 39 & fn., 42 & side note (Rāmāyaṇa, iii.16, 24)

Kapila, “the Purushottama” (or infinite Spirit)

who caused Sagara’s horse for the Aswamedha sacrifice to disappear

see: Select Specimens of the Theatre of the Hindus, tr. H. H. Wilson, 1835: “Sagara, purposing to perform an aswamedha, or sacrifice of a horse, set, as an essential part of the ceremony, the horse at liberty, who was carried off by one of the serpents of Pātāla. The king directed his sons . . . sixty thousand in number, to recover the steed. . . . they came upon the horse grazing near Kapila, an incarnation of Vishnu as a sage, whom the sons of Sagara challenged as the thief of the horse. Kapila, incensed, reduced them all to ashes . . .” — 1:301 fn.

Jâtayu . . . slain by Ravana who carries off Sita

“It is 60,000 years O King, that I am born” . . .

“My course of life . . .

For sixty thousand years has run. . . .

Thou canst not, King [Rāvaṇa] . . .

Bear off unchecked thy lovely prize [Sītā] . . .”

“So fierce and dire the battle, waged . . .

Here was the lord of giants, there

The noblest of the birds of air. . . .

But Rāvaṇ seized his sword and smote

His wings and side and feet and throat. . . .

The lord of Lankā’s island viewed

The vulture as he lay . . .

The flame has died away.” — 3:234, 240-1 (iii.50, 51)

the great cycle of garuda

see: M. N. Dvivedi, “The Purānas,” May 15, 1891: “. . . what is the Garuda? He is the vehicle of Vishnu . . . In India this bird, having alone the power to soar undazzled up towards the sun, is, with Vishnu upon his back, the emblem of the Mānvantarika cycle.” — p. 195 (Lucifer, v. 8)

— Footnotes

Barbelo is one of the three “Invisible Gods” . . .

In other Purânas Jâtayu is the son of Aruna

Aruna, Garuda’s brother, both the sons of Kasyapa

— 571 —

Diti — the Mother of the Maruts

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “MARUTS. The storm gods . . . In the Rāmāyaṇa they are represented to have their origin in an unborn son of Diti, whom Indra dashed into forty-nine pieces with his thunderbolt, and in compassion converted into Maruts.” — p. 204

descendants . . . of Hiranyâksha, “whose number was 77 crores . . .”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . Diti had two sons, by Kaśyapa, named Hiraṇyakaśipu and the invincible Hiraṇyāksha.” “Hiraṇyāksha also had many sons, all of whom were Daityas [demons and giants] . . . {The descendants of Hiraṇyāksha are said, in the Padma Purāṇa, to have extended to seventy-seven crores, or seven hundred and seventy millions}.” — 2:30 (i.15), 69 (i.21), & 70 fn.

Kapila, the founder of the Sankhya philosophy

“the report that the sons of the King were reduced to ashes . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Bhāgavata {IX., VIII., 12, 13} has, for a Purāṇa, some curious remarks on this part of the story . . . ‘The report is not true, that the sons of the king were scorched by the wrath of the sage. For how can the quality of darkness, made up of anger, exist in a world-purifying nature, consisting of the quality of goodness; — the dust of the earth, as it were, in the sky?’ ” — 3:300 fns. (iv.4)

“How should mental perturbation distract that sage . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘How should mental perturbation distract that sage, who was one with the Supreme, and who has promulgated that Sānkhya philosophy which is a strong vessel by which he who is desirous of liberation passes over the dangerous ocean of the world, by the path of death?’ ” — 3:300 fn.

Hardwar (or Gangadwara, the “door or gate of the Ganges”)

at the foot of the Himalayas . . . Kapila sat in meditation

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Sagara commanded his sons to search for the steed . . . Coming to Pātāla . . . they saw the Ṛishi Kapila sitting, with his head declined in meditation . . .” “. . . the abode of the ascetic . . . [was at] the foot of the Himālaya, where the Ganges descends to the plains.” — 3:299, 302 fn. (iv.4)

Not far from the Sewalik range, the “pass of Hardwar” . . .

see: Edward Balfour, Cyclopædia of India, 1885: “HARDWAR . . . It was originally known as Kapila . . . from the sage Kapila, who passed his life in religious austerities at the spot still pointed out as Kapilasthana. Hardwar, or Hari-dwara, [is] literally Vishnu’s Gate . . . The level of the Ganges at Hardwar is 1024 feet. The Ganges falls rapidly to Hardwar, which is 1300 miles from the mouth. . . . Its celebrity is owing to the proximity of the Rikikase gorge, from which the Ganges escapes from the Siwalik Hills of the Himalaya mountains, thirteen miles above Hardwar.” — 2:16

— 571-2 —

the tradition which claims that the ocean ages ago . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “On the shore of the island called [Sagara] . . . tradition places a Kapilāśrama, or hermitage of Kapila . . . Other legends assign . . . [it at] the foot of the Himālaya, were the Ganges descends to the plains. There would be no incompatibility, however, in the two sites, could we imagine the tradition referred to a period when the ocean washed, as it appears once to have done, the base of the Himālaya . . .” — 3:302-3 fn.

— 572 —

Sagara is the name of the Ocean, and . . . the Bay of Bengal

Kapila . . . name of the Kumâras

see: H. T. Colebrooke, Miscellaneous Essays, 1873: “. . . Kapila . . . is asserted to have been a son of Brahmā; being one of the seven great Ṛishis . . . {Not the ordinary seven ‘mind-born Ṛishis,’ but another group [Kumāras] composed of Sanaka, Sananda . . . Sanātana, Āsuri, Kapila, Voḍhu, and Panchaśikha}. . . . In fact, the word kapila, besides its ordinary signification of tawny colour, bears likewise that of fire . . .” — 1:241-2 & fn.

Bhagavata Purâna calling that Kapila . . . a portion of Vishnu

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Bhāgavata is communicated to the Ṛishis at Naimishāraṇya . . . The course of the narration opens with a cosmogony . . . The creation of Brahmā is then described . . . an incident peculiar to this work . . . [is] of the Avatāra of Vishṇu as Kapila . . . the author of the Sānkhya philosophy . . .” — 1:xl, xli, xlii (Preface)

the Son of Vitatha, as Harivansa shows him to be

Vishnu is shown in the form of Kapila, “imparting . . . true Wisdom”

Kapila, son of Kasyapa and Kadrû — the “many-headed Serpent”

see: John Garrett, Classical Dictionary of India, 1871: “Kadru — One of the daughters of Daksha, who was married to Kaśyapa and had a progeny of a thousand powerful many-headed serpents.” “Kapila . . . One of the serpent kings of the progeny of Kadru.” — pp. 296, 316

(See Vayu Purâna placing him on the list of the forty . . .)

— 573 —

Gnostics claimed that their Science . . . rested on a square . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Les gnostiques prétendaient que tout l’édifice de leur science reposait sur un carré dont les angles avaient sighé (silence), bathos (profondeur), noûs (intelligence) et alêthéia (vérité) [The Gnostics claimed that the entire structure of their science rested on a square, the angles of which represented sigē (silence), bathos (depth), nous (mind) and aletheia (truth)].” — p. 430 fn.

Christos as incarnating in Chrestos . . .

see: H. P. Blavatsky, “Esoteric Character of the Gospels,” Dec. 15, 1887: “The Spirit ‘Christos’ or rather the ‘Logos’ . . . is said to ‘go down into the pit,’ when it incarnates in flesh, is born as a man. . . . During the Mysteries, however, it is the Chréstos, neophyte, (as man) . . . who had to descend into the crypts of Initiation and trials . . .” — p. 309 fn. (Lucifer, v. 1)

the whole of the Universe . . . contained within . . . Number 10

see: George Oliver, The Pythagorean Triangle, 1875: “Here, then, we have an apt illustration of the decad as the receptacle of all things . . . it was called Universe . . . It was also called Kosmos, or world, because the decad comprehends all numbers, as the world comprehends all forms. . . . The decad was the great number of the Pythagoreans, because it comprehends all arithmetical and harmonical proportions” — pp. 225, 226

the “inner Science,” and . . . “surface science”

see: Franz Hartmann, The Life of Paracelsus, 1887: “False science bases its conclusions upon external appearance caused by the illusion of the senses . . . Magic is a science which teaches the true nature of the inner man as well as the organization of his outward body. The superficial reasoner can comprehend nothing but what he can perceive by his senses; but the inner man has perceptive faculties transcending those of his body.” — p. 105

the Universals of Plato, and the inductive method of Aristotle

see: George Grote, Aristotle, 1880: “. . . Plato again presents to us the Cogitable Universals as the only objects of true cognition . . .” “Thus . . . all learning is merely reminiscence; the mind is brought back . . . to the knowledge of Universal Realities that it had possessed in its state of pre-existence.” “In Aristotle’s view . . . we rise from sense to universal propositions . . . [He] discountenances altogether the doctrine that represents the Mind or Intellect as an original source of First or Universal Truths . . . He declares that they are generated in the mind only by the slow process of induction . . . beginning from perceptive power (common to man with animals), together with that first stage of the intelligence . . .” — pp. 554, 555, 577

the Seven which proceeds from the ten

see: Christian D. Ginsburg, The Kabbalah, 1865: “. . . the whole ten Sephiroth represent the Primordial or the Heavenly Man . . . At first a masculine or active potency . . . sent forth an opposite, i.e., a feminine or passive potency . . . it is from a union of these two Sephiroth . . . that the remaining seven Sephiroth proceeded.” — p. 8

Brahmâ first creates “the ten lords of Being” . . .

which ten produce “seven” other Manus . . .

— 574 —

This mysterious number Seven

see: George Oliver, History of Initiation, 1841: “It is a most remarkable fact, that we find in every system of antiquity a frequent reference to the number seven . . . the seven Cabiri of the Phenicians; the seven Amschaspands of the Parsees . . . the seven Menus [Manus], the seven Pitris or Rishis . . . In a word, seven was always considered as a number possessed of many mysterious properties . . .” — pp. 165-6 fn.

born from the upper triangle

see: Qabbalah, tr. Isaac Myer, 1888: “3 is the mysterious number figured as the triad, by the equilateral triangle. It is the emblem of the attributes of God . . .” “The Triad of the Ancient Qabbalah is Kether, the Father; Binah, the Holy Spirit or Mother; and ’Hokhmah, the Word or Son; which . . . are called the Upper Three . . .” “. . . ’Hokhmah is the Word, the Greek Logos . . . From it emanate the seven other Sephiroth . . .” — pp. 141, 261, 262

born from . . . the unknown universal soul (Sigè and Bythos)

the Saptaparna plant

see: “Sakya Muni’s Place in History,” 1885: “One day, while teaching the mendicants outside, our Lord [Gautama] compared man to a Saptaparna (seven-leaved) plant, showing them how after the loss of its first leaf every other could be easily detached, but the seventh leaf — directly connected with the stem.” — p. 372 fn. (Five Years of Theosophy)

This idea is fully elaborated in Vol. I. . . .

“He (Brahmâ) having pervaded the subtile parts . . .”

five elements (or principles, or Tattva . . .)

five elements . . . “are called the atomic destructible elements”

see: Laws of Manu, tr. G. Bühler, 1886: “But with the minute perishable particles of the five (elements) . . . this whole (world) is framed {‘The minute perishable particles of the five (elements)’ are . . . the subtile or rudimentary elements which may be called ‘perishable,’ because they are changed to gross elements} . . .” — p. 13 & fn. (i.27)

the Mystery language . . . purely pictorial and symbolical

see: “Was Writing Known Before Paninin?,” 1885: “. . . before the final division and classification of languages, there existed two languages in every nation: (a) the profane or popular language of the masses; (b) the sacerdotal or secret language of the initiates of the temples and mysteries — the latter being one and universal. Or, in other words, every great people had, like the Egyptians, its Demotic and its Hieratic writing and language, which had resulted first in a pictorial writing or the hieroglyphics . . . the sacerdotal speech of the initiated Brahman — became in time the mystery language of the inner temple . . .” — pp. 411-12 (Five Years of Theosophy)

the number 1 signified . . . a living standing man . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le chiffre 1 a signifié l’homme vivant (corps qui se tient debout); l’homme est le seul des êtres vivants qui jouisse de cette faculté [The number 1 signified the living man (a body that stands erect); of living beings man is the only one who possesses this faculty].” — p. 426 fn.

adding to the 1 a head, it was transformed into a P . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “En y ajoutant une tête, on eut le signe (P) de la paternité, de la puissance créatrice; le R signifiait l’homme en marche allant [And by adding a head to it, we have the symbol (P) of paternity, of the creative power; the R signified the moving man, on the go] . . .” — p. 426 fn.

1 or aleph, א, has a bull or an Ox for its symbol

10, the perfect number, or One of the Kabala is a Yodh י . . .

The odd numbers are divine, the even numbers are terrestrial . . .

the binary. . . . the beginning of evil

see: George Oliver, The Pythagorean Triangle, 1875: “. . . the Duad . . . Being even, it was esteemed an unlucky number and dedicated to the malignant genii and the infernal deities, because it conveyed to the mind ideas of darkness, delusion . . . and unsteady conduct. . . . It signified also misfortune . . . and discord . . .” — pp. 56-7

In the Valentinian theogony, Bythos and Sigè . . . are the primordial binary.

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Dans la théogonie valentinienne, Bythos et Sigé constituent le binaire primitif des êtres [In the Valentinian theogony, Bythos and Sigē constitute the primordial binary of beings].” — p. 427 fn.

— 575 —

The duad was that imperfect state . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “La dyade est aussi l’état imparfait dans lequel tombe un être, suivant les pythagoriciens, quand il se détache de la monade [According to the Pythagoreans, the duad is also the imperfect state into which a being falls, when it is detached from the monad] . . .” — p. 427 fn.

All that which was double-faced or false was called . . . “binary”

One was alone Good, and Harmony . . .

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “. . . le nombre un désignait l’harmonie, l’ordre ou le bon principe (Dieu un et unique, exprimé en latin par solus, d’où l’on a fait sol, soleil, symbole de ce Dieu), le nombre deux offrait l’idée contraire [the number one designated harmony, order, or the good principle (the one and only God, expressed in Latin by solus, from which sol, the sun, was made, the symbol of that God), the number two presented the opposite idea].” — p. 427 fn.

The ternary . . . first of the odd numbers, as the triangle is the first . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le ternaire est le premier des impairs . . . {le triangle . . . la première figure régulièrement parfaite} [The ternary is the first of the odd numbers . . . {the triangle . . . the first regularly perfect figure}] . . .” — pp. 427, 428 fn.

Ragon’s Cours Interprétatif des Initiations . . . symbolism of numerals

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le ternaire était, pour les philosophes, le nombre par excellence . . . Nous avons dévoilé, dans le Cours interprétatif des initiations . . . une grande partie des nombreuses combinaisons auxquelle on a appliqué ce type mystérieux [The ternary was, for philosophers, the number par excellence . . . We have revealed in the Cours interprétatif des initiations . . . a large part of the numerous combinations to which this mysterious symbol was applied] . . .” — p. 428 fn.

Ragon . . . founded . . . the Trinosophists (those who study three sciences . . .)

see: Albert G. Mackey, Encyclopædia of Freemasonry, 1905: “The Lodge of the Trinosophs was instituted at Paris by the celebrated Ragon, October 15, 1816 . . . The word Trinosophs is derived from the Greek, and signifies students of three sciences, in allusion to the three primitive degrees, which were the especial object of study by the members . . .” — p. 832

“The first line of the triangle offered to the apprentice . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le premier côté du triangle, offert à l’étude de l’app., est le règne minéral, symbolisé par Tubalc. [The first side of the triangle, offered to the apprentice for study, is the mineral kingdom, symbolized by Tubalcain].” — p. 428 fn.

“The second side on which the ‘companion’ has to meditate . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le deuxième côté que doit méditer le comp. est le règne végétal, symbolisé par Schibb. . . . Dans ce règne commence la génération des corps; voilà pourquoi la lettre G est présentée radieuse aux yeux de l’adepte [The second side on which the companion has to meditate is the vegetable kingdom, symbolized by Shibboleth . . . In this kingdom begins the generation of bodies; that is why the letter G is presented radiant to the eyes of the adept].” — p. 428 fn.

“The third side is . . . the study of the animal kingdom. . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le troisième côté, dont l’étude concerne le règne animal et complète l’instruction de maître, est symbolisé par Macben . . . (fils de la putréfaction) [The third side, the study of which involves the animal kingdom and which completes the instruction of the master, is symbolized by Macben (Mac-benah) . . . (the son of putrefaction)].” — p. 428 fn.

The first solid figure is the Quaternary, symbol of immortality

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “C’est dans le quaternaire que se trouve la première figure solide, le symbole universel de l’immortalité, la pyramide. Car, si le triangle, figuré par le nombre trois, fait la base triangulaire de la pyramide, c’est l’unité qui en fait la pointe ou le sommet [It is in the quaternary that we find the first solid figure, the universal symbol of immortality, the pyramid. For if the triangle, typefied by the number three, forms the triangular base of the pyramid, it is the unit (1) which forms the point or the summit].” — p. 430

the connection . . . between the gods and the numbers . . . arithmomancy

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Il y a, selon les pythagoriciens, une liaison entre les dieux et les nombres, qui constitue l’espèce de divination appelée arithmomancie. L’âme est un nombre, elle se meut d’elle-même; elle renferme en elle le nombre quaternaire [According to the Pythagoreans, there is a connection between the gods and the numbers, which constitutes the kind of divination called arithmomancy. The soul is a number, which moves of itself; it contains within itself the quaternary number].” — p. 430

the ternary represented . . . the formation of the physical body

Number 5 was composed of a binary and a ternary . . .

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le nombre cinq . . . se compose du binaire, symbole de ce qui est faux et double, et du ternaire . . . Il exprime donc énergiquement l’état d’imperfection, d’ordre et de désordre [The number five . . . is composed of the binary, the symbol of what is false and dubious, and the ternary . . . It thus expresses forcefully the state of imperfection, of order and of disorder] . . .” — p. 430

— Footnotes

In geometry, one line fails to represent a perfect body . . .

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “In geometry, a line cannot represent a body absolutely perfect. As little do two lines constitute a figure demonstratively perfect. But three lines form, by their junction, the Triangle, or the first figure regularly perfect . . .” — p. 631

— 576 —

perfect man . . . we likewise find in 5, when it represents the microcosm

see: A. E. Waite, The Mysteries of Magic, 1886: “The sign of the Pentagram is called also the sign of the Microcosm, and it represents what the Kabbalists of the Sohar term the Microprosopus.” “The star of the microcosm, or the magic Pentagram, that star wherein the human figure was sketched by Agrippa, with the head in the ascending point and the four members in the four other points . . .” — pp. 137, 323 (“Writings of Éliphas Lévi”)

“since 5 is the ingenious union of two Greek accents . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le nombre cinq . . . ce chiffre ingénieux est la réunion des deux accents grecs

placés sur ces voyelles qui doivent être ou non aspérées [The number five . . . this ingenious number is the union of the two Greek accents

placed on the vowels which must or must not be aspirated].” — p. 431

“The first sign . . . ‘Strong Spirit’ or superior Spirit . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le premier signe ^c a le nom d’esprit fort, il signifie l’esprit supérieur, l’esprit de Dieu aspiré (spiratus), respiré par l’homme. Le second signe _ↄ s’appelle esprit doux, il représentait l’esprit secondaire, l’esprit purement humain [The first sign ^c is called strong spirit, it meant superior spirit, the spirit of God aspired (spiratus), breathed by man. The second sign _ↄ is called weak spirit, it represented the secondary spirit, the purely human spirit].” — p. 431

the whole man. . . . the universal Quintessence, the vital fluid . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le nombre cinq désignait la quintessence universelle, et symbolisait . . . l’essence vitale, l’esprit animateur qui serpente dans toute la nature [The number five denoted the universal quintessence, and symbolized . . . the vital essence, the animating spirit which flows through all nature].” — p. 431

rules that may help . . . ferret out “the deep significance . . .”

p/q: T. Subba Row, “The Twelve Signs of the Zodiac,” 1885: “The following are some of the rules which may help an inquirer in ferreting out the deep significance of ancient Sanskrit nomenclature to be found in the old Aryan myths and allegories . . .” — p. 106 (Five Years of Theosophy)

mystic connection . . . between the names Makara and Kumâra

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “AŚWINS . . . AŚWINĪ KUMĀRAS. ‘Horsemen.’ . . . Two Vedic deities, twin sons of the sun or the sky. They are ever young . . . ‘They are the earliest bringers of light in the morning sky, who in their chariot hasten onwards before the dawn and prepare the way for her.’ ” — p. 29

Makara . . . amphibious animal called . . . ‘crocodile’

the title of the great patrons of Yogins (See “Saiva Purânas”)

the Sons of, and even one with Rudra (Siva)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Kaumāra creation is the creation of Rudra . . . a form of Śiva, by Brahmā . . . and of certain other mind-born sons of Brahmā . . . These, declining to create progeny, remained . . . ever boys, Kumāras; that is, ever pure and innocent . . .” — 1:77 fn.

Makara . . . “contains within itself the clue to its correct interpretation . . .”

p/q: T. Subba Row, “The Twelve Signs of the Zodiac,” 1885: “Makara . . . this word . . . contains within itself the clue to its correct interpretation. The letter Ma is equivalent to number 5, and Kara means hand. Now in Sanskrit Thribhujam means a triangle, bhujam or karam (both are synonymous) being understood to mean a side. So, Makaram or Panchakaram means a Pentagon {The five-pointed star or pentagram represented the five limbs of man. — Ed. Theos.}.” — p. 113 & fn. (Five Years of Theosophy)

Under the old system . . . Makara was the eighth instead of the tenth sign.

It is “intended to represent the faces of the Universe . . .”

— 576-7 —

Sanskrit writers “speak also of Ashtadisa or eight faces . . .”

— 577 —

“From an objective point of view the Microcosm is represented . . .”

p/q: T. Subba Row, “The Twelve Signs of the Zodiac,” 1885: “From an objective point of view the ‘microcosm’ is represented by the human body. Makaram may be taken to represent simultaneously both the microcosm and the macrocosm, as external objects of perception.” — pp. 114-15 (Five Years of Theosophy)

it has the head and fore-legs of an antelope . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “MAKARA. . . . taken to be the crocodile, the shark, the dolphin, &c. . . . It represents the sign Capricornus in the Hindu zodiac, and is depicted with the head and forelegs of an antelope and the body and tail of a fish.” — p. 195

it is the vahan of Varuna, the Ocean God . . .

The dolphin was the vehicle of Poseidon-Neptune

“I am the fish . . . of the great Horus of Kem-our” . . .

With the Peratæ Gnostics it is Chozzar (Neptune)

who converts . . . the dodecagonal pyramid, “and paints its gate . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “In the same doctrine, chozzar, called by the ignorant Neptune, ‘who converts into the sphere the dodecagonal pyramid, and paints with many colours the gate of that pyramid,’ has Five Ministers . . .” — p. 309

The rising Sun . . . the Soul of the Gods . . . and the crocodile . . .

see: Livre des Morts, tr. Paul Pierret, 1882: “Le crocodile personnifie les feux redoutables du soleil . . . Lorsque le soleil se lève sur la terre, c’est l’arrivée parmi les hommes de l’âme qui anime les dieux [The crocodile personifies the awe-inspiring fires of the sun . . . When the sun rises over the earth, it is the arrival among men of the soul that animates the gods].” — p. 273 fn. (lxxxviii.1)

“These five . . . were Yogins . . .”

— 577-8 —

Ma . . . is Five; kara, a hand . . .

— 578 —

“Wisdom lies concealed . . . floating on the water.”

“. . . who rests on the golden lotus . . .”

see: Richard Folkard, Plant Lore, 1884: “Vishnu, the pervader or preserver . . . rests . . . on nine golden Lotus-plants . . . Buddha, an emanation from Vishnu, like Brahma, first appeared on this hemisphere floating on an enormous Lotus, which spread itself over the ocean.” — p. 419

see: The Lotus of the True Law, tr. H. Kern, 1884: “He, the Tathāgata, endowed with Buddha knowledge . . . is the father of the world {Here the Buddha is represented as . . . the heavenly father, Brahma. As such he was represented as sitting on a ‘lotus seat’}.” — p. 76 & fn. (Saddharma- Puṇḍarīka, iii.38)

Vishnu (one of whose avatars was Budha . . .)

see: Edward Moor, Hindu Pantheon, 1810: “. . . speaking of the Avataras, it is generally meant to be confined to the ten incarnations of Vishnu . . . 1. Matsya . . . 2. Kurma . . . 3. Varaha . . . 4. Narasingha . . . 5. Vamana . . . 6. Parasu Rama . . . 7. Rama . . . 8. Krishna . . . 9. Budha [Buddha] . . . 10. Kalki . . .” “Such Hindus as admit Buddha to be an incarnation of Vishnu, agree in his being the last important appearance of the deity on earth . . . As most of Vishnu’s Avataras were apparently destined for the accomplishment of some especial object, so this of Buddha seems to have been for the purpose of reclaiming the Hindus from their proneness to animal sacrifice . . .” — pp. 180, 220

The Prachetasas . . . plunged into the depths of the ocean . . .

see: John Garrett, Classical Dictionary of India, 1871: “Prachetasas — The ten sons of Prāchīnaverhis, who, instructed by their father, plunged into the depths of the ocean, and with minds wholly devoted to Nārāyana, the sovereign of the universe, were engrossed by religious austerity for ten thousand years . . .” — p. 460

“Prachetas” . . . the name of Varuna, the water god . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “VARUṆA. . . . a personification of the all-investing sky . . . In later times . . . he became a sort of Neptune, a god of the seas and rivers, who rides upon the Makara. This character he still retains.” “Varuṇa is also called Prachetas . . .” — pp. 336, 338

Varuna . . . Nereus

see: S. F. Dunlap, Vestiges of the Spirit-History of Man, 1858: “ ‘Emanations of . . . water appear to have been described by similar names.’ Thus we have . . . Nara ‘the waters,’ Nereus water-god, Narayana ‘the water-moving’ . . . Vari ‘water’ in Sanskrit . . . Varuna ‘water-god’ . . .” — p. 157

the “five ministers” of ΧΩΖΖΑΡ . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “According to . . . the Peratæ, ΧѠΖΖΑΡ is the Power whom the ignorant and profane call Neptune . . . chozzar . . . has Five Ministers, AOϒ, AOAΙ, OϒΩ, OϒΩAB; the name of the fifth being lost.” — p. 309

the mother of the Prachetasas was Savarnâ, the daughter of the Ocean

the daughter of the Ocean . . . Amphitrite . . .

see: Thomas Keightley, Mythology of Ancient Greece and Italy, 1866: “Neptunus. . . . His queen was Amphitríté, one of the daughters of Néreus . . .” “Néreus . . . is frequently alluded to under the title of the Sea-elder . . . and his daughters are called Néréides.” — pp. 75, 215

the Dolphin . . . had overcome . . . Amphitrite’s unwillingness . . .

Triton . . . whose body above the waist is that of a man . . .

connected with Oannes, the Babylonian Dag

see: George Stanley Faber, Origin of Pagan Idolatry, 1816: “The Oannes of the Chaldèans is feigned to have emerged from the Erythrèan sea in the mingled form of a man and a fish, and to have been the instructor of a new race in every useful art. We are told, that four of these mermen successively appeared . . . and that, under one of his manifestations, he bore the name Dacon {Dagon}. . . . The word itself signifies the fish On . . . the first syllable of it being the Chaldèan Dag . . .” — 2:378 & fn.

also with the (fish) Avatar of Vishnu . . .

the Dolphin . . . was placed for his service . . . among the constellations

Capricornus . . . identical with Makara . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “MAKARA. A huge sea animal, which has been taken to be . . . the dolphin . . . It represents the sign Capricornus in the Hindu zodiac, and is depicted with the head and forelegs of an antelope and the body and tail of a fish.” — p. 195

Makara was borne on the banner of Kama deva . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “KĀMA-DEVA. The god of love . . . ‘This Kāma . . . is celebrated in a curious hymn of the Atharva-veda,’ which exalts Kāma into a supreme God . . . Kāma is also in the same Veda often identified with Agni . . . [Another] view is that he was born from water . . . He is usually represented as a handsome youth . . . attended by nymphs, one of whom bears his banner displaying the Makara . . .” — pp. 145-6

the son of Lakshmi . . . Lakshmi and Venus are one

Amphitrite is the early form of Venus

see: M. A. Dwight, Grecian and Roman Mythology, 1849: “In works of ancient art, Amphitrite was represented in a figure that resembled Venus . . . She was sometimes represented as riding on marine animals, and sometimes as drawn by them.” “aphrodite or venus. . . . She appears sometimes rising out of the sea . . . sometimes drawn in a conch by Tritons, or riding on some marine animal . . .” — pp. 77, 238-9

Kama (the Makara-ketu) is “Aja” (the unborn), and “Atma-bhu” . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “Kāma . . . Another account represents him as springing from the heart of Brahmā. . . . he is Ātma-bhū, ‘self-existent,’ and therefore he is called . . . A-ja, ‘unborn’ . . .” “From his banner he is known as Makara-ketu . . .” — pp. 146, 147

he is . . . the first manifestation of the One

— Footnotes

Brahmâ’s fifth head . . . burnt to ashes by Siva’s “central eye”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “Śiva . . . is commonly represented . . . with a third eye in the middle of his forehead . . . With it he reduced to ashes Kāma . . . He is represented to have cut off one of the heads of Brahmā . . . so that Brahmā has only four heads instead of five.” — pp. 298, 299

Siva being also panchânana “five faced”

— 578-9 —

“Desire first arose in It, which was the primal germ of mind” . . .

— 579 —

This is the first stage.

Brahmâ . . . his mind-born sons, “Sanandana and others”

who, in the fifth “creation” . . . become the Kumâra

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The creation . . . termed Anugraha . . . possesses both qualities of goodness and darkness {described in the Padma . . . and Matsya Purāṇas . . . ‘The fifth is the Anugraha creation, which is subdivided into four kinds; by obstruction, disability, perfectness, and acquiescence’} . . .” “. . . the creation of Rudra . . . and of certain other mind-born sons of Brahmā . . . These, declining to create progeny, remained . . . ever boys, Kumāras; that is, ever pure and innocent . . . And the Linga . . . makes Sanatkumāra and Ṛibhu the two first born of all . . .” — 1:75-6 & fn., 77 fn. (i.5)

and again in the ninth . . .

goats were sacrificed to Amphitrite and the Nereids

see: M. A. Dwight, Grecian and Roman Mythology, 1849: “Nereus . . . married Doris, the daughter of Oceanos, and their children were the Nereides, or the nymphs of the sea. . . . Thetis and Amphitrite . . . [were] the principal ones . . . Their altars were chiefly on the coasts of the sea, where the piety of mankind made them offerings . . . often of the flesh of goats . . .” — pp. 76, 77

goats are sacrificed to this day to Durga

Durga Kali . . . the black side

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “DEVĪ. . . . or Mahā-devī, ‘the great goddess,’ wife of the god Śiva . . . As the Śakti or female energy of Śiva she has two characters, one mild, the other fierce . . . In her terrible form she is Durgā . . . Kālī and Śyāmā, ‘the black’ . . .” — p. 86

Lakshmi (Venus), the white side of Sakti

see: Edward Moor, Hindu Pantheon, 1810: “Lakshmi is the consort of Vishnu; the Sacti, or active energy, of the personified preservative power. . . . The followers of Vishnu esteem Lakshmi as the mother of the world and . . . worship her exclusively as the symbol of the Eternal Being. . . . [As] the sea-born goddess of beauty, she . . . assumes the character of Venus . . .” — p. 132

twenty-eight stars in the form of a goat . . . transformed . . . into Amalthæa

see: Charles Anthon, Classical Dictionary, 1841: “Amalthea . . . the goat that suckled Jupiter. The monarch of Olympus, as a reward for this act of kindness, translated her to the skies, along with her two young ones . . . and he made them stars in the northern hemisphere . . .” — p. 118

Pan . . . changed himself into a goat at the approach of Typhon

five mystic words . . . uttered by Brahmâ at “creation”

see: F. S. Growse, “Metrical Verses of the Prithirāj Rāsau,” 1873: “. . . the one primeval Lord . . . breathed the unutterable, eternal word {uttered the imperishable word Om . . . [Then] Brahma leaving the Brahma-egg . . . said the four Vedas, the creator uttered them unwritten} . . .” — p. 341 & note (Journal of the Asiatic Society of Bengal, v. 42)

the Panchadasa (certain Vedic hymns . . .)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “From his eastern mouth Brahmā then created . . . the Ṛig-veda . . . from his southern mouth he created the Yajur-veda . . . [and] the collection of hymns called Panchadaśa . . . from his western mouth he created the Sāma-veda . . . and from his northern mouth he created . . . the Atharva-veda . . .” — 1:84-5 (i.5)

the black Tantrik five “makaras,” or the five m’s

see: Monier Williams, Hinduism, 1880: “. . . ‘left-hand worshippers’ . . . are followers of . . . the Tantras . . . These devote themselves to the worship of the female counterpart of the deities, to Durgā rather than Śiva . . . The rites . . . require the use of some of the five Makāras; namely, — 1. Madya, wine; 2. Mānsa, flesh; 3. Matsya, fish; 4. Mudrā {mystical intertwinings of the fingers so as to form symbolical figures} . . . 5. Maithuna, sexual union.” — pp. 126, 127

Mara is the God of Darkness . . . and Death

see: Charlotte Speir, Life in Ancient India, 1856: “. . . the Buddha elect went alone into a forest, and contended with powers of darkness. Mara, called God of Death, is represented as jealous lest Prince Siddhārtha (the Buddha elect) should overthrow his dominion.” — p. 262

see: Hermann Oldenberg, Buddha, 1882: “. . . Buddha is tempted by Māra’s daughters, named Desire, Unrest, and Pleasure. . . . Māra is no other than . . . the lord of all worldly enjoyment, the foe of knowledge . . .” “. . . in the hymns of the Veda the powers of light and the powers of darkness fight their great battle . . . this is the identical battle of Buddha with the hosts of Māra.” — pp. 58-9, 87

yet it is one of the names of Kama

see: Hermann Oldenberg, Buddha, 1882: “The original and prevailing idea which finds expression in the personification of Māra, is that of death . . . But . . . the prince of death is at the same time ruler of the kingdom of earthly pleasure, the tempter to this pleasure, and is thus connected with Kāma . . .” — p. 89 fn.

Kama, the first god . . . the Logos

see: S. F. Dunlap, Vestiges of the Spirit-History of Man, 1858: “God the First Cause . . . This is the Oriental idea of the First Cause in a state of rest, inaction, complete in himself, like Brahm before Eros or Kama stirs ‘IT’ to production. . . . This is the Logos that was in the Beginning . . .” — p. 179

— Footnotes

“When the Sun passes away behind the 30th degree of Makara . . .”

p/q: Louis Jacolliot, Les Fils de Dieu, 1875: “De toutes parts des bruits étranges se produisent, précurseurs de la nuit de Brahma . . . le soleil vient de passer au trentième degré du macara (monstre marin, signe du zodiaque), il n’arrivera point au signe des minas (poissons, signe du zodiaque) [From all over strange noises are produced, precursors of the night of Brahma . . . the sun has just passed beyond the thirtieth degree of Makara (sea monster, sign of the zodiac), it will not reach the sign of Minas (Pisces, sign of the zodiac)] . . .” — p. 229

— 579-80 —

the Logos . . . and the crocodile-headed God in Egypt

— 580 —

The crocodiles . . . and the God Toum

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “Atum [Tum] or ‘created man,’ was formed by Ptah as an evolution from the seven elemental powers. . . . Six of these had been pre-human souls . . .” “We are told in the texts that ‘men are mortal since the time of Ra’ . . . Previously they might be imaged as . . . crocodiles in the time of Sebek . . . [This was] when the first creatures or beings are called ‘the ancestors of Ra’ and ‘the ancestors of Seb,’ and are . . . mere reptiles in comparison with the human type.” — 1:436-7, 438

Toum . . . calls forth these crocodiles in his fifth creation

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “Atum [Tum], or ‘created man,’ was formed . . . as an evolution from the seven elemental powers. These became the seven souls of Atum-Ra, otherwise called the seven souls of man . . .” “The ascent of soul through various elemental phases of existence . . . [these were] elemental and pre-human souls.” — 1:436-7, 438

Osiris, “the defunct Sun” . . . enters into Amenti

see: “The Egyptian Book of the Dead” [review], Oct. 1874: “ ‘The name of . . . Osiris, annihilates or does away with the accusers in the future state. Hence . . . the mystery of prefixing it to the names and titles of the deceased, called Osiris.” “. . . the deceased is admitted into Amenti, and is amazed at the glory of the sun-god whom he sees for the first time there.” — pp. 21-2, 23 (London Quarterly Review, v. 43)

the sacred crocodiles plunge into the . . . Waters

see: J. K. Burr, Commentary on the Book of Job, 1879: “Chapter xxxii of the Ritual of the Dead describes the departed as turning back four crocodiles, each one of which came from a different cardinal point. . . . In an invocation of Horus we find the following: ‘Come to me quickly . . . to force back . . . all crocodiles into the Nile.’ ” — p. 279

see: The Egyptian Book of the Dead, tr. Charles H. S. Davis, 1895: “chapter xxxii. . . . The deceased repels . . . four crocodiles. . . . Back! Crocodile of the West . . . Back! Crocodile of the East . . . Back! Crocodile of the South . . . Back! Crocodile of the North . . .” — p. 91 (xxxii.2, 4, 6, 7)

the abyss of primoridal Waters —“the great Green One”

p/q: Livre des Morts, tr. Paul Pierret, 1882: “Traverseur de millions d’années est le nom de l’un, Grande Verte {l’abîme liquide} est le nom de l’autre [The one who passes through millions of years is the name of the One, the Great Green One {the Watery Abyss} is the name of the other] . . .” — p. 57 (xvii.17) & note (p. 74: “l’abîme liquide, la Grande Verte”)

“The veil, that was dexterously thrown over certain portions of the mystery . . .”

p/q: T. Subba Row, “The Twelve Signs of the Zodiac,” 1885: “The veil that was dexterously thrown over certain portions of the mystery connected with these signs by the ancient philosophers will never be lifted up for the amusement or edification of the uninitiated public.” — p. 117 (Five Years of Theosophy)

the “Five Words” written upon the akâsic (shining) garment . . .

p/q: C. W. King, The Gnostics and Their Remains, 1887: “The ‘Five Words’ [in Pistis Sophia] written upon the shining vesture sent down to Jesus at His glorification (§ 16) were ZAMA ZAMA ѠZZA PAXAMA ѠZAI — ‘The robe, the glorious robe of my strength.’ ” — pp. 308-9

The E Delphicum . . . was the numeral five again

p/q: C. W. King, The Gnostics and Their Remains, 1887: “The Delphic E . . . The Greeks . . . considered the letter as the simple numeral, Five, set up in the Temple to denote the original and proper number of the far-famed ‘Wise Men;’ but which in later times had been raised to seven . . .” — p. 297

the Corinthians . . . replaced the wooden numeral in the Delphic Temple . . .

see: C. W. King, The Gnostics and Their Remains, 1887: “. . . further particulars . . . have been preserved by Plutarch . . . The legend went that these Five Wise Men, to commemorate the accidental meeting of them all in Delphi at the same festival, had dedicated the numeral carved in wood, which, decaying through age, the Corinthians replaced by a facsimile in bronze; which last was finally transmuted by Livia Augusta into another of gold . . .” — p. 297

The six or the “Senary” is dealt with later

the Septenary will be fully treated in the course of this volume

The Ogdoad or 8 symbolizes the eternal . . . motion of cycles

the eight great gods — the seven from the primeval Mother

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “The ancient Apt, the first great mother . . . as the womb of life, was elevated to the planisphere as bringer-forth in heaven. She was . . . ‘the mother of the starry revolutions,’ or the cycles of time. As such, Apt was the builder of a heaven that was founded on the seven pillars of the Heptanomis. . . . The heptanomis of the old Great Mother and her seven sons was followed by the Octonary of Am-Khemen, the park or paradise of the eight great gods.” — 1:321

the primeval Mother, the One and the Triad

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “The One Great Mother with her seven sons constituted a primary Ogdoad. . . . Her seven children were the Nature-Powers of all mythology.” “. . . the One Great God over all . . . was imaged phenomenally in the Kamite trinity of Asar-Isis in matter, Horus in soul, Ra in spirit, which three were blended in the Great One God.” — 1:25, 126

the number nine or the triple ternary

see: Albert G. Mackey, Encyclopædia of Freemasonry, 1874: “. . . among the ancient sages . . . each of the three elements which constitutes our bodies is ternary: the water containing earth and fire; the earth containing igneous and aqueous particles; and the fire being tempered by globules of water and terrestrial corpuscles which serve to feed it. . . . all material beings composed of these three elements, whereof each is triple, may be designated by the figurative number of three times three . . .” — p. 530

— Footnotes

“Osiris, the double Crocodile.”

“He is the good and the bad Principle . . .”

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “In the Osirian cult the whole of nature was expressed in a twofold totality . . . Night and day, body and soul . . . life and death . . . were modes of the duality manifested in phenomena. . . . Osiris Un-nefer is the Good Being, but as with nature he includes both the good and the evil in the totality.” — 2:834

“. . . the Day, and the Night Sun, the God, and the mortal man.”

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “The sun-god . . . [as] Osiris-Ra, is a mummy in Amenta and a soul in heaven. . . . the nocturnal sun became a mummy as a figure of the dead, and a soul or spirit in its resurrection as a figure of the living.” — 2:648

— 580-1 —

nine . . . reproduces itself incessantly . . . in every multiplication

p/q: Albert G. Mackey, Encyclopædia of Freemasonry, 1874: “Every material extension . . . has for its representative sign the number nine among the Pythagoreans, who had observed the property which this number possesses of reproducing itself incessantly and entire in every multiplication . . .” — p. 530

— 581 —

It is the sign of every circumference . . .

p/q: Albert G. Mackey, Encyclopædia of Freemasonry, 1874: “It is the sign of every circumference; because a circle or 360 degrees is equal to 9, that is to say, 3 + 6 + 0 = 9. Nevertheless, the ancients . . . considered it a bad presage; as the symbol of versatility, of change, and the emblem of the frailty of human affairs.” — pp. 530-1

If number 6 was the symbol of our globe . . .

Ten . . . brings all these digits back to unity . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le nombre dix ou denaire . . . ramène à l’unité des nombres multipliés. . . . il termine l’abaque ou la table de Pythagore. . . . Elles le traçaient ainsi . . . Θ c’est-à-dire l’unité au milieu du zéro, comme le centre d’un cercle, symbole de la divinité. . . . le centre, le rayon, et la circonférence leur représentaient Dieu, l’homme et l’univers [The number ten or the denary . . . reduces the multiplied numbers back to the unit . . . it ends the abacus or the Table of Pythagoras. . . . They (secret societies) traced it as follows . . . Θ that is to say, the unit within zero, as the center of a circle, the symbol of Deity. . . . the center, the radius, and the circumference represented to them God, man, and the universe].” — p. 437

“the strong grip of the Lion’s paw . . .”

see: William Morgan, Illustrations of Masonry, 1827: “The master then directs the senior warden . . . to summon a lodge of master masons and says, ‘I will go with them myself in person, and try to raise the body [of the candidate] by the master’s grip, or lion’s paw.’ Some say by the strong grip or lion’s paw. . . . he proceeds to raise the candidate, alias the representative of the dead body of [Grand Master] Hiram Abiff.” — pp. 75-6

between two hands (the “master mason’s grip”)

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Ce nombre . . . est aussi, pour les maçons, un signe d’union . . . puisqu’il se trouve exprimé par la jonction des deux mains ou la grippe de maître, dont le nombre des doigts donne 10 [This number . . . is also, for masons, a sign of unity . . . since it is expressed by the joining of two hands or the master’s grip, the number of fingers of which is 10].” — p. 437

The tau . . . the initial and the final letter of Thot . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “T, initial et final du nom du fameux Thot à qui est attribuée l’invention de l’alphabet égyptien, terminait l’alphabet des Hébreux et des Samaritains qui le nommaient Tau, c’est-à-dire fin, perfection [T (tau), the initial and the final (letter) of the name of the renowned Thot, to whom is attributed the invention of the Egyptian alphabet, was the last letter of the alphabet of the Hebrews and the Samaritans, who called it Tau, that is, the end, perfection].” — p. 432 fn.

terminus . . . and tectum . . . symbols of shelter and security

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “De là viennent terminus . . . et terminer (finir). . . . Sa forme exprime aussi abri, sûreté, par les mots toit, toiture (tectum) [From that are derived terminus . . . and terminate (to end). . . . Its form also expresses shelter, security, by the words roof, roofing (tectum)] . . .” — pp. 432-3 fn.

Pan was at one time . . . the one and Great-all . . .

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Pan, qui d’abord signifiait le grand tout, a fini par dégénérer en un dieu champêtre. . . . on aurait peine à découvrir son premier sens, s’il n’avait conservé sa flûte aux sept tuyaux, emblème des sept planètes, des sept notes de musique, des sept couleurs et de toute l’harmonie septenaire [Pan, who at first meant the great all, finally degenerated into a god of the fields. . . . we would hardly have discovered his original meaning, if he had not preserved his seven-piped flute, the emblem of the seven planets, the seven musical notes, the seven colors, and of the entire septenary harmony].” — p. 434 fn.

— Footnotes

this candlestick . . . “was so composed that counting on either side . . .”

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . the golden candlestick in the temple was so composed that, counting on either side, there were four candle-sockets; while, at the apex, there being one in common to both sides, there were in fact 3 to be counted on one side and 4 on the other, making in all the number 7, upon the self-same idea of one in common with the cross display.” — p. 51

“Take a line of one unit in breadth by three units long . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Take a line of one unit in breadth by 3 units long, and place it on an incline; take another of 4 units long, and lean it upon this one, from an opposite incline, making the top unit of the 4 in length the corner or apex of a triangle. This is the display of the candlestick. Now, take away the line of 3 units in length, and cross it on the one of 4 units in length, and the cross form results. The same idea is conveyed in the six days of the week in Genesis, crowned by the seventh, which was used by itself as a base of circular measure.” — p. 51

— 581-2 —

golden candlestick . . . introducing the phallic element

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Numbers 3 and 4 counted on the cross, showing a form of the golden candlestick, and of the 3 + 4 = 7 . . . This kind of measure was made to co-ordinate with the idea of the origin of human life . . . and hence the phallic form.” — p. v

— 582 —

Pythagoras . . . His school regarded number 7 as a compound . . .

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “. . . le septenaire . . . Les pythagoriciens le regardaient comme formé des nombres trois et quatre, dont le premier leur offrait l’image des trois éléments matériels [the septenary . . . The pythagoreans saw it as formed of the numbers three and four; the first of which gave them the image of the three material elements] . . .” — p. 434

the triangle . . . the first conception of the manifested Deity

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The union of the Monad and Duad produces the Triad, signifying the world formed by the creative principle out of matter. . . . three lines form, by their junction, the Triangle, or the first figure regularly perfect; and this is why it has served and still serves to characterize The Eternal; Who . . . is, as Universal Creator, the first Being . . .” — p. 631

the Quaternary . . . root of all numbers and things on the physical plane

the Quaternary. . . . only a secondary “perfection”

the Greek delta, Δ . . . was the “vehicle of the unknown Deity”

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “L’idée ingénieuse et mystique qui a fait vénérer le triangle fut appliquée au chiffre 4 . . . il exprimait un être vivant . . . porteur du triangle Δ, porteur de Dieu [The ingenious and mystical idea which made us venerate the triangle was applied to the number 4 . . . it expressed a living being . . . vehicle of the triangle Δ, the vehicle of God] . . .” — p. 430 fn.

the name of the Deity beginning with Delta

Zeus was written Δεύς . . . thence the Deus of the Latins

see: George W. Cox, Mythology of the Aryan Nations, 1882: “. . . for the poets of the Iliad and the Odyssey, Zeus . . . was pre-eminently the lord of the bright heaven . . .” “The brightness of the heaven reappears in the Latin dies, the Sanskrit dyu, and our day: and from the same root spring the Greek Theos, the Latin Deus . . .” — pp. 167, 174

Three became the ideograph of the three material elements

four . . . the principle of all . . . neither corporeal nor perceptible

as a compound of 6 and 1 . . . number 7 was the invisible centre . . .

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “Considered as composed of 6 and unity, it serves to designate the invisible centre or soul of everything; because no body exists, of which six lines do not constitute the form, nor without a seventh interior point, as the centre and reality of the body, whereof the external dimensions give only the appearance.” — p. 635

number seven . . . has all the perfection of the Unit . . .

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “. . . they exalted the properties of the number 7, as having . . . the perfection of the unit: for if the unit is uncreated, if no number produces it, the seven is also not engendered by any number contained in the interval between 1 and 10.” — p. 635

4 . . . affords an arithmetical division between unity and seven . . .

“With the Egyptians number 7 was the symbol of life . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le chiffre 7, chez les Egyptiens, symbolisait la vie; c’est pourquo[i] la lettre Z des Grecs, qui n’est qu’un redoublement de 7, est l’initiale du verbe Zaô, je vis, et de Zeus (Jupiter), père de la vie [With the Egyptians the number 7 was the symbol of life; that is why the letter Z of the Greeks, which is but a double 7, is the first letter of the verb Zaô, I live, and of Zeus (Jupiter), father of life].” — p. 435 fn.

— 583 —

6 was the symbol of the Earth during the autumn and winter . . .

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “. . . the six Amshaspands and six Devs . . . are the twelve Zodiacal Signs or Months; the six supreme signs . . . of Spring and Summer . . . and the six inferior, of Darkness, or of Autumn and Winter . . .” — p. 663

Osiris and Isis, personifying Fire and Water . . . the Sun and the Nile

The number of the Solar year, 365 in days . . .

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “. . . the rising of the Nile, which, ever accompanying the Sun in his course, seemed to rise and fall as the days grew longer and shorter . . . Thus the Sun seemed to regulate its swelling . . . the first rising of the Nile, was selected by the Egyptians as the beginning of a year which they called . . . the Heliac, that is the Solar year . . . and it consisted of three hundred and sixty-five days . . .” — p. 467

“The Nile was the river of time . . .”

see: J. Ralston Skinner, “Cabbalah — XI,” Oct. 1887: “. . . Moses is placed in an ark . . . in the waters of the river of Osiris and Isis, or the sun and the moon.” “. . . the waters in which the finding of Moses was located, was Neilos, or 365, which notoriously was the river of time.” — pp. 131, 136 (Masonic Review, v. 68)

“It represented . . . Isis . . . Earth, the moon . . . and the cow . . .”

see: J. Ralston Skinner, “Cabbalah — VII,” March 1887: “. . . the cow or (Egyptian) Isis . . . represented, in the first instance, the earth, or productive nature . . . the lunar year cycle [was] symbolized by the horns of the heifer (Isis) as representing the crescent new moon . . .” — p. 66 (Masonic Review, v. 67)

“the woman . . . representing the T’sod [Y’sod] Olaum of the Hebrews”

see: J. Ralston Skinner, “Identification of the British Inch,” Feb. 1887: “. . . ‘The-woman’ . . . the reverse of ‘man’ . . . as 113 — 311 . . . the numbers of the letters of the Hebrew expression Y’sod Olaum [Yesōd ‘Ōlām], or ‘mystery of creation’ . . .” — p. 9 fn. (Masonic Review, v. 67)

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “The first Sephira is called Inscrutable Height . . . the second, Wisdom . . . the ninth . . . the Foundation of the World . . . Yesod Olahm . . .” “(For father and mother are perpetually conjoined in ISVD, Yesod, the foundation, but concealed under the mystery of Daath or of knowledge.)” — pp. 40, 59

“The ancient name of this river was Eridanus, or the Hebrew Iardan . . .”

“the Hebrew word Jared, or ‘Source,’ or Descent”

the lunar year of 354 days, “the time-maker of the periods of gestation”

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . the Garden of Eden was one of the birth of time and of man. . . . So, while one phase of the garden glyph is given up to the production of humanity, under another phase . . . there is shown a springing of time measures. The two phases touch each other in a numerical link. . . . [and] there is obtained the ancient lunar year of 354 . . .” — p. 228

The Earth — animated by — the Spirit of Life. . . .

3 is equivalent to . . . gamma, or Γ . . . the symbol of gaia (the Earth)

5 is the universal quintessence, which spreads in every direction . . .

— 584 —

“man is God on earth, and God is man in Heaven”

the Kumâras . . . refusing . . . to “create progeny”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Kaumāra creation is the creation of . . . mind-born sons of Brahmā . . . They are elsewhere termed Sanatkumāra, Sananda, Sanaka, and Sanātana . . . These, declining to create progeny, remained . . . ever boys, Kumāras; that is, ever pure and innocent . . .” — 1:77 fn. (i.5)

they are . . . the “creators” of (thinking) man

Narada is the leader of the Gandharvas, the celestial . . . musicians

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Gandharvas . . . are singers and musicians who attend the banquets of the gods. . . . they were born from Brahmā, ‘imbibing melody. Drinking of the goddess of speech . . . they were born . . .’ ” “. . . Narada . . . was chief of the Gandharvas or heavenly musicians.” — pp. 105, 106, 219

they . . . “loving the women of the Earth,” disclosed to them the mysteries

the “heavenly Gandharva” . . . knew and revealed the secrets of heaven . . .

what is said of this class of Angels in Enoch and in the Bible

see: The Book of Enoch, tr. R. Laurence, 1883: “It happened after the sons of men had multiplied in those days, that daughters were born to them . . . And when the angels, the sons of heaven, beheld them, they became enamoured of them, saying . . . Come, let us select for ourselves wives . . .” — pp. 5-6 (vii.1-2)

Narada, while refusing to procreate . . .

see: W. J. Wilkins, Hindu Mythology, 1882: “NĀRADA. . . . He is the messenger of the gods, and is often described as imparting information that was only known to them. It was he who persuaded the sons of Daksha not to beget offspring . . .” “ ‘Brahmā exorted his son Nārada to take a wife, and assist in peopling the world. Nārada, who was a votary of Krishna, became angry, affirms that devotion to that god is the sole way to attain felicity, and denounces his father as an erring instructor.” — pp. 317, 318

Chhandaja (will-born) . . . incarnated (in diferent Manvantaras) of their own will

they are shown . . . as existing age after age

some being “cursed to be re-born”

the Sanakadikas . . . went to visit Vishnu on the “White Island” . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “An incidental description . . . from the Uttara Khaṇḍa of the Padma Purāṇa {‘in Śweta-dwīpa, the Sanakādikas went to see Bhagavat or Vishṇu. Their names are Sanaka, Sananda, Sanātana, Sanatkumāra . . . all children of Brahmā . . . The White Island [Śveta-dvīpa] is like the . . . mild beams of a thousand moons . . . Many mahāyogins, or great penitents, reside there’} . . .” — 2:200 fns.

“White Island” (Sveta-dwipa) . . . connected with Sâkadwipa

see: Francis Wilford, “Sacred Isles in the West” [ch. 2], 1812: “. . . seven dwīpas, inaccurately rendered islands, constituted the body of the famous Atlantis, according to Marcellus . . . The whole is perfectly consonant with the account of the Paurāṇics.” “According to the context of the Purāṇas, the White Island was called Śācam from the Śācas, who conquered that island, and settled in it.” — pp. 27, 58 (Asiatic Researches, v. 11)

— 585 —

those who were . . . reborn in every age

Narada . . . is cursed . . . to incessant peripateticism

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Nārada’s interference . . . is an old legend . . . [Purāṇas] refer to the imprecation denounced upon Nārada [by Daksha] . . . The Bhāgavata specifies the imprecation to be perpetual peripateticism.” “In the Brahma Vaivarta, Nārada is cursed by Brahmā . . .” — 2:14 fn., 16-17 fn.

the Jayas — the twelve . . . creative gods produced by Brahmâ . . .

the latter, lost in meditation . . . forgot to create . . .

they are termed . . . Chhandajas, or those born of their own will

the Gandharva of the Rig-Veda . . . personify the fire of the Sun

the Apsarases (with other Rudras) are both qualities and quantities

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Apsarasas are distinguished as of two kinds . . . ‘worldly’, of whom thirty-four are specified; and . . . ‘divine’, ten in number. The latter . . . [are] engaged in the interruption of the penances of holy sages . . .” “ ‘At a subsequent period . . . the Apsarases become divinities which represent phenomena . . . of a physical and ethical kind . . .’ ” — 2:75 fn., 83 note

see: Vans Kennedy, Researches into . . . Ancient and Hindu Mythology, 1831: “ ‘Those . . . in whom the quality of purity predominates, inhabit heaven . . . those endued with impurity abide on earth . . . and those under the influence of the quality of darkness people the ambient ether, the symbol of Rudra.’ ” — pp. 222-3 (Bhāgavata-Purāṇa)

“These thirty-three divinities exist age after age . . .”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “These classes of thirty-three divinities are born again . . . according to their own pleasure; and their appearance and disappearance is here spoken of as birth and death. But . . . [each of] these divine personages exists age after age, in the same manner as the sun sets and rises again.” — 2:29 (i.15)

There was a time, when . . . the Swastika, was universally adopted

see: “The Prechristian Cross,” Jan. 1870: “It is equally well known on the Indian continent as the swastika of the Buddhists, and as the monograms respectively of Vishnu and Siva.” “Very similar representations of it have been found among the Chinese . . . It has been observed, too, in Persia . . .” “It is noteworthy too, in reference to . . . [the] veneration in which it has been almost universally held, that the cross-patée or cruciform hammer was amongst the very last of purely pagan symbols which was religiously preserved in Europe long after the establishment of Christianity.” — pp. 236, 237, 238, 239 (Edinburgh Review, v. 131)

it means “the 10,000 truths”

— 585-6 —

“the 10,000 truths.” These truths . . . belong to the mysteries . . .

see: Joseph Edkins, Chinese Buddhism, 1880: “. . . Buddha, before his death, committed the secret of his mysteries to his disciple . . .The symbol of this esoteric principle . . . means ‘10,000,’ and implies the possession of 10,000 perfections. . . . In Sanscrit it is called svastika.” — pp. 62-3

— 586 —

the Swastika . . . placed — as the ansated Cross was in Egypt — on the breasts . . .

see: Gerald Massey, Natural Genesis, 1883: “. . . Khem-Horus is the crosser; he wears the cross on his breast.” “The ‘Padma-Swastika’ is a mystical mark . . . figured in the palm of Buddha’s hand . . . as well as on his breast . . .” “The type had the same significance . . . whether in Egypt, India, or in Britain, as if represented by the Crux Ansata [ansated cross]. The cross . . . is common on the breasts of Egyptian mummies.” — 1:424, 426-7, 432

“worthy of being entrusted with the ten thousand perfections”

see: Joseph Edkins, Chinese Buddhism, 1880: “. . . Buddha, before his death, committed the secret of his mysteries to his disciple, Maha Kashiapa. . . . To him was intrusted the deposit of esoteric doctrine . . . The symbol of this esoteric principle . . . implies the possession of 10,000 perfections.” — pp. 62-3

it is often placed on the headgear of the “gods” . . .

the hideous idols of the sacrilegious Bhons . . .

see: Graham Sandberg, Hand-Book of Colloquial Tibetan, 1894: “Khyung: a monster bird akin to the roc . . . The Bön priests or sorcerers of Tibet, who are anti-Buddhists, regard him as their protector, and most of the Bön-pa religious houses are dedicated in name to the Khyung.” — pp. 205-6

the Dugpas (Sorcerers) of the Tibetan borderlands

see: Monier Monier-Williams, Buddhism, 1889: “. . . magic and sorcery are taught in the monasteries founded by Padma-sambhava . . .” “A sect called . . . Brugpa (or Dugpa or Dukpa) . . . who are numerous in Nepāl, Bhutān, Sikkim, Ladāk, and in portions of Southern Tibet — follow the rules of Padma-sambhava.” — pp. 246, 272-3

used alike by . . . the priests of Troy . . . the old Peruvians, the Assyrians . . .

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “This cross . . . is also known as the Fylfot . . . Schliemann found it on the remains of the ancient city he takes to be Troy, where it appears as a religious symbol. . . . It is found alike in the Old World and the New: on the monuments of Egypt, the wedge-cut bas-reliefs of Assyria, the rock caverns of India, and the Cyclopean walls of Peru . . .” — p. 351

at Rome . . . it is called Crux Dissimulata

“According to de Rossi, the Swastica from an early period . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “According to De Rossi the Swastika from an early period was a favourite form of the cross employed with an occult signification which shows the secret was not that of the Christian cross. One Swastika cross in the catacombs is the sign of an inscription which reads ‘ΖΩΤΙΚΩ ΖΩΤΙΚΗ Vitalis Vitalia,’ or life of life.” — 1:427

“The value of the cross . . . as a Christian symbol . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “The value of the cross as a Christian symbol is supposed to date from the time when Jesus Christ was crucified. And yet in the ‘Christian’ iconography of the catacombs no figure of a man appears upon the Cross during the first six or seven centuries. There are all forms of the cross except that — the alleged starting-point of the new religion. That was not the initial but the final form of the Crucifix.” — 1:433

— 586-7 —

“During some six centuries after the Christian era . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “During some six centuries after the Christian era the foundation of the Christian religion in a crucified Redeemer is entirely absent from Christian art! The earliest known form of the human figure on the cross is the crucifix presented by Pope Gregory the Great to Queen Theodolinde of Lombardy, now in the church of St. John at Monza, whilst no image of the Crucified is found in the Catacombs at Rome earlier than that of San Giulio, belonging to the seventh or eighth century.” — 1:433

— 587 —

“There is no Christ and no Crucified . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “There is no Christ and no Crucified; the Cross is the Christ even as the Stauros (Cross) was a type and a name of Horus, the Gnostic Christ. . . . The Cross, not the Crucified, is the essential object of representation in its art, and of adoration in its religion. The germ of the whole growth and development can be traced to the cross. And that cross is pre-Christian, is pagan and heathen, in half a dozen different shapes. The Cult began with the cross, and Julian was right in saying he waged a ‘Warfare with the X;’ which he obviously considered had been adopted by the A-Gnostics and Mytholators to convey an impossible significance. During centuries the cross stood for the Christ, and was addressed as if it were a living being. It was made divinized first and humanized at last.” — 1:433

the Swastica . . . symbolized by the figure 6

see: Gerald Massey, Natural Genesis, 1883: “. . . a six-fold cross may be claimed as a cross of breath. For Ses (Eg.) signifies breath and number six with an occult allusiveness.” “The Svastika, or Swastika Cross, is a sign of life represented by the vivifying fire . . . this [symbol] has the shape of a double Z, and Z Z has the force of Zis, Ses, or Svas, denoting the life, the breath, the generative fire, of which the Swastika is the Cross.” — 1:426, 427

it points . . . to the Zenith and the Nadir, to North, South, West, and East

It is the emblem of the activity . . . of the Four Elements

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “[The Swastica] is an emblem of activity, as it typifies the continual revolution of the Earth upon its axis; and it also represents the four elements, which, in a mystical sense, constitute the fabric of the Earth.” — p. 352

the Pythagorean and Hermetic scales

see: W. Wilson, New Dictionary of Music, 1835: “. . . the lyre of Hermes consisted of four strings. . . . [These] formed a diatonic tetrachord, however, in process of time, it was extended to two octaves, which the Greeks dignified by the name of a Perfect Scale of Sounds.” “Tetrachord . . . the Grecian scale of four sounds. . . . Pythagoras formed the octave of two disjunct tetrachords, containing four sounds each.” — pp. 152, 262

— 588 —

“The cross was used in Egypt as a protecting talisman . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “The cross was used in Egypt as a protecting talisman and a symbol of saving power. Typhon, or Satan, is actually found chained to and bound by the cross. In the Ritual the Osirian cries ‘The Apophis is overthrown, their cords bind the South, North, East, and West, their cords are on him. Har-ru-bah has knotted him.’ These were the Cords of the four quarters, or the cross.” — 1:432

“Thor is said to smite the head of the Serpent with his hammer . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “Thor is said to smite the head of the serpent with his hammer, or fylfot, a form of the Swastika, or four footed Cross, and therefore an equivalent to the four-armed cross established on the serpent’s head. In the primitive sepulchres of Egypt the model of the Chamber had the form of a Cross. The pagoda of Mathura considered to be the birthplace of Krishna was built in the form of a cross.” — 1:432

“sexual worship” . . . the rites of the Vallabacharyas

see: “Hindu Sects,” Chambers’s Miscellany (v. 8), 1870: “One of the remarkable sects is that of the Vallabhacharyas . . . The spiritual chiefs, the direct descendants of the founder, bear the proud title of Maharaj . . . they enjoy the unlimited homage of their followers. The object of their adoration is Vishnu in his incarnation as Krishna; and the main purport of their precepts is to inculcate absolute submission to the spiritual teacher. Hence has grown up the doctrine, that the Guru or Maharaj is the impersonation of Krishna himself, that God and the Guru are necessarily to be worshipped, and that the sectary is bound to bestow on him ‘his body, organs of sense, life, heart, and other faculties . . .’ The gross abuse which was made of this tenet became apparent in a very remarkable trial, the so-called Maharaj Libel Case . . . and revealed the licentiousness of one of the then Maharajas of the sect . . .” — p. 25

the Jews . . . “Sons of Sorcerers,” “the seed of the adulterer”

see: Isaiah, Notes by Henry Cowles, 1869: “But draw near hither, ye sons of the sorceress, the seed of the adulterer . . . are ye not children of transgression {the wicked [Jews] . . . are described as the sons of sorcerers and children of harlots to indicate . . . their idolatrous habits}.” — p. 463 & note (Isaiah, 57:3)

“enflaming themselves with idols under every green tree”

p/q: Isaiah, Notes by Henry Cowles, 1869: “Inflaming yourselves with idols under every green tree {‘Among the oaks.’ The Hebrew word favors the latter sense. The thought is . . . enkindling your libidinous passions among the oaks, and indeed, under every green tree}.” — pp. 463-4 & note (Isaiah, 57:5)

“God of gods, the One living God”

see: Psalms, Exposition by George Rawlinson, 1896: “ ‘Oh give thanks unto the God of gods’ [Psalms 136:2]. This expression appears to recognize other gods in order to make comparison with them of the One only, living, and true God. It is necessary to keep in mind that there are gods for whom their worshippers claim that they are verily and indeed gods.” — 3:292 (The Pulpit Commentary)

— Footnotes

Apophis or Apap is the Serpent of evil, symbol of human passions

when Apap is thrown down, bound and chained

see: Gerald Massey, Ancient Egypt, the Light of the World, 1907: “At the close of day, when the sun-god sinks into the water of the west as Ra . . . he is confronted by his natural enemy, the evil serpent Apap . . . At dawn the host of darkness is repulsed and beaten for another day.” — 2:713

Aker, “the chief of the gate of the Abyss” . . .

Aker, the realm of the Sun (xv. 39)

the “great Apap has fallen!”

“The Scorpion has hurt thy mouth”

“the worm that never dies”

see: D. B. Langley, Eternal Punishment, or The Worm That Never Dies, 1854: “ ‘. . . to be cast into hell fire: Where their worm dieth not, and the fire is not quenched’ [Mark 9:47].” “The nature and extent of the threatened misery. . . . is described in our text under the terms, ‘worm’ and ‘fire;’ and the eternal duration of the misery is involved in the expressions ‘that never dies’ . . . and ‘is never quenched’ . . .” — pp. 4, 5

Apophis is bound on the Tau or Tat

see: Gerald Massey, Natural Genesis, 1883: “The Tat Cross . . . is the symbol of stability as the four-fold foundation of a world . . . established upon the four quarters.” “Typhon . . . is actually found chained to and bound by the cross. In the Ritual the Osirian cries ‘The Apophis is overthrown, their cords bind the South, North, East, and West, their cords are on him. . . .’ These were the Cords of the four quarters, or the cross.” — 1:422, 432

Tat, “the emblem of stability”

(See the erection of Tat in Tatoo, Ritual xviii.)

“The Egyptians celebrated their festival of the resurrection every year . . . in the month of Choiak (. . . December 26th, Alexandrian year). The rite is otherwise known as ‘the erection of the Tat-pillar.’ . . . The festival was devoted to the god Osiris-Ptah-Sekari, who had been dead, and was alive again . . . (Rit. ch. 18).” — 2:740

— 589 —

Tree of Being . . .

see: Gerald Massey, Natural Genesis, 1883: “The tree . . . as a type of genitrix, the abode of being, the nurse of life. The tree is two-fold, as the type that bifurcates and stems the earth and heaven apart. The tree is four-fold, as the image of the four quarters . . . The tree is seven-fold . . . [as] the seven regions of a primæval order of things . . .” — 1:402

the Aswattha, the holy Tree of Bodhi

see: Richard Folkard, Plant Lore, 1884: “The Ficus religiosa, the Asvattha or Pippala of the Hindus, is a tree held in the highest sanctity by the Buddhists . . . It is this tree — the Bodhi-druma, the Tree of Wisdom — under which Buddha sat absorbed . . . and which his followers regard as the tree of creation . . . there is represented in the Kāthaka Upanishad a heavenly cosmogonic Asvattha under precisely the same form as the Indian Bo-tree. ‘The eternal Asvattha, it is said, has its roots above, its branches below; it is called the Germ, Brahma . . .’ ” — pp. 490, 491

He who sees in the cross, the decussated circle of Plato . . .

see: Gerald Massey, Natural Genesis, 1883: “Plato in Timæus . . . describes the Creator as making the universe of a spherical form . . . ‘The perfect circle of the created god he decussated in the shape of the letter X.’ That is, he made the sign of the circle and the cross . . . Both Proclus and Jamblichus agree that the circle and cross typify the one soul, and the two souls that proceed from it . . .” — 1:447

not the antitype of circumcision . . .

see: Gerald Massey, Natural Genesis, 1883: “The Christian Fathers . . . had scarcely enough knowledge of the ancient symbolism to put any perceptible boundary to their ignorance. Augustine {Sermon 160} recognizes in the sign of the cross the antitype of circumcision, which is the excision of a circle.” — 1:431& fn.

“The Logos of God is the revealer of man . . .”

the illusion of motion which forms . . . “strobic circles”

Happening to shake the sheet on which the circles were drawn, he noticed an apparent motion of rotation to be set up. . . . Again, if two such ‘strobic circles’ (as I have called them) are printed side by side on one card, that set of circles seems to turn most effectively at which the eye is not looking.” — pp. 521, 522 (Popular Science Monthly, v. 18)

exhibited . . . at the meeting of the British Association in 1877

see: Conrad W. Cooke, “Optical Illusions,” May 1881: “At the Plymouth (1877) meeting of the British Association, Mr. Silvanus P. Thompson, Professor of Experimental Physics in University College, Bristol, exhibited some very remarkable optical illusions, to which he has given the name ‘Strobic Circles.’ These illusions depend partly upon the persistence of impressions on the eye, and partly upon the effect of the movement of the optical image across the retina.” — p. 633 (Popular Monthly, v. 11)

— 590 —

“he, of whom seven forefathers have drunk the juice of the moon-plant . . .”

the Somapa Pitris . . .

see: Edward Balfour, Cyclopædia of India, 1885: “SOMA was an ancient Aryan rite, a sacrifice to Indra . . . of an intoxicating potion . . .” “The Soma juice is the oblation or libation of the Vedic worship . . . ‘Almost the whole of the Soma Veda is devoted to its eulogy’ . . . All the ancestors of the Brahmans are styled Soma-pa, ‘moon-plant drinkers’ . . .” — 3:703

Saptaparna. . . . a seven-leaved plant

— 590-1 —

The T . . . formed from the figure 7, and the Greek letter Γ . . .

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “T, conformé du chiffre 7, symbole de la vie, et de la lettre Γ, symbole de la terre, exprime les êtres terrestres [T, formed from the figure 7, symbol of life, and the letter Γ, symbol of the earth, expresses terrestrial beings] . . .” — p. 435 fn.

(see § “Cross and Circle”)

— 591 —

the number six . . . in the ancient mysteries . . . emblem of physical nature . . .

p/q: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The number 6 was, in the Ancient Mysteries, a striking emblem of nature; as presenting the six dimensions of all bodies; the six lines which make up their form, viz., the four lines of direction, toward the North, South, East, and West; with the two lines of height and depth, responding to the zenith and nadir.” — p. 634

the senary was applied by the sages to physical man . . .

“hieroglyphical senary” . . . commingling of the “philosophical three fires . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le senaire hiéroglyphique (le double triangle équilatéral) est le symbole de la commixtion des trois feux et des trois eaux philosophiques, d’où résulte la procréation des éléments de toutes choses [The hieroglyphic senary (the double equilateral triangle) is the symbol of the commingling of the philosophical three fires and three waters, from which results the procreation of the elements of all things] . . .” — p. 433 fn.

equilateral double triangle . . . sign of Vishnu . . . symbol of the Triad

see: Krishnashankar Lalshankar, “The Six-Pointed and Five-Pointed Stars,” Nov. 1881: “. . . the ‘double triangle’ which is known . . . in India . . . as the ‘sign of Vishnu’ . . . represents symbolically the macrocosm . . . the macrocosm of the dual trinity of spirit, matter and space, and the creative, preservative, and destructive energies as understood by the Aryans. . . . the second triad . . . was subsequently in the Puranic period personified or deified into the three separate deities — Brahmā, Vishnū, and Rūdra.” — p. 30 (The Theosophist, v. 3)

Vishnu, the god of the moist principle and water (“Nârâ-yana” . . .)

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “VISHṆU. . . . his votaries associate him with the watery element which spread everywhere before the creation of the world. In this character he is called Nārāyaṇa, ‘moving in the waters’ . . .” — p. 360

the triangle, with its apex upward . . . is Siva, the principle of Fire

the triple flame in his hand

see: Edward Moor, Hindu Pantheon, 1810: “We now return to the fine statue [of Śiva] represented in plate 14. . . . It is four-armed . . . the empty palm [of one left hand] is towards the body . . . The other left hand is elevated as high as the shoulder, holding in the palm a flame tri-forked.” — pp. 53, 54

(See the bronze statue of Tripurantika Siva . . .)

— Footnotes

the Tau . . . son of gaia

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “T, conformé du chiffre 7, symbole de la vie, et de la lettre Γ, symbole de la terre, exprime les êtres terrestres [T (Tau), formed from the number 7, symbol of life, and the letter Γ, symbol of the earth, expresses terrestrial beings] . . .” — p. 435 fn.

see: John A. Cockburn, “The Letter G,” 1897: “In its original form the letter G [Γ] was held to be sacred by the Pythagoreans; it was the initial letter of the Earth Goddess Ge or Gaia in whose honour the Eleusinian mysteries were celebrated . . .” — p. 40 (Ars Quatuor Coronatorum, v. 10)

Γαιήϊος . . . “spung from the earth,” like Tityos in Odyssey 7, 324

see: Thomas Keightley, Mythology of Ancient Greece and Italy, 1866: “. . . in Erebos was a huge being named Tityos, a son of Earth . . . It was afterward said {Sch. Od. vii. 324} that Tityos was a son of Zeus by Elara . . . [and] he placed her within the bosom of the earth.” — p. 309

“I called the name of water nârâ in ancient times . . .”

p/q: The Ordinances of Manu, tr. Burnell, ed. Hopkins, 1884: “In the Mbhā. [Mahābhārata] this derivation is several times repeated, e.g., iii. 189, 3, where Vishṇu says, ‘I called the name of water nārā in ancient times, and am hence called Nārāyaṇa, for that was always my abode, ayana.’ ” — p. 3 fn.

“The ‘Spirit of God’ moves upon the dark waters of Space”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “This is the well-known verse of Manu, I., 10, rendered, by Sir Wm. Jones: ‘The waters . . . were the production of Nara, or the spirit of god; and, since they were his first ayana, or place of motion, he thence is named Nārāyaṇa, or moving on the waters.’ ” — 1:56 fn.

Thales makes of it the primordial element . . .

see: William Enfield, History of Philosophy, 1837: “Thales held that . . . the first simple substance from which all things in this world are formed, is water. . . . It is probable, that by the term water Thales meant to express the same idea which the cosmogonists expressed by the word Chaos . . . Thales taught that water is the first principle of all things, and that God is that mind which formed all things out of water.” — p. 81

— 591-2 —

these two interlaced triangles . . . form the emblem of our Society

see: S. T. Venkatapaty, “The Five-Pointed Star,” Aug. 1881: “[Note by the Editor] . . . the ‘double triangle’ composed of two triangles respectively white and black — crossed and interlaced (our Society’s symbol) — [is] known as ‘Solomon’s Seal’ in Europe, — and as the ‘Sign of Vishnu’ in India . . .” — p. 240 (The Theosophist, v. 2)

see: H. P. Blavatsky, “The Six-Pointed and Five-Pointed Stars” [From The Theosophist, Nov. 1881]: “The double triangle of the Kabalists is enclosed within a circle . . . (see the theosophical seal). . . . With the Western Kabalists, the apex of the white triangle loses itself in the zenith, the world of pure immateriality or unalloyed Spirit, while the lower angle of the black triangle pointing downward towards the nadir shows . . . ‘impure matter’ . . .”

— 592 —

number six sacred to Venus . . . “the union of the two sexes . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “. . .c’est pourquoi les anciens avaient consacré à Vénus le nombre 6, puisque les réunions des deux genres ou sexes, et la spagirisation de la matière par triades, sont nécessaires pour développer cette force génératrice, cette vertu prolifique, cette tendance à la reproduction, innée dans tous les corps [that is why the ancients had made the number 6 sacred to Venus, since the union of the two sexes, and the spagyrisation of matter by triads, are necessary for developing this generative force, that prolific virtue, that tendency to reproduction, which is inherent in all bodies].” — pp. 433-4 fn.

seven Logoi . . .

see: Qabbalah, tr. Isaac Myer, 1888: “[Philo] teaches, as does the Qabbalah, that . . . the Deity created perfect spiritual types . . . as active causes which brought disorganized matter into order. Through these spiritual powers the Deity was asserted to act in the universe. They were his ministers, the logoi . . .” “There are also ‘seven lamps of fire burning before the Throne’ of the Supreme ‘which are the seven Spirits (powers or ministers) of God.’ . . . [These are] symbols of the seven elementary and divine energies which control the movement in all Things, the seven Lower Sephiroth . . .” — pp. 301, 303

the emanating rays of the one “Father-Ray”

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “To Philo, the Supreme Being was the Primitive Light . . . He is the Father, and His Wisdom . . . caused the material world to be made real after its type, by His Logos . . .” “. . . the Supreme Being is a centre of Light whose rays or emanations pervade the Universe . . .” — pp. 251, 252

see: Godfrey Higgins, Anacalypsis, 1836: “The doctrine of emanations was undoubtedly the universal, though, perhaps, in very early times, the secret doctrine. . . . It accounts for the origin of things, by making them emanations from a First Cause . . . From this Being all things are supposed to proceed by effluxes or emanations, like rays . . .” — 1:802

the protogonos, or the manifested “Logos”

Numbers 3 and 4 . . . male and female, Spirit and Matter . . .

see: William Kingsland, “The Septenary Nature,” Jan. 15, 1892: “We have the first septenary in the combination of the three and the four . . . the three higher principles, or spirit, and the four lower principles, or matter. The two considered apart stand for every pair of opposites: male and female, positive and negative, light and darkness . . . Considered together, these opposites are united . . . as the seven-fold aspect of the deity . . .” — p. 375 (Lucifer, v. 9)

four elements . . . carbon, oxygen, nitrogen, and hydrogen

see: Éliphas Lévi, “Unpublished Letters” [#55], April 6, 1862: “The number four is that of the cross . . It figures . . . the four elemental forms of universal matter which still are: air, earth, fire and water, i.e., to speak in terms of modern science: nitrogen, carbon, oxygen and hydrogen.” — p. 326 (Lucifer, v. 14)

— Footnotes

The “Potency of the Pythagorean Triangles” (Ragon).

learned Brahmins . . . protested against our septenary division

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “. . . I do not mean to adopt the sevenfold classification of man that has up to this time been adopted in Theosophical writings generally.” “. . . it is better to adopt the time-honored classification of four principles . . .” — p. 301 (The Theosophist, v. 8)

— 593 —

“. . . the Quaternary joins its middle nature with . . . the Triangle”

see: Transactions of the Blavatsky Lodge, Feb. 7, 1889: “In occult and Pythagorean geometry the Tetrad is said to combine within itself all the materials from which Kosmos is produced. The Point . . . extends to a Line — the Two; a Line to Superficies, Three; and the Superficies, Triad or Triangle, is converted into a solid, the Tetrad or Four . . .” “That is to say, the Logos becomes the Tetragrammaton; the Triangle, or the Three becomes the Four.” — 1:7, 8

“and becomes a cube; then only . . . (the cube unfolded) . . .”

see: Transactions of the Blavatsky Lodge, Feb. 7, 1889: “The Square becomes the Cube when each point of the triangle becomes dual, male or female. . . . the Cube unfolded gives the Cross, or the vertical Four, barred by the horizontal Three . . . thus making Seven, the seven principles . . .” — 1:7

“. . . the vehicle and the number of Life . . . Seven.”

see: Augustus Le Plongeon, Sacred Mysteries among the Mayas and the Quiches, 1886: “. . . number 7 . . . was as Pythagoras says, the vehicle of life . . .” “. . . the ‘Vehicle of life,’ containing body and soul . . . is formed of a quaternary . . . and a trinity . . .” — pp. 67, 143

HYDROGEN . . . The lightest of all the gases

it burns in oxygen giving off the most intense heat . . .

and forming Water, the most stable of compounds

Hydrogen enters largely into all organic compounds

see: D. Mendeléeff, Principles of Chemistry, 1891: “. . . hydrogen, oxygen, nitrogen, and carbon. They are sometimes termed the organogens, because they enter into the composition of organic substances. Their mutual combinations may serve as types for all other chemical compounds . . .” — 1:406

NITROGEN . . . An inert gas . . . with which Oxygen is mixed . . .

see: W. Dittmar, “Nitrogen,” 1884: “Chemically, nitrogen gas is characterized by perfect inertness towards all ordinary reagents . . . Nitrogen is capable even of uniting with ordinary oxygen. . . . It plays no active part in the processes of combustion and of animal respiration; in either it appears to act only as an inert diluent of the oxygen.” — p. 515 (Encyclopædia Britannica, v. 17)

OXYGEN . . . The supporter of combustion . . . active chemical agent . . .

CARBON . . . the basis for all organic substances . . . largest variety

see: D. Mendeléeff, Principles of Chemistry, 1891: “The variety of substances of which the structure of plants and animals is built up is familiar to all. . . . [They are] all carbon compounds. The sphere of carbon compounds is so vast that it forms a separate branch of chemistry . . . This branch of chemistry is known under the name of organic chemistry — that is, the chemistry of carbon compounds . . .” — 1:327-329

— Footnotes

four Upadhis . . . including the Ego — the reflected image of the Logos . . .

p/q: T. Subba Row, Lectures on the Study of the Bhagavat Gita, 1897: “. . . it is better to adopt the time-honored classification of four principles . . . these four principles are associated with four upadhis {Four Upadhis including the Ego — the reflected image of the Logos in Karana Sarira — as the vehicle of the Light of the Logos. . . . But strictly speaking there are only three Upadhis} . . .” — pp. 10-11 & fn.

the Taraka Yoga system

— 593-4 —

From minerals or “soft stones that hardened” . . .

— 594 —

men, the first of the mammalian animals

see: A. de Quatrefages, The Human Species, 1879: “In fact . . . man has . . . been contemporary with species of mammalia which have not even seen the commencement of the present epoch. There is then nothing impossible in the idea that he should have survived other species . . . or have appeared upon the globe with the first representatives of the type to which he belongs by his organisation.” — p. 153

Principio cœlum ac terras, camposque liquentes . . .

First then the divine spirit within sustains the heavens, the earth, and watery plains, the moon’s enlightened orb, and shining stars; and the eternal mind, diffused through all the parts of nature, actuates the whole stupendous frame, and mingles with the vast body of the universe. Then proceed the race of men and beasts . . .” — 2:162 (Æneidos VI, 724-28)

the section on “Ancient Chronology”

the first shape is that of triangles

It is the figure of fire . . .

fire, whence the word “pyramids”

“the particles of earth being cubical, those of fire are pyramidal”

p/q: William Enfield, The History of Philosophy, 1837: “Other tenets included in the Platonic doctrine of nature were . . . that in the formation of the visible and tangible world fire and earth were first formed . . . the particles of earth being cubical, those of fire pyramidical . . .” — pp. 133, 134

manifestations . . . by a trimetric . . . by a hexagonal system

see: Atkinson & Ganot, Elementary Treatise on Physics, 1883: “Crystals not belonging to the regular system when heated, exhibit an unequal expansion in the direction of their different axes . . . In crystals belonging to the hexagonal system the expansion is the same in the direction of the three secondary axes, but different from that according to the principal one. In the trimetric system it is different in all three directions.” — p. 267

stellate crystals of snow . . . a miniature star within the larger one

— Footnotes

Protista are not animals.

see: Ernst Haeckel, The Evolution of Man, 1886: “It is perhaps more correct not to place the Protozoa among the true animals at all, but to class them in the neutral kingdom of the Protista, those humblest primæval beings which are neither true animals nor true plants.” — 1:68

“First Divine Spirit within sustains the Heavens . . .”

p/q: Virgil, Works of Virgil, “Translated into English Prose,” 1821: “First . . . the divine spirit within sustains the heavens, the earth, and watery plains, the moon’s enlightened orb, and shining stars; and the eternal mind, diffused through all the parts of nature, actuates the whole stupendous frame, and mingles with the vast body of the universe. Thence proceed the race of men and beasts, the vital principles of the flying kind, and the monsters which the ocean breeds under its smooth crystal plain.” — 2:162 (Æneidos VI, 724-28)

“All proceeds from Ether and its seven natures”

— 595 —

“The most ancient progenitors in the Kingdom of the Vertebrata . . .”

p/q: Charles Darwin, The Descent of Man, 1876: “The most ancient progenitors in the kingdom of the Vertebrata, at which we are able to obtain an obscure glance, apparently consisted of a group of marine animals {animals living either about the mean high-water mark, or about the mean low-water mark, pass through a complete cycle of tidal changes in a fortnight} . . .” — p. 164 & fn.

“Now it is a mysterious fact that in the . . . terrestrial Vertebrata . . .”

p/q: Charles Darwin, The Descent of Man, 1876: “Now it is a mysterious fact that in the higher and now terrestrial Vertebrata, as well as in other classes, many normal and abnormal processes have one or more whole weeks as their periods . . . Many instances of such periodic processes might be given, as the gestation of mammals, the duration of fevers, &c. . . .” — pp. 164-5 fn.

“The eggs of the pigeon are hatched in two weeks . . .”

p/q: Charles Darwin, The Descent of Man, 1876: “. . . according to Mr. Bartlett (‘Land and Water,’ Jan. 7, 1871), the eggs of the pigeon are hatched in two weeks; those of the fowl in three; those of the duck in four; those of the goose in five; and those of the ostrich in seven weeks.” — p. 165 fn.

the moon . . . guide of the occult side of terrestrial nature . . .

see: “The Moon, Deus Lunus”: “. . . the Moon is the Occult mystery of mysteries, and more a symbol of evil than of good. Her seven phases . . . are divided into three astronomical phenomena and four purely psychic phases. That the moon was not always reverenced is shown in the Mysteries, in which the death of the moon-god (the three phases of gradual waning and final disappearance) was allegorized by the moon standing for the genius of evil that triumphs for the time over the light and life-giving god (the sun) . . .” — SD 1:396-7

Jacob Boehme . . . seven properties of everlasting mother Nature

see: Franz Hartmann, Life and Doctrines of Jacob Boehme, 1891: “the seven properties or qualities of eternal nature. . . . When the Eternal One . . . reveals itself on the seven planes of existence, this revelation constitutes seven different rays or states of eternal nature . . .” — p. 71 (Chapter III)

Jah-Noah . . .

the lower Cosmic Quaternary. The upper Sephirothal . . . triad

Jehovah-Binah (Intelligence) . . . emanates the

Quaternary

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “(. . . the Christian Trinity of Father, Son, and Holy Spirit . . . are symbolized by the first three Sephiroth, Kether, Chokmah, and Binah.)” “. . . the trinity is always completed by and finds its realization in the quaternary . . .” — pp. 28, 35 (Introduction)

symbolizing . . . the “Heavenly Man” . . . Adam-Kadmon

see: S. F. Dunlap, Sōd, The Son of the Man, 1861: “ ‘But after he had created the Form of the Heavenly MAN . . . he made use of it . . . to descend; He wished to be named after this Form, which is the holy name Jehova’ . . . The Highest of the heavenly manifestations, is the Primal or Heavenly MAN, Adam Kadmon . . . The Heavenly MAN is the Divine THOUGHT, which is usually named the LOGOS, or the Word.” — p. 66

(the seventh being Malkuth, the “Bride of the Heavenly Man”)

— 596 —

Noah . . . peopling of the Earth from a previous creation . . .

Triple aspect of the Deity . . . The Unmanifested Logos

see: Franz Hartmann, “Self-Evident Truths,” March 15, 1888: “. . . the originally unmanifested One . . . could not have come into existence out of nothing and without a Cause . . . The unmanifested One is, therefore, whenever and wherever it manifests itself, a Trinity of Causation, Substance and Power.” — p. 7 (Lucifer, v. 2)

“Ararat = the mount of descent . . . Hor-Jared. Hatho mentions it . . .”

— 596-7 —

Editor of Moses Cherenensis says: ‘By this, they say, is signified . . .’

— 597 —

Under “Berge” mountain, Nork says of Ararat . . .

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Under ‘Berge,’ mountain, Nork says of Ararat: ‘אררט, for ארת (i.e., Ararat for Arath), earth, Aramaic reduplication.’ Here it is seen that Nork and Hatho make use of the same equivalent, in Arath . . . with the meaning of the earth.” — p. 65

— Footnotes

the highest trinity . . . Trinitarian aspect of Chinmatra

p/q: T. Subba Row, “Personal and Impersonal God,” 1885: “. . . Chinmatra . . . Considered as something objective it is . . . Undifferentiated Cosmic matter. From a subjective point of view it may be looked upon . . . [as] Chidakasam when considered as the field of Cosmic ideation; and it is Chinmatra when considered as the germ of Cosmic ideation. These three aspects constitute the highest Trinity of the Aryan Adwaitee philosophers.” — p. 205 (Five Years of Theosophy)

Chinmatra (Parabrahmam) . . . “bare potentiality of Pragna” . . .

p/q: T. Subba Row, “Personal and Impersonal God,” 1885: “. . . in the opinion of Adwaitees, the Upanishads and the Brahmasutras . . . Parabrahmam, which is but the bare potentiality of Pragna {The power or the capacity that gives rise to perception}, is not an aspect of Pragna or Ego in any shape . . .” “. . . the Aryan psychologists have traced this current of mental states to its source — the eternal Chinmatra existing everywhere.” — pp. 203 & fn., 204-5 (Five Years of Theosophy)

Chidakasam . . . Universal Consciousness; and Asath (Mulaprakriti) . . .

see: T. Subba Row, “Personal and Impersonal God,” 1885: “There is only one permanent condition in the universe which is the state of perfect unconciousness, bare Chidakasam (field of consciousness) . . .” “. . . Chinmatra exists as it were at every geometrical point of the infinite Chidakasam. . . . Considered as something objective it is the eternal Asath — Mulaprakriti or Undifferentiated Cosmic matter.” — pp. 202, 205 (Five Years of Theosophy)

“Note that in Hebrew, Jared, the father of Enoch, is construed . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Note that, in Hebrew, Jared, the father of Enoch, is construed to be ‘the mount of descent,’ and it is said to be the same with Ararat on which the cubical structure of Noah, or foundation measure, rested. Jared, in Hebrew, is י־רד. The root derivations are the same with those of Ararat, of acre, of earth.” — p. 65

“Jared . . . is, literally in British Y R D . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “Jared, in Hebrew . . . is literally, in British, Y R D; hence, in Jared, is to be found, literally, our English word yard (and also י־רד, for Jah or Jehovah, is rod). It is noteworthy the son of Jared, viz., Enoch, lived 365 years; and it is said of him, by rabbinical commentators, that the year period of 365 days was discovered by him, thus bringing, again, time and distance values together, i.e., year time descended, by co-ordination, through the yard, or Jared, who thus was its father, in or through Enoch; and, truly enough, 1296 = yard (or Jared) x 4 = 5184, the characteristic value of the solar day, in thirds, which, as stated, may be styled the parent, numerically, of the solar year.” — p. 65

— 598 —

“Of every clean beast thou shalt take to thee by sevens . . .”

Number Seven . . . the number par excellence

see: Augustus Le Plongeon, Sacred Mysteries among the Mayas and the Quiches, 1886: “Seven seems to have been the sacred number par excellence among all civilized nations of antiquity. . . . That it was the number of numbers for those initiated to the sacred mysteries there can be no doubt. Pythagoras . . . calls it the ‘Vehicle of life,’ containing body and soul, since it is formed of a quaternary . . . and a trinity . . .” — p. 143

It “is neither matter nor spirit; It is neither Ego nor non-Ego . . .”

p/q: T. Subba Row, “Personal and Impersonal God,” 1885: “This entity is neither matter nor spirit; it is neither Ego nor non-Ego; and it is neither object nor subject. In the language of Hindu philosophers it is the original and eternal combination of Purusha and Prakriti. As the Adwaitees hold that an external object is merely the product of our mental states, Prakriti is nothing more than illusion, and Purush is the only reality; it is the one existence which remains eternal in this universe of Ideas. This entity then is the Parabrahmam of the Adwaitees.” — p. 202 (Five Years of Theosophy)

“Even if there were to be a personal God . . .”

p/q: T. Subba Row, “Personal and Impersonal God,” 1885: “Even if there were to be a personal God with anything like a material Upadhi (physical basis of whatever form), from the standpoint of an Adwaitee there will be as much reason to doubt his noumenal existence as there would be in the case of any other object. In their opinion, a conscious God cannot be the origin of the Universe, as his Ego would be the effect of a previous cause, if the word conscious conveys but its ordinary meaning.” — p. 202 (Five Years of Theosophy)

“They cannot admit that the grand total of all the states . . .”

p/q: T. Subba Row, “Personal and Impersonal God,” 1885: “They cannot admit that the grand total of all the states of consciousness in the universe is their deity, as these states are constantly changing and as cosmic ideation ceases during Pralaya. There is only one permanent condition in the universe which is the state of perfect unconsciousness, bare Chidakasam (field of consciousness) in fact. When my readers once realize the fact that this grand universe is in reality but a huge aggregation of various states of consciousness, they will not be surprised to find that the ultimate state of unconsciousness is considered as Parabrahmam by the Adwaitees.” — pp. 202-3 (Five Years of Theosophy)

— 599 —

“the capacity of perception exists in seven different aspects . . .”

The Tetrad . . . “is the animal itself of Plato . . .”

p/q: George Oliver, The Pythagorean Triangle, 1875: “The tetrad, as Mr Taylor thinks, is, however, the animal itself of Plato, who, as Syrianus justly observes, was the best of the Pythagoreans; [the tetrad] subsists at the extremity of the intelligible triad, as is most satisfactorily shown by Proclus in the third book of his treatise on the theology of Plato. And between these two triads, the one intelligible, and the other intellectual, another order of gods exists, which partakes of both extremes.” — p. 104

“The Pythagorean world . . . consisted of a double quaternary.” . . .

p/q: George Oliver, The Pythagorean Triangle, 1875: “The Pythagorean world, according to Plutarch {De anim. procr., 1027}, consisted of a double quaternary. The quaternary of the intellectual world is T’Agathon, Nous, Psyche, Hyle; while that of the sensible world, which is properly what Pythagoras meant by the word Kosmos, is Fire, Air, Water, and Earth. The four elements are called by the name of rizomata, the roots or principles of all mixed bodies.” — p. 112 & fn.

“Thus number four forms the arithmetical mean . . .”

p/q: George Oliver, The Pythagorean Triangle, 1875: “This number forms the arithmetical mean between the monad and the heptad; and this comprehends all powers, both of the productive and produced numbers; for this, of all numbers under ten, is made of a certain number; the duad doubled makes a tetrad, and the tetrad doubled makes the hebdomad.” — p. 104

— 599-600 —

“Two multiplied into itself produces four . . .”

p/q: George Oliver, The Pythagorean Triangle, 1875: “Two multiplied into itself produces four; and retorted into itself makes the first cube. This first cube is a fertile number, the ground of multitude and variety, constituted of two and four. Thus the two principles of temporal things, the pyramis and cube, form and matter, flow from one fountain, the tetragon, whose idea is the Tetractys, the divine exemplar {Reuchlin è Cabala 1. ii}.” — p. 104 & fn.

— 600 —

four becomes the symbol of truth only when amplified into a cube

. . . “because it is a diatessaron in sesquitertia” . . .

p/q: George Oliver, The Pythagorean Triangle, 1875: “The name of Harmony was given to the tetrad, because it is a diatessaron [a fourth] in sesquitertia [4:3 ratio]. The Pythagoreans, however, were of opinion, according to Theon in his ‘Mathematica,’ that the division of the canon of the monochord was made by the tetractys in the duad, triad, and tetrad; for it comprehends a sesquitertia, a sesquialtera [3:2], a duple, a triple, and a quadruple proportion, the section of which is 27. In the ancient musical notation, the tetrachord consisted of three degrees or intervals, and four terms or sounds, called by the Greeks diatessaron and by us a fourth.” — p. 114

the quaternary . . . varied according to its form

— Footnotes

the figure of the cube unfolded in connection with the circle

see: J. Ralston Skinner, The Source of Measures, 1875: “If it is desired to display the process of the establishment of the co-ordinating unit of measure . . . it would be by the figure of the cube unfolded, in connection with the circle, whose measure is taken off onto the edges of the cube.” — p. 50

. . . “becomes . . . a cross proper, or of the tau form . . .”

p/q: J. Ralston Skinner, The Source of Measures, 1875: “The cube unfolded, becomes in superficial display, a cross proper, or of the tau form, and the attachment of the circle to this last gives the ansated cross of the Egyptians . . . while there are but 6 faces to a cube, the representation of the cross as the cube unfolded, as to the cross-bars, displays one face of the cube as common to two bars, counted as belonging to either; then, while the faces originally represented are but 6, the use of the two bars counts the square as 4 for the upright and 3 for the cross-bar, making 7 in all. Here we have the famous 4 and 3 and 7.” — pp. 50-1

(Cube Unfolded)

the ansated cross . . . ank signified soul

see: J. Ralston Skinner, The Source of Measures, 1875: “. . . the ansated cross of the Egyptians . . . was made to co-ordinate with the idea of the origin of human life . . .” “ ‘It represents . . . the seat of the soul . . . this very word is alphabetically written (Egyptian) ank. Hence we have the Coptic ank, vita . . . The Egyptian Anki signifies my soul.’ ” — pp. 50, 53

— 600-1 —

The 4 was called by the Pythagoreans the Key-Keeper of Nature

— 601 —

The four was “the Masculine of Feminine Form”

Seven is “the Master of the Moon” . . .

see: Gerald Massey, Natural Genesis, 1883: “The imperfect notation of time was then corrected by Taht-Hermes, whose consort, Sefekh [Sevek], has the name of number 7 . . .” “In making this change, we see Taht-Hermes . . . as the reckoner and time-keeper of the moon . . .” — 2:311, 312

It is on number seven that Pythagoras composed his doctrine . . .

calling “a tone” the distance of the Moon from the Earth . . .

p/q: George Oliver, The Pythagorean Triangle, 1875: “He called that a tone which is the distance of the moon from the earth; from the moon to Mercury half a tone; from thence to Venus the same; from Venus to the sun, a tone and a half; from the sun to Mars a tone; from thence to Jupiter half a tone; from Jupiter to Saturn half a tone; and thence to the zodiac a tone; — thus making seven tones, which he called a diapason harmony.” — pp. 172-3

All the melody of nature is in those seven tones

the tetrad . . . the root and principle of all things

the Cross . . . in one of the theosophic degrees of Peuret . . .

p/q: George Oliver, The Pythagorean Triangle, 1875: “The figure of a cross, to symbolise the four elements, formed a disquisition in one of the Theosophic degrees of M. Peuvret, called the Rosy Cross; and was treated according to the fundamental principles of light and darkness, or good and evil.” — pp. 107-8

“The intelligible world proceeds out of the divine mind . . .”

p/q: George Oliver, The Pythagorean Triangle, 1875: “ ‘The intelligible world proceeds out of the divine mind after this manner. The Tetractys, reflecting upon its own essence, the first unit, productrix of all things, and on its own beginning, saith thus: Once one, twice two, immediately ariseth a tetrad, having on its top the highest unit, and becomes a Pyramis, whose base is a plain tetrad, answerable to a superficies, upon which the radiant light of the divine unity produceth the form of incorporeal fire, by reason of the descent of Juno (matter) to inferior things.’ ” — p. 112

“Hence ariseth essential light, not burning but illuminating. . . .”

p/q: George Oliver, The Pythagorean Triangle, 1875: “ ‘Hence ariseth essential light, not burning but illuminating. This is the creation of the middle world, which the Hebrews call the Supreme, the world of the deity. It is termed Olympus, entirely light, and replete with separate forms, where is the seat of the immortal gods, deum domus alta, whose top is unity, its wall trinity, and its superficies quaternity’ {Reuchlin [Cabala] . . . p. 689}.” — pp.112-3 & fn.

the tetragrammaton . . . is “Jehovah” . . . the “Was, Is, Will be”

see: George Oliver, The Pythagorean Triangle, 1875: “The Tetragrammaton . . . [is the] four-lettered Name of the Most High, יהוה [Jehovah] . . .” “. . . ‘the Tetragrammaton and אתיה alike represent the substance of the Divinity; the latter being in the future tense and first person singular, and the Tetragrammaton in the third person, forming between the two, these three words, תית תוה אהיה Was, Is, Will be.’ ” — pp. 116, 117

Tetragrammaton . . . androgyne gods . . . all male-females

see: Albert G. Mackey, Encyclopædia of Freemasonry, 1874: “Ho-hi. . . . meaning ‘he’ . . . ‘she;’ thus mystically representing the twofold sex of the Creator, and obtained by a Kabbalistic transposition or inversion of the letters of the Tetragrammaton, יהוה or ihoh. ho-hi, therefore . . . denotes the male and female principle . . . the notion of which, in some one form or another of this double gender, pervades all the ancient systems as the representative of the creative power. . . . All the Pagan gods and goddesses, however various their appellation, were but different expressions for the male and female principle.” — p. 346

— 601-2 —

Every anthropomorphic god . . . has his name written with four letters. . . .

p/q: George Oliver, The Pythagorean Triangle, 1875: “Marcellus Ficin observes . . . that the Name of the Lord is written and pronounced by all nations with four letters. The Egyptians called Him Teut; the Arabs, Alla; the Persians, Sire; the Magi, Orsi; the Mahometans, Abdi; the Greeks, Teos; the ancient Turks, Esar; and the Latins, Deus; to which John Lorenzo Anania adds, the Germans call him Gott; the Surmatas, Bouh and Istu; the Tartars, Itga.” — p. 118

— 602 —

The Monad being one, and an odd number . . .

odd . . . numbers . . . perfect, being applicable to the celestial gods . . .

“Numero deus impare gaudet”

seven . . . a religious and perfect number. . . . “Telesphoros” . . .

p/q: George Oliver, The Pythagorean Triangle, 1875: “The Pythagoreans considered seven to be a religious number and perfect . . .” “. . . this number was called Telesphoros, because by it all mankind are led to their end {Philo de mund. opif.}.” — pp. 170, 172 & fn.

the doctrine of the Spheres . . . evolving in seven tones . . .

The heptad . . . was regarded “as the number of a virgin . . .”

p/q: George Oliver, The Pythagorean Triangle, 1875: “The heptad was considered to be the number of a virgin, because it is unborn; without a father (the first odd number 3) or a mother (the first even number 2), but proceeding directly from the monad, which is the origin and crown of all things.” — pp. 173-4

(like the Logos or the “Aja” of the Vedantins)

see: T. Subba Row, “Notes on the Bhagavad Gita — III,” April 1887: “ ‘He is who is sensible enough amongst men to know me [Krishna], the unborn Lord . . .’ Here he calls himself the unborn [aja]: he had no beginning . . . otherwise at the recommencement of cosmic activity, the Logos will have to be born again . . . In such a case, Krishna cannot call himself aja (unborn); he can only say this of himself, if the Logos does not perish at the time of cosmic pralaya, but sleeps in the bosom of Parabrahmam . . .” — p. 443 (The Theosophist, v. 8)

The septenary . . . was sacred . . . to several gods and goddesses . . .

see: George Oliver, The Pythagorean Triangle, 1875: “The number seven . . . was sacred to several male and female deities . . . It was consecrated to Mars, because he had seven attendants . . . It was a symbol of Osiris, because his body was said to have been divided into seven parts, according to some accounts, and twice seven according to others . . .” — p. 174

to Apollo (the Sun) . . . to Minerva, the fatherless and motherless

see: George Oliver, The Pythagorean Triangle, 1875: “The same number [7] was sacred to . . . Minerva, because she was fatherless and motherless . . . It was also sacred to Apollo or the sun, because being placed in the midst of the seven planets, they proceed harmoniously together through the vast expanse . . .” — p. 174

— 603 —

“the Taraka Raja Yoga . . . limits that division to 3”

see: “Dialogue on the Mysteries of the After Life,” Jan. 15, 1889: “on the constitution of the inner man and its division. . . . there exists a notable difference in the numbering of those principles by various Eastern schools, though at the bottom there is the same identical substratum of teaching in all of them. . . . there is the Taraka Rajā-Yogā School. Its teaching recognises only three ‘principles’ in fact; but then, in reality . . . [these] are all dual in their aspects, and thus make six. Add to this Atma, the impersonal divine principle of the immortal element in Man . . . and you have the same seven, again, as in the esoteric division.” — p. 407 (Lucifer, v. 3)

“and the Vedantins to 5 (koshas)”

see: H. P. Blavatsky, “The Septenary Principle in Esotericism,” “The 1st sheath, called Ananda-maya . . . is the manas or fifth principle of the occultists, when united with Buddhi; the 2nd sheath is Vijnana-maya-kosa . . . the manas when self-deluded into the belief of the personal ‘I,’ or ego, with its vehicle. The 3rd, the Mano-maya sheath . . . is the Kamarupa and Linga-sarira combined, producing an illusive ‘I’ or Mayavi-rupa. The 4th sheath is called Prana-maya[-kośa] . . . the ‘breathing’ sheath. The 5th kosa is called Anna-maya, or the sheath supported by food — our gross material body . . .” — p. 197 (Five Years of Theosophy)

“it is . . . seven who sing the praise of the Spiritual Sun”

“Seven sounding letters sing the praise of me . . .”

the triune Iao . . . called the “fourfold”

see: Gerald Massey, Natural Genesis, 1883: “. . . it was shown how four earlier types or genii of the four quarters were totalled in a one god, as . . . the four-fold one, including IAO. . . . [the] four-natured Iao included . . . the type of deity as the father in heaven.” — 1:545

the Jehovah of the seven letters

in the Hebrew Shebâ is the Oath . . . identical with number 7 . . .

Pythagoras asks, “How do you reckon?” . . .

p/q: Gerald Massey, Natural Genesis, 1883: “Lucian has a Pythagorean dialogue in his Auction, in which Pythagoras asks, ‘How do you reckon?’ The reply is ‘One, Two, Three, Four.’ Then Pythagoras says, ‘Do you see? In what you conceive Four there are Ten, a perfect triangle and our Oath.’ ” — 1:545

“our Oath (tetraktis, four!)”

see: Albert G. Mackey, Encyclopædia of Freemasonry, 1874: “Tetractys. The Greek word τετρακτὺς signifies, literally, the number four . . . but it has been peculiarly applied to a symbol of the Pythagoreans, which is composed of ten dots arranged in a triangular form of four rows. This figure was in itself, as a whole, emblematic of the Tetragrammaton, or sacred name of four letters . . . So much did the disciples of Pythagoras venerate the tetractys, that it is said that they took their most solemn oaths, especially that of initiation, upon it.” — p. 810

“The Father of the golden verses celebrates the Tetractys . . .”

Hesiod used the words “The seventh is the sacred day” . . .

The use of the number seven was never confined to any one nation. . . .

p/q: George Oliver, The Pythagorean Triangle, 1875: “The use of the number seven has not been confined to any age or nation, as may be gathered from the seven vases in the Temple of the Sun near the ruins of Babian, in Upper Egypt; the seven altars which burned continually before the god Mithras in many of his temples; the seven holy fanes of the Arabians . . .” — p. 175

the seven peninsulas . . . seven seas . . . Seven splendours . . .

p/q: George Oliver, The Pythagorean Triangle, 1875: “. . . the Hindoos . . . circumscribed the whole earth within the compass of seven peninsulas surrounded by seven seas . . . the Jewish Sephiroth of seven splendours; the seven Gothic deities; the seven worlds of the Indians and Chaldeans . . . the seven constellations mentioned by Hesiod and Homer . . .” — p. 175

— 604 —

(Vide § on “The Seven Souls”)

the oldest and best preserved gospel of the Gnostics, Pistis Sopia

see: C. W. King, The Gnostics and Their Remains, 1887: “The ‘Pistis-Sophia,’ the only Gnostic Gospel preserved, throws light upon the terminology and machinery of the religion that, before its discovery and publication was perfectly unattainable.” — p. xv (Introduction)

the human Entity is the septenary ray from the One . . .

borrowed from the four Kabalistical manifested worlds

“from Asia it gets the Nephesh . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “From Asiah it gets the Nephesh, or seat of the physical appetites; from Jezirah the Ruach, or seat of the passions, from Briah the Neshamah or reason, and from Aziluth it obtains the Chaiah, or principle of spiritual life.” — p. 37

“This looks like an adaptation of the Platonic theory . . .”

p/q: C. W. King, The Gnostics and Their Remains, 1887: “This looks like an adaptation of the Platonic theory of the soul’s obtaining its respective faculties from the Planets in its downward progress through their spheres. But the Pistis-Sophia, with its accustomed boldness, puts this theory into a much more poetical shape (§282).” — pp. 37-8

The Inner Man is similarly made up of four constituents . . .

p/q: C. W. King, The Gnostics and Their Remains, 1887: “The Inner Man is similarly made up of four constituents, but these are supplied by the rebellious Æons of the Sphere, being the Power (a particle of the Divine light (‘Divinæ particula auræ’) yet left in themselves); the Soul ‘formed out of the tears of their eyes, and the sweat of their torments’; the Ἀντιμῖμον Πνεύματος Counterfeit of the Spirit (seemingly answering to our Conscience) . . .” — p. 38

— Footnotes

Seven Centres of Energy evolved . . . by the action of Fohat

see: Transactions of the Blavatsky Lodge, Jan. 24, 1889: “Fohat . . . is the light (Daiviprakriti) of all the three logoi . . . The first is the already present yet still unmanifested potentiality in the bosom of Father-Mother; the Second is the abstract collectivity of creators called ‘Demiurgi’ . . . The third logos is . . . the individualization of Cosmic Forces, of which Fohat is the chief; for Fohat is the synthesis of the Seven Creative Rays or Dhyan Chohans which proceed from the third Logos.” — p. 33

the Seven Elements . . . the Sephiroth of the Kabalists

see: Qabbalah, tr. Isaac Myer, 1888: “The Sephiroth are considered only as spiritual elements of the worlds, by means of which, the Deity came in connection with the entire universe.” “In the text follows the connection of the Seven Lower Sephiroth, viz., the Six, called the Sephiroth of Construction . . . being really, the representatives of the dimensions of all matter . . . and the seventh as Malkhuth . . .” — pp. 291 fn., 292 fn.

the “Seven gifts of the Holy Ghost” in the Christian system

see: Gerald Massey, Book of the Beginnings, 1881: “The Christian theology is supposed to derive its doctrine of the seven gifts of the Holy Ghost from the Latin version of the text of Isaiah [xi.2] . . . ‘The spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge . . .’ But these seven spirits were extant in Egyptian theology as the seven souls of the solar god . . . The seven gifts of the Holy Ghost are derived from the lady of the seven stars . . . called the ‘living Word.’ ” — 2:139

seven children . . . of Devaki killed before the birth of Krishna

see: Edward Balfour, Cyclopædia of India, 1885: “. . . it was predicted to [King] Kansa that the eighth child of [his sister] Devaki would deprive him of his life . . . The king, in consequence, commanded . . . that whenever she was delivered of a child, it should be brought to him immediately to be put to death. The princess gave birth to five sons and one daughter . . . destroyed as soon as they were born. When she became pregnant the seventh time, a voice from heaven commanded that the fruit of her womb should be conveyed into that of another female called Rohini, who gave birth to . . . Bala Rama, Krishna’s elder brother; and when the period of her delivery the eighth time arrived . . . guards placed by Kansa over his pregnant sister . . . failed in their vigilance . . . [and] Krishna escaped . . .” — 2:612

a Jivanmukta . . .

see: Paul Deussen, “The Philosophy of the Vedanta,” March 15, 1894: “. . . the Jivanmukta (one who has attained [ultimate liberation] while still living) . . .” “. . . ‘Tat twam asi’ (That art thou) . . . gives in three words metaphysics and morals together. You shall love your neighbour as yourselves — because you are your neighbour . . . so the Jivanmukta sees the manifold world and cannot get rid of seeing it, but he knows that there is only one being, Brahman, the Ātman, his own Self . . .” — pp. 49-50 (Lucifer, v. 14)

— 604-5 —

and lastly the Μοῖρα, Fate . . . whose business it is to lead the man . . .

p/q: C. W. King, The Gnostics and Their Remains, 1887: “. . . and lastly the Μοῖρα, Fate, whose business it is to lead the man to the end appointed for him; ‘if he hath to die by the fire, to lead him into the fire; if he hath to die by a wild beast, to lead him unto the wild beast, &c.’ ” — p. 38

— Footnotes

Μοῖρα is destiny . . . (See Wolf’s transl. in Odyssey 22, 413)

a deity “who like Ἀῖσα gives to all their portion of good and evil”

Αντίμιμον . . . “modelled after,” or a counterpart

— 605 —

The seven rays . . . parallel to . . . the seven rivers of heaven and earth

The seven ancient Rishis . . . are the seven friends of Agni . . .

fashioned by . . . the ancestor-sacrificers, from Agni

Agni, the Aswins, the Adityas . . . the fathers

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “Agni, as also other gods of the light, the Açvins and the Ādityas {III. 54. 16., II. 29. 3, 4}, is the blood-relative of the fathers . . . The connection with Agni is so close that the fathers are even identified with the rays of Agni’s light . . .” — p. 68 & fn.

Angirases . . .

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “. . . the Aṅgirases . . . are regarded as the typical first sacrificers, whose ritual is the pattern which later priests must follow; hence the frequent expression ‘after the manner of the Aṅgirases’ {e.g. I. 31. 17., 139. 9}.” — p. 70 & fn.

the Sâdhyas, “divine sacrificers”

They are all called deva putra rishayah . . .

Visvakarman . . . Sarva-Medha . . . ended by sacrificing himself

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . Viśwa-karmā . . . is described in two hymns of the Ṛig-veda as the one ‘all-seeing god . . .’ In these hymns also he is said to sacrifice himself or to himself, and the Nirukta explains . . . ‘Viśwa-karmā . . . offered up all worlds in a Sarva-medha (general sacrifice), and ended by sacrificing himself.’ ” — p. 363

— Footnotes

Roth . . . defines the Angirases as an intermediate race . . .

the religion which was common to the Aryan Hindus and Persians

— 606 —

purusha, “the Man” . . . from whom Virâj was born . . .

Varuna . . . regulates all natural phenomena

who “makes a path for the Sun, for him to follow”

The seven rivers of the sky . . . and the seven rivers of the earth . . .

he who breaks Varuna’s laws . . . is punished by Indra

Varuna’s laws (Vratâni, “courses of natural action” . . .)

Indra . . . whose Vratâ . . . is greater than . . . any other god

the “seven streams” . . . the Five Races (“pânca krishtâya”) . . .

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “. . . the point where the speaker stands is represented as one of the [five] regions of the earth . . . (pañca pradiçaḥ IX. 86. 29) . . . Similarly the inhabitants of the world are described as the five tribes (pañca kṛishṭayaḥ). The earth is depticted in one passage (I. 35. 8) as containing . . . three continents, and seven streams . . .” — p. 112

Purushasukta (. . . “one of the very latest hymns of the Rig-Veda”)

p/q: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “The hymns to Viçvakarman make no attempt to explain in what way the process of sacrifice could be regarded as an act of creation. We are told little more than that he was a primeval sacrificer and also a creator . . . The next hymn, the Purushasūkta, one of the very latest hymns of the Ṛigveda, is an attempt to solve this difficulty.” — pp. 86-7

“Purusha,” Sacrificed for the production of the Universe

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “. . . the Purushasūkta . . . The legend of the formation of the universe . . . ‘The Man (purusha) . . . covered the earth in all directions . . . The Man was . . . a possessor of the immortality which groweth great by food (offered in sacrifice).’ ” — p. 87

“15. He . . . had seven enclosing logs of fuel . . .”

— Footnotes

the first “continent” of the First Race prevailing to the last

see: “Theosophical Gleanings — IV” [by Two Students], June 15, 1890: “The physical conformation of the earth varies as the Races successively evolve. As there are Seven Races in the evolution of Humanity, so are there Seven Continents in the physical evolution of the globe. The first of these seven . . . is ‘the Imperishable Sacred Land,’ called imperishable because it ‘is . . . the only one whose destiny it is to last from the beginning to the end of the Manvantara throughout each Round’ . . .” — p. 307 (Lucifer, v. 6)

the Hyperborean, the Lemurian . . . and the Atlantean

see: “Theosophical Gleanings — IV” [by Two Students], June 15, 1890: “The Second Continent is the Hyperborean, stretching southward and westward from the North Pole, comprising the north of Asia and Europe . . . The Third Continent is Lemuria, in which was the ‘Sacred Himavat’, the Himalayan range, which then rose above the sea. It stretched across the Indian Ocean to Australia, and northward included the remaining parts of the Second Continent . . . ‘The Atlantic portion of Lemuria was the geological basis of what is generally known as Atlantis.’ ” — pp. 307, 308 (Lucifer, v. 6)

— 607 —

(See the enumeration of the seven spheres . . .)

“The Indo-Iranian Asura . . . was often conceived as seven-fold . . .”

p/q: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “The Indo-Iranian Asura was often conceived as sevenfold: by the play of certain mythical formulae and the strength of certain mythical numbers, the ancestors of the Indo-Iranians had been led to speak of seven worlds, and the supreme god was often made sevenfold, as well as the worlds over which he ruled.” — p. lix (Introduction)

“The seven worlds became in Persia the seven Karshvare . . .”

p/q: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “The seven worlds became in Persia the seven Karshvare of the earth: the earth is divided into seven Karshvare, only one of which is known and accessible to man, the one on which we live, namely, Hvaniratha; which amounts to saying that there are seven earths. Parsi mythology knows also of seven heavens. Hvaniratha itself was divided into seven climes (Orm. Ahr. § 72).” — pp. lix-lx fn.

— Footnotes

Agassiz . . . the multiplicity of the geographical origins of man

The unity of the human species was accepted by the illustrious Professor . . .

see: Armand de Quatrefages, The Human Species, 1879: “But while Darwinists admit the perpetual instability of specific forms and their transmutation, the illustrious professor of Cambridge believes in their absolute immutability. . . . In 1840, whilst proclaiming the unity of the human species, he admits that the diversity which it presents is the result of original physical differences.” — pp. 155-6

It is fully discussed in the Addenda (Part III.)

— 608 —

Mention is made . . . of six worlds . . . the six râjamsi

prithivi . . . “this” (idâm) as opposed to what is yonder

(See Rig-veda I. 34, III. 56 . . .)

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “These three, heaven, earth, and air, are the favourite group of three in the Ṛigveda, underlying all manner of applications of the number. Some whole hymns . . . [show] this continual play on the number (I. 34., III. 56.). . . . we read of an upper, middle, and lower heaven (V. 60. 6); one passage (I. 108. 9, 10.) speaks of an upper, middle and lower earth . . . (cf. VII. 104. 11.).” — p. 114

Ahura Mazda . . . the head and synthesis of the seven Amesha Spentas

“Jehovah-Binah Arelim”

the head and synthesis of the Elohim

from the physical Sun, the seven Rays, the seven fiery tongues

see: Edward Moor, Hindu Pantheon, 1810: “. . . the mystical number of seven frequently occurs; in this prayer, for instance, addressed to Agni: — ‘Fire! seven are thy fuels; seven thy tongues . . . thy sources are seven. . . . Fire, like the sun itself, is supposed to emit seven rays.’ ” — p. 296

“the Most Blissful Spirit, Creator of the corporeal World”

“Ahura Mazda” . . . means the “Wise Lord” . . .

— 609 —

Yima . . . “first man” . . . as much as his twin-brother Yama . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “In the Veda Yama, the son of Vivasvat, is the first man . . . His Avesta twin-brother Yima, [is] the son of Vīvanghat . . . But, by and by . . . it was forgotten that Yima was the first man and the first of the dead . . .” — p. lxxv (Introduction)

The “fair Yima,” the first mortal who converses with Ahura Mazda

Yima refuses to become the bearer of the law of Ahura Mazda

“I was not born, I was not taught to be the preacher . . .”

Ahura Mazda asks him to . . . “watch over his world”

“Yes! . . . I will rule and watch over thy world. . . .”

p/q: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “ ‘Yes! I will make thy world thrive . . . Yes! I will nourish, and rule, and watch over thy world. There shall be, while I am king, neither cold wind nor hot wind, neither disease nor death.’ ” — p. 12 (Farg. II, 5)

Then Ahura Mazda brings him a golden ring . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “Then I, Ahura Mazda, brought two implements unto him: a golden ring and a poniard inlaid with gold {the symbol and the instrument of sovereignty}. Behold, here Yima bears the royal sway!” — p. 12 & fn. (Farg. II, 7)

“Three hundred winters passed away . . .”

p/q: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “Thus, under the sway of Yima, three hundred winters passed away, and the earth was replenished with flocks and herds, with men and dogs and birds and with red blazing fires . . .” — pp.12-3 (Farg. II, 8)

Ahura Mazda warns . . . the earth is becoming too full . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “Then I warned the fair Yima, saying: ‘. . . the earth has become full of flocks and herds, of men and dogs and birds and of red blazing fires, and there is no more room . . .’ ” — p. 13 (Farg. II, 9)

— 609-10 —

Then Yima steps forward, and with the help of Spenta Armaïta . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “Then Yima stepped forward . . . speaking thus: ‘O Spenta Ārmaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’ And Yima made the earth grow larger by one-third than it was before, and there came flocks and herds and men . . .” — p. 13 (Farg. II, 10-11)

— 610 —

“Nine hundred winters” pass away . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “Thus, under the sway of Yima, nine hundred winters passed away, and the earth was replenished . . . and there was no more room . . . Then Yima stepped forward . . . speaking thus: ‘O Spenta Ārmaiti, kindly open asunder and stretch thyself afar, to bear flocks and herds and men.’ ” — pp. 14-15 (Farg. II, 16, 18)

in an assembly of “celestial gods and excellent mortals” . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “The Maker, Ahura Mazda . . . called together a meeting of the celestial gods. The fair Yima . . . called together a meeting of excellent mortals. And Ahura Mazda spake unto Yima . . . ‘Upon the material world the fatal winters are going to fall . . . And all the three sorts of beasts shall perish . . .’ ” — pp. 15-16 (Farg. II, 21-23)

Yima makes a vara . . . and brings thither the seed of every living creature . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “On the approach of a dire winter, which is to destroy every living creature, Yima, being advised by Ahura, builds a Vara to keep the seeds of every kind of animals and plants . . .” “Therefore make thee a Vara {‘an enclosure’} . . . and thither bring the seeds of sheep and oxen, of men . . . and of red blazing fires.” — pp. 10, 16-17 & fn. (Farg. II, 25)

“mitigated polygenism”

see: Armand de Quatrefages, The Human Species, 1879: “There are singular points of resemblance . . . between Agassiz and the most extravagant disciples of Darwin. . . . whilst proclaiming the unity of the human species, [Agassiz] admits that the diversity which it presents is the result of original physical differences. This is really nothing more than a mitigated polygenism . . .” — pp. 155-6 (“Agassiz’s Theory. — Centres of Creation”)

in his Introduction to Nott’s and Gliddon’s “Types of Mankind”

see: Armand de Quatrefages, The Human Species, 1879: “Agassiz has collected and developed all his theories in a memoir inserted at the beginning of the great polygenistic work entitled Types of Mankind. It is clear that Nott and Glidden, the authors of this work, were perfectly aware of the real meaning of . . . [Agassiz’s] doctrine . . .” — p. 156

— 611 —

an indefinite number of “primordial races of men created separately”

“whilst in every zoological province animals are of a different species . . .”

“a certain company of Seven angels,” formed the first men . . .

seven rays . . . at the final Pralaya, which expand into Seven Suns . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “At the end of a thousand periods . . . all beings . . . entirely perish. The eternal Vishṇu then . . . descends to reunite all (his) creatures with himself. He enters into the seven rays of the sun . . . the seven solar rays dilate to seven suns, whose radiance glows above, below, and on every side . . .” — 5(I):190-2 (vi.3)

“For the sake of promulgating the Vedas, Vishnu . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Matsya Purāṇa. ‘That in which, for the sake of promulgating the Vedas, Vishṇu, in the beginning of a Kalpa, related to Manu the story of [his Avatāra] Narasiṃha and the events of seven Kalpas . . .’ ” — 1:lxxx (Preface)

“in all the Manvantaras, classes of Rishis appear by seven and seven . . .”

— Footnotes

“These are the seven persons by whom in the several Manvantaras” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “These are the seven persons by whom, in the several Manwantaras, created beings have been protected. Because this whole world has been pervaded by the energy of this deity, he is entitled Vishṇu, from the root Viś, ‘to enter’, or ‘pervade’; for all the gods, the Manus, the seven Ṛishis, the sons of the Manus, the Indras . . . all are but the impersonated might {‘potencies’} of Vishṇu.” — 3:18-19 & fn. (iii.1)

Vishnu . . . the Universe . . . seven regions

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “VISHṆU. . . . He is a manifestation of the solar energy, and is described as striding through the seven regions of the universe in three steps, and enveloping all things with the dust (of his beams).” — p. 360

— 612 —

“1. Time carries (us) forward, a steed, with seven rays . . .”

the Rabbinical symbol for God is Maqom, “Space”

Even the Pravaha wind . . . is septenary. . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The air which is called Pravaha is so termed because it bears along the planets, which turn round, like a disc of fire {the Kūrma and Linga enumerate seven principal winds which perform this function} . . .” — 2:305-6 & fn. (ii.12)

They are intimately connected with Dhruva . . . the Pole-Star

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The orbs of all the planets, asterisms, and stars are attached to Dhruva, and travel . . . in their proper orbits, being kept in their places by their respective bands of air. . . . and, as they turn round, they cause the pole-star also to revolve.” — 2:305 (ii.12)

seven . . . columns of Ham and Cheiron

see: Enoch: The Second Messenger of God [by E. V. H. Kenealy], 1872: “. . . the preservation in writing on cylinders or columns of antediluvian works . . . [such as the] books of Cham . . . His works were the most famous archives of the Mysteries, and were celebrated as the Books of Hermes, Thoth, Cheiron, or Dardanus. Cham [Kham or Ham] was said also to be . . . the author of those seven volumes containing all the Oracles and Fates of the World . . .” “It was a general and ancient tradition . . . that Cham had written books, and made inscriptions upon stone or metal.” — 1:201, 202

— Footnotes

“Vishnu is all that is, all that is not . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The stars are Vishnu; the worlds are Vishnu . . . he is all that is, all that is not. He, the lord, is identical with knowledge, through which he is all forms, but is not a substance {Vastubhūta}.” — 2:309 & fn. (ii.12)

the view of Dhruva . . . “expiates whatever sin has been committed . . .”

Agni, Mahendra, Kasyapa, and Dhruva, placed in the tail . . .

see: Thomas Maurice, The History of Hindostan, 1795: “The Indians . . . conceived a sphere formed after the manner of a sisumara [porpoise], with its head turned downwards, and its body bent in a circle; on the point of its tail they imagine Dhruva, or the pole-star, to be fixed . . . the pole-star, in our sphere, is in like manner fixed on the very point of the tail of Ursa Minor . . .” — 1:220

— 613 —

the Maruts . . . “are born in every manvantara . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Of the Maruts . . . the Hari Vaṃśa remarks, that they are born in every Manwantara, seven times seven (or forty-nine); that, in each Manwantara, four times seven (or twenty-eight) obtain emancipation, but their places are filled up by persons reborn in that character.” — 3:15 fn.

the Maruts are represented as . . . friends and allies of Indra . . .

Siva . . . “the Maha-Yogi, the great ascetic . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The Rudra of the Vedas has developed in the course of ages into the great and powerful god Śiva . . . he is the Mahā-yogī, the great ascetic, in whom is centred the highest perfection of austere penance and abstract meditation, by which the most unlimited powers are attained, marvels and miracles are worked, the highest spiritual knowledge is acquired, and union with the great spirit of the universe is eventually gained.” — pp. 297-8

In the Rig Veda the name Siva is unknown . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “The name Śiva is unknown to the Vedas, but Rudra, another name of this deity, and almost equally common, occurs in the Veda both in the singular and plural, and from these the great deity Śiva and his manifestations, the Rudras, have been developed.” — p. 296

Rudra . . . used for Agni, the fire god . . .

Diti . . . complement of, and a form of Aditi

“if, with thoughts wholly pious and person entirely pure . . .”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “. . . having lost her children, she begged of Kaśyapa a son of irresistible prowess, who should destroy Indra. The boon was granted, but with this condition: ‘If, with thoughts wholly pious and person entirely pure, you carefully carry the babe in your womb for a hundred years.’ ” — p. 93

With his thunderbolt he divides the embryo in her womb into seven . . .

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “Indra then with his thunderbolt divided the embryo in her womb into seven portions. . . . and divided each of the seven portions into seven, thus forming the swift-moving deities called Maruts . . .” — p. 93

a development of the Kumâras, who are Rudras

Aditi . . . is the Egyptian seven-fold heaven

see: Gerald Massey, Natural Genesis, 1883: “The Vedic Aditi is a form of the primordial genitrix, called . . . the boundless, the Infinite. . . . She has seven sons called the Seven Adityas. The Eight — the genitrix and her seven-fold progeny — when compared with the Egyptian Eight, will be found like them to be the gods of chaos . . . before the creation of Time.” — 1:315

— Footnotes

In the Ramayana it is Bala-Rama, Krishna’s elder brother . . .

see: Edward Balfour, Cyclopædia of India, 1885: “. . . among the avatara of Vishnu . . . are recorded three favoured personages in whom the deity became incarnate, all named Rama. They are distinguished by the names of Bala Rama . . . Parasu Rama . . . and Rama Chandra . . . Bala Rama was elder brother to Krishna, and greatly assisted him in his wars; so that, in this instance, Vishnu seems to have duplicated himself . . . The Ramayana contains the heroic description of the battles and lives of all three Ramas . . .” — 3:357

the origin of Rudra

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Sanandana and the other sons of Brahmā . . . were without desire or passion . . . and undesirous of progeny. This when Brahmā perceived, he was filled with wrath . . . Then from his forehead . . . sprang Rudra . . . which was half male, half female . . . Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven . . .” — 1:100-4 (i.7)

his . . . progeny . . . “comprehends infinite numbers of beings . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In the parallel passages in other Purāṇas, the progeny of the Rudra created by Brahmā is not confined to eleven, but comprehends infinite numbers of beings, in person and equipments like their parent; until Brahmā, alarmed at their fierceness, numbers, and immortality, desires his son Rudra . . . to form creatures of a different and mortal nature. Rudra refusing to do this, desists . . .” — 1:103 fn.

— 614 —

Indra, now degraded . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “INDRA. . . . In the Vedas he stands in the first rank among the gods . . .” “In later mythology Indra has fallen into the second rank. . . . He is frequently at war with the Asuras, of whom he lives in constant dread, and by whom he is often worsted. . . . his sensuality has now developed into an extreme lasciviousness.” — pp. 124, 125

Ahamkara (the feeling of Egotism, Self, of I-am-ness)

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “From the great principle (Mahat) Intellect . . . [proceeds] Egotism, (Ahaṃkāra) {Ahaṃkāra . . . means the principle of individual existence, that which appropriates perceptions, and on which depend the notions, I think, I feel, I am} . . .” “Ahaṃkāra, ‘the conception of I’ . . .” — 1:32-3 & fn. 35 fn. (i.2)

Sura-dhipa, “the chief of the gods,” has fallen down from Jishnu . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In many places of the Ṛig-veda the highest divine functions and attributes are ascribed to [Indra] . . . In the later mythology Indra has fallen . . . He is inferior to the triad . . . Many instances are recorded of his incontinence and adultery . . .” “Indra’s . . . epithets or titles also are numerous. He is . . . Surā-dhipa, ‘chief of the gods’ . . . Jishṇu, ‘leader of the celestial host’ . . .” — pp. 124, 125, 127

He is shown married to Aindrî (Indrani)

Aindri-yaka, the evolution of the element of senses

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The first creation was that of Mahat or Intellect . . . The second was . . . the elemental creation . . . The third was the modified form of egotism, termed the . . . creation of the senses (Aindriyaka).” — 1:74 (i.5)

whom he married “because of her voluptuous attractions”

sending celestial female demons to excite the passions of holy men

“the god of the firmament, the personified atmosphere”

p/q: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “INDRA. The god of the firmament, the personified atmosphere. . . . He is described as being of a ruddy or golden colour . . . ‘but his forms are endless, and he can assume any shape at will.’ ” — pp. 123-4

his . . . defeats were . . . a punishment for his licentiousness

he seeks . . . to destroy the coming “babe” . . .

see: W. J. Wilkins, Hindu Mythology, 1882: “Diti having lost her children . . . asked that she might have a son of irresistible prowess . . . who should destroy Indra. . . . [Kaśyapa] promised to grant this request on one condition. ‘You shall bear a son . . . who shall slay Indra, if . . . you carefully carry the babe in your womb for a hundred years.’ . . . Indra hearing of this, tried his best to distract her mind . . . When ninety-nine years had passed . . . [she] violated a rule of ceremonial purity.” — pp. 57-8

— Footnotes

the “presiding gods, the Rishis and Sons of the Manus” being identical

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The first Manu was Swāyambhuva; then came Swārochisha; then, Auttami; then, Tāmasa; then, Raivata; then, Chākshusha: these six Manus have passed away. The Manu who presides over the seventh Manwantara, which is the present (period), is Vaivaswata . . . The period of Swāyambhuva Manu . . . has already been described . . . I will now, therefore, enumerate the presiding gods, Ṛishis, and sons of the Manu [of the following Manwantaras] . . .” — 3:1-2 (iii.1)

the nomenclature of the Sons of the fourteen Manus . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Vāyu Purāṇa . . . describes the various Kalpas or periods during which the world has existed . . . A long account of the Pitṛis or progenitors is also peculiar to this Purāṇa . . . The third division commences with an account of the seven Ṛishis and their descendants . . .” — 1:xxxvii-xxxviii (Preface)

— 614-15 —

He divides the “Embryo” . . . into seven portions . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “Indra then with his thunderbolt divided the embryo in her womb into seven portions. Thus mutilated, the child cried bitterly, and Indra . . . divided each of the seven portions into seven, thus forming the swift-moving deities called Maruts . . .” — p. 93

— 615 —

the Maruts obtaining “four times seven” emancipations . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Of the Maruts . . . the Hari Vaṃśa remarks . . . that, in each Manwantara, four times seven (or twenty-eight) obtain emancipation, but their places are filled up by persons reborn in that character.” — 3:15 fn.

Nirmanakayas . . . voluntarily renounced . . . for the good of mankind

see: R. F. Clarke, “What is Theosophy?” Jan. 1892: “They are . . . regenerators of Humanity . . . termed ‘Nirmanakayas.’ . . . Each of them deliberately sacrificed himself for the good of men, and deliberately chose to become incarnate to live and suffer here on earth, instead of enjoying that perfect bliss to which they had a right in the bosom of the Deity.” — p. 8 (The Month, v. 74)

Siva-Rudra — the “Patron Yogi”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “SIVA. . . . Under the name of Rudra or Mahā-kāla, he is the great destroying and dissolving power. But . . . as Śiva . . . he is the reproductive power which is perpetually restoring that which has been dissolved . . . Thirdly, he is the Mahā-yogī, the great ascetic, in whom is centred the highest perfection of . . . abstract meditation, by which the most unlimitied powers are attained . . . [and] the highest spiritual knowledge is acquired . . .” — p. 298

“third eye” . . . acquired by the ascetic before he becomes an adept

see: E. B. Havell, Indian Sculpture and Painting, 1908: “. . . the life of an ascetic {The idea of intense concentration of mind, leading to extraordinary powers of spiritual insight, which is at the root of Yoga philosophy, still has . . . hold upon cultured Hindus} . . .” “The third eye in the forehead, symbolic of spiritual insight, is also given to images of the Hindu deity, Siva.” — pp. 27 & fn., 48

Rudras, among whom . . . Twashtri, a synonym of Visvakarman

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “TWASHṬṚI. . . . He is the beautiful, skilful worker, the omniform, the archetype of all forms . . . ‘He . . . has given to heaven and earth and to all things their forms.’ . . . In the Purāṇas Twashṭṛi is identified with Viśwakarman, the artisan of the gods . . . one of the Rudras bears this name . . .” — pp. 323, 324

— Footnotes

“Chakshuba [Chākshusha] was the Manu of the sixth period . . .”

Rudra . . . has many points of contact with Indra

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “INDRA. . . . As deity of the atmosphere, he governs the weather and dispenses rain . . . he is sometimes represented as escorted by troops of Maruts [storm gods] . . . and he was feared as the awful ruler of the storm . . .” “RUDRA. . . . He is the howling terrible god, the god of storms, the father of the Rudras or Maruts . . .” — pp. 124, 269

Indra, the Marutwân, or “lord of the Maruts”

To receive a name Rudra is said to have wept for it . . .

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “In the Vishṇu Purāṇa . . . it is represented that Brahmā desired to create a son, and that Rudra came into existence as a youth. He wept and asked for a name. Brahmā gave him the name of Rudra; but he wept seven times more, and so he obtained seven other names . . . These names are sometimes used for Rudra or Śiva himself, and at others for the seven manifestations of him . . .” — pp. 269, 270

— 616 —

the mundane Egg . . . “was externally invested with seven natural elements . . .”

see: Original Sanskrit Texts, tr. J. Muir, 1868-73: “ ‘The egg was externally invested with . . . ether; in like manner, the ether, sprung from sound, was surrounded by “ahankāra” . . . (ahankāra) by Mahat, and the latter itself by Pradhāna. These . . . [are called] the seven coverings of the egg . . .’ ” — 4:42-3 (Linga Purāṇa, i., 3, 28ff.)

the “World” is . . . “encompased on every side” . . .

Around the shell flows water . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Around (the outer surface of) the shell flows water . . . encompassed, exteriorly, by fire; fire, by air; and air, by ether; ether, by the origin of the elements (Ahaṃkāra); and that, by Intellect [Mahat].” — 2:232 (ii.7)

Prithivi is . . . the World . . . and means the broad

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “PṚITHIVĪ. ‘The broad.’ The earth or wide world. In the Vedas the earth is personified as the mother of all beings, and is invoked together with the sky. . . . Another name of the earth is Urvī, ‘wide.’ ” — p. 243

three celestial earths . . . with Bhûmi — our earth

the “Earth that floats” on the Universal Ocean . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Nārāyaṇa’s appearance, in the beginning of the Kalpa, as the Varāha or boar: Pṛithivī (Earth) addresses him: he raises the world from beneath the waters . . . The earth floats on the ocean: divided into seven zones.” — 1:55 (Introduction to Chapter IV)

— Footnotes [616-17]

Earth “with its continents, mountains, oceans, and exterior shell . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “. . . the earth . . . with its continents, mountains, oceans, and exterior shell, is fifty crores (five hundred millions) of Yojanas in extent {This comprises the planetary spheres; for the diameter of the seven zones and oceans — each ocean being of the same diameter as the continent it encloses, and each successive continent being twice the diameter of that which precedes it — amounts to but two crores and fifty-four lakhs}.” — 2:205-6 & fn. (ii.4)

“Whenever any contradictions in any Purânas occur . . .”

— 617 —

The Phœnix — called . . . Onech ענק (from Phenoch) . . .

see: Enoch: The Second Messenger of God [by E. V. H. Kenealy], 1872: “The Palm-tree . . . as a solar symbol, was named ענק, onech, or Phœnix, after Enoch, or Phenoch, in whom the priests of Egypt recognized the (Naronic) Year personified; and the fabulous bird received on the same account the same appellation.” — 1:293

The Phœnix — called . . . by the Turks, Kerkes . . .

kindling a flame, it is self-consumed; and then reborn . . .

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “When the thousand years are past it gathers pieces of wood in its bill, and kindling a flame is consumed in the fire and becomes ashes. . . . the Air (the Holy Spirit) restores these ashes to life; and it again lives a thousand years, and so on to the day of judgment.” — p. 175

reborn from itself — it lives another thousand years . . .

see: “The Phœnix — From the Turkish Manuscript [in the British Museum],” 1798: “It is related that the bird called Kerkes lives a thousand years. When a thousand years are past, she gathers pieces of wood in her bill, and kindling a flame, is consumed in the fire and becomes ashes: then . . . the air restores this ashes to life, and she again lives a thousand years, and so on until the day of judgement.” — p. 64 (Oriental Collections, Vol. II, no. 1)

(See “Book of Ali” — Russian transl.)

the mystical tree Ababel . . .

see: Enoch: The Second Messenger of God [by E. V. H. Kenealy], 1872: “. . . it may be the mystic Ababil or ABA-BEL, a bird mentioned in the Koran, and which also signifies a Tree. . . . Bryant has also shown that Phœnix . . . was the name of a Tree, which was always held in the highest honour, and was thought to be immortal, as, if it died, it obtained a second life by renewal.” — 1:293

a “minor Pralaya”

see: A. P. Sinnett, Esoteric Buddhism, 1885: “As there are other planets besides the earth in our chain, so there are other chains besides this in our solar system. There are seven such, and there comes a time when all these go into pralaya together. This is spoken of as a solar pralaya, and within the interval between two such pralayas, the vast solar-manvantara covers seven pralayas and manvantaras of our . . . planetary chain.” — p. 197

“the Phœnix is very plainly the same as the Simorgh, the Persian roc . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “The Phœnix is also very plainly the same as the Simorgh of Persian romance; and the account which is given us of this last bird yet more decisively establishes the opinion that the death and revival of the Phœnix exhibit the successive destruction and reproduction of the world, which many believed to be effected by the agency of a fiery deluge.” — p. 175

“When the Simorgh was asked her age . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “When the Simorgh was asked her age, she informed [the hero] Caherman that this world is very ancient, for it has been already seven times replenished, with beings different from men, and seven times depopulated: that the age of the human race in which we now are, is to endure seven thousand years, and that she herself had seen twelve of these revolutions, and knew not how many more she had to see. (Orient Collect. ii., 119.)” — pp. 175-6

— Footnotes

The Phœnix, connected with the Solar Cycle of 600 years

Fuller details . . . in the section on “Kalpas and Cycles”

— 618 —

“The Simorgh is in reality the same as the winged Singh . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “The Simorgh is in reality the same as the winged Singh of the Hindus, and the Sphinx of the Egyptians. It is said that the former will appear at the end of the world . . . [as a] monstrous lion-bird.” — p. 176

“From these the Rabbins have borrowed their mythos . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “From these the Rabbins have borrowed their mythos of an enormous Bird, sometimes standing on the earth, sometimes walking in the ocean . . . while its head props the sky; and with the symbol, they have also adopted the doctrine to which it relates. They teach that there are to be seven successive renewals of the globe; that each reproduced system will last seven thousand years; and that the total duration of the universe will be 49,000 years. This opinion, which involves the doctrine of the pre-existence of each renewed creature, they may either have learned during their Babylonian captivity, or it may have been part of the primeval religion which their priests had preserved from remote times.” — p. 176

“And here is the mind which hath wisdom. The seven heads . . .”

p/q: The Interlinear Bible, 1906: “And here is the mind {meaning} which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come . . .” — p. 334 & fn. (Revelation, 17:9-10)

Another . . . allusion to the Seven Rounds and the forty-nine root-races . . .

see: “The Seven Sabbaths”: “What do the laws in chapter xxiii., v. 15, of Leviticus apply to? . . . ‘ye shall count . . . from the morrow after the Sabbath . . . [that] seven Sabbaths shall be completed’ . . . all these ‘wave’ and ‘peace’ offerings were in commemoration of the Seven ‘Sabbaths’ of the mysteries, which Sabbaths are seven pralayas . . . the verse which follows (16) . . . adds, ‘even unto the morrow after the seventh Sabbath shall ye number fifty days’ (forty-nine, 7 x 7, stages of activity, and forty-nine stages of rest . . . and then comes the rest of Sabbath, the fiftieth) . . .” — SD 2:747-8

— 618-19 —

the Pleiades . . . “the six present, the seventh hidden”

see: William Hamilton, Outlines from . . . Greek, Roman, and Etruscan Vases, 1804: “The daughters of Atlas were seven in number; after their deaths they were placed among the constellations, and called the Pleiades . . . As six stars only appear . . . the fable says, that six of the daughters were married to gods, but the other, Merope, married a mortal, Sisyphus . . . and therefore she is hidden.” — p. 18

— 619 —

It is the Pleiades (in Sanscrit, Krittika) who gave the god their name . . .

born without the intervention of a woman. . . . Agni-bhû

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “He is said in the Mahā-bhārata and Rāmāyaṇa to be the son of Śiva or Rudra, and to have been produced without the intervention of a woman. Śiva cast his seed into fire . . . Kārttikeya was the result; hence he is called Agni-bhū . . .” — p. 152

Karttikeya is the secret symbol of the cycle of Naros . . .

the cycle of Naros . . .

see: E. V. Kenealy, “The Naronic Cycle,” May 1894: “The Naros . . . is 600 years, composed of 31 periods of the Cycle of the Sun . . . If on January 1, at noon, a new moon took place in any part of the heavens, it would take place again exactly in 600 years, at the same moment and under the same circumstances, and the sun, the stars, and the planets, would all be in the same relative positions.” — p. 139 (Miscellaneous Notes and Queries, v. 12)

composed of 600, 666, and 777 years . . .

see: William Hewson, Hebrew and Greek Scriptures Compared with Oriental History, 1870: “. . . an internecine contest between light and darkness. This . . . has always been associated with the old Chaldean Cycles of 60 and 600. Hence the mystic number 666 in its relation to the old weekly Cycle 6 . . . The Jews, when rejecting the [Chaldean] Nodes, formed their week of 7 days . . . Hence the typical difference between the 666, as the Cycle of the Antediluvian Baalists, and Lamech’s Cycle of 777 in its relation to the Sabbath Cycle of Noah’s Postdiluvian life . . .” — pp. 21-22 (“Typical Structure of the Greek-Egyptian Sun-Dial”)

Karttikeya appeared . . . as a Kumâra . . . with six heads

accompanied by Kaumâra (or Senâ) . . . riding on a peacock

A six-rayed star . . . is on his brow . . .

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “. . . the Naros was symbolized under the form of a man six-headed (the centuries), riding on a peacock, the emblem of the starry firmament, and who was called Cartikeya . . . his robe was richly spangled, indicating thereby an astronomical secret. A star of six rays, a cross, a crown of six points . . . is a frequent emblem . . .” — p. 91

he is also called Dwâdasa Kara . . . Dwâdasâksha . . .

Suidas shows the ancients counting . . . days for years

the “birth of Christ” . . . “foreordained” in the sidereal . . . heavens

see: J.-E. de Mirville, Des Esprits, 1863-8: “Toutes les traditions juives, en annonçant cette étoile que beaucoup de peuples ont vue . . . ‘qu’elle absorberait les soixante-dix planètes qui président aux diverses nations de l’univers. En vertu de ces prophéties naturelles, dit le docteur Sepp, il était écrit dans les astres du firmament que le Messie paraîtrait dans l’année lunaire du monde 4320, dans cette année mémorable où le chœur entier des planètes fêtait son jubilé’ {Vie de Notre-Seigneur Jésus-Christ. T. 1, p. 9} [All the Jewish traditions, when announcing that star that many nations have seen . . . ‘that it would absorb the seventy planets that preside over the various nations of the universe. In virtue of these natural prophecies, says Doctor Sepp, it was written in the stars of the firmament that the Messiah would appear in the lunar year of the world 4320, in that memorable year when the entire choir of the planets celebrated its jubilee’].” — 4:67 & fn.

— 620 —

He cites, as a proof, Vulcan . . . reigned 4,477 years . . .

p/q: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “. . . il cite en preuve cet exemple de Vulcain, mais en le faisant régner 4477 ans {Suidas, art. Ηηλιος. Il dit 12 ans, 3 mois 5 jours; mais c’est sans doute une erreur de calcul}, c’est-à-dire 4477 jours, qui font douze ans trois mois & sept jours [he (Suidas) cites as proof Vulcan, but depicts him as reigning for 4477 years {Suidas, art. Ηηλιος. He says 12 years, 3 months, 5 days; but that is without doubt an error of calculation}, that is 4477 days, which make twelve years three months and seven days].” — p. lxxxxv & fn.

observations of the Chaldeans . . . 1,903 years . . . 720,000 years

see: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “On sait que suivant Epigènes, les observations des Chaldéens remontoient à 720000 ans { Pline, Histor. nat. Lib. VII, c. 56}, & suivant Callisthènes à 1903 ans seulement [We know that according to Epigenes the observations of the Chaldeans went back 720,000 years, and according to Callisthenes only 1903 years] . . .” — p. lxxxv & fn.

15 solar days make a Paccham; two paccham (or 30 days) . . .

p/q: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “Quinze de ces jours sont un intervalle nommé dans l’Inde Paccham. Deux Paccham, c’est-à-dire trente jours, font un mois aux hommes; & l’auteur ajoute, ce qui est très remarquable, que ce mois n’est qu’un jour aux Pidar Devata. Ces Pidar Devata sont sans doute une espèce de dieux ou de génies, comme on le voit par le mot Devata, qui a cette signification dans la langue indienne [Fifteen of these days are an interval called Paccham in India. Two Paccham, that is thirty days, make a month to humans; and the author adds that it is very remarkable that this month is only a day to the Pitar devatā. These Pitar devatā are no doubt a kind of gods or genii, as we see it in the word devatā, which has this meaning in the Indian language].” — p. lxxxxiv

two of these months constitute a roodoo [ṛitu] . . .

p/q: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “Deux de ces mois se nomment roudou, trois roudou s’appellent aianam, & deux aianam un an, qui n’est qu’un jour pour les dieux [Two of these months are called ṛitu, three ṛitu are called ayanam, and two ayanam a year, which is only a day for the gods].” — p. lxxxxiv

half a revolution of the moon . . . measure of time . . .

see: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “La demi révolution lunaire est chez les Indiens une mesure du tems; on y retrouve les mois de quinze jours dont parle Quinte-Curce {Menses in quìnos dies descripserunt dies. Quint. Curt. L. VIII, c. 9} [Half the revolution of the moon is with the Hindus a measure of time; here once again we find the months of fifteen days of which Quintius Curtius speaks].” — pp. lxxxxv-lxxxxvi & fn.

The Chinese . . . divided their Zodiac into twenty-four parts . . .

see: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “C’est encore à cette source que l’on peut rapporter l’usage des Chinois, de partager le zodiaque en 24 parties, & par conséquent l’année en 24 demi-mois [It is again to that source that we can trace back the custom of the Chinese of dividing the zodiac in 24 parts, and as a result the year into 24 fortnights].” — p. lxxxxvi

a period of sixty days . . . in some provinces

see: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “L’intervalle de deux mois nommé ici roudou, est la période de 60 jours dont on fait usage à la Chine [The interval of two months, here called a ṛitu, is the period of 60 days which was used in China].” — p. lxxxxvi

Diodorus Siculus . . . calls “thirty days an Egyptian year” . . .

see: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “La révolution entière de la lune est cette espèce d’année dont parle Diodore de Sicile; cette année de 30 jours, connue en Egypte {Diod. Lib. I, §. 26, p. 30}, également attestée par Pline {Pline Hist. nat. Lib. VII, c. 48, Tom. 3, p. 185}, & par Plutarque {Vie de Numa, §. 16} [The entire revolution of the moon is that part of the year of which Diodorus of Sicily speaks; that year of 30 days, known in Egypt, and also mentioned by Pliny and Plutarch].” — p. lxxxxvi & fns.

— 620-1 —

The year of two months’ duration . . . a universal measure of time . . .

p/q: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “ . . . l’année de deux mois, la période de 60 jours a donc été une mesure universelle du tems dans l’antiquité [the year of two months, the period of 60 days has thus been a universal measure of time in antiquity] . . .” — p. lxxxxvi

— 621 —

Chinamen . . . divided their year into two parts . . .

see: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “M. Freret dit d’après les livres chinois, que l’année est partagée en deux parties d’un équinoxe à l’autre {Freret, Mém. Acad. Ins. T. XVI, p. 540} [Freret says that according to the Chinese books the year is divided in two parts from one equinox to the other].” — p. lxxxxvii & fn.

Arabs . . . divided the year into six seasons . . .

p/q: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “. . . les Arabes partageoient jadis l’année en six saisons chacune de deux mois; & dans une Astronomie nommée Kieou-tche, reçue à la Chine dans les cinq ou six premiers siècles de l’ère chrétienne, on dit que deux lunes font un tems & six tems une année [in the past the Arabs divided the year in six seasons, each of two months; and in an astronomical work called Kiu-che, which was accepted in China in the first five or six centuries of the Christian era, it is said that two moons make a time period, and six time periods a year] . . .” — p. lxxxxvi

the aborigines of Kamschatka have their years of six months

see: J.-S. Bailly, Traité de l’Astronomie Indienne et Orientale, 1787: “Les habitans du Chamchatka ont encore ces années de six mois {Voyage de M. l’abbé Chappe en Sibérie, T. III, p. 19} [The inhabitants of Kamchatka still have these years of six months].” — p. lxxxxvii & fn.

in the higher . . . the impenetrable Rajah (“ad bhutam” . . .)

the second (of the three “Râjamsi” . . . the three “Worlds”)

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “The twofold division . . . is combined with the threefold division, and thus we have mention of six worlds, or rajáṃsi. . . . The triple subdivision is . . . the three rajáṃsi (tṛitīye) . . .” — pp. 114-15

the Sacred Four (“tetractis,” or the “Tetragrammaton”)

see: Albert G. Mackey, Encyclopædia of Freemasonry, 1874: “Tetractys. The Greek word τετρακτὺς signifies, literally, the number four . . . but it has been peculiarly applied to the symbol of the Pythagoreans, which is composed of ten dots arranged in a triangular form of four rows. This figure was in itself, as a whole, emblematic of the Tetragrammaton, or sacred name of four letters . . .” — p. 810

— 622 —

“There is a harmony of numbers in all Nature . . .”

p/q: “Quetelet, Laycock, Schweig, On Periodic Vital Phenomena,” July 1844: “There is harmony of numbers in all nature; in the force of gravity, in the planetary movements, in the laws of heat, light, electricity, and chemical affinity, in the forms of animals and plants, in the perceptions of the mind. The direction indeed of modern natural and physical science is towards a generalization which shall express the fundamental laws of all, by one simple numerical ratio.” — p. 171 (British and Foreign Medical Review, v. 18)

“We would refer to . . . Whewell’s ‘Philosophy of the Inductive Sciences’ . . .”

p/q: “Quetelet, Laycock, Schweig, On Periodic Vital Phenomena,” July 1844: “We would refer to Professor Whewell’s ‘Philosophy of the Inductive Sciences,’ quoted by Dr. Laycock, (vol. i, p. 427,) but particularly to Mr. Hay’s researches into the laws of harmonious colouring and form. From these it appears that the number seven is distinguished in the laws regulating the harmonious perception of forms, colours, and sounds, and probably of taste also, if we could analyse our sensations of this kind with mathematical accuracy.” — p. 171 (British and Foreign Medical Review, v. 18)

“The birth, growth, maturity, vital functions . . .”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “The birth, growth, maturity, vital functions, healthy revolutions of change, diseases, decay, and death, of insects, reptiles, fishes, birds, mammals, and even of man himself, are more or less controlled by a law of completion in weeks.” — p. 265

Dr. Laycock . . . records a “most remarkable illustration . . .”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “From . . . papers contributed by Dr. Laycock, to the Lancet . . . 1842-3, on the subject of Periodicity in Vital Phenomena, we extract the following: — ‘I found the most remarkable illustration and confirmation of the law in insects.’ ” — p. 265 fn.

— Footnotes [622-3]

the three râjamsi refer to the three strides of Vishnu . . .

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “. . . [the] highest of the three rajáṃsi . . . belongs to Vishṇu, whither he stepped with the third of his ascending strides (VII. 99. 1., cf. I. 155. 5.) . . . More frequently, however, the rájas is divided on the twofold principle, the one half belonging to the earth (párthivaṃ rájaḥ), the other to the sky (divó rájaḥ).” — p. 115

pârêshu, gûhyeshu, vrateshu . . . has yet to be explained

see: H. W. Wallis, Cosmology of the Ṛigveda, 1887: “The conception of the highest region as hidden above the light, or hidden in impenetrable light, offers an explanation of some passages which have caused difficulty to interpreters, e.g. X. 114. 2. páreshu, gúhyeshu, vratéshu [remote and secret realms] cf. I. 155. 3. and IX. 75. 2.” — p. 115 fn.

“The facts I have briefly glanced at are general facts . . .”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “ ‘The facts I have briefly glanced at are general facts, and cannot happen day after day in so many millions of animals of every kind, from larva or ovum of a minute insect up to man at definite periods, from a mere chance or coincidence . . . it is, I think, impossible to come to any less general conclusion than this, that, in animals, changes occur every three and a half, seven, fourteen, twenty-one, or twenty-eight days, or at some definite number of weeks.’ — Dr. Laycock.” — pp. 267-8 fn.

“Whatever type the fever may exhibit . . .”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “ ‘Whatever type the fever may exhibit, there will be a paroxysm on the seventh day, and consequently this day should be distinguished by an unusual fatality or number of crises. For analogous reasons the fourteenth will be remarkable as a day of amendment . . . if the fourth be severe, and the fifth less so, the disease will end at the seventh paroxysm, and, of course, the change for the better . . . will be seen on the fourteenth day. . . . namely, about three or four o’clock a.m., when the system is most languid.’ ” — p. 270

— 623 —

“And man’s life . . . is a week, a week of decades. . . .”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “And man’s life as a whole is a week, a week of decades. ‘The days of our years are threescore years and ten’ . . . Combining the testimony of all these facts, we are bound to admit that there prevails in organic nature a law of septiform periodicity, a law of completion in weeks.” — p. 276

Founder of “the East London Institute for Home and Foreign Missions”

see: H. Grattan Guinness, The Approaching End of the Age, 1878: “This led [the author] . . . to investigate the connection between astronomic facts and Scripture chronology, and thus to the discovery that the epacts of the prophetic periods of Scripture form a remarkable septiform series. Practical duties . . . connected with the foundation of the author’s East London Institute for Home and Foreign Missions, prevented the completion of the intended volume . . .” — pp. v-vi (Preface)

— Footnotes

“in health the human pulse is more frequent in the morning . . .”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “Dr. Stratton states . . . that in health, the human pulse is more frequent in the morning than in the evening, for six days out of seven; and that on the seventh day it is slower {Edinburgh Med. and Surgical Journal, Jan. 1843}.” — pp. 275-6 & fn.

“Dr. Laycock divides life by three great septenary periods . . .”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “Dr. Laycock divides life into three great periods, the first and last, each stretching over 21 years, and the central period or prime of life lasting 28 years. The first, which extends from conception to full maturity at 21 years of age, he subdivides into seven distinct stages . . . ‘The second great period will comprise three minor periods . . .’ ” — p. 272

“The fundamental unit of the greater periods is one week . . .”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “ ‘That the fundamental unit of the greater periods is one week of seven days, each day being twelve hours; and that single and compound multiples of this unit, determine the length of these periods by the same ratio, as multiples of the unit of twelve hours determine the lesser periods. This law binds all periodic vital phenomena together, and links the periods observed in the lowest annulose animals, with those of man himself, the highest of the vertebrata . . .’ ” — p. 274

— 624 —

the archaic Indian system . . . in the old Jyotisha

see: Monier Williams, Indian Wisdom, 1875: “Jyotisha, ‘astronomy.’ . . . The object of the Jyotisha Vedāṅga is to fix the most auspicious days and seasons for commencing sacrifices. This treatise . . . deserves attention as embodying some of the most ancient astronomical ideas . . .” — p. 180

“the week of days” . . . “week of months,” of years

and even of millenniums

see: H. Grattan Guinness, The Approaching End of the Age, 1878: “And all these various weeks, are included in a sublime week of millenaries . . . This millennial age . . . must be regarded as a seventh day . . . the seventh day of the great week of time, which is to introduce . . . the new creation.” — p. 288

“the week of years of years”

the first “Week of Creation”

see: Cyclopædia of Biblical Literature, ed. John Kitto, 1865: “. . . [there is] the assumption that the Mosaic days designate periods of vast and undefined extent — that the six days of creation portray six long periods of time, which commenced with ‘the beginning,’ and have succeeded each other . . . up to and inclusive of the creation of man . . . and that the seventh day . . . is still current.” — 1:572

Brahmâ’s “Seven Creations”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The first creation was that of Mahat {mahattattwa} or Intellect, which is also called the creation of Brahmā. The second was that of the rudimental principles . . . The third was . . . the organic creation, or the creation of the senses . . . The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyagyonya creation, was that of animals. The sixth was the Ūrdhwasrotas creation, or that of the divinities. The creation of the Arvāksrotas beings was the seventh, and was that of man.” — 1: 74-5 & fn. (i.5)

the Bible chronology is . . . “regulated by the law of weeks”

p/q: H. Grattan Guinness, The Approaching End of the Age, 1878: “. . . septiform periodicity is stamped upon the Bible . . . The whole of its chronology — beginning with the order of creation unfolded in its earliest chapters . . . is regulated by the law of weeks.” — p. 277

“the Bible system includes weeks on a great variety of scales”

4,320 years . . . elapsed between “Creation” and the Nativity

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . il était écrit dans les astres du firmament que le Messie paraîtrait dans l’année lunaire du monde 4320, dans cette année mémorable où le chœur entier des planètes fêtait son jubilé’[‘it was written in the stars of the firmament that the Messiah would appear in the lunar year of the world 4320, in that memorable year when the entire choir of the planets celebrated its jubilee’].” — 4:67

seven Rishis and the fourteen Manus . . . “mind-born sons”

see: Bhagavad Gitā, tr. John Davies, 1893: “The seven great Rishis {the mind-born sons of Brahmā} . . . and the Manus {fourteen in number, each presiding during a period, called Manwantara}, partaking of my nature, were born from my mind . . .” — pp. 110-11 & fns. (§ 10)

“the Logos” (the manifested), who is Brahmâ Prajâpati

see: T. Subba Row, “Notes on the Bhagavad Gita (III),” April 1887: “In all Puranas the Maharishis are said to be the mind-born sons of Prajapati or Brahma, who was the first manifested being on this planet . . . [He] is still the overshadowing Logos . . .” — p. 444 (The Theosophist, v. 8)

— Footnotes

Yugas in Vriddha Garga

“the cycle of the Vedas,” specified in the institutes of Parasâra . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “ ‘The astonomers of this period (1181 B.C.) . . . framed a cycle of five years . . .’ [It is] the cycle of the Vedas, described in the Jyotisha or astronomical sections, and specified, in the institutes of Parāśara, as the basis of calculation for larger cycles {Miscellaneous Essays [by Colebrooke], Vol. I, pp. 106-108}.” — 2:255-6 fns.

The Hebrew word for “week” is Seven . . .

see: H. Grattan Guinness, The Approaching End of the Age, 1878: “The Hebrew word translated ‘week’ means seven and would designate any period composed of seven shorter periods, whether days, weeks, years, decades, centuries, millenaries, or any other unit.” — p. 280

— 625 —

the ancient One (Sanat, an appellation of Brahmâ)

a “hidden fountain issuing from the concealed brain”

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “And in all the hairs is a fountain, which issueth from the hidden brain . . . And it shineth and goeth forth through that hair unto the hair of Microprosopus, and from it is His brain formed; and thence that brain goeth forth into thirty and two paths.” — p. 120 (Ha Idra Rabba Qadisha, or The Greater Holy Assembly, vii.70-1)

“Thirteen curls of hair exist on the one side . . .”

“We six are lights which shine forth from a seventh (light) . . .”

“the eyes of Tetragrammaton”

Brahmâ . . . assumed four forms, in order to create . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Brahmā then, being desirous of creating the four orders of beings . . . collected his mind into itself . . . darkness pervaded his body; and thence the demons (the Asuras) were first born . . . Continuing to create, but assuming a different shape, he experienced pleasure; and thence from his mouth proceded the gods . . . He next adopted another person . . . and, thinking of himself as the father of the world, the progenitors (the Pitṛis) were born . . . Brahmā then assumed another person, pervaded by the quality of foulness; and from this, men . . . were produced.” — 1:79-81 (i.5)

— Footnotes

Brahmâ creates . . . various “sacrificial animals” . . .

a twofold creation, subdivided again into seven . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Animals were distinguished into two classes . . . The first class contained . . . {‘man’ purusha} . . . the latter, all beasts of prey, and many animals with cloven hoofs, the elephant, and the monkey. The fifth order were the birds; the sixth, aquatic animals; and the seventh, reptiles and insects.” — 1:84 & fn. (i.5)

the “depraved taste of the Hindu mystics” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “These are severally derived from different parts of Brahmā’s body . . . The simple statement that the first Prajāpatis sprang from the mind, or will, of Brahmā, has not contented the depraved taste of the mystics; and, in some of the Purāṇas . . . they also are derived from the body of their progenitor . . .” — 1:102 fn.

Tetragrammaton . . . contains all the Sephiroth except Kether, the crown

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “. . . Kether, the first Sephira, [is] the Crown of the Qabalistic Sephirotic greatest Trinity . . . But IHVH, the Tetragrammaton . . . contains all the Sephiroth with exception of Kether . . .” — pp. 31-2 (Introduction)

the “Sephirothal Tree”

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “In their totality and unity the ten Sephiroth represent the archetypal man . . . Adam Qadmon . . . the first triad . . . is called the intellectual world . . . The second triad corresponds to the moral world . . . The third represents . . . the material world . . . This is the qabalistic ‘tree of life,’ on which all things depend.” — p. 28 (Introduction)

the united body of the “Heavenly man” (Adam Kadmon) . . .

(. . . in the Zohar are the “Books of Concealed Mystery” . . .)

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “The . . . Zohar or ‘Splendour,’ besides many other treatises of less note, contains the following most important books . . . ‘Book of Concealed Mystery,’ which is the root and foundation of the Zohar. . . . ‘Greater Holy Assembly:’ this is a development of the ‘Book of Concealed Mystery.’ . . . ‘Lesser Holy Assembly;’ which is in the nature of a supplement . . .” — p. 14 (Introduction)

(. . . Chap. xxii., concerning the remaining members of Microprosopus)

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “Microprosopos . . . is represented under the form of a man . . . [and] is formed after the fashion of Macroprosopos, but without Kether . . .” “The first Adam (Microprosopos . . .) was the beginning, wherein the ten Numerations proceeded forth from potence into act.” — pp. 793, 795

— 626 —

two Tetragrammatons: the Macro and the Microprosopus

perfect Square, or the Tetractys . . .

see: W. Kingsland, “The Septenary in Nature,” Dec. 15, 1891: “The quaternary or tetraktys was looked upon as the perfect quadration of the circle in the Pythagorean system . . . The quaternary then stands for the world of manifestation . . .” — p. 330 (Lucifer, v. 9)

the triangle in the square

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “. . . the Soul or Spirit of man . . . [is] a ray that has emanated or flowed forth from the Supreme Intelligence . . . in man the Divine is united to the Human. Of this union the equilateral Triangle inscribed within the Square is a Symbol.” — p. 858

“And concerning this, the children of Israel wished to know . . .”

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “And concerning this the children of Israel wished to inquire in their heart, like as it is written, Exod. xvii. 7; ‘Is the Tetragrammaton in the midst of us, or the Negatively Existent One?’ (Where they distinguished) between Microprosopus, who is called Tetragrammaton, and between Macroprosopus, who is called AIN, Ain, the Negatively Existent?” — p. 121 (Greater Holy Assembly, vii.83)

(Exod. xvii. 7.): ‘Is the Tetragrammaton in the midst of us . . .’

Microprosopus is . . . only a secondary manifested Deity.

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The Eldest of the Eldest (the Absolute Deity) . . . conformed Himself . . . into a form that contains all forms . . . and so Microprosopus was configured.” “Microprosopos is the second garment or interposed medium, with respect to the Elder Most Holy . . .” — pp. 793-4, 795

“We have learned that there were ten (companions) who entered . . .”

“And when Rabbi Shimeon revealed the Arcana . . .”

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “And when Rabbi Schimeon revealed the Arcana, there were found none present there save those (companions). . . . And Rabbi Schimeon called them the seven eyes of Tetragrammaton, like as it is written, Zach. iii. 9: ‘These are the seven eyes of Tetragrammaton.’ ” — p. 254 (Greater Holy Assembly, xlv.1158-9)

Zach. iii., 9, ‘These are the seven eyes . . .’

Microprosopus . . . the male-female Chochmah-Binah . . .

— Footnotes

this “Tree of Life” is also the “tree of knowledge of good and evil”

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “Thus is the tree of life . . . formed; the first triad [of Sephiroth] being placed above, the second and third below . . . This is the qabalistical ‘tree of life,’ on which all things depend.” — p. 28 (Introduction)

— 627 —

Peter refers to all men as “lively” (living) stones

The following table, copied from Hellenbach’s Magie der Zahlen

“. . . chemical variety, so far as we can grasp its inner nature . . .”

p/q: L. B. Hellenbach, Die Magie der Zahlen, 1882: “L. B. Hellenbach, Die Magie der Zahlen, 1882: “Wir sind also . . . zur Erkenntniss gekommen, dass die chemische Mannigfaltigkeit, so weit wir in deren Wesen gedrungen sind, auf Zahlenverhältnissen beruhe, und überdies haben wir gefunden, dass in dieser chemischen Mannigfaltigkeit eine Gesetzmässigkeit herrsche, für welche wir keinen Grund wissen; wir finden da eine Periodicität, welche unter der Herrschaft der Zahl 7 steht [We have . . . come to realize that chemical variety, so far as we have penetrated into its essence, is based upon numerical proportions, and we have further found in this chemical variety a ruling pattern of which we do not know the cause; we do find a periodicity there, which is governed by the number 7].” — p. 20

— 628 —

“It has been established that, from the standpoint of phenomenal law . . .”

p/q: L. B. Hellenbach, Die Magie der Zahlen, 1882: “Sichergestellt ist, dass vom Standpunkte der phänomenalen Gesetzmässigkeit, auf welcher unser ganzes Wissen beruht . . . die Ton- und Lichtschwingungen auf eine gesetzmässige Weise steigen, dass sie in sieben Reihen zerfallen, und dass die in den Reihen unter einander stehenden Grössen nahe verwandt sind, d. h. nähere Beziehung zu einander haben, die sowohl einen ziffernmässigen Ausdruck hat, als auch praktisch in der Chemie ihre Bestätigung findet, ganz analog mit den Tönen, wo der ziffernmässige Ausdruck überdies noch durch das Ohr ratificirt wird [It is certain that from the standpoint of phenomenal law, upon which all our knowledge rests . . . the frequencies of sound and light increase regularly, that they divide themselves into seven columns, and that the numbers that follow each other in the columns are closely related. That is, that they show a close relationship, which is expressed not only in the figures themselves, but is also practically confirmed in chemistry, in a way entirely similar to the musical tones, in which the numerical expression is also confirmed by the ear] . . .” — p. 38

“this periodicity and variety is governed by the number seven . . .”

p/q: L. B. Hellenbach, Die Magie der Zahlen, 1882: “Die unter der Herrschaft der Zahl 7 stehende Periodicität und Mannigfaltigkeit ist eine unleugbare und den Zufall überschreitende Thatsache für welche ein zureichender Grund angenommen und gesucht werden muss [It is an undeniable fact that periodicity and variety are governed by the number 7, and this goes way beyond chance; for this fact we must find and assume an adequate cause].” — p. 38

“We are six lights which shine forth from a seventh (light) . . .”

p/q: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “Rabbi Abba . . . said: ‘We six are lights which shine forth from a seventh (light); thou art the seventh light (the origin of) us all. . . . For assuredly there is no stability in those six, save (what they derive) from the seventh. For all things depend from the seventh.’ ” — p. 255 (Greater Holy Assembly, xlv.1160-1)

ancient towns . . . built in clusters of six, around a seventh

see: Frank Hamilton Cushing, “Outlines of Zuñi Creation Myths,” 1892: “. . . one division of the town is supposed to be related to the north . . . another division represents the west, another the south, another the east, yet another the upper world and another the lower world, while a final [seventh] division represents the middle . . .” — p. 367 (Annual Report of the Bureau of Ethnology, v. 13)

six “Priests of the House”

see: F. H. Cushing, “Zuñi Social, Mythic, and Religious Systems,” June 1882: “While this great system of gods . . . is organized, as a whole, not unlike the ecclesiastical and martial systems of the Zuñis, so also has each one of the six systems of gods, like each of the six estufas of the Zuñis, its offices of high-priests, priests of the house or temple . . .” — p. 189 (Popular Science Monthly, v. 21)

synthesized in the seventh . . . the “Priestess Mother”

see: Frank Hamilton Cushing, “Outlines of Zuñi Creation Myths,” 1892: “The Zuñi . . . pueblo, however, is divided . . . into seven parts, corresponding . . . to their subdivisions of the ‘worlds’ or world-quarters of this world . . . a final [seventh] division represents the middle or mother and synthetic combination of them all in this world.” “. . . men . . . were the children of . . . a priestess-mother in the times of creation and newness.” — pp. 367, 400 (Annual Report of the Bureau of Ethnology, v. 13)

“seven great officiating priests” . . . “seven senses”

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “That which smells, that which eats [tastes], that which sees, that which touches, and that which hears as the fifth, that which thinks, and that which understands, these are the seven great officiating priests.” — p. 259 (Anugītā, ch. 5)

Arjuna going over to Pâtâla . . . marrying Ulûpi . . .

corn of seven colours

see: Frank Hamilton Cushing, “Outlines of Zuñi Creation Myths,” 1892: “The Zuñi has observed that the corn plant is jointed; that its leaves spring from these joints not regularly, but spirally . . . and, finally, that the colors of the corn are as the colors of the world — seven in number.” — p. 376 (Annual Report of the Bureau of Ethnology, v. 13)

— 629 —

each of a colour sacred to the particular God . . .

see: Frank Hamilton Cushing, “Outlines of Zuñi Creation Myths,” 1892: “These clans are . . . totemic; that is, they bear the names and are supposed to have intimate relationship with various animals, plants, and objects or elements. . . . hence these are totems and in a sense god-beings . . .” “By this arrangement . . . and by this grouping of the towns . . . according to such mythical division of the world, and finally the grouping of the totems in turn within the divisions thus made, not only the ceremonial life of the people, but all their governmental arrangements as well, are completely sytematized. . . . for each region is given its appropriate color . . .” — pp. 368, 369 (Annual Report of the Bureau of Ethnology, v. 13)

white represents the East . . . from the East comes the first Sun-light

yellow, corresponds to the North, from the colour of . . . the aurora borealis

see: Frank Hamilton Cushing, “Outlines of Zuñi Creation Myths,” 1892: “Thus the north is designated as yellow with the Zuñis, because the light at morning and evening in winter time is yellow, as also is the auroral light.” — p. 369 (Annual Report of the Bureau of Ethnology, v. 13)

the red, the South . . . the blue stands for the West . . .

see: Frank Hamilton Cushing, “Outlines of Zuñi Creation Myths,” 1892: “The west is known as the blue world . . . because westward from Zuñiland lies the blue Pacific. The south is designated as red, it being the region of summer and of fire . . .” — p. 369 (Annual Report of the Bureau of Ethnology, v. 13)

black . . . the nether underground region . . . all colours . . . the upper region

see: Frank Hamilton Cushing, “Outlines of Zuñi Creation Myths,” 1892: “. . . the upper region is many-colored . . . and the lower region black . . . Finally, the midmost . . . is colored of all these colors . . .” — p. 369 (Annual Report of the Bureau of Ethnology, v. 13)

the Sun — the Great Deity — whose priest was the spiritual head

see: F. H. Cushing, “Zuñi Social, Mythic, and Religious Systems,” June 1882: “Supreme in national as well as in ecclesiastical office is the priest, or cacique of the sun, or Pekwina . . .” “Supreme over all the gods of Zuñi is Hano ona wilona, or holder of the roads of light, corresponding to the earthly pekwina, or priest of the sun, and represented by the sun itself.” — pp. 187, 189 (Popular Science Monthly, v. 21)

Cushing . . . became an Indian Zuñi . . .

see: F. H. Cushing, “Zuñi Social, Mythic, and Religious Systems,” June 1882: “In order, then, to comprehend the mythology of a people, we must learn their language, acquire their confidence, assimilating ourselves to them by joining in their every-day life, their religious life . . . [This is] why I have entered into relation with the Zuñi Indians, and become a participator in their religious practices and, so far as possible, beliefs, to the extent of acquiring membership in their gentile organization as well as their priesthood . . .” — pp. 186-7 (Popular Science Monthly, v. 21)

the Agneyâstra, or “fiery weapon” bestowed by Aurva upon . . . Sagara

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Aurva was a sage, the grandson of Bhṛigu. . . .” “Aurva was, afterwards, religious preceptor to Sagara, and bestowed upon him the Āgneyāstra, or fiery weapon, with which he conquered the tribes of the barbarians . . .” — 3:80 fn., 81-2 fn. (iii.8)

supposed by some . . . to have been a “rocket”

“These weapons . . . are of a very unintelligible character . . .”

p/q: Select Specimens of the Theatre of the Hindus, tr. H. H. Wilson, 1835: “These weapons are of a very unintelligible character. Some of them are occasionally wielded as missiles, but in general they appear to be mystical powers exercised by the individual: such as those of paralysing an enemy, or locking his senses fast in sleep, or bringing down storm and rain and fire from heaven. . . . they are supposed to assume celestial shapes, endowed with human faculties . . . The Rāmāyana calls them also the sons of Krisāswa . . .” — 1:297

The Sastra-devatâs, “gods of the divine weapons” . . .

the armiform progeny of Krisâswa

“the allegorical origin of the (Agneyâstra) weapons . . .”

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Śastradevatas . . . A hundred are enumerated in the Rāmāyaṇa; and they are there termed the sons of Kṛiśāśwa . . . The allegorical origin of the weapons is, undoubtedly, the more ancient.” — 2:29 fn. (i.15)

It is the fiery javelin of Brahmâ.

— Footnotes

not “edged” weapons . . . difference between Sastra and Astra

— 630 —

“the student of Böhme’s books finds much in them . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “The student of Böhme’s books finds much in them concerning these ‘Seven Fountain Spirits,’ and primary powers, treated as seven properties of Nature in the alchemistic and astrological phase of the mediæval mysteries.” — 1:318

“The followers of Böhme look on such matter as divine revelation . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “The followers of Böhme look on such matter as the divine revelation of his inspired Seership. They know nothing of the natural genesis, the history and persistence of the ‘Wisdom’ of the past (or of the broken links), and are unable to recognise the physical features of the ancient ‘Seven Spirits,’ beneath their modern metaphysical or alchemist mask. A second connecting link between the theosophy of Böhme and the physical origines of Egyptian thought, is extant in the fragments of Hermes Trismegistus.” — 1:318

“No matter whether these teachings are called Illuminatist, Buddhist . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “No matter whether these teachings are called Illuminatist, Buddhist, Kabalist, Gnostic, Masonic, or Christian, the elemental types can only be truly known in their beginnings. When the prophets or visionary showmen of cloudland come to us claiming original inspiration and utter something new, we judge of its value by what it is in itself. But if we find they bring us the ancient matter which they cannot account for, and we can, it is natural that we should judge it by the primary significations rather than the latest pretensions.” — 1:318

— 630-1 —

“It is useless for us to read later thought into the earliest types . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “It is useless for us to read our later thought into the earliest types of expression and then say the ancients meant that! Subtilized interpretations which have become doctrines and dogmas in theosophy have now to be tested by their genesis in physical phenomena, in order that we may explode their false pretensions to supernatural origin or supernatural knowledge.” — 1:318

— 631 —

“The first form of the mystical Seven . . .”

p/q: Gerald Massey, The Seven Souls of Man, 1887: “. . . the first form of the mystical seven was seen to be figured in heaven by the seven large stars of the Great Bear, the constellation assigned by the Egyptians to the Mother of Time, and of the seven Elemental Powers.” — p. 2

in the great Bear . . . seven primitive Rishis . . . Riksha and Chitra-Sikhandinas

“the Egyptians divided the face of the sky by night into seven parts. . . .”

read the Purânas about the beginnings of Brahmâ, and his “Egg”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Then ether, air, light, water, and earth, severally united . . . and, from the direction of spirit . . . formed an egg . . . [this] was the excellent natural abode of Vishṇu in the form of Brahmā . . . In that egg . . . were the continents and seas and mountains, the planets and divisions of the universe . . . And this egg was externally invested by seven natural envelopes . . .” — 1:38-40 (i.2)

“The earliest forces . . . recognized in nature . . .”

— Footnotes

he terms our principles . . . “the primitive biology . . . of the Soul”

— 631-2 —

“Seven properties were assigned to nature, as matter, cohesion, fluxion . . .”

— 632 —

“The principle of sevening . . . was introduced . . .”

p/q: Gerald Massey, The Seven Souls of Man, 1887: “A principle of sevening, so to say, was introduced, and the number seven supplied a sacred type that could be used for manifold future purposes. . . . The seven souls of the Pharaoh are often mentioned in the Egyptian texts.” “Seven souls, or principles in man, were identified by our British Druids. . . . The Rabbins also ran the number of souls up to seven; so likewise do the Karens of India.” — pp. 2, 3

the author tabulates the two teachings . . . Indian. . . . Egyptian

“Indian.	Egyptian.
1. Rupa, body, or element of form . . . . . . . .	1. Kha, body.
2. Prana . . . the breath of life . . . . . . . . . . . .	2. Ba, the soul of breath.
3. Astral body . . . . . . . . . . . . . . . . . . . . . . . .	3. Khaba, the shade.
4. Manus [Manas], or Intelligence . . . . . . . .	4. Akhu, Intelligence or Perception.
5. Khama-Rupa, or animal soul . . . . . . . . . .	5. Seb, ancestral soul.
6. Buddhi, or spiritual soul . . . . . . . . . . . . . .	6. Putah, the first intellectual father.
7. Atma, pure spirit . . . . . . . . . . . . . . . . . . . .	7. Atmu, a divine, or eternal soul.” — p. 4

(1) The Soul of Blood . . . (2) The Soul of Breath . . . (3) The Shade . . .

p/q: Gerald Massey, The Seven Souls of Man, 1887: “In this way the seven souls were identified in Egypt, and may be formulated as — (1) the soul of Blood, (2) the Soul of Breath, (3) the Shade or Covering Soul, (4) the Soul of Perception, (5) the Soul of Pubescence, (6) the Intellectual Soul, (7) the Spiritual Soul.

“Esoteric Buddhists” resolve men into a number of elementary Spirits

p/q: Gerald Massey, The Seven Souls of Man, 1887: “But because the primitive and archaic man recognised and laid hold of seven elements . . . in the shape of form, breath, corporeal soul, perception, pubescent soul, intellectual soul, and an enduring soul . . . that does not make him resolvable into a number of elementary spirits after death, as is falsely imagined and maintained by the Esoteric Buddhists.” — p. 13

nor . . . “become spiritual beings in another world” . . .

p/q: Gerald Massey, The Seven Souls of Man, 1887: “The shadows projected by the Seven did not, and could not, become spiritual beings in another world. . . . whereas the Esoteric Buddhist continues them as seven potential spirits of a man, the elementaries of another life . . .” — p. 13

— Footnotes

portion of Manas . . . ancestral soul . . . immortal thread of the higher Ego

see: Thoughts on Bhagavad Gita [by a Brahmin], 1893: “. . . the Higher Manas is the most important principle or the central pivot of the human constitution or the true soul.” “The Higher Manas is the thread on which the pearls of incarnation are strung . . .” — 1:26, 139

— 633 —

“The seven souls . . . are often mentioned in the Egyptian texts. . . .”

p/q: Gerald Massey, The Seven Souls of Man, 1887: “The seven souls of the Pharaoh are often mentioned in the Egyptian texts. The moon-god, Taht-Esmun, or the later sun-god, expressed the Seven nature-powers that were prior to himself, and were summed up in him as his seven souls . . . The seven stars in the hand of the Christ in Revelation have the same significance.” — p. 2

“The seven stars in the hand of Christ . . .”

these stars represent also the seven keys of the Seven Churches

see: Qabbalah, tr. Isaac Myer, 1888: “St. John [in Revelation] sees, ‘seven golden candlesticks, and in the midst one like unto a son of men . . . In his right hand seven stars,’ which are the angels of the seven churches and the candlesticks are seven churches. (Apoc. i, 12 sq.) There are also ‘seven lamps of fire burning before the Throne’ of the Supreme ‘which are the seven Spirits (powers or ministers) of God.’ . . . symbols of the seven elementary and divine energies which control the movement in all Things . . .” — p. 303

the Sodalian Mysteries, cabalistically

see: Qabbalah, tr. Isaac Myer, 1888: “In looking at the writings of Philo . . . Ibn Gebirol, Azriel and the Zoharic books, and many statements in Maimonides; we can see . . . that they all drew from a common and much more remote source. . . . all drawing their ideas from the ancient Sod, Mysteries or Secret Learning . . .” — p. 218

the septenary division in “Esoteric Buddhism”

“1. The Body . . . . . . . . . .	Rupa.
2. Vitality . . . . . . . . . . . .	Prana . . .
3. Astral Body . . . . . . . .	Linga Sharira.
4. Animal Soul . . . . . . .	Kama Rupa.
5. Human Soul . . . . . . .	Manas.
6. Spiritual Soul . . . . . . .	Buddhi.
7. Spirit . . . . . . . . . . . . .	Atma.” — p. 24

the diagram of F. Lambert

— 634 —

“We find Seven especial properties in nature . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “ ‘We find seven especial properties in nature whereby this only Mother works all things’ (. . . desire . . . bitterness . . . anguish . . . fire, light, sound, and substantiality); ‘whatever the six forms are spiritually that the seventh is essentially’ . . . ‘These are the seven forms of the Mother of all Beings, from whence all that is in this world is generated’ {Signatura Rerum, ch. xiv. pars. 10, 14, 15}.” — 1:317 & fn.

“The Creator hath in the body of this world generated himself . . .”

p/q: Gerald Massey, Natural Genesis, 1883: “ ‘The Creator hath, in the body of this world, generated himself as it were creaturely in his qualifying or Fountain Spirits, and all the stars are nothing else but God’s powers, and the whole body of this world consisteth in the seven qualifying or fountain spirits’ {Aurora, ch. xxiv. p. 27}.” — 1:318 & fn.

“The Seven Races of men that have been sublimated . . .”

p/q: Gerald Massey, The Seven Souls of Man, 1887: “The Seven Races of Men that have been sublimated and made Planetary by Esoteric Buddhism, may be met with in the Bundahish as (1) the earth-men; (2) water-men; (3) breast-eared men; (4) breast-eyed men; (5) one-legged men; (6) bat-winged men; (7) men with tails.” — pp. 26-7

evolution of the water-men “terrible and bad” by unaided Nature

see: Stanza II — “Nature Unaided Fails”: “ ‘The water-men terrible and bad,’ who were the production of physical nature alone, a result of the ‘evolutionary impulse’ and the first attempt to create man . . . are shown to be failures in our Stanzas.” — SD 2:53

“these were never real races” . . .

What the Lecturer takes for a “mode of expression” . . . in the Egyptian Ritual

— 635 —

“I am the mouse.” “I am the hawk.” “I am the ape.” . . .

p/q: Gerald Massey, The Seven Souls of Man, 1887: “. . . in the Ritual . . . the speaker, in making his transformations of the soul, says — ‘I am the mouse,’ ‘I am the hawk,’ ‘I am the ape’ . . . ‘I am the crocodile whose soul comes from men’ — that is, as a type of intelligence; ‘I am the soul of the gods,’ the Horus, or Christ, as the outcome of all.” — p. 26

the filioque dogma . . .

see: John Lawrence Mosheim, Ecclesiastical History, 1821: “. . . a new contest arose among the Latins and Greeks about the source from whence the Holy Ghost proceeded. The Latins affirmed, that this divine spirit proceeded from the Father and the Son [‘qui ex Patria Filioque procedit’] . . . the Latins alleged, in favour of their opinion, the creed of Constantinople . . . by adding the word filioque [‘and the Son’] . . . The Greeks, on the other hand, made loud complaints of this criminal attempt of the Latins to corrupt . . . a creed which had served as a rule of doctrine for the church . . . Thus the dispute . . . added new fuel to the dissensions which already portended a schism between the eastern and western churches.” — 1:521, 522

“The real esoteric seven-fold classification . . .”

p/q: T. Subba Row, “The Constitution of the Microcosm,” Aug. 1887: “The real esoteric seven-fold classification is one of the most important, if not the most important classification, which has received its arrangement from the mysterious constitution of this eternal type. I may also mention in this connection that the four-fold classification claims the same origin. The light of life, as it were, seems to be refracted by the treble-faced prism of Prakriti, having the three Gunams for its three faces, and divided into seven rays, which develope in course of time the seven principles of this classification.” — p. 705 (The Theosophist, v. 8)

— 635-6 —

“The progress of development presents some points of similarity . . .”

p/q: T. Subba Row, “The Constitution of the Microcosm,” Aug. 1887: “The progress of development presents some points of similarity to the gradual development of the rays of the spectrum. While the four-fold classification is amply sufficient for all practical purposes, this real seven-fold classification is of great theoretical and scientific importance.” — pp. 705-6 (The Theosophist, v. 8)

— 636 —

“It will be necessary to adopt it to explain certain classes . . .”

p/q: T. Subba Row, “The Constitution of the Microcosm,” Aug. 1887: “It will be necessary to adopt it to explain certain classes of phenomena noticed by occultists; and it is perhaps better fitted to be the basis of a perfect system of psychology. It is not the peculiar property of ‘the trans-Himalayan esoteric doctrine.’ In fact, it has a closer connection with the Brahminical Logos than with the Buddhist Logos. In order to make my meaning clear I may point out here that the Logos has seven forms. In other words, there are seven kinds of Logoi in the cosmos. Each of these has become the central figure of one of the seven main branches of the ancient Wisdom-religion.” — p. 706 (The Theosophist, v. 8)

“This classification is not the seven-fold classification . . .”

p/q: T. Subba Row, “The Constitution of the Microcosm,” Aug. 1887: “This classification is not the seven-fold classification we have adopted. I make this assertion without the slightest fear of contradiction. The real classification has all the requisites of a scientific classification. It has seven distinct principles, which correspond with seven distinct states of Pragna or consciousness. It bridges the gulf between the objective and subjective, and indicates the mysterious circuit through which ideation passes. The seven principles are allied to seven states of matter, and to seven forms of force. These principles are harmoniously arranged between two poles, which define the limits of human consciousness.” — p. 706 (The Theosophist, v. 8)

the Kriyasakti powers

see: T. Subba Row, “Twelve Signs of the Zodiac,” 1885: “Kriyāsakti: — The mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. The ancients held that any idea will manifest itself externally if one’s attention is deeply concentrated upon it.” — p. 111 fn. (Five Years of Theosophy)

— Footnotes

Siddhas . . . are possessed from birth of superhuman powers . . .

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “The Deity said . . . I am Vishṇu among the Ādityas . . . I am Indra among the gods. . . . [I am] Kapila among the Siddhas {who even from birth are possessed of piety, knowledge, indifference to the world, and superhuman power. Cf. Śvetāśvatara-upanishad, p. 357}.” — pp. 88, 89 & fn. (Bhagavadgītā, ch. 10)

the Nirmanakayas . . . of great sages . . .

see: R. F. Clarke, “What is Theosophy?” Jan. 1892: “They are . . . regenerators of Humanity . . . termed ‘Nirmanakayas.’ . . . Each of them deliberately sacrificed himself for the good of men, and deliberately chose to become incarnate, to live and suffer here on earth, instead of enjoying that perfect bliss to which they had a right in the bosom of the Deity.” — p. 8 (The Month, v. 74)

— 636-7 —

the adepts . . . connected with a certain island of an inland sea

see: Eliphas Levi, “Gleanings from . . . Dogme de la Haute Magie,” Nov. 1882: “Eliphas Levi refers to the secret tradition . . . [about] the initiated Adepts of Sham-bha-la (once a fair island in the . . . [inland] sea of the Tibetan plateau, now as a fair land, an oasis surrounded by barren deserts and salt lakes) . . .” — p. 37 fn. (The Theosophist, v. 4)

see: Thomas Ward, “Salt Lakes, Deserts, and Salt Districts of Asia,” 1878: “In very early times a considerable portion of what is now Tibet was an inland sea, for the mountains surrounding a large portion of the country form a continuous barrier, and the slopes fall towards the interior.” — p. 246 (Proceedings of the Philosophical Society of Liverpool, v. 32)

— 637 —

“Logos” . . . Eswara or Avalôkitêswara

see: T. Subba Row, “Notes on the Bhagavad Gita — I,” Feb. 1887: “This Logos may be called in the language of old writers either Eswara [divine Spirit] or Pratyagatama [universal Soul] . . . It is called Avalokiteswara by the Buddhists . . .” — p. 303 (The Theosophist, v. 8)

Padmapani

see: Charles Coleman, Mythology of the Hindus, 1832: “Adi Buddha is considered by the Nepalese as the supreme Being . . . He created by Dhyan (inward or spiritual contemplation) five divine Buddhas . . . each of whom produced from himself, in the same manner, his Bodhi-sitwa [Bodhisattva] . . . Four of these Bodhi-sitwas were ingrossed in worship . . . but Padma Pani, by the command of Adi Buddha, created Brahma, Vishnu, and Siva . . .” — p. 213

the Adwaita philosophy

see: Vedanta-Sara, tr. J. R. Ballantyne, 1898: “Vedantism . . . is understood to denote the Advaita (non-dual) theory of Sankara . . . The Essence of the Vedānta is that nothing exists but Brahma; ‘One only without a second.’ ” “ ‘The import of Māyā as matured by Sankara in his Advaita system is . . . partly due to the Māyā theory of the Buddhists against whom Sankara mainly contended.’ ” — pp. 52, 56

whose followers are called by the pious “Buddhists in disguise”

p/q: Manual of Hindu Pantheism: The Vedāntasāra, tr. Major G. A. Jacob, 1881: “Whence, then, did this theory of the unreality of all things arise? The most probable answer is, that it was adopted from the Buddhists . . . This was the opinion of Vijnāna Bhikshu, the learned commentator on the Śankhya philosophy, who flourished about 300 years ago, and who wrote of the ‘quasi-Vedantins’ of his time as ‘upstart disguised Buddhists, advocates of the theory of Māyā’ . . .” — pp. 42-3 (Notes)

“in which fancies are the gadflies and mosquitoes . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “The Brāhmaṇa said: I have crossed beyond that very impassable place, in which fancies are the gadflies and mosquitoes, in which grief and joy are cold and heat, in which delusion is the blinding darkness, in which avarice is the beasts of prey and reptiles, in which desire and anger are the obstructors . . .” — p. 284 (Anugītā, ch. 12)

The sage describes the entrance into and exit from the forest . . .

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “And I have entered the great forest {Brahman}.” “Entering it, the twice-born do not grieve, and do not exult. They are not afraid of anybody, and nobody is afraid of them.” — pp. 284 & fn., 285 (Anugītā, ch. 12)

“In that forest are seven large trees . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “In that forest are seven large trees {the eye, ear, tongue, skin, and nose, and the mind, and understanding}, seven fruits, and seven guests; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. This is the description of the forest. That forest is filled with trees producing splendid flowers and fruits of five colours.” — p. 285 (Anugītā, ch. 12)

— Footnotes

Nilakantha’s dead-letter explanations

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “But Nīlakaṇṭha, whatever his merits as an exegete — and even these are marred by a persistent effort to read his own foregone conclusions into the text he comments on — Nīlakaṇṭha is but an indifferent authority in the domain of historical criticism. . . . Arjuna Miśra is a very much more satisfactory commentator. But he is not likely to be a writer of much antiquity.” — pp. 203, 204 (Introduction)

— 638 —

“The senses . . . are called trees, as being producers of the fruits . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . the eye, ear, tongue, skin, and nose, and the mind, and understanding — these are called trees, as being producers of the fruits, namely, the pleasures and pains derived from their several operations; the guests are the powers of each sense personified — they receive the fruits above described; the hermitages are the trees above mentioned, in which the guests take shelter . . .” — p. 285 fn. (Anugītā, ch. 12)

“The seven forms of concentration are the exclusion from the self . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . the seven forms of concentration are the exclusion from the self of the seven functions of the seven senses &c. already referred to; the seven forms of initiation refer to the initiation into the higher life, by repudiating as not one’s own the actions of each member out of the group of seven. Cf. as to this Chāndogya, p. 219, and commentary there.” — p. 285 fn. (Anugītā, ch. 12)

“That forest is filled with trees producing flowers and fruits . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “That forest is filled with trees producing flowers and fruits of four colours. That forest is filled with trees producing flowers and fruits of three colours, and mixed. That forest is filled with trees producing flowers and fruits of two colours, and of beautiful colours. That forest is filled with trees producing flowers and fruits of one colour, and fragrant. That forest is filled with two large trees producing numerous flowers and fruits of undistinguished colours {mind and understanding}.” — pp. 285-6 & fn. (Anugītā, ch. 12)

“Here is one Fire (Self) . . . connected with the Brahman . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “There is one fire {The self} here, connected with the Brahman, and having a good mind {true knowledge, Arjuna Miśra}. And there is fuel here, (namely) the five senses. The seven (forms of) emancipation from them are the seven (forms of) initiation. The qualities are the fruits, and the guests eat the fruits. There, in various places, the great sages receive hospitality. And when they have been worshipped and have disappeared, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tranquillity, which depends on knowledge, which has contentment for its water, and which has the Kshetrajña within for the sun.” — pp. 286-7 & fns. (Anugītā, ch. 12)

Kshetragna (the “Supreme Self,” says Krishna . . .)

see: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “The Deity said . . . And know me also . . . to be the Kshetrajña in all Kshetras [‘bodies’].” “The supreme spirit in this holy body is . . . the great lord, and the supreme self also. . . . Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetrajña . . .” — pp. 102, 105 (Bhagavadgītā, ch. 13)

the senses, “which, having worked as unconnected with the self . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “There . . . the great sages receive hospitality. And when they have been worshipped and have disappeared {when the senses having worked, as unconnected with the self, are finally absorbed into it} . . .” — p. 286 & fn. (Anugītā, ch. 12)

— Footnotes

“I presume devoted to the Brahman.’”

— 639 —

“another forest shone forth” . . . Intelligence . . . transformed . . .

“the end cannot be perceived . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “The good who attain to that, have no fear afterwards. Its end cannot be perceived {It extends on all sides, its end cannot be perceived on any side} . . .” — p. 287 & fn. (Anugītā, ch. 12)

“There always dwell seven females there” . . .

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “There always dwell seven females there {These are, according to Arjuna Miśra, the Mahat [universal Mind], Ahaṅkāra [egoism], and five Tanmātras [earth, water, fire, air, & ether]. Their faces are turned downward, as they are obstacles in the way upwards . . . they are ‘causes of generation’} . . .” — p. 287 & fn. (Anugītā, ch. 12)

“In that same (Brahman, the ‘Self’) the Seven perfect Sages . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “In that same {Brahman} (principle) the seven perfect sages, together with their chiefs . . . abide, and again emerge from the same. Glory, brilliance, and greatness, enlightenment, victory, perfection, and power — these seven rays follow after this same sun.” — p. 287 & fn. (Anugītā, ch. 12)

“Those whose wishes are reduced . . .”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “Those whose wishes are reduced . . . whose sins are burnt up by penance, merging the self in the self, devote themselves to Brahman. Those people who understand the forest of knowledge {Brahman}, praise tranquillity. And aspiring to that forest, they are born so as not to lose courage.” — p. 288 & fn. (Anugītā, ch. 12)

—Footnotes

Mahat . . . manifests, as Vishnu, and . . . becomes Egoism

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “From the great principle (Mahat) Intellect, threefold Egotism . . . is produced . . .” “Vishṇu, as creator, creates himself . . . Vishṇu, as Brahmā, and as all other beings, is infinite form.” — 1:32-4, 41-3 (i.2)

“The moon is the mind, and the sun the understanding.”

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “ ‘The moon,’ says Śaṅkara, ‘means the mind, and the sun the understanding, as they are the respective deities of those organs’ (cf. Bṛihadāraṇyaka, pp. 521-542 . . .).” — p. 189 fn. (Sanatsujātīya, ch. 6)

the moon and the Fire . . . constitute the universe

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “. . . I have perceived by means of the self the seat abiding in the self . . . where dwells the Brahman free from pairs of opposites, and the moon together with the fire {The moon and the fire constitute the universe, says Arjuna Miśra} . . .” — p. 257 & fn. (Anugītā, ch. 12)

“The body in the Soul” . . .

p/q: The Bhagavadgītā, Sanatsujātīya and Anugītā, tr. K. T. Telang, 1882: “Those whose wishes are reduced . . . whose sins are burnt up . . . merging the self in the self {the body in the soul, Arjuna Miśra}, devote themselves to Brahman.” — p. 288 & fn. (Anugītā, ch. 12)

on a still higher plane . . . “the Self . . . in the Universal Self”

see: F. Max Müller, Lectures on the Origin and Growth of Religion, 1878: “In the old Upanishads . . . sacrifices of the Veda are looked upon as useless and as superseded by the higher knowledge taught by the forest-sages . . .” “. . . the Upanishads . . . teach that there is no hope of salvation and deliverance, except by the individual Self recognising the true and universal Self, and finding rest there . . .” — pp. 139, 340-1

— 640 —

“Such indeed, is this holy forest . . .”

“. . . the search for truth!” Let us love it . . . for its own sake . . .

see: H. P. Blavatsky: “Editor’s Note,” Oct. 1881: “We preach and advocate an incessant and untiring search for truth, and are ever ready to receive and accept it from whatever quarter. We are all enquirers and never offered ourselves as teachers, except in so far as to teach mutual tolerance, kindness and reciprocal enlightenment and a firm resistance to bigotry and arrogant conceit whether in religion or science.” — p. 4 (Supplement to The Theosophist, v. 3)

— 640-1 —

“The Theosophic Philosophy counted seven properties . . . in Man . . .”

p/q: George Oliver, The Pythagorean Triangle, 1875: “The Theosophic philosophy . . . counted seven properties in man — viz., 1. The divine golden man. 2. The inward holy body from fire and light, like pure silver. 3. The elemental man. 4. The mercurial growing paradisiacal man. 5. The martial soul-like man. 6. The venerine, according to the outward desire. 7 The solar man, an inspector of the wonders of God. They had also seven fountain spirits, or powers of nature . . .” — p. 179

— 641 —

“Wisdom hath builded her house . . .”

St. John sees . . . ‘seven lamps of fire burning before the Throne’ of the Supreme ‘which are the seven Spirits (powers or ministers) of God.’ . . . [all] symbols of the seven elementary and divine energies which control the movement in all Things . . .” — pp. 302-3

the seven distinct states of Pragna (consciousness) . . .

see: T. Subba Row, “A Personal and an Impersonal God,” Feb. 1883: “. . . Pragna or the capacity of perception exists in 7 different aspects corresponding to the 7 conditions of matter. Strictly speaking, there are but 6 states of matter, the so called 7th state being the aspect of Cosmic matter in its original undifferentiated condition. Similarly there are 6 states of differentiated Pragna, the seventh being a condition of perfect unconsciousness. . . . which is the beginning and the end of all conceivable states of consciousness . . .” — p. 105 (The Theosophist, v. 4)

Seven Liberal . . . Sciences . . . Seven Arts of enchantment

see: George Oliver, The Pythagorean Triangle, 1875: “[French Masons] referred the same number [7] . . . to the seven liberal sciences. With respect to the latter . . . it is said that the use of the Arabian numerals were imported from Spain by Pope Silvester, to be used in magical ceremonies; for it should appear that magic was publicly taught in the recesses of a deep cavern at Salamanca. This Domdaniel [cavern for black arts] is said to have been founded by Hercules, and that seven arts of enchantment were taught therein.” — p. 181

Accursed Sciences . . . Hypnotism

see: H. P. Blavatsky, “The Signs of the Times,” Oct. 15, 1887: “. . . [quoting an] article by G. Montorgueil, entitled, The Accursed Sciences . . . ‘Some months ago . . . the question of “[hypnotic] suggestion” was raised and taken account of by the judges. We shall certainly see people in the dock accused of occult malpractices.’ ” “For crimes undreamt of in the waking state, and felonies of the blackest dye, are now invited and encouraged by the new ‘accursed science.’ . . . Suffice it to say that it is this characteristic feature of the hypnotic state — the absolute surrender of will and self-consciousness to the hypnotiser — which possesses such importance, from its bearing upon crime . . .” — pp. 86, 87-8 (Lucifer, v. 1)

Part III — Addenda

— 643 —

“The knowledge of this nether world . . .”

— 645 —

the question of the origin of man . . . “We do not know.”

p/q: A. de Quatrefages, The Human Species, 1879: “. . . [those who] have remained faithful to method, the mother of modern science . . . when they meet with questions the solution of which is at present impossible . . . they have not hesitated to answer: — we do not know . . .” — pp. 127-8

Bishop Temple . . . a thorough-going supporter of Darwinism

see: Frederick Temple, Lord Bishop of Exeter, The Relations Between Religion and Science, 1885: “Some scientific students of Nature may fancy they can deduce in the working out of the theory [of Evolution] results inconsistent with religious belief . . . [But] it cannot be said that this doctrine is antagonistic to Religion in its essence.” — p. 123

Matter — after receiving its “primal impress” . . .

see: Frederick Temple, The Relations Between Religion and Science, 1885: “. . . the Creator . . . impressed on certain particles of matter . . . such inherent powers that in the ordinary course of time living creatures such as the present were developed. . . . thus to impress His Will once for all on His creation, and provide for all its countless variety by this one original impress . . .” — pp. 114-15

— 646 —

from Maillet in 1748 . . . theories on the origin of the human Race

see: A. de Quatrefages, The Human Species, 1879: “origin of the human species. . . . This problem has been approached very frequently and by many methods. . . . The publication of Maillet in 1748 is the first attempt which deserves passing attention. . . . I have given elsewhere [the account] of the different theories proposed by that talented author, by Buffon, Lamarck, Et. Geoffroy St.-Hilaire, Bory de St.-Vincent, and by Naudin, Gaudry, Wallace, Owen . . . Haeckel, Filippi, Vogt, Huxley . . .” — pp. 89, 90

two principal groups . . . rapid, and . . . gradual transmutation

see: A. de Quatrefages, The Human Species, 1879: “. . . their ideas may be arranged in two principal groups according as their authors favour a rapid or a gradual transmutation. The former admit the sudden appearance of a new type produced by a being entirely different . . . The latter maintain that the modifications are always gradual . . . that types are only multiplied slowly, and by a progressive differentiation.” — p. 90

“It is evident, especially after the most fundamental principles . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “It is evident, especially after the most fundamental principles of Darwinism, that an organised being cannot be a descendant of another whose development is in an inverse order to its own. Consequently, in accordance with these principles, man cannot be considered as the descendant of any simian type whatever.” — p. 111

Lucae’s argument . . . different flexures of the bones

see: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “Lucä, the anatomist renowned for his careful measurements of the cranium, imagines that he has discerned a highly important demarcation between man and the ape. In the ape, the three bones forming the axis of the skull, the basi-occipital bone, and the two sphenoid bones, lie almost in a line, whereas in man there is a double flexure of this axis; moreover, in the apes the angles increase with age, which in man decrease . . .” — pp. 289-90

“the ape as he grows becomes more bestial . . .”

“This flexure of the cranial axis may therefore still be emphasized . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “This flexure of the cranial axis may therefore still be emphasized as a human character, in contradistinction to the apes; the peculiar characteristic of an order can scarcely be elicited from it; and especially as to the question of Descent, this circumstance seems in no way decisive.” — p. 290

— Footnotes

“In the ape the . . . convolutions, which form the middle lobe . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “In the ape the temporal sphenoïdal convolutions, which form the middle lobe, make their appearance and are completed before the anterior convolutions which form the frontal lobe. In man, on the contrary, the frontal convolutions are the first to appear, and those of the middle lobe are formed later.” — p. 111

— 647 —

“Mr. G. J. Romanes finds certain difficulties in regarding natural selection . . .”

p/q: “Physiological Selection,” Oct. 1886: “Mr. G. J. Romanes finds certain difficulties in regarding natural selection as a theory for the origin of species, as it is rather a theory of the origin of adaptive structures. He proposes to replace it by what he calls physiological selection, or the segregation of the fit. His view is based on the extreme sensitiveness of the reproductive system to small changes in the conditions of life, and he thinks that variations in the direction of greater or less sterility must frequently occur in wild species.” — p. 769 (Journal of the Royal Microscopical Society, v. 6)

“If the variation be such that the reproductive system . . .”

p/q: “Physiological Selection,” Oct. 1886: “If the variation be such that the reproductive system, while showing some degree of sterility with the parent form, continues to be fertile within the limits of the varietal form, the variation would neither be swamped by intercrossing, nor die out on account of sterility. When a variation of this kind occurs, the physiological barrier must divide the species into two parts. The author, in fine, regards mutual sterility not as one of the effects of specific differentiation, but as the cause of it.” — p. 769 (Journal of the Royal Microscopical Society, v. 6)

Dixon’s “Evolution without Natural Selection” . . . Darwinism — expanded

see: Charles Dixon, Evolution without Natural Selection, 1885: “Darwin’s disciples have been too enthusiastic, too confident, and so blinded by his grand discoveries, that they seem to have overlooked the important fact that there may be many other causes at work aiding the evolution of new forms of life, in addition to that of the survival of the fittest by Natural Selection . . .” — pp. 1-2

“Let it be clearly understood that not one single syllable . . .”

p/q: Charles Dixon, Evolution without Natural Selection, 1885: “Let it be clearly understood that not one single syllable in the foregoing pages has been written antagonistic to Darwin’s theory of Natural Selection. All I have done has been to attempt to explain certain phenomena which the Darwinian hypothesis can never do . . . The more one studies Darwin’s works, the more one is convinced of the truth of his hypothesis.” — pp. 79, 80

“the overwhelming array of facts which Darwin gave . . .”

p/q: Charles Dixon, Evolution without Natural Selection, 1885: “We now come to another cause of modification . . . the Use and Disuse of Organs. . . . it was propounded as a theory by Buffon . . . but it was soon discarded, probably because it was not accompanied by that overwhelming array of facts which Darwin gave in support of his hypothesis, and which triumphantly carried the theory of Natural Selection over all obstacles and objections.” — pp. 48-9

— Footnotes

“F.J.B.” . . . points out that naturalists have long recognised . . .

p/q: “Physiological Selection,” Oct. 1886: “ ‘F. J. B.’ in the ‘Athenæum’ {No. 3069 (Aug. 21, 1886) pp. 242-3} points out that naturalists have long recognized that there are ‘morphological’ and ‘physiological’ species. The former have their origin in men’s minds, the latter in a series of changes sufficient to affect the internal as well as the external organs of a group of allied individuals. The ‘physiological selection’ of morphological species is a confusion of ideas; that of physiological species a redundancy of terms.” — p. 769 & fn. (Journal of the Royal Microscopical Society, v. 6)

— 648 —

“Natural Selection” . . . originating species

the “struggle to obtain enough to eat and to escape being eaten” . . .

see: Roland Trimen, “Protective Resemblances and ‘Mimicry’ in Animals,” July 22, 1884: “. . . [the] main argument of ‘Natural Selection,’ or the ‘Preservation of Favoured Races in the Struggle for Life’ . . . [results] from the perpetual elimination of all individuals less able than others to grapple with their surrounding circumstances, and the consequent ‘survival of the fittest’ only. Professor Candèze has well observed that the main endeavour of every living being in nature is twofold, viz., on the one hand, to get enough to eat; and, on the other, to escape being eaten.” — p. lxxi (Transactions of the South African Philosophical Society, v. 3)

The materialist’s . . . universe of “Matter, Force, and Necessity”

see: Thomas Henry Huxley, “On the Physical Basis of Life,” 1872: “. . . the materialistic position that there is nothing in the world but matter, force, and necessity, is as utterly devoid of justification as the most baseless of theological dogmas.” — p. 144 (Lay Sermons)

“arranging themselves into organs”

see: Ernst Haeckel, The Pedigree of Man, 1883: “This cell [the ovum] begins to develop, and from it arises . . . a large mass of similar cells . . . These arrange themselves in leaf-like layers . . . [and] begin to take part in the work of life . . . the organs of nutrition and digestion, the organs of the vegetative functions, develop.” — p. 146 (“Cell-Souls and Soul-Cells”)

— 649 —

evolution as intelligently guided by the Unconscious

see: Eduard von Hartmann, Philosophy of the Unconscious, 1884: “Of this unconscious clairvoyant intelligence we have come to perceive . . . its infallible purposive activity, embracing out of time all ends and means in one . . .” “Even Wallace literally says . . . ‘that a superior intelligence guided the development of man in a particular direction and to a definite end . . .’ ” — 2:247, 313

the Soul . . . and explanations of the zoologist . . .

see: Ernst Haeckel, The Pedigree of Man, 1883: “The greatest thinkers of all ages . . . [their] minds have been evolved by infinite ascending stages. The zoologist who turns his attention to the investigation of the soul is compelled by these facts to use . . . the study of development. He will work out the comparative evolution of the soul in man and in other animals, and will examine the comparative anatomy and evolution of those organs of the body which . . . are concerned directly in the functions of the soul.” — p. 137 (“Cell-Souls and Soul-Cells”)

— Footnotes

The “principle of perfectibility” . . . “striving towards the purpose” . . .

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “. . . [we] hear of a ‘principle of perfectibility’ inherent in organisms (Nageli), of the ‘divine breath as the inward impulse in the evolutionary history of nature’ (Braun), of ‘tendency to perfectibility’ implanted by the Creator (R. Owen), even of the ‘striving towards the purpose’ (v. Baer) . . .” — p. 193

— 649-50 —

Lemuridæ, which have been promoted . . . to the rank of Prosimiæ . . .

see: A. de Quatrefages, The Human Species, 1879: “Both Darwin and Haeckel connect the simian series with . . . the lemuridæ, which the latter [Haeckel] designates by the term prosimiæ. . . . Haeckel . . . divides mammals into two great groups: the indeciduata, which have no decidua [lining of the uterus], and the deciduata, which possess it. . . . Haeckel, without the least hesitation, adds his prosimiæ to the groups [of deciduata] . . . he attributes to them a decidua and a discoidal placenta. Now the anatomical investigations of . . . Milne Edwards and Grandidier . . . place it beyond all doubt that the prosimiæ of Haeckel have no decidua . . .” — pp. 109-110

— 650 —

For this Hæckel was taken severely to task by de Quatrefages . . .

Soul . . . explained as . . . protoplasmic molecules . . .

see: Ernst Haeckel, The Pedigree of Man, 1883: “The cell-soul is as indissolubly bound up with the protoplasmic body as is the human soul with the brain . . . The plastidules or protoplasmic molecules, the smallest, homogeneous parts of the protoplasm are . . . to be regarded as the active factors of all life-functions. . . . See my plastid-theory in the ‘Studies of Monera and other Protista’ . . .” — p. 296 Note (“Present Position of Evolution”)

“social instincts” . . . traced back to their origin in . . . ants, bees . . .

see: Ernst Haeckel, The Pedigree of Man, 1883: “This natural law of morals is far older than all the religions of the churches. It has evolved out of the social instincts of animals. . . . we encounter the beginnings of these instincts in . . . mammals, birds, and insects.” — p. 291 (“Present Position of Evolution”)

“the social instincts of the lower animals . . .”

soul, intellect . . . “worked their way up from the lower stages . . .”

the gelatinous Bathybius

see: James W. Lowber, “Skeptical Tendencies of Modern Science,” Sept. 1883: “In 1868 Professor Huxley announced to the world, the discovery at the bottom of the sea, of a jelly-like substance representing masses of protoplasm, to which he gave the scientific name of Bathybius. . . . In 1875, the ship Challenger, engaged in deep sea soundings, discovered Bathybius to be nothing but sulphate of lime . . .” — p. 51 (Wilford’s Microcosm, v. 3)

— Footnotes

Vide infra, M. de Quatrefages’ exposé of Hæckel . . .

see: “The Ancestors Mankind is Offered by Science”: “But see Hæckel’s famous genealogy, in ‘The Pedigree of Man,’ called by him ‘Ancestral Series of Man.’ ” “ ‘This genealogy,’ says de Quatrefages, ‘is wrong throughout, and is founded on a material error.’ ” — SD 2:667, 668

du Bois-Reymond . . . protested . . . against the materialistic doctrine . . .

see: Henry J. Slack, “Studies of Matter and Life,” 1876: “ ‘Suppose we had arrived at an astronomical knowledge of the human brain . . . So far as regards the material phenomena of the brain our comprehension would be perfect . . . And surely it would be a great triumph of science if we could affirm that such intellectual phenomenon was accompanied with certain movements of atoms . . . In spite of such knowledge . . . no movement of material particles, can form a bridge to conduct us into the domain of intelligence.’ . . . {Du Bois-Reymond, ‘Revue Scientifique’}.” — pp. 159, 160 fn. (Popular Science Review, v. 15)

The most accurate . . . knowledge . . . leaves us “nothing but matter in motion”

p/q: Henry J. Slack, “Studies of Matter and Life,” 1876: “ ‘The most intimate knowledge of the brain . . . would only reveal to us matter in movement . . .’ {Du Bois-Reymond, ‘Revue Scientifique,’ Oct. 10, 1874, p. 342}.” — pp. 159, 160 fn. (Popular Science Review, v. 15)

“the utter incomprehensible nature of the psychical principle”

see: Henry J. Slack, “Studies of Matter and Life,” 1876: “ ‘Motion can produce nothing but motion, or enter into the condition of potential energy. . . . In the material world nothing can go beyond this law . . . Thus the intellectual phenomena which flow from the brain . . . [are] wanting in a sufficient reason. These phenomena remain outside the physical law of causality, and that is sufficient to render them incomprehensible {Du Bois-Reymond, ‘Revue Scientifique’}.’ ” — pp. 159-60 & fn. (Popular Science Review, v. 15)

— 651 —

“The crown of the innovator is a crown of thorns”

the “testimonium paupertatis of natural Science”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “The ‘ignorabimus’ [‘we will not know’], which E. Du Bois-Reymond . . . places in the way of the advance of our knowledge, is now on every opportunity quoted by the foes of Evolution as testimonium paupertatis [proof of ‘ignorance’] of natural science.” — p. 296 Note (“Present Position of Evolution”)

“Pedigree of Man, and Other Essays” (Aveling’s transl.)

— 651-2 —

his remembrance should perish from the earth . . .

— 652 —

origin of the human race “as a supernatural (?) phenomenon” . . .

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . religious teachers among different nations . . . regard the first appearance of life on the earth . . . and most of all the origin of the human race as a supernatural phenomenon that could not result from simple mechanical causes, from physical and chemical forces, but requires the direct intervention of a creative personality . . .” — p. 34 (“The Origin of the Human Race”)

“Now the central point of Darwin’s teaching” . . .

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “Now the central point of Darwin’s teaching . . . lies in this, that it demonstrates the simplest mechanical causes, purely physico-chemical phænomena of nature, as wholly sufficient to explain the highest and most difficult problems. Darwin puts in the place of a conscious creative force, building and arranging the organic bodies of animals and plants on a designed plan, a series of natural forces working blindly (as we say) without aim, without design. In place of an arbitrary act of creation, we have a necessary law of Evolution.” — p. 34

the creator of the mythical Sozura

see: A. de Quatrefages, The Human Species, 1879: “We then come to . . . Haeckel . . . Take as an instance his words upon the sozura (14th stage), an amphibious animal which is equally unknown to science. ‘The proof of its existence arises from the necessity of an intermediate type . . .’ ” — p. 108

“Darwin . . . very wisely . . . put on one side the question . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “Darwin very wisely . . . put on one side the question as to the first appearance of life. But very soon that consequence, so full of meaning, so wide-reaching, was openly discussed by able and brave scientific men, such as Huxley, Carl Vogt, Ludwig Büchner. A mechanical origin of the earliest living form was held as the necessary sequence to Darwin's teaching.” — p. 35

“and we are at present concerned with a single consequence . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . since the issue of Darwin’s work, so many writings, large and small, have been published dealing with it that we may regard the principles of his teaching as generally known. We can here omit a full account of them . . . as we are at present only concerned with a single consequence of the theory, the natural origin of the human race through almighty Evolution.” — p. 36

the great gift of Kriyasakti . . .

see: “The Sons of Kriyasakti”: “. . . the action of ‘spiritual progenitors’ . . . How did they create . . .?” “It was by Kriyasakti . . . ‘the mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. The ancients held that any idea will manifest itself externally, if one’s attention (and Will) is deeply concentrated upon it.’ ” — SD 2:172, 173

— 653 —

“the act of unfolding . . . as the evolution of a flower from a bud . . .”

the frame of a man’s body and the coherence of its parts . . .

p/q: Treasury of Thought, comp. M. M. Ballou, 1884: “Whoever considers the study of anatomy, I believe, will never be an atheist; the frame of man’s body, and coherence of his parts, being so strange and paradoxical, that I hold it to be the greatest miracle of nature. — Lord Herbert.” — p. 38

— 654 —

Danilevsky — “Darwinism, a Critical Investigation of the Theory”

“Evolutionary Psychology; the Evolution of Spirit”

he reconciles . . . physical and spiritual evolutions

see: André Bourgès, Psychologie Transformiste, Évolution de l’Intelligence, 1884: “. . . l’évolution. . . . imprime au principe spirituel, passant par toute la série animale, un mouvement ascensionnel, un progrès continu . . . Il y aurait donc un parallélisme évolutif de l’esprit et de la matière [evolution . . . impresses on the spiritual principle, passing through the entire animal series, an ascensional motion, a continuous progress . . . There would thus be an evolutionary parallelism of spirit and matter] . . .” — p. 1

the inner Conscious Principle adapting itself to physical nature . . .

see: André Bourgès, Psychologie Transformiste, Évolution de l’Intelligence, 1884: “L’évolution ne serait donc que le changement produit par une addition constante, un agrégat continu du principe intelligent se poursuivant sans interruption de la monère à l’homme [Evolution would thus be but the change produced by constant addition, a continuous aggregation of the intelligent principle continuing without interruption from monera to man].” — p. 4

Archæus, or the life-Principle

see: Franz Hartmann, The Life of Paracelsus, 1887: “All organic functions are caused by the activity of one universal principle of Life. . . . This principle of life is called by Paracelsus, Archaeus. It is not a material substance . . . but a spiritual essence, everywhere present and invisible.” — p. 132

as Dr. Richardson has done in England in his “Nerve-Force,” etc.

see: Ralph Richardson, The Nature of Life, 1879: “. . . the terms Vital Spark, Vital Spirit, Vital Principle . . . [are] continually used . . . Of course the said Principle has acquired in its progress some new names, as in the hands of Van Helmont, who . . . called it Archæus, a term borrowed from Paracelsus . . .” “. . . Thomas P. Lucas read a paper on ‘nerve force’ and expressed an opinion that ‘Vitality is dependent upon an exhibition of this force’ . . .” — pp. 178, 188

The same idea . . . developed in Germany by Baron Hellenbach . . .

see: Lazar B. Hellenbach, Der Individualismus im Lichte der Biologie und Philosophie der Gegenwart [Individualism in the Light of Biology and Modern Philosophy], 1878: “Es ist eine auffallende Thatsache, dass Spencer . . . von Andern beschuldigt wurde, dass er unter neuer Verhüllung die alte Vorstellung von dem ‘Archäus, der Lebenskraft . . .’ wieder heraufbeschworen habe; ein Beweis, dass seine Biologie ohne etwas Derartiges nicht verstanden werden kann [It is a remarkable fact that Spencer . . . was accused by others, that he had anew called up the old image of the ‘Archaeus, the Lifeforce . . .’ in a new garb; a proof, that his biology cannot be understood without such a notion].” — p. 73

Strachof . . . in his “Fundamental Conceptions of Psychology and Physiology” . . .

see: “Summaries of Foreign Reviews,” Oct. 1896: “Professor Grote closes the leading papers of the journal [Voprosi] with an obituary notice of M. N. N. Strachoff, in which he sketches the characteristics of his philosophical views. ‘A man many-sided, and widely cultivated, a deep and powerful thinker, a remarkable psychologue . . . never fearing to grapple with prevailing views on science . . . Perhaps the most important of his many writings were The World as a Whole, The Fundamental Conceptions of Psychology and Physiology . . .’ ” — p. 377 (The Scottish Review, v. 28)

— 654-5 —

Schiller, in his magnificent poem on the Veil of Isis . . .

“A youth, athirst for knowledge . . .

To Sais came . . .

And as the young man paused abrupt, his gaze

Upon a veil’d and giant Image fell:

Amazed he turn’d unto his guide — ‘And what

Beneath the veil stands shrouded yonder?’

‘Truth,’

Answered the Priest. . . .

‘Till I’ — thus saith the Goddess — ‘lift this veil,

May it be raised by none of mortal-born!’ ”

“[That night] the fierce fever of the Wish to Know

Robb’d night of sleep. . . .

At midnight [he] rose resolved — Unto the shrine!”

“. . . Pale and senseless, at the foot

Of the dread statue of Egyptian Isis,

The priests beheld him at the dawn of day . . .” — pp. 68-9, 71

— 655 —

that “proud man” . . . “Dress’d in a little brief authority . . .”

“But man, proud man!

Drest in a little brief authority;

Most ignorant of what he’s most assur’d,

His glassy essence, — like an angry ape,

Plays such fantastic tricks before high heaven,

As make the angels weep . . .” — p. 113 (Measure for Measure, Act II, Sc. II)

Every doubt . . . an attempt to cripple scientific inquiry. . . .

see: E. Burke, “The Descent of Man,” Jan. 20, 1882: “Mr. Donbavand’s method of criticism, regularly adopted, would cripple scientific inquiry. He asserts the first difficulty of the evolution theory to be its foundation, complaining that it cannot give an exact definition of the period and the form in which the first living organism appeared upon our planet. Now I submit that a similar argument could be advanced, and with equal force, against the fundamental facts and theories of almost every branch of knowledge.” — p. 254 (Knowledge, v. 1)

The chemist bases . . . calculations . . . “upon a hypothesis of atoms . . .”

p/q: E. Burke, “The Descent of Man,” Jan. 20, 1882: “The chemist bases most intricate calculations upon a hypothesis of atoms and molecules, of which not one has ever been isolated, weighed, or defined. The electrician speaks habitually of magnetic fluids which have never tangibly revealed themselves. No definite origin can be assigned either to molecules or to magnetism. . . . Science cannot and does not, as yet, pretend to any knowledge of the beginnings of law, matter, or life.” — p. 254 (Knowledge, v. 1)

— 656 —

“The question of questions for mankind . . .”

p/q: Thomas H. Huxley, Evidence as to Man’s Place in Nature, 1863: “The question of questions for mankind — the problem which underlies all others, and is more deeply interesting than any other — is the ascertainment of the place which Man occupies in nature and of his relations to the universe of things.” — p. 71

Bathybius Hæckelii . . .

see: Ernst Haeckel, The Pedigree of Man, 1883: “. . . the first appearance of living beings . . . [are] the Monera . . . microscopic masses of protoplasm without structure or organisation which . . . reproduce themselves by division. Such a Moneron as that primeval organism discovered by the renowned English zoologist Huxley and named Bathybius Haeckelii, appears as a continuous thick protoplasmic covering at the greatest depths of the ocean . . .” — p. 33 (“The Origin of the Human Race”)

Hæckel’s phylogenesis

see: Ernst Haeckel, The Pedigree of Man, 1883: “Step by step, stage by stage, we are able, by continuous observation, to trace out the changing series of forms through which every individual animal . . . passes from the ovum to the adult condition. On the other hand . . . their ancestral evolution or phylogenesis . . . occupies an enormous time . . .” “The series of forms through which the individual organism passes during its development from the egg to the complete adult condition is a brief, condensed repetition of the long series of forms that its animal ancestors . . . passed through from the earliest ages . . .” — pp. 213, 214 (“Development of Life-Particles”)

As du Bois-Reymond puts it . . . “ancestral trees of our race . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . Du Bois-Reymond . . . sneers that ‘ancestral trees of our race, sketched in the “Schopfungs-geschichte,” are of about as much value as are the pedigrees of the Homeric heroes in the eyes of the historical critic’ . . .” — p. 295 Note (“Present Position of Evolution”)

neither geology . . . nor the ancestral history . . . will ever “rise to the position . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . the hypothetical history of evolution of the earth is based upon . . . experimental evidence, so is it also with . . . the ancestral history of organisms. The one can, and will, rise to the position of a real ‘exact’ science as little as the other.” — p. 273 (“The Proofs of Evolution”)

“those ancestors . . . which have led up from the unicellular classes . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . we deduce thence the corresponding succession of forms of those ancestors which have led up from the unicellular Amœba . . . and onwards through the classes Vermes, Acrania, Pisces, Amphibia, Reptilia to the Aves.” — p. 281 (“The Proofs of Evolution”)

— 657 —

procreation . . . separation from one into two . . .

Then follows . . . the hermaphrodite condition

see: Samuel Laing, A Modern Zoroastrian, 1890: “We are now at the threshold of that system of sexual propagation . . . originating in the amalgamation of some germ-cell or spore with the original cell . . . Thus at length the distinction would be firmly established of a female organ or ovary containing the egg or primitive cell . . . and a male organ supplying the fertilising spore or cell . . . In the great majority of plants, and in some of the lower families of animals . . . the male and female organs are developed within the same being, and they are what is called hermaphrodites.” — pp. 105-6

then . . . a kind of Parthenogenesis, “virginal reproduction” . . .

see: Samuel Laing, A Modern Zoroastrian, 1890: “Another transition form is Parthenogenesis, or virginal reproduction, in which germ-cells, apparently similar in all respects to egg-cells, develop themselves into new individuals without any fructifying element.” — p. 106

“all ancient religions and philosophies” . . . “assuming a male and female . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “Mankind, and all the higher forms of life . . . can only propagate their species . . . by the co-operation of two individuals . . . possessing attributes which are complementary of one another . . . So certain does this appear that all ancient religions and philosophies begin by assuming a male and female principle for their gods . . .” — p. 102

At first sight . . . “the distinction of sex appears as fundamental . . .”

“The Spirit of god brooding over Chaos . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “. . . the Spirit of God brooding over Chaos and producing the world, is only a later edition, revised according to monotheistic ideas, of the far older Chaldean legend which describes the creation of Cosmos out of Chaos by the co-operation of great gods, male and female.” — pp. 102-3

Thus, in the orthodox Christian creed . . . “begotten, not made” . . .

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “Thus, in the orthodox Christian creed we are taught to repeat ‘begotten, not made,’ a phrase which is absolute nonsense . . . an instance of using words like counterfeit notes, which have no solid value of an idea behind them. For ‘begotten’ is a very definite term, which implies the conjugation of two opposite sexes to produce a new individual.” — p. 103

— 658 —

“Science, however, makes sad havoc with this impression . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “Science, however, makes sad havoc with this impression of sexual generation being the original and only mode of reproduction, and the microscope and dissecting knife of the naturalist introduce us to new and altogether unsuspected worlds of life.” — p. 103

Daksha “established sexual intercourse as the means of multiplication” . . .

p/q: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “In what manner Daksha created living creatures . . . Finding that his will-born progeny did not multiply themselves, he determined, in order to secure their increase, to establish sexual intercourse as the means of multiplication.” — 2:12 (i.15)

only after a series of other “modes” . . .

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “From that period forwards, living creatures were engendered by sexual intercourse. Before the time of Daksha, they were variously propagated, — by the will, by sight, by touch, and by the influence of religious austerities practised by devout sages . . .” — 2:10 (i.15)

“By far the larger proportion of living forms . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “By far the larger proportion of living forms . . . have come into existence without the aid of sexual propagation. When we begin at the beginning, or with those Monera which are simple specks of homogeneous protoplasm, we find them multiplying by self-division.” — p. 103

the nucleated cell, “which does exactly the same thing” . . .

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “The next earliest stage in the evolution of living matter, the nucleated cell, does exactly the same thing. . . . The next stage in advance is that of propagation by germs or buds, in which the organism does not divide into two equal parts, but a small portion of it swells out at its surface, and finally parts company and starts on a separate existence which grows to the size of the parent by its inherent faculty of manufacturing fresh protoplasm from surrounding inorganic materials.” — p. 104

— Footnotes

Vide Part I. of this volume, page 183 . . .

— 659 —

“germ-buds reduced to spores, or single cells . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “Advancing still further on the road towards sexual reproduction, we find these germ-buds reduced to spores, single cells, which are emitted from the parent, and afterwards multiply by division until they form a many-celled organism . . . We are now at the threshold of that system of sexual propagation which has become the rule in all the higher families of animals . . .” — pp. 104-5

an “organism, having advantages in the struggle for life . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “This organism, having advantages in the struggle for life, established itself permanently with ever new developments . . . and special organs developed to meet the altered conditions. Thus at length the distinction would be firmly established of a female organ or ovary containing the egg or primitive cell from which the new being was to be developed . . .” — pp. 105-6

“This is confirmed by a study of embryology . . .”

In the great majority of plants . . .

“virginal reproduction — germ-cells apparently similar . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “Another transition form is Parthenogenesis, or virginal reproduction, in which germ-cells, apparently similar in all respects to egg-cells, develop themselves into new individuals without any fructifying element.” — p. 106

the fundamental biogenetic law . . . “the development of the embryo . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “The fundamental biogenetic law runs . . . as follows: The development of the embryo (ontogeny) is a condensed and abbreviated repetition of the evolution of the race (phylogeny). This repetition is the more complete, the more the true original order of evolution (palingenesis) has been retained by continual heredity.” — p. 294 Note (“Present Position of Evolution”)

“On the other hand, this repetition is the less complete . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “On the other hand this repetition is the less complete, the more by varying adaptations the later spurious development (cenogenesis) has obtained. ‘Antrop.’ 3rd edition, p. 11.” — p. 294 Note (“Present Position of Evolution”)

— 660 —

not the remotest sign of a link between man and the animal . . .

see: A. de Quatrefages, The Human Species, 1879: “. . . [in] the words of Huxley: ‘Neither in the quaternary ages nor at the present time does any intermediary being fill the gap which separates man from the Troglodyte. To deny the existence of this gap would be as reprehensible as absurd.’ ” — p. 295

— Footnotes

Cyclic pralayas . . . on a resting planet . . .

— 661 —

“Amœba A,” contracting in the middle and splitting . . .

“speech arose gradually from a few simple, crude animal sounds . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . speech arose gradually from a few, simple, crude, animal sounds that served to designate the nearest objects, the most pressing wants. In a form little more perfect than this, speech still remains amongst a few races of lowest rank.” — p. 22 (“The Darwinian Theory”)

no plausible explanation . . . as to how the “roots” of language . . .

see: Ludwig Noiré, Max Müller and the Philosophy of Language, 1879: “The theory of onomatopæia, or the imitation of natural sounds, had always been a favourite with the philologists . . .” “This theory, however plausible and seductive it may seem at first sight, is directly opposed to the facts of any language yet examined. . . . [Müller] says, ‘that though there are names in every language formed by mere imitation of sound, yet these . . . are the playthings, not the tools, of language, and any attempt to reduce the most common and necessary words to imitative roots ends in complete failure . . .’ ” — pp. 56, 58

the brain of . . . the gorilla, measures no more than 30.51 cubic inches . . .

see: Pattison & Pfaff, The Age and Origin of Man, 1883: “According to M. Vogt, the greatest of all apes, the gorilla, has a brain of 30.51 cubic inches; while the medium size, in the case of the largest brains of the Australian natives . . . amounts to 99.35 cubic inches.” — p. 52 (“The Age of Man” by Pattison)

“The brain of the apes most like man . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “The brain of the apes most like man, therefore, does not amount to quite a third of the brain of the lowest races of men; it is not half the size of the brain of a new-born child.” — p. 52 (“The Age of Man” by Pattison)

Wallace maintains . . . primitive man was a speechless ape-creature

— 661-2 —

“Man never was, in my opinion, this pithecanthropus alalus . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “. . . man never was, in my opinion, this Pithecanthropus alalus whose portrait Hæckel has drawn as if he had seen and known him, whose singular and completely hypothetical genealogy he has even given, from the mere mass of living protoplasm to the man endowed with speech and a civilisation analogous to that of the Australians and Papuans . . .” — p. 320

— 662 —

Müller stigmatized the Darwinian theory as “vulnerable at the beginning . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “. . . in March 1873, Max Müller, in accordance with an opinion shared by many, has again proclaimed ‘the Darwinian theory vulnerable at the beginning and at the end.’ {‘Three Lectures on Mr. Darwin’s Philosophy of Language’}.” — pp. 161 & 319 endnote [References]

de Quatrefages evidently accepting “Natural Selection” . . . pro. tem.

see: A. de Quatrefages, The Human Species, 1879: “Up to this point it is evident that I agree in all that Darwin has said on the struggle for existence and natural selection. I disagree with him when he attributes to them the power of modifying organised beings indefinitely in a given direction, so that the direct descendants of one species form another species distinct from the first.” — p. 95

the great linguistic families pass through three stages . . .

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “All modern philologists agree that languages are developed, and that most probably all linguistic families pass through three stages. In the stage of the radical languages all words are roots, and are merely placed side by side. In the second stage, that of the agglutinated languages, one root defines the other, and the defining root ultimately becomes merely a determinative element.” — pp. 302-3

The determinative element . . . unites into a whole . . .

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “Finally, in the inflected languages, the determinating element, of which the determinating significance has long vanished from the national consciousness, unites into a whole with the formative element.” — p. 303

the existence of these ready-made materials of speech . . .

This potentiality of forming roots is the great crux . . .

“Forsooth are we to halt before the origin of language?”

see: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “. . . linguistic research stumbles on accordance and analogies with the doctrine of the derivation of organisms. And, forsooth, we are to halt before the origin of language as before something incomprehensible and inscrutable!” — p. 304

“The borderland of . . . knowledge is best left to time . . .”

— 662-3 —

“historical events of past time . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . the historical events of past time . . . occurred many millions of years ago, and are for ever removed from direct observation on our part. Hence geology and phylogeny alike are from the nature of things historical sciences.” — p. 273 (“The Proofs of Evolution”)

— 663 —

neither geology nor phylogeny . . . “rise to the position of a real exact science”

see: Ernst Haeckel, The Pedigree of Man, 1883: “. . . the hypothetical history of evolution of the earth is based upon . . . experimental evidence, so is it also with . . . the ancestral history of organisms. The one can, and will, rise to the position of a real ‘exact’ science as little as the other.” — p. 273 (“The Proofs of Evolution”)

“from the lowest vertebrate to the highest, from Amphioxus to man”

“empirical sources of knowledge,” so extolled by the author . . .

see: Ernst Haeckel, The Pedigree of Man, 1883: “But if many men . . . hold that the whole of phylogeny is a castle in the air . . . they only in speaking thus demonstrate their ignorance of that wealth of empirical sources of knowledge . . .” — p. 273 (“The Proofs of Evolution”)

all suppressio veri and all suggestio falsi

see: Benj. Vaughan Abbott, Dictionary of Terms and Phrases Used in Jurisprudence, 1879: “Fraud . . . [is] any cunning, deception, or artifice, used to circumvent, cheat, or deceive another. . . . The ordinary means of fraud are either false representations or concealments as to facts, — often expressed by the Latin terms, suggestio falsi aut suppressio veri [‘suggesting falsehoods or suppressing truth’] . . .” — 1:521

— Footnotes

newly-coined words as “perigenesis of plastids,” “plastidule souls”

see: Ernst Haeckel, The Pedigree of Man, 1883: “Plastidule souls. The plastidules or protoplasmic molecules . . . are, on our plastid theory, to be regarded as the active factors of all life-functions. The plastidular soul differs from the inorganic molecular soul in that it possesses memory. See . . . the previous lecture on the Perigenesis of the plastidule, or the wave motion of living particles.” — p. 296 Note (“Present Position of Evolution”)

“the origin of man from other mammals . . . a deductive law . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “The origin of man from other mammals, and most directly from the catarrhine apes, is a deductive law, that follows necessarily from the inductive law of the theory of descent. ‘Anthrop.’ 3rd edition, p. 392.” — p. 295 Note (“Present Position of Evolution”)

a “testimonium paupertatis of natural science” . . .

— 664 —

“the exceedingly rich storehouse of empirical evidence”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “This much at the present time is certain beyond a doubt, that for the construction of a phylogenetic history an exceedingly rich storehouse of empirical evidence, of certain facts is at our disposal . . .” — p. 272 (“The Proofs of Evolution”)

“recognised physiologists” who oppose . . . said “storehouse” — ignorant

see: Ernst Haeckel, The Pedigree of Man, 1883: “. . . we might hear from the mouths of recognised physiologists that our ‘genealogical trees were of the same value as are the pedigrees of the Homeric heroes . . .’ But these utterances, and others as contemptuous, only prove that the physiologists concerned are wholly ignorant of the present condition of morphology . . .” — p. 263 (“The Proofs of Evolution”)

“if many men . . . and among them even some scientists of repute . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “But if many men — and among them even some scientists of repute — hold that the whole of phylogeny is a castle in the air, and genealogical trees are empty plays of phantasy, they only in speaking thus demonstrate their ignorance of that wealth of empirical sources of knowledge . . .” — p. 273 (“The Proofs of Evolution”)

“empirical”: “Depending upon experience or observation alone . . .”

— 664-5 —

“and Empiric — One who confines himself to . . . observations” . . .

see: John Ogilvie, Imperial Dictionary, 1883: “Empiric . . . 1. One who relies only on experience and observation . . . 2. A physician who enters on practice without a regular professional education, and relies on success from his own experience. Hence — 3. A quack; an ignorant pretender to medical skill; a charlatan.” — 2:155

— 665 —

“The origin of man . . . directly from the catarrhine ape . . .”

the word theory . . . used “in a very loose and improper sense” . . .

p/q: Sir William Hamilton, Lectures on Metaphysics and Logic, 1860: “. . . theory. This word is employed by English writers, in a very loose and improper sense. It is with them usually convertible with hypothesis, and hypothesis is commonly used as another term for conjecture. . . . The terms theory and theoretical are properly used in opposition to the terms practice and practical . . .” — 1:120 (Lecture 10)

— Footnotes

The mental barrier between man and ape . . . “enormous gap . . .”

see: T. H. Huxley, Evidence as to Man’s Place in Nature, 1863: “. . . the vast intellectual chasm between the Ape and Man implies a corresponding structural chasm in the organs of the intellectual functions . . . there is an immense difference between a Man’s intelligence and an Ape’s . . . the possession of articulate speech is the grand distinctive character of man . . . [causing] the immeasurable and practically infinite divergence of the Human from the Simian Stirps.” — p. 122 fn.

The physiological difference between Man and the Apes . . . equally striking

see: T. H. Huxley, Evidence as to Man’s Place in Nature, 1863: “. . . [some may] seem to say that the structural differences between man and even the highest apes are small and insignificant. Let me take this opportunity then of distinctly asserting . . . that they are great and significant; that every bone of a Gorilla bears marks by which it might be distinguished from the corresponding bone of a Man . . .” — p. 123

“In modern times there are no animals . . . that have attracted more attention . . .”

p/q: Georg Schweinfurth, The Heart of Africa, 1874: “In modern times there are no animals in creation which have attracted a larger amount of attention from the scientific student of nature, than these great quadrumani, which are stamped with such singular resemblance to the human form as to have justified the epithet of anthropomorphic. . . . But all investigation at present only leads human intelligence to a confession of its insufficiency; and nowhere is caution more to be advocated, nowhere is premature judgment more to be deprecated, than in the attempt to bridge over the mysterious chasm which separates man and beast.” — 1:519-20

— 666 —

“They were without doubt once covered with hair . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “Darwin also admits the existence of this link between man and apes. . . . On the other hand he traces out his physical portrait . . . ‘The earliest ancestors of man,’ he says, ‘were without doubt once covered with hair; both sexes having beards; their ears were pointed and capable of movement; and their bodies were provided with a tail having the proper muscles. Their limbs and bodies were acted on by many muscles, which now only occasionally reappear in man, but which are still normally present in the quadrumana.’ ” — p. 106

“The foot, judging from the condition of the great toe in the fœtus . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “The foot, judging from the condition of the great toe in the fœtus, was then prehensile, and our progenitors, no doubt, were arboreal in their habits, frequenting some warm forest-clad land; the males were provided with canine teeth which served as formidable weapons.” — p. 106

Darwin connects him with the type of the tailed catarrhines

p/q: A. de Quatrefages, The Human Species, 1879: “In attributing a tail to our first direct ancestors Darwin connects him with the type of tailed catarrhines, and consequently removes him a stage backward in the scale of evolutions. The English naturalist is not satisfied to take his stand upon the ground of his own doctrines, and, like Haeckel, on this point places himself in direct variance with one of the fundamental laws which constitute the principal charms of Darwinism . . .” — p. 106

“In fact . . . in the theory of Darwin, transmutations do not take place . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “In fact, in the theory of Darwin, transmutations do not take place, either by chance or in every direction. They are ruled by certain laws which are due to the organisation itself. If an organism is once modified in a given direction, it can undergo secondary or tertiary transmutations, but will still preserve the impress of the original. It is the law of permanent characterisation which alone permits Darwin to explain the filiation of groups, their characteristics and their numerous relations. It is by virtue of this law that all the descendants of the first mollusc have been molluscs; all the descendants of the first vertebrate have been vertebrates. It is clear that this constitutes one of the foundations of the doctrine. It follows that two beings belonging to two distinct types can be referred to a common ancestor, whose characters were not clearly developed, but the one cannot be the descendant of the other.” — pp. 106-7

— Footnotes

“Man’s kinship with the apes is not impugned by the bestial strength . . .

— 666-7 —

“Now man and apes present a very striking contrast in respect to type. . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “Now man and apes present a very striking contrast in respect to type. Their organs . . . correspond almost exactly term for term: but these organs are arranged after a very different plan. In man they are so arranged that he is essentially a walker, while in apes they necessitate his being a climber. . . . There is here an anatomical and mechanical distinction. . . . Moreover, a glance at the page where Huxley has figured side by side a human skeleton and the skeletons of the most highly developed apes, is a sufficiently convincing proof of the fact.” — p. 107

— 667 —

The consequence of these facts, from the point of view . . .

p/q: A. de Quatrefages, The Human Species, 1879: “The consequence of these facts, from the point of view of the logical application of the law of permanent characterisation, is that man cannot be descended from an ancestor who is already characterised as an ape, any more than a catarrhine tailless ape can be descended from a tailed catarrhine. A walking animal cannot be descended from a climbing one.” — p. 107

“Vogt, in placing man among the primates . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “This was clearly understood by Vogt. In placing man among the primates, he declares, without hesitation, that the lowest class of apes have passed the landmark (the common ancestor) from which the different types of this family have originated and diverged.” — pp. 107-8

“We must, then, place the origin of man beyond the last apes . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “We must then place the origin of man beyond the last ape if we wish to adhere to one of the laws most emphatically necessary to the Darwinian theory. We then come to the prosimiæ of Haeckel, the loris, indris, etc. But these animals also are climbers; we must go further, therefore, in search of our first direct ancestor. But the genealogy traced by Haeckel brings us from the latter to the marsupials.” — p. 108

“From men to the Kangaroo the distance is certainly great. . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “From man to the kangaroo the distance is certainly great. Now neither living nor extinct fauna show the intermediate types which ought to serve as landmarks. This difficulty causes but slight embarrassment to Darwin. We know that he considers the want of information upon similar questions as a proof in his favour. Haeckel doubtless is just as little embarrassed. He admits the existence of an absolutely theoretical pithecoid man . . .” — p. 108

“Thus, since it has been proved that, according to Darwinism itself . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “Thus, since it has been proved that, according to Darwinism itself, the origin of man must be placed beyond the 18th stage, and since it becomes, in consequence necessary to fill up the gap between marsupials and man, will Haeckel admit the existence of four unknown intermediate groups, instead of one? Will he complete his genealogy in this manner? It is not for me to answer.” — p. 108

Haeckel’s famous genealogy . . . called by him “Ancestral Series of Man”

see: Ernst Haeckel, The Pedigree of Man, 1883: “In this ancestral chain, or series of ancestors, we can, in the present state of our knowledge, mark off approximately twenty-two steps, of which eight belong to the Invertebrata [First Division], fourteen to the Vertebrata [Second Division] . . . Ancestral Series of Man.” — p. 75

— Footnotes

“a certainly not flattering, and in many points an incorrect, portrait . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “. . . Darwin himself has now gone further . . . he has sketched a certainly not flattering, and perhaps in many points not correct, portrait of our presumptive ancestors in the phase of dawning humanity.” — p. 284

— 667-8 —

“Second Division” (Eighteenth Stage) . . . “Prosimiæ, allied to the Loris . . .”

— 668 —

“the prosimiae of Hæckel have no decidua and a diffuse placenta.” . . .

p/q: A. de Quatrefages, The Human Species, 1879: “. . . the prosimiæ of Haeckel have no decidua and a diffuse placenta. They are indeciduata. Far from any possibility of their being the ancestors of the apes, according to the principle laid down by Haeckel himself, they cannot even be regarded as the ancestors of the zonoplacential mammals . . .” — p. 110

“. . . nor at the present time does any intermediary being fill the gap . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “. . . [in] the words of Huxley: ‘Neither in the quaternary ages nor at the present time does any intermediary being fill the gap which separates man from the Troglodyte. To deny the existence of this gap would be as reprehensible as absurd.’ ” — p. 295

“This genealogy . . . is wrong thoughout . . .”

Hæckel bases his descent of man on the 17th and 18th stages . . .

having himself divided mammals . . . into two groups . . .

see: A. de Quatrefages, The Human Species, 1879: “Haeckel . . . divides mammals into two great groups: the indeciduata, which have no decidua, and the deciduata, which possess it. . . . Haeckel, without the least hesitation, adds his prosimiæ to [the deciduata] . . . he attributes to them a decidua and a discoidal placenta.” — p. 109

“The anatomical investigations of . . . Milne Edwards and Grandidier . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “Now the anatomical investigations of . . . Milne Edwards and Grandidier . . . place it beyond all doubt that the prosimiæ of Haeckel have no decidua and a diffuse placenta. They are indeciduata. Far from any possibility of their being the ancestors of the apes, according to the principles laid down by Haeckel himself, they cannot be regarded even as the ancestors of the zonoplacental mammals . . . and ought to be connected with the pachydermata, the edentata, and the cetacea.” — p. 110

“the embryogenesis of the prosimiæ was not known”

p/q: A. de Quatrefages, The Human Species, 1879: “Darwin and Haeckel will, perhaps reply that when they made their genealogies, the embryogenesis of the prosimiæ was not known. But why then represent them as one of the intermediate links to which they attach so much importance?” — p. 110

— 669 —

“their . . . process . . . considering the unknown as a proof . . .”

Darwin . . . makes us proceed from the tailed catarrhine

Hæckel traces our hypothetical ancestor to the tailless ape

he places him in a hypothetical “stage” . . . “Menocerca with tails”

Hæckel “admits the existence of an absolutely theoretical pithecoid man” . . .

his sozura (14th stage) — a creature entirely unknown to science . . .

p/q: A. de Quatrefages, The Human Species, 1879: “Haeckel . . . proceeds . . . [with] the sozura (14th stage), an amphibious animal which is equally unknown to science. ‘The proof of its existence arises from the necessity of an intermediate type between the 13th and the 14th stage.’ ” — p. 108

— 670 —

“the study of the evolution of soul-life . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . the study of the evolution of soul-life shows us that this has worked its way up from the lower stages of the simple cell-soul, through an astonishing series of gradual stages in evolution, up to the soul of man.” — p. 296 Note (“Present Position of Evolution”)

“Little as we are in a position, at the present time . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “Little as we are in a position, at the present time, to explain fully the nature of consciousness, yet the comparative and genetic observation of it clearly shows, that it is only a higher and more complex function of the nerve-cells.” — p. 296 Note (“Present Position of Evolution”)

— Footnotes

“an inorganic molecular soul” . . . a “plastidular soul . . .”

see: Ernst Haeckel, The Pedigree of Man, 1883: “The cell-soul . . . is the totality of the responsive forces resident in the protoplasm. . . . The plastidular soul differs from the inorganic molecular soul in that it possesses memory.” — pp. 295, 296 Notes (“Present Position of Evolution”)

— 671 —

“Plastidule-Souls; the plastidules or protoplasmic molecules . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “Plastidule-souls. The plastidules or protoplasmic molecules, the smallest, homogeneous parts of the protoplasm are, on our plastid theory, to be regarded as the active factors of all life-functions. The plastidular soul differs from the inorganic molecular soul in that it possesses memory.” — p. 296 Note (“Present Position of Evolution”)

lecture on the “Perigenesis of the Plastidule, or the wave-motion . . .”

“Pangenesis” . . . identical atoms . . . “are thus transmitted . . .”

p/q: Samuel Laing, A Modern Zoroastrian, 1890: “Darwin’s theory of ‘Pangenesis’ supposes that some of the actual identical atoms which formed part of the ancestral bodies are thus transmitted through their descendants for generation after generation, so that we are literally ‘flesh of the flesh’ of the primæval creature who was developed into man in the later tertiary or early glacial period. Haeckel, more plausibly, suggests that not the identical atoms, but their peculiar motions and mode of aggregation have been thus transmitted: a mode . . . he calls the ‘Perigenesis of the plastids.’ ” — pp. 119-20

— Footnotes

the human soul, “as a supernatural, a spiritual phenomenon . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . philosophers who have dealt with the history of the soul, take the opposite view, and look upon the existence of the soul — at least in man — as a supernatural, a spiritual phænomenon, conditioned by forces altogether different from ordinary physical forces, and that mocks, in consequence, all explanation that is simply scientific. According to . . . these men . . . psychology is in part or in whole a spiritual science, not a physical one.” — p. 135 (“Cell-Souls and Soul-Cells”)

animals have souls, will and sensation . . . soul-function

see: Ernst Haeckel, The Pedigree of Man, 1883: “First, in every living being the soul undergoes a consecutive development. The soul has its developmental history. . . . at least parts of the soul-functions, especially will and sensation, are performed in the higher animals in the same fashion as in man . . .” — p. 136 (“Cell-Souls and Soul-Cells”)

“The comparative morphology of the soul-organs . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “The comparative morphology of the soul-organs, and the comparative physiology of the soul-functions, both founded on Evolution, thus become the psychological problem of the scientific man.” — p. 137 (“Cell-Souls and Soul-Cells”)

— 672 —

the individual Soul is ever the same, so are the atoms . . .

p/q: N. D. Khandalavala, “Transmigration of the Life-Atoms,” 1885: “ ‘. . . the monad or individual soul is ever the same, as are also the atoms of the lower principles, which, regenerated . . . are magnetically drawn together owing to their affinity, and are once more reincarnated together.’ ” — p. 531 (Five Years of Theosophy)

The law of biogenesis . . . “is the result of the ignorance . . .”

“. . . not the identical atoms, but their peculiar motions are made . . .”

— Footnotes

each atom . . . is of course a soul, a monad . . .

see: “Gods, Monads, and Atoms”: “. . . ‘God, Monad, and Atom are the correspondences of Spirit, Mind, and Body (Atma, Manas, and Sthula Sarira) in man.’ In their septenary aggregation they are the ‘Heavenly Man’ . . . ‘The Monads (Jivas) are the Souls of the Atoms, both are the fabric in which the Chohans (Dhyanis, gods) . . . [clothe] themselves when a form is needed.’ ” — SD 1:619

— 672-3 —

The life-principle . . . omnipresent, eternal, indestructible

see: N. D. Khandalavala, “Transmigration of the Life-Atoms,” 1885: “The ‘Jiva,’ or life-principle, which animates man, beast, plant, and even a mineral, certainly is ‘a form of force indestructible,’ since this force is the one life, or anima mundi, the universal living soul, and that the various modes . . . [of] atomic aggregations, such as minerals, plants, animals, &c., are all the different forms or states in which this force manifests itself.” — p. 535 Note [by HPB] (Five Years of Theosophy)

— 673 —

“The recent contest as to the nature of atoms . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “Atom-souls. The recent contest as to the nature of atoms, which we must regard as in some form or other the ultimate factors in all physical and chemical processes, seems to be capable of easiest settlement by the conception that these very minute masses possess, as centres of force, a persistent soul, that every atom has sensation and the power of movement.” — p. 296 Note (“Present Position of Evolution”)

the “cell-soul, is . . . bound up with the protoplasmic body . . .”

“the passage from the physics of the brain to the corresponding facts . . .”

p/q: John Tyndall, Fragments of Science, 1871: “. . . the passage from the physics of the brain to the corresponding facts of consciousness is unthinkable. . . . Were our minds and senses so expanded, strengthened, and illuminated as to enable us to see and feel the very molecules of the brain; were we capable of following all their motions, all their groupings, all their electric discharges . . . we should be as far as ever from the solution of the problem . . . The chasm between the two classes of phenomena would still remain intellectually impassable.” — pp. 119, 120 (“Scientific Materialism”)

— Footnotes

“It is omnipresent . . . often in a dormant state . . .”

p/q: N. D. Khandalavala, “Transmigration of the Life-Atoms,” 1885: “. . . it is omnipresent — but for one single instant inactive, say in a stone . . . Then the continuation of the definition, which states that when this indestructible force is ‘disconnected with one set of atoms, it becomes attracted immediately by others,’ does not imply that it abandons entirely the first set, but only that it transfers its vis viva, or living power — the energy of motion — to another set. But because it manifests itself in the next set as what is called kinetic energy, it does not follow that the first set is deprived of it altogether; for it is still in it, as potential energy, or life latent.” — pp. 535-6 Note [by HPB] (Five Years of Theosophy)

— 673-4 —

“No one has the right to hold that in the future . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “No one, therefore, has the right to hold that in the future we shall not be able to pass beyond these limits of our knowledge that to-day seem impassable. Darwin, in the introduction to his ‘Descent of Man,’ says: ‘It is always those who know little, and not those who know much, that positively affirm that this or that problem will never be solved by science.’ ” — pp. 296-7 Note (“Present Position of Evolution”)

— 674 —

“Bathybius” . . . simulating the organic substance it was not

see: James W. Lowber, “Skeptical Tendencies of Modern Science,” Sept. 1883: “In 1868 Professor Huxley announced to the world, the discovery at the bottom of the sea, of a jelly-like substance representing masses of protoplasm, to which he gave the scientific name of Bathybius. . . . Bathybius [was viewed] . . . as a means of bridging the chasm between the organic and inorganic world. . . . In 1875, the ship Challenger, engaged in deep sea soundings, discovered Bathybius to be nothing but sulphate of lime . . .” — p. 51 (Wilford’s Microcosm, v. 3)

“no evolutionist assumes that man is descended from any existing ape . . .”

p/q: Andrew Wilson, “The Missing Link,” Nov. 25, 1881: “No evolutionist assumes that man is descended from any existing ape, or from any extinct ape either. . . . What evolution does say is, that probably man and apes originated far back in some common root-stock . . .” — p. 74 (Knowledge, v. 1)

“all living forms have not been preserved in the fossil series . . .”

p/q: Andrew Wilson, “The Missing Link,” Nov. 25, 1881: “All living forms have not been preserved in the fossil series. With human remains, the chances of preservation are few and far between. Even primitive man burns his dead; and thus the record of man’s past history may ever remain obscure.” — p. 74 (Knowledge, v. 1)

— 675 —

“Where, then, must we look for primeval man?” . . .

p/q: Thomas H. Huxley, Evidence as to Man’s Place in Nature, 1863: “Where, then, must we look for primæval Man? Was the oldest Homo sapiens pliocene or miocene, or yet more ancient? In still older strata do the fossilized bones of an Ape more anthropoid, or a Man more pithecoid than any yet known await the researches of some unborn paleontologist? Time will show.” — p. 184

man had been considered a relic no older than . . . 6,000 years

see: Samuel Laing, Modern Science and Modern Thought, 1888: “Historical record was not supposed to extend beyond the 4,000 or 5,000 years assigned to it by Bible chronology . . . Cuvier . . . pronounced an emphatic verdict that man had not existed . . . for more than 5,000 or 6,000 years.” — pp. 106, 107

evidence that man already existed during the Miocene period . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “The evidence for Miocene man is . . . very strong and conclusive as far as it goes . . . In 1868 the Abbé Bourgeois laid before the Anthropological Congress at Paris certain flints which he had found in situ in undoubted Miocene strata at Thenay . . . [which] showed undoubted traces of human workmanship.” — p. 155

“They must either have been chipped by man, or . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “They must either have been chipped by man, or as Mr. Boyd Dawkins supposes, by the Dryopithecus or some other anthropoid ape which had a dose of intelligence so much superior to the gorilla or chimpanzee as to be able to fabricate tools. But in this case the problem would be solved and the missing link discovered, for such an ape might well have been the ancestor of Palæolithic man.” — p. 157

— 675-6 —

“If 100,000,000 years have elapsed since the earth . . . solidified . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . if 100,000,000 years have elapsed since the earth became sufficiently solidified to support vegetable and animal life, the Tertiary period may have lasted for 5,000,000 years; or for 10,000,000 years, if the life-sustaining order of things has lasted, as Lyell supposes, for at least 200,000,000 years.” — p. 161

— 676 —

those that are found . . . using “branches of trees as clubs . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “If the forests now inhabited by the gorilla and chimpanzee were submerged and again elevated, no trace would be found of the existence of animals which had built rude nests, used broken branches of trees as clubs, and cracked cocoa-nuts with hammer stones.” — p. 160

in the Pliocene and Miocene . . . there were true apes and baboons . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “But when we come to the Miocene and Pliocene periods . . . there were already true apes and baboons, even two species of anthropoid ape . . . Now, wherever anthropoid apes lived . . . some creature which was the ancestor of man, might have lived also.” — p. 151

Dryopithecus . . . “has been considered . . . superior to the chimpanzee . . .”

in the Eocene . . . no pithecoid stocks save a few extinct lemurian forms

see: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . the Eocene period was that in which Europe began to assume something like its present configuration, and in which mammalian life, of the higher or placental type, began to supplant the lower forms of marsupial life . . . But these higher types were . . . represented only by two or three extinct lemurian forms.” — p. 150

hinted that the Dryopithecus may have been the “missing link”

see: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . certain flints . . . [found] in undoubted Miocene strata . . . showed undoubted traces of human workmanship . . .” “They must either have been chipped by man, or as Mr. Boyd Dawkins supposes, by the Dryopithecus or some other anthropoid ape which had a dose of intelligence so much superior to the gorilla or chimpanzee as to be able to fabricate tools. But in this case the problem would be solved and the missing link discovered, for such an ape might well have been the ancestor of Palæolithic man.” — pp. 155, 157

(Vide also Gaudry’s speculations.)

see: Samuel Laing, Human Origins, 1892: “M. Gaudry, an excellent authority, while admitting that the flints from Thenay showed evidence of intentional chipping, thought that they might have been the work of the Dryopithecus . . . But the Dryopithecus has been deposed from his pride of place by the subsequent discovery of a more perfect jaw, and his is now considered . . . to be of a lower type than the chimpanzee or gorilla {‘See Gaudry, Mem. Soc. Geol. France — Palæontologie, 1890’}.” — p. 369 & fn.

— 677 —

“Now wherever anthropoid apes lived, it is clear that . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “Now, wherever anthropoid apes lived it is clear that, whether as a question of anatomical structure or of climate and surroundings, man, or some creature which was the ancestor of man, might have lived also. Anatomically speaking, apes and monkeys are as much special variations of the mammalian type as man, whom they resemble bone for bone and muscle for muscle, and the physical animal man is simply an instance of the quadrumanous type specialised for erect posture and a larger brain.” — p. 151

“If he could survive, as we know he did . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “If he could survive, as we know he did, the adverse conditions and extreme vicissitudes of the Glacial period, there is no reason why he might not have lived in the semi-tropical climate of the Miocene period, when a genial climate extended even to Greenland and Spitzbergen . . .” — pp. 151-2

the difficulty of accounting “for the development of intellect and morality . . .”

“But it is not so easy to see how this difference . . . arose . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “But it is not so easy to see how this difference of physical structure arose, and how a being came into existence which had such a brain and hand, and such undeveloped capabilities for an almost unlimited progress. The difficulty is this: the difference in structure between the lowest existing race of man and the highest existing ape is too great to admit of the possibility of one being the direct descendant of the other.” — p. 180

“The negro in some respects makes a slight approximation . . .”

— Footnotes

We cannot follow Mr. Laing here.

see: “Monogenism or Polygenism”: “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 brain capacity of the modern man, and the skulls of the last are on the whole . . . larger by one cubic inch than that of the average Frenchman.” — SD 2:168 fn.

“the great gulf . . . between the lowest ape and . . . man . . .”

see: T. H. Huxley, Evidence as to Man’s Place in Nature, 1863: “. . . the vast intellectual chasm between Ape and Man implies a corresponding structural chasm in the organs of the intellectual functions . . . there is an immense difference between a Man’s intelligence and an Ape’s . . . the possession of articulate speech is the grand distinctive character of man . . . [causing] the immeasurable and practically infinite divergence of the Human from the Simian Stirps.” — p. 122 fn.

— 677-8 —

“. . . his arm longer than those of the average European man . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “The negro . . . his arm longer than those of the average European man. Still he is essentially a man, and separated by a wide gulf from the chimpanzee or gorilla. Even the idiot or crétin, whose brain is no larger and intelligence no greater than that of the chimpanzee, is an arrested man and not an ape.” — pp. 180-1

— 678 —

“If, therefore, the Darwinian theory holds good . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “If, therefore, the Darwinian theory holds good in the case of man and ape, we must go back to some common ancestor from whom both may have originated . . . But to establish this as a fact and not a theory we require to find that ancestral form, or, at any rate, some intermediate forms tending towards it. . . . In other words, we require to discover the ‘missing link.’ ” — p. 181

“Now it must be admitted that . . . no such missing links . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “Now it must be admitted that hitherto, not only have no such missing links been discovered, but the oldest known human skulls and skeletons, which date from the Glacial period, and are probably at least 100,000 years old, show no very decided approximation towards any such pre-human type. On the contrary, one of the oldest types, that of the men of the sepulchral cave of Cro-Magnon, is that of a fine race, tall in stature, large in brain, and on the whole superior to many of the existing races of mankind.” — p. 181

“The reply of course is that time is insufficient . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “The reply of course is that the time is insufficient, and if man and the ape had a common ancestor, that as a highly developed anthropoid ape certainly, and man probably, already existed in the Miocene period, such ancestor must be sought still further back, at a distance compared with which the whole Quaternary period sinks into insignificance.” — pp. 181-2

“It may well make us hesitate before we admit . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “All this is true, and it may well make us hesitate before we admit that man, whose structure is so analogous to that of the animal creation . . . is alone an exception . . . and is the creature of a special creation. This is the more difficult to believe, as the ape family which man so closely resembles in physical structure, contains numerous branches which graduate into one another, but the extremes of which differ more widely than man does from the highest of the ape series. If a special creation is required for man, must there not have been special creations for the chimpanzee, the gorilla, the orang, and for at least 100 different species of apes and monkeys which are all built on the same lines?” — p. 182

the first relics . . . were splintered by fire

see: Nicolas Joly, Man Before Metals, 1883: “. . . M. de Mortillet says: ‘The flints of Thenay bear unmistakeable trace of the work of human hands. . . . the means employed in shaping them were entirely different. Hitherto we have only been acquainted with the mode of chipping them by blows; those of Thenay were splintered by fire.’ ” — p. 178

— Footnotes

A race . . . of the same stock whence the Canary Island Guanches sprung

see: James Geikie, Prehistoric Europe, 1881: “. . . [in] the rock-shelter of Sorde . . . a human skull and bones were found . . . referred by M. Hamy, with whom M. de Quatrefages quite agrees, to one and the same race of people . . . designated by them the ‘Cro-Magnon race’ . . . It is, however, more especially in the Canary Islands and Teneriffe, where M. Hamy has met with [such] skulls . . .” — pp. 552-3

— 679 —

a reference . . . to the “imperfection of the geological record”

“blurred copies” . . . of modern man (Huxley)

others . . . believe in an independent origin . . . from a Simian ancestry

see: A. de Quatrefages, The Human Species, 1879: “Vogt disagrees with his scientific colleagues in an important point. He admits that different simian stocks may have given rise to different human groups. The populations of the old and the new world would thus be descendants of the different forms which are peculiar to the two continents.” — p. 104

“prosimiæ” . . . “the ancestor common to all other catarrhini . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “. . . the most ancient Catarrhini form of the Prosimiæ was the ancestor to all other Catarrhini, including man. It was a branch . . . that under favorable circumstances, by Natural Selection, evolved the ancestor of the human race.” — p. 73

In all probability it occurred in Southern Asia . . .”

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “But in all probability it occurred in Southern Asia, in which region many evidences are forthcoming that here was the original home of the different species of man. Probably Southern Asia itself was not the earliest cradle of the human race; but Lemuria, a continent that lay to the south of Asia, and sank later on beneath the surface of the Indian Ocean.” — p. 73

— 679-80 —

(Vide infra, “Scientific and geological proofs of . . . submerged continents.”)

— 680 —

“The period during which the evolution of the anthropoid apes . . .”

Hæckelian doctrines “abominable, revolutionary, immoral”

see: Ernst Haeckel, The Pedigree of Man, 1883: “If, therefore, people find our theory of the origin of the human race ‘abominable, revolutionary, immoral,’ they must, in like manner, regard as ‘abominable, revolutionary, immoral’ . . . that the human ovum is a simple cell . . . [from which] a multicellular body develops that repeats in brief, during the course of its embryonic growth, every link in the ancestral chain of the Mammalia . . .” — p. 75

Hanuman . . . “whose feats were great and Wisdom never rivalled”

see: John Dowson, Classical Dictionary of Hindu Mythology, 1879: “HANUMĀN . . . A celebrated monkey-chief. . . . He and the other monkeys who assisted Rāma in his war against Rāvaṇa were of divine origin, and their powers were superhuman. . . . The exploits of Hanumān are favourite topics among Hindus from childhood to age . . . the Rāmāyaṇa says [of Hanumān], ‘. . . no one equals him in the śāstras, in learning, and in ascertaining the sense of the scriptures . . . In all sciences . . . he rivals the preceptor of the gods.’ ” — pp. 116-17

volumes were written upon this similarity . . . Mivart’s “Man and Apes”

Fiske and Huxley’s defence of Darwinism

— 681 —

(as useless as its rudimentary wing is to the Apteryx . . .)

see: Andrew Wilson, Chapters on Evolution, 1883: “Amongst animals of higher rank . . . the presence of rudimentary organs is frequently to be demonstrated. . . . The curious Apteryx or Kiwi-kiwi . . . of New Zealand, a near relative of the ostriches . . . represents a still more degraded condition of the organs of flight, for the wing is reduced in size to an extraordinary degree . . .” — p. 87

“Introduction à l’Etude des Races humaines, Questions générales”

exaggerations on the question of this supposed similarity . . .

see: A. de Quatrefages, Histoire Générale des Races Humaines, 1887: “. . . quand on compare . . . les éléments anatomiques de l’homme et des singes, surtout des singes supérieurs, on constate, il est vrai, des ressemblances très réelles. Pourtant ces ressemblances sont bien moins accusées qu’on ne serait tenté de le croire en lisant les écrits de quelques auteurs [when we compare . . . the anatomical elements of man and the monkeys, especially the higher apes, it is true that we perceive very real similarities. However these similarities are much less pronounced than one would be inclined to believe when reading the writings of some authors].” — 1:55

even Mr. Huxley found himself forced to protest . . .

see: A. de Quatrefages, Histoire Générale des Races Humaines, 1887: “Il s’est produit, à cet égard, des exagérations contre lesquelles Huxley lui-même s’est cru obligé de protester [In this respect, exaggerations have occurred, against which Huxley found himself compelled to protest] . . .” — 1:55

differences in structure . . . far from being trifling . . .

see: A. de Quatrefages, Histoire Générale des Races Humaines, 1887: “Bien loin que les différences entre l’homme et les singes les plus élevés soient petites et insignifiantes, ‘elles sont . . . considérables et significatives’ [The differences between man and the highest apes are far from small and unimportant, ‘they are . . . (says Huxley) considerable and significant’].” — 1:55

“each of the bones of the gorilla has its own specific impress . . .”

p/q: A. de Quatrefages, Histoire Générale des Races Humaines, 1887: “ ‘Chaque os de gorille porte une empreinte par laquelle on peut le distinguer de l’os humain correspondant . . . aucun être intermédiaire ne comble la brèche qui sépare l’homme du troglodyte. Nier l’existence de cet abîme serait aussi blâmable qu’absurde’ [‘Every bone of the gorilla carries an impress by which it can be distinguished from the corresponding human bone . . . not one intermediate being fills the gap that separates man from the troglodyte. Denying the existence of that gap would be as objectionable as it would be absurd’].” — 1:55

— Footnotes [681-2]

these muscles . . . were actively functioning in men of the Stone Age

see: Richard Owen, On the Anatomy of Vertebrates, 1868: “The ‘attollens auriculæ’ . . . ‘retrahens auriculæ’ . . . ‘attrahens auriculæ’ . . . All these muscles of the [modern] human external ear exemplify the Lamarckian law of degeneration from disuse. In the primitive men of the ‘stone-period,’ they probably existed in normal size and force.” — 3:245

“We find one of the most man-like apes (gibbon), in the tertiary period . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “. . . we now find one of the most manlike apes (gibbon) in the tertiary period, and this species is still in the same low grade, and side by side with it at the end of the ice period man is found in the same high grade as to-day, the ape not having appoximated more nearly to the man, and modern man not having become further removed from the ape than the first man . . . the facts contradict a theory of constant progressive development . . .” — pp. 51-2 (“The Age of Man” by Pattison)

— 682 —

it is rather the apes . . . from man

see: A. de Quatrefages, The Human Species, 1879: “We know that, as far as his body is concerned, man is a mammal . . . He may then have been contemporaneous with the earliest mammalia, and go back as far as the secondary period.” “There is then nothing impossible in the idea that he should have . . . appeared upon the globe with the first representatives of the type to which he belongs by his organisation.” — pp. 152, 153

Gratiolet, with regard to the cavities of the brain . . .

see: A. de Quatrefages, The Human Species, 1879: “A similar contrast has been remarked by Gratiolet upon the brain itself. . . . In the ape the . . . convolutions, which form the middle lobe . . . are completed before the anterior convolutions which form the frontal lobe. In man, on the contrary, the frontal convolutions are the first to appear, and those of the middle lobe are formed later.” — pp. 110-11

the brain of the anthropoids . . . develops in an inverse ratio . . .

see: A. de Quatrefages, The Human Species, 1879: “It is evident . . . that an organised being cannot be a descendant of another whose development is in an inverse order to its own. Consequently . . . man cannot be considered as the descendant of any simian type whatever.” — p. 111

— Footnotes

according to Vogt, the average Australian brain = 99.35 cubic inches . . .

— 683 —

sin of the “Mind-less” races . . .

see: “The Sin of the Mindless Men”: “And those which had no spark . . . took huge she-animals unto them . . . they begat upon them dumb races.” “. . . but that ‘primeval man’ was man only in external form. He was mindless and soulless at the time he begot, with a female animal monster, the forefather of a series of apes.” — SD 2:184, 189

how to deal with . . . gill-clefts, with the “tail” problem

see: Andrew Wilson, Chapters on Evolution, 1883: “It is not more surprising . . . to find that man in early life possesses an undeniable tail . . . than to discover that he is provided at the same period with a series of clefts and arches in the side of his neck . . . corresponding to the gill-clefts and gill-arches of fishes . . . Lord Monboddo . . . [explained] the disappearance of man’s tail through the friction of pressure produced by the sitting posture . . .” — p. 101

“Why is it not just as probably a true hypothesis . . .”

p/q: George Ticknor Curtis, Creation or Evolution?, 1887: “I ask, why is it not just as probably a true hypothesis to suppose that man was first created with these rudimentary sketches in his organization, and that they became useful appendages in the lower animals, into which man became degenerated, as it is to suppose that these parts existed in full development, activity, and practical use in the lower animals, out of whom man was generated, and that in man they lost their utility and became relatively mere rudiments?” — p. 76

— 684 —

gill-clefts . . . represent . . . the branchiæ of the fish

see: George J. Romanes, “Scientific Evidence of Organic Evolution,” Dec. 1, 1881: “The human embryo, soon after it assumes its vertebrate character, begins with gill-like slits on each side of the neck, up to which the arteries run in arching branches, as in a fish . . .” — p. 757 fn. (Fortnightly Review, v. 30)

the pulsating vessel corresponding to the heart of the lower fishes

segmentation of the human ovum . . . the blastoderm

see: Allen Thomson, “British Association — President’s Address,” Aug. 17, 1877: “. . . the blastoderm consists, after completion of the segementing process [of the ovum], of two layers of cells . . . Huxley long ago presented the interesting view that these two layers are essentially the same . . . as the double wall of the body in the simplest forms of animals above the Protozoa . . .” — p. 72 (Chemical News, v. 36)

the ‘gastrula’ stage . . . even among the sponges

see: Allen Thomson, “British Association — President’s Address,” Aug. 17, 1877: “. . . Haeckel has more recently followed out this view . . . by his researches in the Calcareous Sponges, and has founded upon it his well-known Gastræa theory. According to this view all animals take their origin from a form Gastrula. In the simpler [species] . . . they proceed no further than the Gastrula stage . . .” — p. 72 (Chemical News, v. 36)

— Footnotes

“At this period . . . the arteries run in arch-like branches . . .”

p/q: Charles Darwin, The Descent of Man, 1876: “At this period the arteries run in arch-like branches, as if to carry the blood to the branchiæ [gills] which are not present in the higher vertebrata, though the slits on the sides of the neck still remain . . . marking their former position.” — p. 9

— 684-5 —

“stages . . . of fishes . . . mirrored in the ‘epitomized history’ . . .”

see: C. O. Whitman, The Naturalist’s Occupation, 1891: “The striking agreement with the [stages of] development of the curious worm-like fish, Amphioxus . . . led Professor Haeckel of Jena to regard the ascidian as the ancestor of the vertebrate stock.” “Comparative anatomy found ascending grades of organization in the vertebrates of the present; paleontology discovered a corresponding gradation in the vertebrates of the past; and embryology revealed the same serial gradation in the developmental stages. . . . Embryonic development came to be regarded as the epitomized history of ancestral development.” — pp. 33, 34-5

— 685 —

“all estimate of geological duration is not merely impossible . . .”

p/q: André Lefèvre, Philosophy: Historical and Critical, 1879: “All estimate of geological duration is not merely impossible but necessarily imperfect; for we are ignorant of the causes, though they must have existed, which may have quickened or retarded the progress of the sedimentary deposits.” — p. 480

the tertiary age began either 15 or 2½ million . . . years ago

see: James Croll, Climate and Time, 1875: “. . . if we refer the glacial epoch to the latest period of great eccentricity . . . we have 15 millions of years since the beginning of the [Tertiary] Eocene period . . .” “If we take into consideration . . . the rapid rate at which . . . denudation takes place, it becomes evident that . . . 3 millions of years comprehended in the foregoing tables must stretch far back into the Tertiary age.” — pp. 342, 357

— Footnotes

the “Vegetable with leaflets” . . . represented in fœtal growth

— 686 —

geologists of France place man in the mid-miocene age

see: Grant Allen, “Who Was Primitive Man?” Sept. 1, 1882: “In mid-Miocene strata at Thenay, the Abbé Bourgeois has found certain split flints, some of them bearing traces of fire, which he believes to be of artificial origin; and in this belief he is upheld by M. de Mortillet . . .” — p. 316 (Fortnightly Review, v. 32)

“the absence or extreme scarcity of human bones . . .”

p/q: Charles Lyell, Geological Evidences of the Antiquity of Man, 1873: “If the reader remembers . . . the absence or extreme scarcity of human bones and works of art in all strata, whether marine or freshwater, even in those formed in the immediate proximity of land inhabited by millions of human beings, he will be prepared for the general dearth of human memorials in glacial formations, whether recent, pleistocene or of more ancient date. If there were a few wanderers over lands covered with glaciers, or over seas infested with ice-bergs, and if a few of them left their bones or weapons in moraines or in marine drift, the chances, after the lapse of thousands of years, of a geologist meeting with one of them must be infinitesimally small.” — pp. 246-7

— Footnotes

men of Neolithic times, “concerning whom Mr. Grant Allen has given . . .”

p/q: Edward Clodd, “The Antiquity of Man in Western Europe,” March 31, 1882: “The men of Neolithic times, concerning whom Mr. Grant Allen has given the readers of Knowledge a vivid and accurate sketch, are the direct ancestors of peoples of whom remnants yet lurk in out-of-the-way corners of Europe, where they have been squeezed or stranded; but the men of Palæolithic times can be identified with no existing races; they were savages of a more degraded type than any extant; tall, yet barely erect, with short legs and twisted knees, with prognathous — that is, projecting, ape-like jaws, and small brains. Whence they came we cannot tell, and their ‘grave knoweth no man to this day.’ ” — p. 463 (Knowledge, v. 1)

the “Neanderthal skull,” is of average capacity . . .

see: Thomas H. Huxley, Evidence as to Man’s Place in Nature, 1863: “The case of the Neanderthal skull is very different. . . . its capacity may be estimated at about 75 cubic inches, which is the average capacity given by Morton for Polynesian and Hottentot skulls. . . . In no sense, then, can the Neanderthal bones be regarded as the remains of a human being intermediate between Men and Apes.” — pp. 181-2

— 687 —

100,000 years . . . the age of Humanity

the Neanderthal skull . . . overlaid with “pithecoid bony walls”

this skull “possesses large bosses on the forehead . . .”

p/q: Grant Allen, “Who Was Primitive Man?” Sept. 1, 1882: “. . . the much debated Neanderthal skull . . . possesses large bosses on the forehead, strikingly suggestive of those which give the gorilla its peculiarly fierce appearance.” — p. 314 (Fortnightly Review, v. 32)

the “completely human proportions of the accompanying limb-bones . . .”

p/q: Charles Lyell, Geological Evidences of the Antiquity of Man, 1873: “ ‘. . . the completely human proportions of the accompanying limb-bones, together with the very fair development of the Engis skull, clearly indicate that the first traces of the primordial stock whence Man has proceeded need no longer be sought, by those who entertain any form of the doctrine of progressive development, in the newest tertiaries; but that they may be looked for in an epoch more distant from the age of the Elephas primigenius [woolly mammoth] than that is from us.’ ” — p. 94 (“Observations by Professor Huxley”)

— Footnotes

“If . . . in the hundreds of thousands of years . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “ ‘If, in the hundreds of thousands of years which you accept between the rise of palæolitihic men and our own day, a greater distance of man from the brute is not demonstrable (the most ancient man was just as far removed from the brute as the now living man), what reasonable ground can be advanced for believing that man has been developed from the brute, and has receded farther and farther from it by infinitely small steps?’ ” — p. 45 (“The Age of Man” by Pattison)

“The longer the interval of time placed between our times . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “The longer the interval of time placed between our times and the so-called palæolithic men, the more ominous and destructive for the theory of the gradual development of man from the animal kingdom is the result stated . . .” — pp. 44-5 (“The Age of Man” by Pattison)

the most liberal estimates for the antiquity of Man . . .

exaggerations of . . . Grant Allen . . . exposed by . . . Professor R. Owen

see: Pattison & Pfaff, The Age and Origin of Man, 1883: “Dr. Grant Allen states ‘that the cave-men probably had . . . big canine teeth . . .’ {‘Longman’s Magazine,’ No. 1} But Professor Owen, on the contrary, says that ‘the human lower jaw, so defined, from a Belgian cave, which I have carefully examined, gives no evidence of [such] a canine tooth . . . There is no . . . evidence of a “big canine tooth” in that cave specimen.’ ” — p. 43 & fn. (“The Age of Man” by Pattison)

to preserve the ape-theory, science must make man post-secondary . . .

see: A. de Quatrefages, The Human Species, 1879: “We know that, as far as his body is concerned, man is a mammal . . . The conditions of existence which are sufficient for these animals ought to have been sufficient for him also . . . He may then have been contemporaneous with the earliest mammalia, and go back as far as the secondary period.” “There is then nothing impossible in the idea that he should have survived other species of the same class . . . or have appeared upon the globe with the first representatives of the type to which he belongs by his organisation.” — pp. 152, 153

— 688 —

the oldest Palæolithic man shows . . . no appreciable differentiation . . .

see: Pattison & Pfaff, The Age and Origin of Man, 1883: “By a . . . comparison between the oldest men known to us and now living men, it is shown that man appeared suddenly, in all essential respects the same as the man of to-day.” — p. 2 (“The Age of Man” by Pattison)

— Footnotes

Palæolithic Savage, a “Man of Canstadt”

see: A. de Quatrefages, The Human Species, 1879: “. . . the Canstadt type . . . Immense and almost circular orbits . . . well agree with the vestiges in the Neanderthal cranium. . . . The superior maxillary [jaw] bone is sensibly prognathous [protruding] . . . In short, the cranium and face of the Canstadt man must, as a rule, have presented a strangely savage aspect.” — p. 304

Darwin rejected the theory that only 60,000,000 years had elapsed . . .

see: Charles Darwin, The Origin of Species, 1882: “Mr. Croll estimates that about 60 million years have elapsed since the Cambrian period, but this . . . appears a very short time for the many and great mutations of life, which have certainly occurred since the Cambrian formation . . .” — p. 286

“He . . . adds that the previous 140 million years . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “He judges from the small amount of organic change since the commencement of the glacial epoch, and adds that the previous one hundred and forty million years can hardly be considered as sufficient for the development of the varied forms of life which certainly existed towards the close of the Cambrian period.” — pp. 83-4

— 689 —

“All hypotheses and theories with respect to the rise of man . . .”

see: Pattison & Pfaff, The Age and Origin of Man, 1883: “All these hypotheses and theories with respect to the rise of man can be reduced to two. One says, Man appeared at a definite time, perfect and entire . . . The other maintains that . . . man has been gradually developed from an ape-like animal . . . There is no other hypothesis essentially different from these two theories conceivable . . .” — p. 33 (“The Age of Man” by Pattison)

— 690 —

“No date . . . is to be found in Genesis . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “ ‘No date . . . is to be found in Genesis which assigns a time for the birth of primitive humanity . . .’ {Ed. Lartet, Nouvelles recherches sur la coexistence de l’homme et des grands mammifères fossiles . . . de la dernière période géologique (Annales des Sciences Naturelles . . . t. xv. p. 256)}.” — p. 4 & fn.

but chronologists have for fifteen centuries endeavoured . . .

p/q: Nicolas Joly, Man Before Metals, 1883: “ ‘. . . but chronologists have for fifteen centuries endeavoured to force the Bible facts into agreement with their systems. Thus, no less than one hundred and forty different opinions have been formed about the single date of the Creation, and between the extreme variations there is a discrepancy of 3,194 years in the reckoning of the period between the beginning of the world and the birth of Christ’ {Ed. Lartet}.” — p. 4 & fn.

— 690-1 —

On the foundation cylinder deposited by Nabonidus . . .

— 691 —

he speaks of his discovery of the foundation stone . . . by Naram-Sin

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The last king of Babylonia, Nabonidos, had antiquarian tastes . . . It was known that the great temple of the Sun-god at Sippara . . . had been originally erected by Naram-Sin the son of Sargon, and attempts had been already made to find the records which . . . he had entombed under its angles. With true antiquarian zeal, Nabonidos continued the search, and did not desist until . . . he had lighted upon ‘the foundation-stone’ of Naram-Sin himself. This ‘foundation-stone,’ he tells us, had been seen by none of his predecessors for 3200 years.” — p. 21

“Naram-Sin . . . says Nabonidus, lived 3,200 years before his own time”

those who based history on the Jewish Chronology . . .

see: H. P. Blavatsky, Isis Unveiled, 1877: “The chronology which separates Moses from the creation of the world by only four generations seems ridiculous, merely because the Christian clergy would enforce it upon the world literally. The kabalists know that these generations stand for ages of the world {One finds in the ‘Pentateuch’ only events occurring about two years before the fabled ‘Exodus’ and the last year. The rest of the chronology is nowhere, and can be followed only through kabalistic computations, with a key to them in the hand}.” — 2:443 & fn.

Smith’s chronology . . . made by him to fit in with that of Moses

see: George Smith, Assyrian Discoveries, 1875: “. . . I found another fragment of the curious history of Sargon . . . [He] was born of royal parents, but concealed by his mother, who placed him on the Euphrates in an ark of rushes, coated with bitumen, like that in which the mother of Moses hid her child . . . Sargon was discovered by a man named Akki . . . who adopted him as his son, and afterwards became king of Babylonia.” — pp. 224-5

Smith makes Sargon I. . . . reign in . . . Akkad about 1600 B.C.

“Old views of the early annals of Babylonia . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . we had also been accustomed to regard the history of Babylonia as beginning at the earliest in the third millennium before our era. Assyrian scholars had inherited the chronological prejudices of a former generation, and a starveling chronology seemed to be confirmed by the statements of Greek writers. I was, however, soon forced to reconsider . . .” — p. 22 (The Hibbert Lectures, Lecture I)

Sargon of Accad . . . established a great library

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . Sargon was a historical monarch and the founder of a really great empire. . . . the library of Nineveh makes frequent reference to him, and we learn . . . [of] the great library which he established in his capital city of Accad . . .” — p. 29

Sargon . . . extended his conquests across the sea to Cyprus

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . besides our knowledge of Sargon’s patronage of learning, we also know something about the civil history of his reign. . . . he crossed the Mediterranean to the island we now call Cyprus . . . Here on the shores of Cyprus the great conqueror erected images of himself . . .” — p. 30

“The Accadian monuments found by the French at Tel-loh . . .”

“The origin and Growth of Religion as illustrated by . . . Babylonian Religion”

“The difficulties of systematically tracing the origin and history . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “It was with considerable diffidence that I accepted the invitation . . . to give a course of Lectures on the Religion of the Ancient Babylonians. The subject itself is new; the materials for treating it are still scanty and defective . . . no attempt has yet been made to trace its origin and history in a systematic manner. The attempt, indeed, is full of difficulty.” — p. 1

“The sources of our knowledge . . . almost wholly monumental . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The sources of our information about the religion of the ancient Babylonians and their kinsfolk the Assyrians are almost wholly monumental. Beyond a few stray notices in the Old Testament, and certain statements found in classical authors which are for the most part the offspring of Greek imagination, our knowledge concerning it is derived from the long-buried records of Nineveh and Babylon.” — pp. 2-3

“the Babylonian priesthood intentionally swaddled up the study . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Religion has always loved to cloak itself in mystery, and a priesthood is notoriously averse from revealing in plain language the secrets of which it believes itself the possessor. . . . The priesthood in Babylonia . . . [was] powerful and highly organised . . . We need not wonder, therefore, if a considerable portion of the sacred texts . . . were intentionally made difficult of interpretation . . .” — p. 4

— 692 —

“the Nineveh library contained mostly copies of older Babylonian texts . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . the great library of Nineveh . . . consisted for the most part of copies or editions of older works that had been brought from Babylonia, and diligently copied by numerous scribes . . .” “. . . [if] a branch of study had a special attraction for Assyrian readers, the works embodying these subjects were transferred to the library of Nineveh, and there re-edited by the Assyrian scribes.” — pp. 9-10, 11

in the dark as to the age of our documentary evidence

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . our documentary materials consist entirely of clay tablets covered with minute characters.” “There is yet another difficulty connected with our needful dependence upon the broken tablets of Assur-bani-pal’s library . . . None of the tablets that are derived from it are older than the eighth century before our era . . . It is true that we are generally told to what library of Babylonia the original text belonged, but we look in vain for any indication of date.” — pp. 9, 14

the Alexandrian literary lore

see: John Willilam Draper, History of the Intellectual Development of Europe, 1874: “the libraries of alexandria. . . . Ptolemy Philadelphus commenced the great library in the aristocratic quarter of the city named Bruchion . . . The second great Alexandrian library was that established by Ptolemy Physcon at the Serapion, in the adjoining quarter of the town. The library in the Bruchion, which was estimated to contain 400,000 volumes, was accidentally . . . burned during the seige of the city by Julius Cæsar, but that in the Serapion escaped.” — p. 235

thrice destroyed . . . B.C. 48, in A.D. 390, and . . . in 640 A.D. . . .

“A.D. 641-646. — The Moslem Conquest. . . . the two seiges on the taking and retaking of the city — 641 and 646 . . . On the first occasion Alexandria would appear to have been generously treated; while, on the second, it suffered pillage . . . How far there is truth in the commonly accepted story of the deliberate burning of the great Alexandrian Library . . . is a question still in dispute. . . . the tale told . . . [is] that Caliph Omar ordered the destruction of the Library . . .” — 1:39, 40-1

destruction of the countless Chinese books by . . . Tsin Shi Hwang-ti

see: Charles Gould, Mythical Monsters, 1886: “. . . it is well known that all the ancient [Chinese] books with the exception of those on medicine, divination, and husbandry, were ordered to be destroyed in the year b.c. 212 by the Emperor Tsin Shi Hwang Ti . . .” — p. 213

statues at Tel-loh . . . contemporary with the fourth dynasty in Egypt

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “Is it more than a coincidence that one of the most marvellous statues in world . . . is a seated figure of king Khephrên of the Fourth Dynasty, carved out of green diorite, like the statues of Tel-loh, and representing the monarch in almost the same attitude? . . . if we place them side by side, it is hard to resist the conviction that both belong to the same school of sculpture . . .” — p. 33

“they accord . . . in the standard of measurement . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . the standard of measurement marked upon the plan of the city, which one of the figures of Tel-loh holds upon his lap, is the same as the standard of measurement of the Egyptian pyramid-builders — the kings of the fourth and the two following dynasties.” — p. 33

period for a Babylonian occupation of the Sinaitic quarries . . .

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “. . . the quarries of Sinai had been known to the Egyptians and worked by them as early as the epoch of the Third Dynasty . . . Egyptian research has independently arrived at the conclusion that the pyramid-builders were at least as old as the fourth millennium before the Christian era. . . . The discoveries at Tel-loh have revealed to us a corresponding period in the history of Babylonia . . .” — pp. 33, 34

name of Sinai . . . derived from that of Sin . . . Babylonian moon-god

— 693 —

“time for the silting up of the head of the Persian Gulf . . .”

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “In historical times . . . Eridu had sunk to the condition of a second-rate or even third-rate town . . . There must have been a time when Eridu held a foremost rank among the cities of Babylonia {The decay of Eridu was probably due to the increase of the delta at the head of the Persian Gulf, which made it an inland instead of a maritime city, and so destroyed its trade} . . . this would have been at the latest about 3000 B.C.; but as the accumulation of soil [in the Gulf] has been more rapid of late, the date would more probably be about 4000 B.C.” — p. 135 & fn.

time for the long series of eclipses . . . ‘The Observations of Bel’

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The work on astronomy was entitled ‘The Observations of Bel’ . . . the original work contained so many records of eclipses as to demonstrate the antiquity of Babylonian astronomy even in the remote age of Sargon himself.” — pp. 29-30

the change in the position of the vernal equinox . . .

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “This astronomical system is based upon the assumption that the sun enters the first point of the constellation Aries at the time of the vernal equinox. . . . But the signs themselves were named, and the path of the sun through them was mapped out, when the vernal equinox still coincided with the sun’s entrance, not into Aries, but into Taurus.” — p. 292

When the Accadian calendar was arranged . . .

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The names given to its constellations are not only in Accadian, but they also go back to the totemistic age of Accadian faith. The first sign, the first constellation, was that of ‘the directing bull’ . . .” — p. 397

the sun was in Taurus from about 4,700 years B.C.

see: A. H. Sayce, Lectures on the Origin and Growth of Religion, 1887: “The fact that the year thus began with Taurus proves the antiquity of the Chaldean Zodiac . . . From about B.C. 2500 and onwards, the precession of the equinoxes caused Aries, and not Taurus, to be the asterism into which the sun entered at spring-time; the period when Taurus ushered in the year reached back from that date to about B.C. 4700.” — pp. 397-8

Lyell’s nomenclature for the ages and periods

see: Nicolas Joly, Man Before Metals, 1883: “The [sea]beds of the tertiary period have thus been divided by Lyell according to the number of recent shells contained in them as compared to the fossil ones. The lowest layer, the eocene beds . . . [is] the most ancient deposit of the tertiary epoch . . .” — p. 9 fn.

the age of “Vaivasvata Manu’s humanity”

see: “The Chronology of the Brahmins”: “. . . the ‘Vaivasvata Manvantara’ — or the human period {Vaivasvata Manu is the one human being . . . who in the Matsya Avatar allegory is saved from the Deluge in a boat, like Noah in the Ark. Therefore, this Vaivasvata Manvantara would be the ‘post-Diluvian’ period} . . .” — SD 2:69 & fn.

— 694 —

“Sir William Thomson, on the basis of the observed principles . . .”

p/q: Alexander Winchell, World-Life, 1883: “Sir William Thomson, on the basis of the observed principles of cooling, concludes that not more than ten million years can have elapsed since the temperature of the earth was sufficiently reduced to sustain vegetable life {Thomson and Tait: Natural Philosophy, Appendix D . . . Trans. Roy. Soc. Edinb.} . . .” — p. 179 & fn.

“Helmholz calculates that twenty million years would suffice . . .”

p/q: Alexander Winchell, World-Life, 1883: “Helmholtz calculates that twenty million years would suffice for the original nebula to condense to the present dimensions of the sun. Professor S. Newcomb requires only ten million years to attain a temperature of 212º Fahr. {Popular Astronomy, 509}. Croll estimates seventy million years {Climate and Time, 335} for the diffusion of the heat . . .” — p. 179 & fns.

“Bischof calculates that 350 million years would be required . . .”

p/q: Alexander Winchell, World-Life, 1883: “. . . Bischof calculates that 350 million years would be required for the earth to cool from a temperature of 2,000º to 200º centigrade. Reade, basing his estimate on observed rates of denudation, demands 500 million years since sedimentation began in Europe {Reade, Address Liverpool Geol. Soc., 1876}.” — pp. 179-80 & fn.

“Lyell ventured a rough guess of 240 million years . . .”

“some biologists . . . seem to close their eyes tight . . .”

p/q: Alexander Winchell, World-Life, 1883: “Some biologists, impressed by the slowness of organic transformations, seem to close their eyes tight and leap at one bound into the abyss of millions of years, of which they have no more adequate estimate than of infinity.” — p. 180

“the whole incrusted age of the world is 80,000,000 years”

— 694-5 —

a minimum limit for the time since the elevation of Europe . . .

— 695 —

three possible and different modes of upheaval are given

see: Alexander Winchell, World-Life, 1883: “He shows that the uplift . . . must have displaced the axis . . . The axis of rotation would thus acquire a [wabbling] motion . . . Professor Haughton now calculates that if Europe and Asia were suddenly elevated, a wabble of sixty-nine miles would require 640,730 years for its extinction. If they were formed by sixty-nine geological uplifts . . . the minimum time required for the extinction of the wabble would be 27,491,000 years. If, again, the rate of upheaval of Europe and Asia was so slow that . . . [a] wabble of five feet was exactly destroyed by friction during each wabble, then the total time . . . would be 4,170,000 years.” — pp. 366-7

the sedimentary age of the globe — 11,700,000 years

see: Alexander Winchell, World-Life, 1883: “Professor Haughton now attempts to employ the unit thus obtained in the calculation of the length of the earth’s sedimentary history. To do this, he compiles the table of rock thickness . . . and gets . . . 11,700,000 years.” — p. 368

These figures are found too small by the author . . .

see: Alexander Winchell, World-Life, 1883: “Since, however, it can hardly be assumed that Europe and Asia were uplifted per saltum, the above result . . . must be too small. If the formation of the continent occupied a million years, the total duration of sedimentary time would be nearly 37,000,000 years.” — p. 368

2,500,000 years “represents the time since the beginning of the Tertiary age”

according to another modification of his view, 15,000,000 . . .

see: Charles Gould, Mythical Monsters, 1886: “On the other hand, Mr. Croll considers that it is utterly impossible that the existing order of things . . . can date so far back . . . [and] allows fifteen millions since the beginning of the [Tertiary] Eocene period . . .” — p. 84

the last glacial period extended from 240,000 to 80,000 years ago

see: Alexander Winchell, World-Life, 1883: “The time since the middle of the last glacial period, [is] based on the theory that epochs of glaciation on the northern hemisphere have been caused by extreme eccentricity of the earth’s orbit. This theory has been carefully expounded by Professor Croll {Climate and Time}. . . . Professor Croll regards the last glacial period as extending from 240,000 to 80,000 years ago.” — pp. 368-9 & fn.

the antiquity of the Mediterranean race, “it is generally believed . . .”

p/q: Alexander Winchell, World-Life, 1883: “. . . [this] bears on the antiquity of the Mediterranean race, since it is generally believed to have made its appearance during the later decline of the continental glaciers. It does not concern, however, the antiquity of the Black and Brown races, since there are numerous evidences of their existence in more southern regions, in times remotely pre-glacial.” — p. 379

Three authorities . . . give absolutely different figures

see: Manual of the Natural History of Greenland, ed. T. Rupert Jones, 1875: “In considering the theories which have been put forward in order to account for the cold of the Glacial Epoch . . . Mr. Belt’s theory of the greater obliquity of the Ecliptic would not require much more than 20,000 years, or one-tenth of the time demanded by Mr. Croll.” — p. 604

— Footnotes

According to Bischof, 1,004,177 years . . .

p/q: Louis Büchner, Force and Matter, ed. J. F. Collingwood, 1864: “The so-called coal formation alone required, according to Bischof, 1,004,177, according to Chevandier’s calculation, 672,788 years. The tertiary strata, about 1000 feet in thickness, required for their development about 350,000 years . . .” — p. 61

— 696 —

“it is at present and perhaps always will be impossible . . .”

“Antient and Primitive Rite” uses 000,000,000

“We greatly suspect that she (Nature) . . . does make considerable jumps . . .”

p/q: Thomas Henry Huxley, Lay Sermons, Addresses, and Reviews, 1872: “. . . we have always thought that Mr. Darwin has unnecessarily hampered himself by adhering so strictly to his favourite ‘Natura non facit saltum’ [Nature makes no jumps]. We greatly suspect that she does make considerable jumps in the way of variation now and then, and that these saltations give rise to some of the gaps which appear to exist in the series of known forms.” — p. 312 (Kölliker’s “Criticisms on ‘The Origin of Species’ ”)

“It must be again called to mind that the intermediate forms . . .”

p/q: C. R. Bree, Fallacies in the Hypothesis of Mr. Darwin, 1872: “. . . in considering this fatal gap in Mr. Darwin’s theory, it must be again called to mind that the intermediate forms must have been vast in numbers. Mr. St. G. Mivart believes that changes in evolution may occur more quickly than is generally believed; but Mr. Darwin sticks manfully to his belief, and again tells us Natura non facit saltum.” — p. 161

something more than “natural selection” was requisite . . .

see: Alfred Russel Wallace, Contributions to the Theory of Natural Selection, 1870: “. . . a superior intelligence has guided the development of man in a definite direction . . . to aid in the production of what we can hardly avoid considering as the ultimate aim and outcome of all organized existence — intellectual, ever-advancing, spiritual man. It therefore implies, that the great laws which govern the material universe were insufficient for his production, unless we consider . . . that the controlling action of such higher intelligences is a necessary part of those laws . . .” — pp. 359-60

— 696-7 —

“it will be a moderate computation to allow 25,000,000 . . .”

p/q: St. George Mivart, On the Genesis of Species, 1871: “Now it will be a moderate computation to allow 25,000,000 years for the deposit of the strata down to and including the Upper Silurian. If, then, the evolutionary work done during this deposition only represents a hundredth part of the sum total, we shall require 2,500,000,000 (two thousand five hundred million) years for the complete development of the whole animal kingdom to its present state. Even one quarter of this, however, would far exceed the time which physics and astronomy seem able to allow for the completion of the process.” — pp. 160-1

— 697 —

“Finally, a difficulty exists as to the reason of the absence . . .”

p/q: St. George Mivart, On the Genesis of Species, 1871: “Finally, a difficulty exists as to the reason of the absence of rich fossiliferous deposits in the oldest strata — if life was then as abundant and varied as, on the Darwinian theory, it must have been. Mr. Darwin himself admits ‘the case at present must remain inexplicable; and may be truly urged as a valid argument against the views’ entertained in his book.” — p. 161

“Thus, then, we find a wonderful (and . . . inexplicable) absence . . .”

p/q: St. George Mivart, On the Genesis of Species, 1871: “Thus, then, we find a remarkable (and on Darwinian principles an inexplicable) absence of minutely graduated transitional forms. All the most marked groups . . . appear at once upon the scene. Even the horse, the animal whose pedigree has been probably best preserved, affords no conclusive evidence of specific origin by insignificant fortuitous variations; while some forms, as the labyrinthodonts and trilobites, which seemed to exhibit gradual change, are shown by further investigation to do nothing of the sort.” — p. 161

“All these difficulties are avoided if we admit . . .”

p/q: St. George Mivart, On the Genesis of Species, 1871: “Now all these difficulties are avoided if we admit that new forms of animal life of all degrees of complexity appear from time to time with comparative suddenness, being evolved according to laws in part depending on surrounding conditions, in part internal — similar to the way in which crystals (and, perhaps from recent researches, the lowest forms of life) build themselves up according to the internal laws of their component substance, and in harmony and correspondence with all environing influences and conditions.” — p. 162

— 698 —

“the vast intellectual chasm between the man and ape” . . .

“100 million years have passed . . . since the solidification . . .”

see: Archibald Geikie, “Geology,” 1879: “The argument from geological evidence is strongly in favour of an interval of probably not much less than 100 million years since the earliest form of life appeared upon the earth, and the oldest stratified rocks began to be laid down.” — p. 227 (Encyclopædia Britannica, v. 10)

— Footnotes

“100,000,000 years is probably amply sufficient . . .”

Le Couturier claims for the same 350 million years . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Un mouvement toujours le même depuis des millions de siècles {Selon M. Le Couturier, trois cent cinquante millions d’incandescence . . . Buffon se contentait de trente-quatre mille deux cent soixante-dix ans et six mois} [A movement that has been always the same for millions of centuries {According to Le Couturier, 350 million years of incandescence . . . Buffon was satisfied with thirty-four thousand two-hundred and seventy years and six months}].” — 4:149 & fn.

— 699 —

affirming that every globe is a septenary chain

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘At the time that the Holy . . . created the world He created 7 heavens Above. He created 7 earths Below . . .’ ” “And the Lower earths where do they come from? They are from the chain of the earth and from the Heaven Above.” — pp. 415, 416 (Zohar iii, 9b, 10a)

— 700 —

the old Hermetic axiom: “As above, so below”

see: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Smaragdine Tablet of Hermes — The foundation of Hermetic knowledge . . . ‘That which is above is as that which is below, and that which is below is as that which is above, for performing the miracles of the One Thing.’ ”— p. 677

— 701-2 —

“Those . . . ‘base souls’ . . . believe that the Earth is the only inhabited body . . .”

p/q: Camille Flammarion in La Pluralité des Mondes Habités, 1869: “ ‘Les esprits stériles’ ou ‘âmes viles,’ comme les appelle le poëte, qui peuvent être amenés à croire que la Terre est le seul corps habité de l’univers, n’auront aucune difficulté à concevoir qu’elle pourrait également avoir été privée d’habitants. Qui plus est, si de tels esprits sont instruits des déductions géologiques, ils doivent admettre qu’elle fut sans habitants pendant des myriades d’annéees [‘The barren spirits’ or ‘base souls,’ as the poet calls them, who can be led to believe that the Earth is the only inhabited body in the universe, will have no difficulty in conceiving that it also might have been without inhabitants. What is more, if such minds were taught about geological deductions, they would have to admit that it was inhabited for myriads of years] . . . {More Worlds than One, chap.XII}.” — p. 150

— 702 —

“. . . during these myriads of years there was not a single intelligent creature . . .”

p/q: Camille Flammarion in La Pluralité des Mondes Habités, 1869: “. . . et ici nous arrivons à cette conséquence insoutenable que, pendant des myriades d’années, il n’y eut aucune créature intelligente dans les vastes Etats du Roi universel, et qu’avant la formation des couches protozoïques il n’y eut aucune plante ni aucun animal dans l’infinité de l’espace [and here we come to the untenable result that for myriads of years there was not a single intelligent creature in the vast domains of the Universal King, and that before the formation of the protozoic strata there was neither plant nor animal in the infinity of space]! . . . {More Worlds than One, chap. XII}.” — p. 150

witness Swedenborg . . . dress the inhabitants of Mercury . . .

see: Emanuel Swedenborg, The Earths in the Universe, and Their Inhabitants, 1875: “I was desirous to know what kind of face and body the men in . . . Mercury had, whether they were like the men of our earth. . . . A man also was presented to view, who was more slender in body than the men of our earth are. He was clad in a garment of a dark blue colour, closely fitted to his body . . . It was given to me to understand that such was the form of body and such the dress of the men . . .” — p. 27

“It seems as if in the eyes of those authors . . .”

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “La lecture des ouvrages écrits sur notre sujet ferait vraiment croire qu’aux yeux de leurs auteurs la Terre est le type du monde, et l’homme de la Terre, le type des habitants des cieux. Il est cependant bien plus probable que, la nature des mondes étant essentiellement variée, les milieux et les conditions d’existence essentiellement différents, les forces qui présidèrent à la création des êtres, et les substances qui entrèrent dans leur constitution réciproque, essentiellement distinctes, notre mode d’existence ne peut en aucune façon être considéré comme applicable aux autres globes [The reading of written works on our subject would make one truly believe that in the eyes of their authors, the earth is the model of the universe, and terrestrial man is the model of the inhabitants of the heavens. But it is more than probable that since worlds vary substantially as to their nature, the surroundings and conditions of existence are essentially different, the forces which preside over the creation of beings and the substances which enter into their mutual constitution, are essentially distinct, (it would follow that) our mode of existence cannot be regarded as in any way applicable to other globes].” — pp. 439-40

— 703 —

“Those who have written on this . . . dominated by terrestrial ideas . . .”

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “Ceux qui ont écrit sur ce sujet se sont laissé dominer par les idées terrestres et sont tombés dans l’erreur [Those who have written on the subject have let themselves be dominated by terrestrial ideas and have fallen into error].” — p. 440

“One generation passeth away and another generation cometh . . .”

p/q: The Interlinear Bible, 1906: “One generation passeth away, and another generation cometh: but the earth abideth for ever. . . . The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.” — p. 862 (Ecclesiastes, 1:4, 9)

the Son . . . whom (God) hath appointed heir to all things . . .

— Footnotes

This relates to the Logos

The unknown Light . . .

reflected in the “First-born,” the Protogonos

— 704 —

This “Power” is Hokhmah . . . Wisdom and the Word

see: Qabbalah, tr. Isaac Myer, 1888: “From the third Sephirah ’Hokhmah, Wisdom or the Word . . . emanate the six following Sephiroth. These are considered as the efflux of the potentiality, energy and executive power, of Ain Soph and the Upper Sephiroth, through the Son or Word.” — p. 268

the indefinite period . . . of the six days of creation

see: Nicholas Wiseman, Twelve Lectures on the Connexion Between Science and Revealed Religion, 1842: “. . . after all things were made, the earth must have been in a state of chaotic confusion . . . What the duration of this anarchy was . . . the Scripture has concealed from our knowledge . . . Nay, it would seem as though that indefinite period had been purposely mentioned, to leave scope for the meditation and the imagination of man. . . . The very order observed in the six days’ creation . . . seems to show that divine power loved to manifest itself by gradual developments . . .” — p. 192

we are in total darkness upon the meaning . . .

primitive revolutions . . . destructions and . . . re-productions (of the world) . . .

see: Nicholas Wiseman, Twelve Lectures on the Connexion Between Science and Revealed Religion, 1842: “Unless . . . we suppose allusion made to such primeval revolutions, that is destructions and reproductions, in the first chapter of Ecclesiastes; or with others we take the passages wherein worlds are said to have been created in their most literal sense {Heb. i. 2}.” — p. 193 & fn.

It is very singular . . . that all the cosmogonies . . .

p/q: Nicholas Wiseman, Twelve Lectures on the Connexion Between Science and Revealed Religion, 1842: “It is indeed singular that all ancient cosmogonies should conspire to suggest the same idea, and preserve the tradition of an early series of successive revolutions, whereby the world was destroyed and renewed.” — p. 193

“There were old worlds which perished . . .”

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “The Zohar says, ‘There were old worlds, which perished as soon as they came into existence: were formless, as they were called sparks. Thus the smith, when hammering the iron, lets the sparks fly in all directions. Those sparks are the primordial worlds which could not continue, because the Sacred Aged had not as yet assumed his form . . .’ — Idra Suta, Zohar, iii. 292b.” — p. 408

“The Holy One . . . has successively formed and destroyed sundry worlds . . .”

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “The idea . . . was propounded in the Midrash long before the existence of the Kabbalah. Rabbi Abahu, in the Bereshith Rabba, Parsha ix., expressly says, ‘From this we see that the Holy One, blessed be He, had successively created and destroyed sundry worlds before He created the present world . . .’ ” — p. 408

— Footnotes

the Universal Mind directs his Divine Thought into the Chaos . . .

see: James Drummond, Philo Judaeus, 1888: “. . . in the account of the creation the Spirit of God seems to represent the divine power in its totality, ready to act amid the still shapeless chaos . . . [to] give concrete form to the divine thought, and turn the chaos into a cosmos.” — 1:137-8

the seven oceans — sapta samudras

The form of Tikkun . . . the “first-born,” the universal form

see: “What is Theosophy?” [Editorial], Oct. 1879: “. . . the Spirit of the Deity . . . is but a Ray containing in itself the generative and conceptive power, which, in its turn, produces that which the Greeks called Macrocosm, the Kabalists Tikkun or Adam Kadmon — the archetypal man . . .” — p. 3 (The Theosophist, v. 1)

“Heavenly man” is Adam Kadmon — the synthesis of the Sephiroth

as “Manu Swayambhûva” is the synthesis of the Prajâpatis

— 705 —

“Still when it is said that they (the worlds) perished . . .”

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “Still when it is said that they perished, it is only meant thereby that they lacked the true form, till the human form came into being, in which all things are comprised, and which also contains all those forms.” — p. 408

it does not mean death, but only denotes a sinking down . . .

p/q: Royal Masonic Cyclopædia, ed. Kenneth R. H. Mackenzie, 1877: “ ‘. . . though the Scripture assigns death . . . to the kings of Edom, it only denotes a sinking down from their dignity, i.e., the worlds . . . had not as yet the perfect form of which they were capable.’ — Idra Suta, Zohar, iii. 135b.” — p. 408

The Kings who reigned in Edom before there reigned a King in Israel

“Edomite Kings” . . . “attempts at men”

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “concerning the edomite kings. . . . the Ancient of the Ancient Ones . . . formed certain kings . . . but they only subsisted (for a time) until He could expel them . . .” “Wherefore? Because the form of the man is not as yet constituted. . . . And because that constitution of Adam was not as yet found, they (the Edomite Kings) could not subsist . . .” — pp. 174, 176 (Greater Holy Assembly, xxvi.513, 523, 525)

the “pre-Adamite races,” of which the Zohar speaks

(the six “limbs” of Microprosopus)

see: Kabbalah Unveiled, tr. S. L. MacGregor Mathers, 1887: “ ‘In the beginning the Elohim created the substance of the heavens and the substance of the earth.’ (The sense is: Six members were created, which are the six numerations of Microprosopus . . .” — p. 46 (Book of Concealed Mystery, i.16)

the first seven Kings of Edom are left out of calculation in Genesis

see: Qabbalah, tr. Isaac Myer, 1888: “. . . if the first androgene had not been separated into male and female, the result would have been entire sterility, as was the result as to the Seven Kings of Edom described in Genesis . . . the forms did not and could not, exist . . .” — p. 185

the sons of “Esau the father of the Edomites” . . .

see: “ESAU,” Encyclopædia Britannica, v. 8, 1879: “ESAU, or Edom, the father of the Edomites, was the son of Isaac and Rebecca . . . the name Esau (hairy) was given to him on account of his hairy appearance at his birth, and the name Edom (red) when he sold his birthright to [his brother] Jacob . . . the three names Seir, Edom, Esau, indicate . . . an aboriginal race . . . Esau in its turn was compelled to yield to a younger branch of the same race, inferior in physical strength but superior in certain moral qualities.” — p. 533

“Two nations are in thy womb” . . .

see: Old Testament Commentary, ed. C. J. Ellicott, 1882: “And Isaac intreated the Lord . . . and Rebekah his wife conceived. And the children struggled together within her . . . And the Lord said unto her, Two nations are in thy womb . . . And the one people shall be stronger than the other people . . . [And] behold, there were twins in her womb. And the first came out red, all over like an hairy garment; and they called his name Esau.” — 1:98-99 (Genesis, 25:21-5)

“and the Kings . . . died and their chiefs (crowns) were found no more”

— 705-6 —

“The Head of a nation that has not been formed . . .”

see: Qabbalah, tr. Isaac Myer, 1888: “ ‘. . . the head of a nation, who has not been arranged and formed at the beginning: its people is not from this Form. . . . Before He arranged Himself in His Form . . . all worlds have been destroyed; therefore is written: “And Bela the son of Beor reigned in Edom.” (Gen. xxxvi, 32) {Zohar iii, 135a} . . . “And he died” and another “reigned in his stead.” (Gen. xxvi, 31 sq.)’ ” — pp. 386-7 & fn.

— 706 —

great thinkers . . . believed in the plurality of worlds . . .

see: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “. . . les philosophes, les naturalistes et les mathématiciens les plus célèbres se pressent en foule au devant de notre doctrine. . . . le libre penseur Bayle . . . l’illustre Leibnitz, Bernouilli . . . Isaac Newton, dans son Optic . . . Buffon . . . Condillac . . . Bailly . . . Lavater . . . Bernardin de Saint-Pierre . . . Diderot et les principaux rédacteurs de l’Encyclopédie . . . Emmanuel Kant . . . les poëtes philosophes Gœthe, Krause et Schelling; les astronomes . . . Bode . . . Ferguson . . . Herschel . . . Lalande . . . Laplace . . . chantèrent la grandeur de l’univers et la magnificence des mondes habités [the most famous philosophers, naturalists and mathematicians hasten to band together before our doctrine. . . . the freethinker Bayle . . . the famous Leibnitz, Bernouilli . . . Isaac Newton, in his Optics . . . Buffon . . . Condillac . . . Bailly . . . Lavater . . . Bernardin de Saint-Pierre . . . Diderot and the principal writers of the Encyclopédie . . . Immanuel Kant . . . the poet philosophers Gœthe, Krause and Schelling; the astronomers . . . Bode . . . Ferguson . . . Herschel . . . Lalande . . . Laplace . . . sang the praises of the greatness of the universe and the splendor of inhabited worlds].” — pp. 41-3

four meteorites . . . in France . . . Cape of Good Hope . . . Hungary

see: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “Les aérolithes . . . sont: celui tombé à Alais . . . un second tombé au cap de Bonne-Espérance . . . un troisième tombé à Kaba (Hongrie) . . . et un quatrième tombé . . . dans le sud de la France [The meteorites . . . are: the one that fell at Alais . . . a second one that fell at the Cape of Good Hope . . . a third one that fell at Kaba (Hungary) . . . and a fourth one that fell in the south of France] . . .” — p. 160

carbon has been found in the very centre of a meteorite

in one . . . there was found water and turf . . .

see: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “. . . [le] quatrième tombé le 14 mai 1864 dans le sud de la France, à Orgueil . . . recelait de l’eau et de la tourbe. Or la tourbe se forme par la décomposition, au sein de l’eau, des végétaux [the fourth one that fell on May 14, 1864 in the south of France, at Orgueil . . . contained water and turf. Now the turf was formed by the decomposition of plants in the midst of water].” — p. 160

— 706-7 —

on the planet Jupiter the seasons . . . last twelve times as long as ours . . .

see: Richard A. Proctor, Other Worlds Than Ours, 1871: “The year of Jupiter . . . consists of nearly twelve such years as ours, so that the period corresponding to one of our seasons lasts nearly three years . . . [Jupiter] has, however, no seasons in our sense of the word, since his equator is inclined but little more than three degrees to his orbit.” — p. 131

— 707 —

the duration of the day is nearly the same on . . . Mercury, Venus . . .

see: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “. . . la durée du jour est à peu près la même sur les quatre premières planètes du système: Mercure, Vénus, la Terre et Mars [the duration of the day is almost the same on the first four planets of the system: Mercury, Venus, Earth and Mars].” — p. 65

On Mercury, the Sun’s heat and light are seven times . . .

see: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “Les observations modernes ont montré que ce globe est entouré d’une atmosphère très-dense, et qu’il est couvert de chaînes de montagnes beaucoup plus élevées que les nôtres. La lumière et la chaleur qu’il reçoit du Soleil y sont sept fois plus intenses qu’à la surface terrestre [Modern observations have shown that this globe (Mercury) is surrounded with a very dense atmosphere, and that it is covered with mountain chains which are much higher than ours. The light and the heat that it receives from the Sun are seven times more intense than on the surface of the earth].” — p. 65

Venus, like Mercury . . . configuration of their seas and continents . . .

see: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “Les enveloppes atmosphériques qui entourent cette planète et la précédente, les neiges qui apparaissent périodiquement à leurs pôles et les nuages qui s’étendent de temps en temps à leurs surfaces, la configuration géographique de leurs continents et de leurs mers, leur météorologie, les variations de saisons et de climats communes à ces deux mondes, nous fondent à croire que ces deux planètes sont . . . d’un caractère d’analogie [The atmospheric layers which surround that planet (Mars) and the previous one (Venus), the snow which appears periodically at their poles and the clouds which spread out over their surfaces from time to time, the geographical configuration of their continents and their seas, their meteorology, the climates which these two worlds have in common and their variation of the seasons make us believe that these two planets have . . . a similar character] . . .” — p. 67

I. The various forces which were active . . .

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “I. — Les forces diverses qui furent en action à l’origine des choses donnèrent naissannce sur les mondes à une grande diversité d’êtres, soit dans les règnes inorganiques, soit dans les règnes organiques [I. — The various forces which were active at the beginning of things gave birth to a great variety of beings on the worlds, in either inorganic or organic kingdoms] . . .” — p. 260

II. The animated beings were constituted . . .

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “II. — Les êtres animés furent dès le commencement constitués suivant des formes et des organismes en corrélation avec l’état physiologique de chacune des sphères habitées [II. — Since the beginning the animate beings were constituted according to forms and organisms in correlation with the physiological state of each of the inhabited globes] . . .” — p. 260

III. The humanities of other worlds differ from us . . .

p/q: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “III. — Les hommes des autres mondes diffèrent de nous, tant dans leur organisation intime que dans leur type physique extérieur [III. — The humanities of the other worlds differ from us, both in their internal organisation as in their external physical type].” — p. 260

Appendix in M. Flammarion’s work dealing . . . with this question

— 708 —

Earth — a “grain of sand on an infinite sea-shore”

see: R. G. Ingersoll, Law, not God, 1884: “From Copernicus we learn that this earth is only a grain of sand on the infinite shore of the Universe; that everywhere we are surrounded by shining worlds, vastly greater than our own . . .” — p. 185 (Col. Ingersoll’s Lectures, 2nd Series)

Our own Sun . . . 1,300[000] times larger than our planet . . .

see: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “Le globe immense du Soleil est près de un million 300 mille (1,279,267) fois plus gros que la Terre [The immense globe of the Sun is almost 1,300,000 (1,279,267) times as large as the Earth].” — p. 61

beside that giant Sun — Sirius . . .

see: Camille Flammarion, La Pluralité des Mondes Habités, 1877: “On a mesuré l’intensité lumineuse des étoiles les plus rapprochées, et l’on a constaté que quelques-unes, comme Sirius, sont beaucoup plus radieuses et plus volumineuses que notre Soleil [The luminous intensity of the closest stars has been measured, and it has been ascertained that some of them, such as Sirius, are much more brilliant and larger than our Sun] . . .” — p. 192

— Footnotes

that learned and witty work, “God and his Book” . . .

see: H. P. Blavatsky, “Our Cycle and the Next,” May 15, 1889: “[Saladin] The fine poet and witty editor of the late Secular Review, now the ‘Agnostic Journal.’ The works of Mr. W. Stewart Ross (‘Saladin’) . . . ‘Miscellaneous Pamphlets,’ ‘God and his Book,’ etc. etc., will become in the XXth century the most powerful and the most complete vindication of every man and woman called infidel in the XIXth.” — p. 180 fn. (Lucifer, v. 4)

if Christ had ascended with the rapidity of a cannon ball . . .

see: Saladin, “At Random,” Jan. 30, 1886: “If the Rev. Mr. Pullin will only read what I have written, he will find that I do not deny the Ascension. In fact, I have Christ still ascending, and I calculate that, flying for the last 1800 years, day and night, at the rate of a cannon ball, he is yet a long way from Sirius . . .” — p. 66 (The Secular Review, v. 18)

— 709 —

the Primordial rocks are 70,000 ft., the Primary 42,000 ft. . . . in thickness

— 709-10 —

“Dividing into an hundred parts the time . . .”

p/q: André Lefèvre, Philosophy: Historical and Critical, 1879: “. . . dividing into a hundred equal parts the time, whatever its actual length, that has passed since the dawn of life on the earth, we shall be led to attribute to the primordial age more than one half of the whole duration, say 53.5; to the primary, 32.2; to the secondary, 11.5; to the tertiary, 2.3; to the quaternary, 0.5, or one-half per cent.” — pp. 480-1

— 710 —

de Mortillet’s work . . . places man in the mid-Miocene period

see: Edward Clodd, “The Antiquity of Man in Western Europe — II,” May 5, 1882: “The division of Palæolithic time [was] suggested by M. de Mortillet {‘Matériaux pour l’Histoire de l’Homme’} . . . The evidence in support of the presence of man in Europe in mid-Tertiary times consists of worked flints found in the calcaire de Beauce, a Miocene stratum at Thenay . . .” — p. 567 & fn. (Knowledge, v. 1)

— Footnotes

“La Préhistorique Antiquité de l’Homme” . . . allowed only 230,000 years . . .

see: Gabriel de Mortillet, Le Préhistorique Antiquité de l’Homme, 1885: “L’homme a apparu, en Europe, avec la commencement du quaternaire. Il y a, au moins, 230 000 à 240 000 ans [Man appeared in Europe at the beginning of the Quaternary. That is at least 230,000 to 240,000 years ago].” — p. 628

— 710-11 —

“it would be in defiance of all that the doctrine of evolution teaches . . .”

see: Edward Clodd, “The Antiquity of Man in Western Europe,” March 31, 1882: “. . . it would be in defiance of all that the doctrine of evolution teaches, and, moreover, win no support from believers in special creation and the fixity of species, to seek for so highly specialised a mammalian as man at an early stage in the life-history of the globe.” — p. 464 (Knowledge, v. 1)

— 711 —

Science divides . . . the globe’s history . . . into five main divisions

see: Edward Clodd, “The Antiquity of Man in Western Europe,” March 31, 1882: “Hæckel remarks that if we divide that period [of Earth’s history] into a hundred equal parts, and then, corresponding to the thickness of the systems of strata, calculate the relative duration of the five main divisions or periods . . . we obtain the following result: —

— Footnotes

heredity . . . opponents . . . Du Bois Reymond and Dr. Pflüger

see: August Weismann, Essays Upon Heredity, 1889: “[Darwin] came to the conclusion that there is no sufficient reason for denying the transmission of acquired changes. Hence, in Darwin’s works, use and disuse still play important parts as direct factors of transformation . . . Doubts on this point have been expressed not only by me but also by others, such as du Bois-Reymond and Pflüger.” — p. 422

— 712 —

In the Laurentian deposits are found specimens of the Eozoon Canadense . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “In the lowest [rock-strata], the Laurentian, the only faint trace of life discovered is that of the Eozoon Canadense, which is considered to be an undoubted petrification of a foraminiferous living organism with a chambered shell.” — p. 27

In the Silurian are discovered sea-weeds . . . molluscs, crustacea . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “In the Cambrian and Lower Silurian traces of life become more frequent, especially of low forms of sea-weeds, and in the Upper Silurian we find an abundance of life, consisting of crustacea, shell-fish, and a few true fish . . .” — p. 27

— 713 —

Secondary . . . This is the age of Reptiles . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . the Secondary . . . includes the Triassic, the Jura, and the Cretaceous or Chalk systems . . . This epoch is emphatically the age of Reptiles . . . the Plesiosauri, Ichthyosauri, and other gigantic sea-dragons abounded in the oceans . . .” — p. 28

how men came to know of these monsters

see: Charles Gould, Mythical Monsters, 1886: “The reasoning upon the question whether dragons, winged snakes, sea-serpents . . . and other so-called fabulous monsters have in reality existed, and at dates coeval with man, diverges in several independent directions. We have to consider . . . myths, traditions, and historical allusions from which their reality may be inferred require to be classified and annotated, and full weight given to the evidence which has accumulated of the presence of man upon the earth during ages long prior to the historic period . . .” — p. 31

and describe them before the age of Cuvier

see: Charles Gould, Mythical Monsters, 1886: “the dragon. . . . Among the earliest classics of Europe, its existence is asserted as a scientific fact, and accepted by poets as a sound basis for analogies, comparisons, allegories, and fable . . .” “. . . [dragons] were still retained and regarded as quite orthodox until a little before the time of Cuvier . . .” — pp. 161-2, 201

— Footnotes

“in the secondary epoch, the only mammals . . . discovered in Europe . . .”

Placentalia of the third sub-class are divided . . . into Villiplacentalia . . .

p/q: Ernst Haeckel, The Pedigree of Man, 1883: “The third and last sub-class of the Mammalia, the placental Mammals . . . can be divided into . . . Villiplacentalia, Zonoplacentalia, Discoplacentalia. In the first legion the placenta is composed of many separate scattered tufts; in the second legion it is girdle-shaped, in the third discoid.” — p. 67

Hæckel sees in the Marsupialia Didelphia, one of the connecting links . . .

see: Ernst Haeckel, The Pedigree of Man, 1883: “The Didelphia, or Marsupialia, constitute the second sub-class of the Mammalia. They stand midway between the first and the third sub-classes, between the Monotremata and the Placentalia, and probably form the connecting link between these . . .” — p. 66

— 714 —

“Although the placental mammals and the order of Primates . . .”

see: Edward Clodd, “The Antiquity of Man in Western Europe,” March 31, 1882: “. . . although the placental mammals and the order of Primates, to which man is related, appear in Tertiary times, and the climate, tropical in the Eocene age, warm in the Miocene, and temperate in the Pliocene, was favourable to his presence, the proofs of his existence in Europe before the close of the Tertiary epoch . . . are not generally accepted here.” — p. 464 (Knowledge, v. 1)

The Fourth . . . perishes during the Miocene period . . .

— Footnotes

“There is nothing impossible in the supposition . . .”

the “labours of Boucher de Perthes, Lartet, Christy . . .”

p/q: André Lefèvre, Philosophy: Historical and Critical, 1879: “. . . the successive or simultaneous labours of Boucher de Perthes, Lartet, Christy, Bourgeois, Desnoyers, Broca, De Mortillet, Hamy, Gaudry, Capellini, and a hundred others, have overcome all doubts, and clearly established the progressive development of the human organism and industries from the miocene epoch of the tertiary age.” — p. 499

“The origin of man is bound up with that of the higher mammals . . .”

— 715 —

Quaternary . . . Palæolithic man. Neolithic man, and Historical Period.

“. . . the subdivision of the Stone Age into the Palæolithic or Older, and Neolithic or Newer, marks a difference between these . . . The men of Neolithic times . . . are the direct ancestors of peoples of whom remnants yet lurk in out-of-the-way corners of Europe . . . but the men of Palæolithic times can be identified with no existing races . . .” — p. 463 (Knowledge, v. 1)

— Footnotes

15,000,000 years since the beginning of the Eocene period . . .

would make the incrusted age of the world only 131,600,000 years

This “first man” answers in the Bible (Genesis) to Enos . . .

see: Augustine, The City of God, tr. Marcus Dods, 1888: “. . . Seth signifies ‘resurrection,’ and Enos his son signifies ‘man,’ not as Adam, which also signifies man but is used in Hebrew indifferently for man and woman, as it is written, ‘Male and female created He them . . . and called their name Adam’ . . . But Enos means man in so restricted a sense . . . it cannot be applied to woman . . .” — 2:81 (Bk. xv)

Geology records the former existence of a universal ocean . . .

see: Alexander Winchell, World-Life, 1883: “. . . enormous tides must have existed at some time in the past. If the ocean . . . experienced this enormous tidal action . . . its records were written in the sediments of the time. . . . If shores had not yet arisen, the shallows of the universal ocean must have been stirred.” — p. 267

The “Universal Deluge” . . .

see: Stanza III: “. . . the churning of the ‘Ocean of Milk’ took place in the Satya Yug, the first age which immediately followed the ‘Deluge.’ . . . it is not the ‘great’ deluge, nor that which carried away Atlantis . . . This ‘churning’ relates to a period before the earth’s formation . . .” “ ‘The celestial Ocean, the Æther . . . is the Breath of the Father, the life-giving principle, the Mother, the Holy Spirit . . .’ ” — SD 1:67-8, 75

the watery abyss . . . of Berosus

see: Ancient Fragments, comp. Isaac Preston Cory, 1832: “ ‘There was a time in which there existed nothing but darkness and an abyss of waters . . .’ ” “ ‘All this (he says) was an allegorical description of nature. . . . the whole universe consisting of moisture, and animals being continually generated therein . . .’ ” — pp. 23, 25 (Berossus, “Of the Cosmogony and Deluge”)

only 60 millions . . . “since the beginning of the Cambrian period . . .”

Darwin rejected the calculation

It is . . . “beyond doubt that a considerable period . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “I . . . [take] as my text-book Mr. James Geikie’s Prehistoric Europe . . . summarizing from it the statements essential to my purpose.” “. . . the examination of bone deposits . . . attest ‘beyond doubt that a considerable period must have supervened after the departure of Palæolithic man and before the arrival of his Neolithic successor.’ ” — pp. 95, 98

— 716 —

“Palæolithic men were unacquainted with pottery . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “Palæolithic men were unacquainted with pottery and the art of weaving, and apparently had no domesticated animals or system of cultivation; but the Neolithic lake dwellers of Switzerland had looms, pottery, cereals, and domesticated animals, such as swine, sheep, horses, dogs, &c.” — p. 97

“Implements of horn, bone, and wood were in common use . . .”

p/q: Charles Gould, Mythical Monsters, 1886: “Implements of horn, bone, and wood, were in common use among both races, but those of the older [Palæolithic race] are frequently distinguished by their being sculptured with great ability or ornamented with life-like engravings of the various animals living at the period; whereas there appears to have been a marked absence of any similar artistic ability on the part of Neolithic man.” — p. 97

“what the Hipparion and Anchitherium have proved for the genus horse . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “We require to find fossil remains proving for the genus man what the Hipparion and Anchitherium have proved for the genus horse, that is, gradual progressive specialisation from a simple ancestral type to more complex existing forms.” — p. 181

Palæolithic hâches . . . “when placed side by side with the rudest forms . . .”

— Footnotes

“The most clever sculptor of modern times . . .”

Neolithic . . . Man . . . a cannibal . . .

see: Nicolas Joly, Man Before Metals, 1883: “M. Carl Vogt . . . considers cannibalism . . . to be a universal fact, a necessary phase in the development of civilisation; nay, far more, the indication of a comparatively advanced stage in this civilisation. Cannibalism, he says, unknown to our prehistoric ancestors of the age of the mammoth . . . becomes frequent towards the end of the neolithic period.” — p. 350

— 717 —

in the Eocene Age “even in its very first part . . .”

see: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘In the Eocene Age’ . . . ‘even in its very first part, the great cycle of the fourth race men, the Atlanteans, has already reached its highest point, and the great continent . . . showed the first symptoms of sinking . . .’ ” — p. 64 [K.H., Mahatma Letter XXIIIb]

“only a very small portion of the earth’s surface has been explored . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . only a very small portion of the earth’s surface has been explored, and of this a very small portion consists of ancient land surfaces or fresh water formations, where alone we can expect to meet with traces of the higher forms of animal life.” — p. 98

“even these have been so imperfectly explored . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “And even these have been so imperfectly explored, that where we now meet with thousands and tens of thousands of undoubted human remains lying almost under our feet, it is only within the last thirty years that their existence has even been suspected.” — p. 98

the “Reindeer feeding,” from the Thayngin grotto in Switzerland . . .

the Reindeer period

see: Charles Gould, Mythical Monsters, 1886: “The Reindeer . . . extended over Europe . . . Its remains have been found in Pleistocene deposits in numerous localities, but most abundantly in those which M. Lartet has assigned to the period which he calls the Reindeer age.” — p. 64

the reindeer feeding . . . “would do credit to any modern animal painter”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “The drawings and carvings of other animals . . . are often extremely spirited, and one especially of a reindeer engraved on a bit of bone from a cave at Thayngen . . . would do credit to any modern animal painter.” — pp. 124, 126

— 718 —

the modern Esquimaux . . . like their Palæolithic ancestors . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . during one of the later or reindeer periods of the Palæolithic era, many of the caves in the South of France . . . were occupied by a race who, like the Esquimaux of the present day, had a strong artistic tendency, and were constantly drawing with the point of a flint on stone or bone, or modelling with flint knives . . . sketches of the animals they hunted, scenes of the chase . . .” — p. 124

Mr. Huxley is right in saying, “Time will show.”

see: Thomas H. Huxley, Evidence as to Man’s Place in Nature, 1863: “Where, then, must we look for primæval Man? Was the oldest Homo sapiens pliocene or miocene, or yet more ancient? In still older strata do the fossilized bones of an Ape more anthropoid, or a Man more pithecoid than any yet known await the researches of some unborn paleontologist? Time will show.” — p. 184

“the germs for the higher animals . . .”

p/q: Louis Büchner, Force and Matter, ed. J. F. Collingwood, 1864: “ ‘The germs for the higher animals,’ says Professor Baumgärtner (Anfänge zu einer Physiologischen Schœpfungs geschichte der Pflanzen und Thierwelt, 1855), ‘could only be the eggs of lower animals.’ ” — p. 82 fn.

“besides the advance of the vegetable and animal world in development . . .”

p/q: Louis Büchner, Force and Matter, ed. J. F. Collingwood, 1864: “ ‘Besides the advance of the vegetable and animal world in development, there occurred in that period the formation of new original germs, which formed the basis of new metamorphoses,’ etc. . . . The first men proceeded, according to him, from the germs of animals immediately beneath them, but lived first in a larva state.” — p. 82 fn.

the human races “have not descended from one pair . . .”

“the plant passes imperceptibly into the animal, and the animal into man”

“Produced in the way of spontaneous generation . . .”

p/q: Louis Büchner, Force and Matter, ed. J. F. Collingwood, 1864: “It is from the simplest organic element, produced in the way of spontaneous generation . . . by the aid of intense natural forces and endless periods of time, there has progressively arisen that rich and infinitely modified organic world by which we are at present surrounded.” — p. 82

— 718-19 —

“Spontaneous generation played, no doubt, a more important part . . .”

p/q: Louis Büchner, Force and Matter, ed. J. F. Collingwood, 1864: “Spontaneous generation played, no doubt, a more important part in the primeval epoch than at present; nor can it be denied that in this way beings of a higher organisation were produced than now.” — p. 84

— 719 —

Germs of organic life, we are told, by Sir W. Thomson . . .

“If any form of progressive development is correct . . .”

the natural forces inherent in matter . . .

see: Louis Büchner, Force and Matter, ed. J. F. Collingwood, 1864: “. . . masses in space are in constant motion . . . [this is] the result of a single universal law of nature — the law of attraction. This law, inherent in matter . . . is irresistibly obeyed by every body . . .” — p. 51

force . . . being but a quality of matter, a “mode of motion”

Sir W. Thomson repeating . . . what was asserted by Büchner

see: Sir William Thomson, “Steps Towards a Kinetic Theory of Matter,” 1884: “. . . it is scarcely possible to help anticipating in idea the arrival at a complete theory of matter, in which all its properties will be seen to be merely attributes of motion.” — p. 218 (Popular Lectures and Addresses)

spontaneous generation . . . under “special thermal conditions”

see: H. W. Conn, “The Origin of Life,” Sept. 1887: “Pasteur and Tyndall showed that . . . no living organisms could arise in any solution without the access of previously living organisms . . . And this is admitted by the very men who still insist that spontaneous generation must have occurred at some time in the history of the globe.” “During the early history of the globe the temperature was so high that few, if any, chemical compounds could exist. . . . All during the process of cooling conditions existed which have never been matched since.” “. . . the conditions of heat, electricity, etc., might at one time have been such as to cause the elements C, O, H, N, to unite into certain complex bodies approximating organic compounds.” — pp. 164, 165, 167, 168 (New Princeton Review, v. 4)

Virchow . . . it must have taken place . . . in the history of our planet

see: H. Charlton Bastian, “Spontaneous Generation,” Feb. 1878: “. . . Virchow says: ‘Nevertheless, I admit if we indeed want to form an idea how the first organic being could have originated by itself, nothing remains but to go back to spontaneous generation . . .’ ” — p. 269 (The Nineteenth Century, v. 3)

— 720 —

vital phenomena . . . traced to the molecular forces of . . . protoplasm

see: H. Charlton Bastian, “Spontaneous Generation,” Feb. 1878: “Professor Huxley says: ‘It is not probable that there is any real difference in the nature of the molecular forces which compel the carbonate of lime to assume and retain the crystalline form, and those which cause the albuminoid matter to move and grow . . . The property of crystallising is to crystallisable matter what the vital property is to albuminoid matter (protoplasm).’ ” “. . . there are different grades of vitality, or, in other words, different kinds of living matter, exhibiting more or less of the phenomena known as vital . . .” — pp. 269, 273 (The Nineteenth Century, v. 3)

“While we can trace the skeletons of Eocene mammals . . .”

p/q: J. W. Dawson, The Origin of the World, 1877: “. . . while we can trace the skeletons of Eocene mammals through several directions of specialization in succeeding Tertiary times, man presents the phenomenon of an unspecialized skeleton which can not fairly be connected with any of these lines.” — p. 393

this is . . . an engraving made by a Palæolithic “savage”

— 721 —

“semi-animal” savages (contemporaneous with the mammoth . . .)

see: W. Boyd Dawkins, Cave Hunting, 1874: “. . . the [palæolithic] people of Aquitaine . . . had sufficient artistic feeling to depict the mammoth on mammoth ivory, the reindeer generally on reindeer antler, and the stag on its own antler.” “. . . numerous herbivores, such as reindeer, bison, and horse, would supply food to the palæolithic hunters, who followed them in their annual migrations.” — pp. 357, 366

“The prehistoric is a new science . . .”

p/q: Pattison & Pfaff, The Age and Origin of Man, 1883: “Mons. Gabriel de Mortillet, Professor of Prehistoric Anthropology . . . just published [his work] {‘La Préhistorique Antiquité de l’Homme,’ Paris, 1883} . . .” “Well may M. Mortillet close his book, as he does, with the sage reflection, ‘But the prehistoric is a new science, far, very far, from having said its last word.’ ” — pp. 22 & fn., 23 (The Age of Man by Pattison)

“The expectation of always meeting with a lower type . . .”

p/q: Charles Lyell, Geological Evidences of the Antiquity of Man, 1873: “The expectation of always meeting with a lower type of human skull, the older the formation in which it occurs, is based on the theory of progressive development, and it may prove to be sound; nevertheless we must remember that as yet we have no distinct geological evidence that the appearance of what are called the inferior races of mankind has always preceded in chronological order that of the higher races.” — p. 95

“What do we know of savage tribes beyond the last chapter . . .”

p/q: F. Max Müller, India, What Can It Teach Us?, 1883: “What do we know of savage tribes beyond the last chapter of their history? Do we ever get an insight into their antecedents? Can we understand, what after all is everywhere the most important and the most instructive lesson to learn, how they have come to be what they are? . . . Their language proves indeed that these so-called heathens, with their complicated systems of mythology, their artificial customs, their unintelligible whims and savageries, are not the creatures of to-day or yesterday.” — p. 110

— 721-2 —

“Unless we admit a special creation for these savages . . .”

p/q: F. Max Müller, India, What Can It Teach Us?, 1883: “Unless we admit a special creation for these savages, they must be as old as the Hindus, the Greeks and Romans, as old as we ourselves. . . . They may have passed through ever so many vicissitudes, and what we consider as primitive may be, for all we know, a relapse into savagery, or a corruption of something that was more rational and intelligible in former stages.” — p. 110

— 722 —

“The primeval savage is a familiar term in modern literature” . . .

p/q: George Rawlinson, “The Antiquity of Man Historically Considered,” April 1883: “ ‘The primeval savage’ is a familiar term in modern literature; but there is no evidence that the primeval savage ever existed. Rather, all the evidence looks the other way.” — p. 353 (Journal of Christian Philosophy, v. 2)

“The mythical traditions of almost all nations . . .”

p/q: George Rawlinson, The Origin of Nations, 1878: “. . . the mythical traditions of almost all nations place at the beginning of human history a time of happiness and perfection, a ‘golden age,’ which has no features of savagery or barbarism, but many of civilisation and refinement.” — pp. 10-11

“Does the finding of the remains in the cave of Devon . . .”

p/q: H. P. Blavatsky, Isis Unveiled, 1877: “Does the finding of the remains in the cave of Devon prove that there were no contemporary races then who were highly civilized? When the present population of the earth have disappeared, and some archæologist belonging to the ‘coming race’ of the distant future shall excavate the domestic implements of one of our Indian or Andaman Island tribes, will he be justified in concluding that mankind in the nineteenth century was ‘just emerging from the Stone Age’?” — 1:4

Neolithic man . . . more of a primitive savage than the Palæolithic one

see: Nicolas Joly, Man Before Metals, 1883: “Cannibalism . . . unknown to our primitive ancestors of the age of the mammoth and reindeer, becomes frequent towards the end of the neolithic period. From that time forward we everywhere find incontestable proofs of it, and also of human sacrifice . . .” — p. 350

Lubbock’s “Pre-historic Man”

Evans’ “Ancient Stone Implements”

from Neolithic to Palæolithic Man, the stone implements . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “The older the remains, the ruder are the implements . . . In the Neolithic period man . . . has clothing and ornaments, well-fashioned tools and pottery, and permanent dwellings. . . . As we ascend the stream of time . . . implements become more and more rude . . . Pottery, which is extremely abundant in the Neolithic period . . . disappears altogether . . . in the earlier Palæolithic times.” — pp. 162-3

— 723 —

“It is a remarkable fact that cannibalism . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “It is a remarkable fact that cannibalism seems to have become more frequent as man advanced in civilisation, and that while its traces are frequent in Neolithic times, they become very scarce or altogether disappear in the age of the mammoth and the reindeer.” — p. 164

The Vedas countenance no idols . . .

“In the early Egyptian tombs . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “In the early Egyptian tombs, and in the remains of the prehistoric cities excavated by Dr. Schliemann, images of owl and ox-headed goddesses, and other symbolical figures or idols, are found in abundance. But when we ascend into Neolithic times, such idols are no longer found . . . the only ones which may be said with some certainty to have been idols, are one or two discovered by Mons. de Braye in some artificial caves of the Neolithic period . . . which appear to be intended for female figures of life size . . .” — p. 199

— Footnotes

twenty specimens of fossil monkeys . . . in Miocene strata

— 724 —

Kent’s Cavern . . . excavated by water . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “The caves in which fossil remains are found occur principally in limestone districts. . . . Rain falling . . . finds its way through cracks and crevices . . . In this way underground channels are formed which become large enough to admit of streams flowing through them . . . In this way caverns are formed . . .” “. . . a typical case [is] that of Kent’s Cavern . . . The cave is about a mile east from Torquay harbour, and runs into a hill of Devonian limestone in a winding course, expanding into large chambers connected by narrow passages.” — pp. 116-17, 118, 119

Under the blocks of limestone . . . implements of the Neolithic period . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . in the large chamber near the entrance . . . [are] blocks of limestone which have fallen from the roof. . . . In the black earth above the stalagmite were found a number of relics of the Neolithic or polished stone period, with a few articles of bronze and pottery, some of which appear to be of a date as late as that of the Roman occupation of Britain.” — p. 119

There is no trace of Palæolithic man here. . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . there is an entire absence of any older fauna, or any of the ruder forms of Palæolithic implements. When we get below the stalagmite into the underlying cave-earth, the case is entirely reversed. Not a single specimen of polished or finely-wrought stone, or of pottery, is to be found; a vast number of celts or hâches, scrapers . . . and other stone implements, are met with, which are all of the rude Palæolithic type . . . [and] a vast number of bones and teeth, all of which belong to the old quaternary fauna, of which many species have become extinct and others have migrated to distant latitudes.” — pp. 119-20

the brutal (?) appearance of . . . skulls, such as the Neanderthal . . .

see: Samuel Laing, Modern Science and Modern Thought, 1888: “The Neanderthal and Canstadt skulls . . . [have] been found in the lowest strata, which contain the rudest implements and the most archaic fauna. Of these the Neanderthal skull has attracted much attention from its singularly brutal appearance . . . But the brain is of fair capacity, and occasional skulls of a similar type occur at the present day . . .” — pp. 126-7

— 725 —

“The theory . . . of Peyrère . . . divided man in two species.”

see: Philalethes, “Peyrerius, and Theological Criticism,” May 1864: “The theory of La Peyrère, derived partly from Genesis and partly from the Epistle to the Romans, was, that there had been two separate creations of man; one on the sixth day along with the beasts . . . and the other many thousand years afterwards.” — p. 109 (Anthropological Review, v. 2)

“Homo afer . . . a distinct species”

see: “Zoology for Students. By C. Carter Blake” [book review], July 1876: “. . . the writer divides man into two species, — homo sapiens and homo afer, the latter comprising the Australian and negro races, and this without a hint that the great majority of our scientific authorities, Richard Owen amongst them, take the other view.” — p. 100 (British Quarterly Review, v. 64)

(the naturalists) “have already obtained evidence of the existence of man . . .”

p/q: Charles Lyell, Geological Evidence of the Antiquity of Man, 1873: “We have already obtained evidence of the existence of Man at so remote a period that there has since been time for many conspicuous mammalia once his contemporaries to die out, and this, even before the era of the earliest historical records.” — p. 540

“In spite of the long lapse of prehistoric ages . . .”

p/q: Charles Lyell, Geological Evidence of the Antiquity of Man, 1873: “. . . in spite of the long lapse of prehistoric ages, during which he must have flourished on the earth, there is no proof of any perceptible change in his bodily structure. If, therefore, he ever diverged from some unreasoning brute ancestor, we must suppose him to have existed at a far more distant epoch, possibly on some continents or islands now submerged beneath the ocean.” — p. 540

— 726 —

change in . . . the globe’s axis . . . in the Book of Enoch

see: The Book of Enoch, tr. Richard Laurence, 1883: “In those days Noah saw that the earth became inclined, and that destruction approached. . . . [he] went to the ends of the earth, to the dwelling of his great-grandfather Enoch. . . . And Noah cried . . . Tell me what is transacting upon earth; for the earth labours, and is violently shaken.” — p. 78 (lxiv.1-3)

“If it be necessary to call in extramundane causes . . .”

p/q: Henry Woodward, “Evidences of the Age of Ice,” 1877: “If it be necessary to call in extra-mundane causes to explain the great increase of ice at this glacial period, I would prefer the theory propounded by Dr. Robert Hooke, in 1688; since by Sir Richard Phillips and others; and lastly by Mr. Thomas Belt, C.E., F.G.S.; namely, a slight increase in the present obliquity of the ecliptic — a proposal in perfect accord with other known astronomical facts, and the introduction of which involves no disturbance of that harmony which is essential to our cosmical condition as a unit in the great solar system.” — p. 115 (Popular Science Review, v. 16)

“Evergreen Figs, Laurels, Palms, and Ferns having gigantic rhizomes . . .”

p/q: W. Pengelly, “The Extinct Lake of Bovey Tracey,” March 26, 1885: “. . . Evergreen Figs, Laurels, Palms, and Ferns having gigantic rhizomes — have their existing congeners in a sub-tropical climate, such, it cannot be doubted, as prevailed in Devonshire in Miocene times, and are thus calculated to suggest caution when the present climate of any district is regarded as normal.” — p. 194 (Transactions of the Plymouth Institution, v. 9)

“When, moreover, Miocene plants are found in Disco Island . . .”

p/q: W. Pengelly, “The Extinct Lake of Bovey Tracey,” March 26, 1885: “When, moreover, Miocene plants are found in Disco Island, on the west coast of Greenland, lying between 69º 20' and 70º 30' N. lat.; when we learn that among them were two species found also at Bovey (Sequoia couttsiæ and Quercus lyelli); when, to quote Professor Heer, we find that the ‘splendid evergreen’ (Magnolia inglefieldi) ‘ripened its fruits so far north as on the parallel of 70º’ (Phil. Trans. clix., 457, 1869); when also the number, variety, and luxuriance of the Greenland Miocene plants are found to have been such that, had land continued so far, some of them would in all probability have flourished at the Pole itself, the problem of changes of climate is brought prominently into view, but only to be dismissed apparently with the feeling that the time for its solution has not yet arrived.” — p. 194 (Transactions of the Plymouth Institution, v. 9)

— 727 —

“It seems to be admitted . . . that the Miocene plants of Europe . . .”

p/q: W. Pengelly, “The Extinct Lake of Bovey Tracey,” March 26, 1885: “It seems to be admitted on all hands that the Miocene plants of Europe have their nearest and most numerous existing analogues in North America, and hence arises the question, How was the migration from one area to the other effected? Was there, as some have believed, an Atlantis? — a continent, or an archipelago of large islands, occupying the North Atlantic. There is perhaps nothing unphilosophical in this hypothesis; for since, as geologists state, ‘the Alps have acquired 4000, and even in some places more than 10,000 feet of their present altitude since the commencement of the Eocene period’ (Lyell’s Principles, 11th ed. p. 256, 1872), a Post-Miocene despression might have carried the hypothetical Atlantis into almost abyssmal depths.” — pp. 194-5 (Transactions of the Plymouth Institution, v. 9)

“But an Atlantis is apparently unnecessary . . .”

p/q: W. Pengelly, “The Extinct Lake of Bovey Tracey,” March 26, 1885: “But an Atlantis is apparently unnecessary and uncalled for. According to Professor Oliver, ‘A close and very peculiar analogy subsists between the Flora of Tertiary Central Europe and the recent Floras of the American States and of the Japanese region; an analogy much closer and more intimate than is to be traced between the Tertiary and recent Floras of Europe. We find the Tertiary element of the Old World to be intensified towards its extreme eastern margin. . . . This accession of the Tertiary element is rather gradual and not abruptly assumed in the Japan islands only. Although it there attains a maximum, we may trace it from the Mediterranean, Levant, Caucasus, and Persia . . . then along the Himalaya and through China.” — p. 195 (Transactions of the Plymouth Institution, v. 9)

“We learn also that during the Tertiary epoch . . .”

p/q: W. Pengelly, “The Extinct Lake of Bovey Tracey,” March 26, 1885: “ ‘We learn also that during the Tertiary epoch, counterparts of Central European Miocene genera certainly grew in North-west America. . . . We note further that the present Atlantic Islands Flora affords no substantial evidence of a former direct communication with the main land of the New World. . . . The consideration of these facts leads me to the opinion that botanical evidence does not favour the hypothesis of an Atlantis. On the other hand, it strongly favours the view that at some period of the Tertiary epoch North-eastern Asia was united to North-western America, perhaps by the line where the Aleutian chain of islands now extends.’ (Nat. Hist. Rev. ii. 164, 1862).” — p. 195 (Transactions of the Plymouth Institution, v. 9)

See . . . “Scientific and Geological Proofs of . . . Submerged Continents”

Bree remarks . . . no missing links between man and ape . . .

p/q: C. R. Bree, Fallacies in the Hypothesis of Mr. Darwin, 1872: “Mr. Darwin . . . has still no intermediate link to give plausibility or coherence to his subject.” “But Mr. Darwin justly says that the difference physically, and more especially mentally, between the lowest form of man and the highest anthropomorphous ape is enormous. Therefore the time . . . must have been enormous also during man’s development from the monkey. The chance, therefore, of some of these variations being found in the different gravels or fresh-water formations above the tertiaries must be very great. And yet not one single variation, not one single specimen of a being between a monkey and a man has ever been found!” — pp. 155, 160

— 727-8 —

if they had gone down with the continents now covered with the sea . . .

p/q: C. R. Bree, Fallacies in the Hypothesis of Mr. Darwin, 1872: “Have they gone down with depression of the earth’s surface, and are they now covered with the sea? If so, it is beyond all probability that they should not also be found in those beds of cotemporary geological strata which have not gone down to the bottom of the sea . . .” — p. 160

— 728 —

as there is considerable plasticity in the human frame . . .

p/q: Charles Lyell, Geological Evidence of the Antiquity of Man, 1873: “The same physiologist {Professor George Rolleston} suggests, that as there is considerable plasticity in the human frame, not only in youth and during growth, but even in the adult, we ought not always to take for granted, as some advocates of the development theory seem to do, that each advance in physical power depends on an improvement in bodily structure, for why may not the soul, or the higher intellectual and moral faculties, play the first instead of the second part in a progressive scheme?” — p. 530 & fn.

“Thus incorporeal Spirits to smaller forms . . .”

“Spirits . . . reduced their shapes immense”

“If man was made in the image of God . . .”

p/q: Charles Lyell, Geological Evidence of the Antiquity of Man, 1873: “ ‘If Man was made in the image of God, he was also made in the image of an ape. The framework of the body of Him who has weighed the stars and made the lightning his slave, approaches to that of a speechless brute, who wanders in the forests of Sumatra. Thus standing on the frontier land between animal and angelic natures, what wonder that he should partake of both!’ {Hallam, ‘Introduction to the Literature of Europe’, &c., vol. iv. p. 162}.” — p. 543 & fn.

— 729 —

“It is significant,” says Sir W. Dawson . . .

p/q: J. W. Dawson, The Origin of the World, 1877: “It is . . . significant in connection with this that Professor Huxley, in his lectures in New York, while resting his case as to the lower animals mainly on the supposed genealogy of the horse, which has often been shown to amount to no certain evidence, avoided altogether the discussion of the origin of man from apes, now obviously complicated with so many difficulties that both Wallace and Mivart are staggered by them.” — pp. 393-4

“Professor Thomas in his recent lectures . . .”

p/q: J. W. Dawson, The Origin of the World, 1877: “Professor Thomas, in his recent lectures {Nature, 1876}, admits that there is no lower man known than the Australian, and that there is no known link of connection with the monkeys; and Haeckel {‘History of Creation’} has to admit that the penultimate link in his phylogeny, the ape-like man, is absolutely unknown.” — p. 394 & fns.

“The so-called ‘nallies’ [tallies] found with the bones . . .”

p/q: J. W. Dawson, The Origin of the World, 1877: “. . . the so-called ‘tallies’ found with the bones of Palæocosmic men in European caves, and illustrated in the admirable work of Christy and Lartet, show that the rudiments even of writing were already in possession of the oldest race of men known to archæology or geology. (See Wilson, op. cit., vol. ii., p. 54).” — p. 394

“Mr. Darwin justly says that the difference physically . . .”

p/q: C. R. Bree, Fallacies in the Hypothesis of Mr. Darwin, 1872: “. . . Mr. Darwin justly says that the difference physically, and more especially mentally, between the lowest form of man and the highest anthropomorphous ape is enormous. Therefore the time — which in Darwinian evolution must be almost inconceivably slow — must have been enormous also during man’s development from the monkey. The chance, therefore, of some of these variations being found in the different gravels or fresh-water formations above the tertiaries must be very great. And yet not one single variation, not one single specimen of a being between a monkey and a man has ever been found!” — p. 160

“Neither in the gravel, nor the drift-clay . . .”

p/q: C. R. Bree, Fallacies in the Hypothesis of Mr. Darwin, 1872: “Neither in the gravel, nor the drift-clay, nor the fresh-water beds, nor in the tertiaries below them, has there ever been discovered the remains of any member of the missing families between the monkey and the man, as assumed to have existed by Mr. Darwin. Have they gone down with depression of the earth’s surface, and are they now covered with the sea? If so, it is beyond all probability that they should not also be found in those beds of cotemporary geological strata which have not gone down to the bottom of the sea; still more improbable that some portions should not be dredged from the ocean’s bed, like the remains of the mammoth and rhinoceros, which are also found in fresh-water beds and gravel and drift!” — p. 160

“the celebrated Neanderthal skull . . .”

p/q: C. R. Bree, Fallacies in the Hypothesis of Mr. Darwin, 1872: “. . . the celebrated Neanderthal skull, about which so much has been said, belongs, confessedly, to this remote period, and yet presents, although it may have been the skull of an idiot, immense differences from the highest known anthropomorphous ape.” — p. 161

— 730 —

Spencer has defined “special creation” . . . “it is worthless. . . .”

p/q: Herbert Spencer, Principles of Biology, 1864: “. . . the hypothesis of special creations turns out to be worthless — worthless by its derivation; worthless in its intrinsic incoherence; worthless as absolutely without evidence; worthless as not supplying an intellectual need; worthless as not satisfying a moral want. We must therefore consider it as counting for nothing, in opposition to any other hypothesis respecting the origin of organic beings.” — 1:345

— 731 —

“development works from the less to the more perfect . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “Development works from the less to the more perfect, and from the simpler to the more complicated, by incessant changes, small in themselves but constantly accumulating in the required direction. . . .” — p. 94

the “design” . . . “must be placed very much farther back . . .”

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “. . . Sir Charles Bell . . . [showed] what an admirable machine the human hand is for the various purposes for which it is used, and the inference was drawn that it must have been created so by a designer . . . But more complete knowledge has . . . shown that the design, if there be any, must be placed very much farther back, and is in fact involved in the primitive germ from which all vertebrate life certainly, and probably all life, animal or vegetable, have been slowly developed.” — p. 94

— 732 —

Hindu philosophy . . . teaches, the “Aniyámsam Aniyásam”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “Glory to the . . . eternal, supreme Vishṇu, of one universal nature . . . whose essence is both single and manifold . . . who is the root of the world, and who consists of the world. . . . who is the smallest of the small {Aṇiyāṃsam aṇīyasāṃ}; who is in all created things . . .” — 1:13, 14, 15 & fn. (i.2)

eternal spiral progress into matter . . . followed by an inverse ascent

see: “About the Mineral Monad,” Sept. 1883: “. . . Occultists . . . distinguish the progressive stages of the evolution of the Concrete from the Abstract . . . A descent of spirit into matter, equivalent to an ascent in physical evolution; a reascent from the deepest depths of materiality . . . towards its status quo ante . . . What is total obscuration of spirit is complete perfection of its polar antithesis — matter . . .” — p. 304 (The Theosophist, v. 4)

— 733 —

gigantic animals . . . dwindling down and being dwarfed

see: Herbert Spencer, Principles of Sociology, 1877: “Evolution is commonly conceived to imply in everything an intrinsic tendency to become something higher; but this is an erroneous conception of it.” “. . . the tetrabranchiate Cephalopods, once multitudinous in their kinds and some of them very large, have now dwindled to a single medium-sized representative . . . the highest orders of reptiles, the Pterosauria and Dinosauria, which once had many genera superior in structure and gigantic in size, have become extinct, while the lower orders of reptiles have survived . . . in many genera of mammals there once existed species larger than any of their allies existing now . . .” — 1:106, 107

Dryopithecus . . . more perfect anatomically . . . than the modern gorilla

see: Samuel Laing, Modern Science and Modern Thought, 1888: “It is true that in the Miocene . . . there were already true apes and baboons, and even two species of anthropoid ape, one of which, the Dryopithecus . . . was as large as a man, and has been considered by some anatomists as in some respects superior to the chimpanzee or gorilla.” — p. 151

— 734 —

The pre-human fauna and flora . . .

see: Stanza VIII: “. . . these stones, plants, animals were the prototypes, the filmy presentiments of those of the Fourth Round . . . Thus the astral prototypes of the lower beings of the animal kingdom of the Fourth Round, which preceded (the chhayas of) Men, were the consolidated, though still very ethereal sheaths of the still more ethereal forms or models produced at the close of the Third Round . . .” — SD 2:186

first mammalian fauna . . . Homo primigenius of the Secondary Age

see: A. de Quatrefages, The Human Species, 1879: “We know that, as far his body is concerned, man is a mammal . . . The conditions of existence which are sufficient for these animals ought to have been sufficient for him also . . . He may then have been contemporaneous with the earliest mammalia, and go back as far as the secondary period.” — p. 152

— Footnotes

“natural selection” “is in some cases . . . inadequate . . .”

p/q: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “Does the theory of selection fulfil every requirement? It accomplishes many and great things, but in some cases it seems to be inadequate, and in other cases it is not requisite, as the solution of the formation of species is found in other natural conditions.” — p. 158

the “intermediate grades are . . . wanting . . .”

“we are referred entirely to conjecture and inference . . .”

p/q: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “The most ancient known remains of the Mammalia . . . all belong to Marsupial animals. Now as Marsupials . . . are very highly developed . . . we are referred entirely to conjecture and inference for the origin of the mammals.” — p. 268

repeated failures of . . . “hypothetical pedigrees”

“what we have gained by the Doctrine of Descent . . .”

— 735 —

“we are referred to conjecture and inference . . .”

p/q: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “. . . as Marsupials, in comparison with the inferior classes of vertebrate animals from which they must be derived, are very highly developed, and as in the Monotremata . . . we possess mammals which are manifestly far beneath the Marsupials, we are referred entirely to conjecture and inference for the origin of the mammals.” — p. 268

the case of the ungulate mammals. “In no other division . . .”

intermediate links between the modern and Eocene ungulates . . .

see: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “. . . partly from the direct comparison of these [archaic] genera with the present Ungulata, partly from numerous intermediate links found in the Miocene, Pliocene, and Diluvium, it appears that, in the lapse of time, the separation [of ungulates] . . . was initiated, and the seeming isolation was produced by the extinction of the intermediate links.” — p. 274

derivation of the present one-toed horse . . .

see: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “The transition from the Palæotherium to the horse may be directly traced . . . The [early Miocene] Anchitherium is a three-toed horse, in which, however, the middle toe has already undertaken the chief task. But in the [late Miocene] Hipparion the two side toes are entirely raised from the ground, and by disuse are brought to the condition of arrest which is completed in the horse.” — pp. 274, 275

The pedigree . . . based on the exhaustive researches of Rütimeyer

— 736 —

“The root to which these two families lead back . . .”

material causes which de Quatrefages terms the “milieux”

see: A. de Quatrefages, The Human Species, 1879: “. . . the hereditary force . . . is always influenced by the conditions of life (milieu), and this had evidently greater force. . . . I understand by the conditions of life [milieu] . . . the sum of all the conditions under whose sway a plant, an animal, or man, is formed and grows . . .” — pp. 246-7

and Spencer the “Environment”

see: Herbert Spencer, Principles of Biology, 1864: “. . . as the life becomes higher the environment itself becomes more complex. . . . The environment . . . of a fresh-water alga is, virtually, limited to the ditch inhabited by the alga. And understanding the term in this restricted sense, we shall see that the superior organisms inhabit the more complicated environments.” — 1:85

— 737 —

In the case of . . . “Katie King,” the presence of a physiological mechanism . . .

see: William Crookes, Researches in the Phenomena of Spiritualism, 1874: “I have the most absolute certainty that Miss Cook and Katie are two separate individuals . . . On one evening I timed Katie’s pulse. It beat steadily at 75, whilst Miss Cook’s pulse a little time after, was going at its usual rate of 90. . . . Tested in the same way Katie’s lungs were found to be sounder than her medium’s . . .” — pp. 110-11

This, in a way, is the Archetype of Goethe.

see: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “In the contemplation of individuals and details, Goethe . . . [wished] to examine their origin . . . For this method of contemplating Nature, as pursued by him, in which all living things are to be conceived as intrinsically connected, the external as an indication of the internal form . . . we see him emerge by seeking and finding primordial forms. . . . Thus by an abstract of the individual, we are to possess ourselves of a certain archetype.” — pp. 111-12

“Thus we should have gained . . . perfect organic beings . . .”

p/q: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “Now let us take the following passage [by Goethe] . . . ‘Thus much we should have gained; that we may fearlessly affirm all the more perfect organic beings . . . to be formed according to an archetype, which merely fluctuates more or less in its very persistent parts, and moreover, day by day, completes and transforms itself by means of reproduction.’ ” — p. 113

The “Unity of Type” common . . . to all the animal and human kingdoms

see: Oscar Schmidt, Doctrine of Descent and Darwinism, 1875: “What principally induces us to make a detailed mention of Goethe is his penetration of the idea of type . . .” “He was irresistibly attracted to the varying phenomena of vegetal life, and . . . the implied unity and rule underlying this variation.” — pp. 106, 108

— 738 —

Lamarck’s “inherent and necessary” law of development

Littré . . . on the Memoir called Antiquités Celtiques et Antediluviennes . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “ . . . dans la Revue des Deux Mondes, un article de M. le Dr Littré . . . Dans cet article M. Littré nous reportait d’abord au mémoire publié en 1849 par M. Boucher de Perthes, sous le titre de ‘Antiquités celtiques et antédiluviennes’ [an article by Littré in the Revue des Deux Mondes . . . In this article Littré reported in the first place on the memoir published in 1849 by Boucher de Perthes, titled ‘Antiquités celtiques et antédiluviennes’ (Celtic and antediluvian antiquities)] . . .” — 3:9

in these periods . . . there must have been an eternal spring . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “M. Littré faisait remarquer avec raison qu’à l’époque où les mastodontes exhumés avec . . . [les hâchettes] vivaient en Picardie . . . qu’un printemps éternel planait sur le globe terrestre; autrement dit que la nature était à peu près le contraire de ce qu’elle est aujourd’hui [Littré remarked correctly that in the period when the mastodons, which were excavated along with . . . (the hachets), lived in Picardy . . . that an eternal spring reigned over the terrestrial globe; in other words, that the climate was almost the opposite of what it is today].” — 3:10

— 739 —

“Spring . . . found in a grotto . . . bones ‘of a race quite distinct from ours.’ ”

see: J.-E. de Mirville, Des Esprits, 1863-8: “Il citait encore M. Spring, professeur à la Faculté de médecine de Liége, qui avait trouvé dans une grotte à ossements, près de Namur, et sur la montagne de Chauvaux, de nombreux ossements humains ‘d’une race toute différente de la nôtre’ [He also quoted Spring, professor at the Medical Faculty in Liège, who had found in a cave with bones, near Namur, and on the mountain of Chauvaux, numerous human bones, ‘of a race totally different from ours’].” — 3:10

Skulls exhumed in Austria offered a great analogy with those of African . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Quant aux crânes exhumés aux environs de Bade, en Autriche, ils offraient selon lui une grande analogie avec ceux des races africaines et nègres, tandis que ceux des bords du Danube et du Rhin présentaient une assez grande ressemblance avec ceux des Caraïbes et des anciens habitants du Chili et du Pérou [As for skulls excavated in the vicinity of Baden in Austria, they showed according to him a great analogy with those of African and black races, while those on the shores of the Danube and the Rhine showed a rather large resemblance with those of the Caribbean and the ancient inhabitants of Chili and Peru].” — 3:10

“Our forefathers were positively contemporaneous . . .”

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . Gaudry se fait remarquer par la précision de ses conclusions, ainsi posées: 1. Nos pères ont été positivement contemporains du rhinocéros tichorstuus, de l’hippopotamus major . . . 2. Le terrain nommé diluvium par nos géologues a été formé au moins en partie après l’apparition de l’homme’ [Gaudry attracted attention by the precision of his conclusions, thus stated: 1. Our forefathers were positively contemporary with the rhinoceros tichorstuus, the hippopotamus major . . . 2. The soil called diluvium by our geologists was formed at least partially after the appearance of man].” — 3:11

the necessity . . . of rehandling all the origins, all the durations . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Mais ‘qui ne comprend, disait-il [Littré], à la vue de l’exhumation de ces vieux témoins, que toutes les origines et toutes les durées ont besoin d’être remaniées, et qu’il y a un age à étudier et à introduire, soit à l’aurore de l’époque actuelle, soit aussi, comme je le pense, à celle de l’époque qui l’a précédée’ [But ‘who does not understand, he said, with an eye on the excavation of these old witnesses, that all the origins and all the durations only need to be changed, and that there is an age to be studied and introduced, either at the dawn of the actual period, or also, as I believe, at that of the epoch that preceded it’]?” — 3:10-11

The types of skulls found in Europe are of two kinds . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “ ‘. . . les races humaines peuvent se ranger en deux groupes. Dans l’un le profil est droit, le front est proéminent, les incisives sont verticales, l’angle facial est largement ouvert, c’est ce que les anatomistes appellent le type orthognathe. Dans l’autre, le front est fuyant, les incisives saillantes, l’angle facial est oblique, c’est le type prognathe’ [the human races can be arranged in two groups. In the one the profile is straight, the front is prominent, the incisors are vertical, the facial angle is largely open, the anatomists call it the orthognathous type. In the other one the front is receding, the incisors projecting, the facial angle is oblique, it is the prognathous type].” — 3:11

the facts of Botany necessitate the hypothesis of an Atlantis

see: Oswald Heer, The Primæval World of Switzerland, 1876: “The hypothesis of an Atlantic continent would explain in a general way how it happened that Europe, in the Miocene epoch, possessed a whole series of plants and animals the nearest allies of which now belong exclusively to North America . . .” — 2:225-6

the plants of the Neolithic lake-villagers . . . of African origin

see: James Geikie, Prehistoric Europe, 1881: “Professor Heer has shown that some of the plants cultivated by the lake-dwellers are not indigenous, but must have been introduced. Such are the Egyptian wheat (Triticum turgidum) and the six-rowed barley (Hordeum hexastichon).” — p. 373 (“Neolithic Man . . . Lake-dwellings in Switzerland”)

the seventeen men . . . whose skeletons were exhumed . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “Il s’agissait d’une caverne située dans le département de la Haute-Garonne, et dans laquelle on avait trouvé les ossements de dix-sept cadavres, accroupis encore auprès de quelques charbons écrasés, de quelques amulettes grossières, de quelques fragments de poteries et d’armes en silex, le tout en compagnie du grand ours spelœus, de l’éléphas primigenius, de l’aurochs, du megaceros hibernicus ou cerf gigantesque, tous animaux classés généralement parmi les races antérieures au déluge [This is about a cavern situated in the department Haute-Garonne, and in which the bones of seventeen cadavers were found, squatted down near some crushed charcoal, some coarse amulets, fragments of pottery and weapons made of flint, all this together with a large cave bear, an Elephas primigenus, an aurochs, a megaceros hibernicus or a giant deer, all animals generally considered as contemporaries of races from before the deluge].” — 3:12

antiquity of Man . . . James Hunt . . . makes it 9,000,000 years

see: “Report of the Thirty-third Meeting of the British Association,” Jan. 1864: “Not a little entertainment was expected to arise in this quarter from the discussions on the antiquity of man . . .” “. . . Dr. James Hunt quoted the remark of a German . . . that the race may have existed for not less than 9,000,000 years!” — pp. 113, 115 (British Quarterly Review, v. 39)

— 740 —

earliest Palæolithic men . . . “ape-like”

see: Edward Clodd, “The Antiquity of Man in Western Europe,” March 31, 1882: “The men of Neolithic times, concerning whom Mr. Grant Allen has given . . . a vivid and accurate sketch, are the direct ancestors of peoples of whom remnants yet lurk in out-of-the-way corners of Europe . . . but the men of Palæolithic times can be identified with no existing races; they were . . . barely erect, with . . . ape-like jaws, and small brains.” — p. 463 (Knowledge, v. 1)

fossil skulls (in Europe) reverting closely to the West Indian Carib . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “An examination of the American monuments shows . . . that the people represented were in the habit of flattening the skull by artificial means. The Greek and Roman writers had mentioned this practice, but it was long totally forgotten by the civilized world, until it was discovered . . . to be the usage among the Carib Islanders . . . It was afterward found that the ancient Peruvians and Mexicans practised this art: several flattened Peruvian skulls are depicted in Morton’s ‘Crania Americana.’ . . . similar skulls had been found near Kertsch, in the Crimea . . . Skulls similarly flattened have been found in Switzerland and Savoy.” — p. 268

(Cf. “Scientific and geological proofs of . . . submerged continents”)

that “magnificent race,” the tall Cro-Magnon

see: A. de Quatrefages, The Human Species, 1879: “The Cro-Magnon race was tall. . . . With the old man of Cro-Magnon . . . [the height] was about 1.82 m. (5 feet 11.6 inches) . . . In the old man of Cro-Magnon the femurs are also the broadest and thickest that M. Broca has ever measured . . . this magnificent race combined a high stature, powerful muscles, and an athletic constitution.” — p. 314

and the Guanches of the Canary Islands . . .

Virchow also allies the Basques with the latter

see: Nicolas Joly, Man Before Metals, 1883: “M. Virchow . . . is disposed to conclude, from the likeness he sees between the skulls of the Guanchos of the Canary Isles and those of the modern Basques, that the latter and their language belong to the race proper to those ancient islands of which the Canaries are the last remains.” — p. 316

the relationship of the aboriginal American . . . and these same Guanches

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “. . . Professor Retzius . . . declares, ‘With regard to the primitive dolichocephalæ of America I entertain a hypothesis . . . that they are nearly related to the Guanches in the Canary Islands . . . We find one and the same form of skull in the Canary Islands, in front of the African coast, and in the Carib Islands, on the opposite coast, which faces Africa.’ ” — p. 179

— Footnotes

“Whence they (the old cave-men) came, we cannot tell”

p/q: Edward Clodd, “The Antiquity of Man in Western Europe,” March 31, 1882: “. . . Mr. Grant Allen has given the readers of Knowledge a vivid and accurate sketch [of Neolithic men] . . . but the men of Palæolithic times . . . were savages . . . Whence they came we cannot tell, and their ‘grave knoweth no man to this day.’ ” — p. 463 (Knowledge, v. 1)

“The palæolithic hunters of the Somme Valley did not originate . . .”

The worked Miocene flints of Thenay

see: Charles Gould, Mythical Monsters, 1886: “M. l’Abbé Bourgeois has collected, from undoubted Miocene strata at Thenay, supposed flint implements which he conceives to exhibit evidences of having been fashioned by man . . . Carlos Ribeiro has made similar discoveries of worked flints . . . in the Pliocene and Miocene of the Tagus [river]; worked flint has been found in the Miocene of Aurillac (Auvergne) by M. Tardy . . .” — pp. 85-6

traces of Pliocene man discovered by Professor Capellini . . .

see: Charles Gould, Mythical Monsters, 1886: “Professor Capellini has discovered, in deposits recognised by Italian geologists as of Pliocene age, cetacean bones, which are marked with incisions such as only a sharp instrument could have produced, and which in his opinion, must be ascribed to human agency.” — p. 85

— 741 —

“Has the Polished succeeded the Chipped Stone-Age . . .”

p/q: André LeFèvre, Philosophy: Historical and Critical, 1879: “Has the Polished succeeded the Chipped Stone Age by an imperceptible transition, or was it due to an invasion of brachycephalous Kelts? But whether the deterioration produced in the populations of La Vézère was the result of violent crossings, or of a general retreat northwards in the wake of the reindeer, is of little moment to us.” — p. 504

“Meantime the bed of the ocean has been upheaved . . .”

p/q: André LeFèvre, Philosophy: Historical and Critical, 1879: “Meantime the bed of the ocean has been upheaved, Europe is now fully formed, her flora and fauna fixed. With the taming of the dog begins the pastoral life. We enter on those polished stone and bronze epochs which succeed each other at irregular intervals, which even overlap one another in the midst of ethnical migrations and fusions . . .” — p. 504

“The primitive European populations are interrupted . . .”

p/q: André LeFèvre, Philosophy: Historical and Critical, 1879: �The primitive European populations are interrupted in their special evolution, and without perishing become absorbed in other races, engulfed, as it were, by the successive waves of migration overflowing from Africa, possibly from a lost Atlantis, and from prolific Asia. On the one hand come the Iberians, on the other Pelasgians, Ligurians, Sicanians, Etruscans — all forerunners of the great Aryan invasion.” — p. 504

— Footnotes

The artistic skill displayed by the old cave-men . . .

see: Nicolas Joly, Man Before Metals, 1883: “Switzerland, as well as France, can boast of antediluvian artists, some of whom give proofs of great skill. Such, for example, was the man who drew . . . the picture of a reindeer grazing . . . This remarkable specimen found in the cave of Thayngen, near Schaffhausen, proves . . . the flourishing condition of the arts of design in the same country and at the same epoch.” — pp. 293-4

“pithecanthropus alalus” . . . Hæckelian monster — an absurdity

see: Nicolas Joly, Man Before Metals, 1883: “. . . man never was, in my opinion, this Pithecanthropus alalus [‘ape-man without speech’] whose portrait Hæckel has drawn as if he had seen and known him, whose singlular and completely hypothetical genealogy he has given . . .” — p. 320

Donnelly regards modern European as a renaissance of Atlantean civilization

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “The Bronze Period has been one of the perplexing problems of European scientists. Articles of bronze are found over nearly all that continent . . . They indicate very considerable refinement and civilization upon the part of the people who made them . . . the age of bronze (a compound of copper and tin) must . . . have been preceeded by an age when copper and tin were used separately . . . and yet in Europe the remains of no such age have been found.” “We shall see hereafter that the mythological traditions of Greece referred to a Bronze Age . . . and placed this in the land of the gods, which was an island in the Atlantic Ocean . . . and this land was, as we shall see, clearly Atlantis.” — pp. 237-8, 267 (“The Bronze Age in Europe”)

— 742 —

the “grand old invalid of Ferney”

see: J.-S. Bailly, Lettres sur l‘Atlantide, “Lettres sur l’origine des Sciences, adressées à M. de Voltaire [Letters on the origin of the Sciences, addressed to Voltaire],” 1779: [The 1^st letter is from Voltaire. It is signed] “Le vieux malade de Ferney, V. [The old invalid of Ferney, V.].” — p. 9

“your Brahmans are very young . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Il est donc tout simple, Monsieur, que vous aïez aimé les anciens Brames. Vos affections sont pour la sagesse & pour le savoir. Mais vos Brames sont bien jeunes en comparaison de leurs antiques instituteurs [So it is very simple, sir, that you would love the ancient Brahmans. Your affections are for wisdom and learning. But your Brahmans are very young in comparison to their ancient teachers].” — p. 12

sciences . . . “not the achievements of any . . . existing nations . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “J’en ai donné les preuves dans l’histoire de l’Astronomie ancienne, je les ai multipliées dans l’histoire de l’Astronomie moderne que je vais publier incessamment. J’ai vu que ces sciences n’étaient point l’ouvrage des peuples existans, des peuples connus de l’Asie, & que malgré l’ancienneté des Indiens, il fallait rapporter ces belles inventions à un peuple antérieur & plus industrieux [I have given evidence of such in the history of ancient astronomy, I have multiplied them in the history of modern astronomy which I will publish shortly. I have seen that these sciences were not the work of existing nations, of the known nations of Asia, and that despite the antiquity of the Hindus, we had to ascribe these fine inventions to an older and more ingenious people] . . .” — pp. 13-14

“long before the empires of China and India, there had been nations . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Il est possible, dites-vous . . . que longtems avant les empires de la Chine & des Indes, il y ait eu des nations instruites, polies & puissantes, que des déluges de barbares auront ensuite replongées dans le premier état d’ignorance & de grossièreté qu’on appelle l‘état de pure nature [It is possible, you say . . . that long before the empires of China and India, there have been nations that were learned, cultured, and powerful, which hordes of barbarians then would have plunged back into their original state of ignorance and savagery, which is called the state of pure nature].” — pp. 14-15

—743 —

“I make great case of ancient traditions . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “. . . je fais grand cas de ces traditions antiques conservées cherement par une suite de générations [I attach great importance to these ancient traditions (being) preserved carefully over many generations].” — p. 17

“But the history of the Past was never entirely lost . . .”

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Mais l’histoire du passé n’est pas toute engloutie dans ces abîmes . . . Platon . . . avait consulté les sages de l’Egypte; ce sont eux qui instruisent les Grecs [But the history of the past is not entirely swallowed up in these unfathomable depths . . . Plato . . . had consulted the sages of Egypt; these are the ones who instructed the Greeks] . . .” — p. 20

“You do not know which was the best and most handsome generation . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Vous ne savez pas, disent-ils, quelle était dans votre païs la plus belle & la meilleure génération d’hommes qui ait jamais existé; il n’en est échappé qu’une faible semence dont vous êtes les descendans [You do not know, they say, which was the most beautiful and best generation of men which ever lived in your country; only a very weak seed escaped from it, of which you are the descendants].” — pp. 20-1

“Their books . . . preserved the records of a great nation . . .”

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “ ‘Many great and wonderful deeds are recorded of your State in our histories . . . these histories tell of a mighty power which was aggressing wantonly against the whole of Europe and Asia . . . This power came forth out of the Atlantic Ocean . . . Now, in the island of Atlantis there was a great and wonderful empire . . . they subjected the parts of Libya . . . as far as Egypt, and of Europe as far as Tyrrhenia. The vast power thus gathered into one, endeavored to subdue at one blow our country and yours . . .’ (‘Plato’s Dialogues,’ ii., 517, Timæus).” — pp. 10-11

remnants of the Atlanteans — “yellow and red, black and brown”

see: “The History of the Fourth Race”: “§§ (38) The Birth of the Fourth, Atlantean Race. (39) The sub-races of the Fourth Humanity begin to divide and interblend; they form the first mixed races of various colours.” “. . . the Fourth Race . . . gradually transforming . . . into red-yellow . . . and finally into Brown-white races . . .” — SD 2:227, 250

— Footnotes

relations between the old Greeks and Romans, and the Atlantean colonists

see: “Leaflets from Esoteric History,” 1885: “A number of small islands scattered around Poseidonis had been vacated, in consequence of earthquakes, long before the final catastrophe . . . Tradition says that one of the small tribes (the Æolians) . . . had to leave their home again for fear of a deluge.” “. . . this tribe is said to have filled a flotilla of arks, to have sailed from beyond the Pillars of Hercules, and, sailing along the coasts, after several years of travel to have landed on the shores of the Ægean Sea in the land of Pyrrha (now Thessaly), to which they gave the name Æolia. . . . in that mythical age Greece, Crete, Sicily, Sardinia, and many other islands . . . were simply the far-away possessions, or colonies, of Atlantis.” — pp. 333, 334 (Five Years of Theosophy)

Critias, aged ninety . . . told of it by Solon . . . Dropidas’ friend . . .

see: Plato, Dialogues, tr. B. Jowett, 1874: “Crit. Then listen . . . to a strange tale which is, however, certainly true, as Solon, who was the wisest of the seven sages, declared. He was a relative and great friend of my great-grandfather, Dropidas . . . and Dropidas told Critias, my grandfather . . . [It is] an old-world story which I heard from an aged man; for Critias was . . . nearly ninety years of age, and I was about ten . . .” — 2:516-17 (Timaeus, §§ 20, 21)

— 744 —

The individual who lived at an incalculably distant period at La Naulette . . .

see: C. Carter Blake, “Report on the Recent Investigations of Dr. Edouard Dupont on the Bone Caves on the Banks of the Lesse River, Belgium,” 1867: “Mr. Blake . . . gave a long account of the jaw found in the Trou de la Naulette . . . the individual whose jaw was found therein was contemporary with the [palæolithic] elephant and rhinoceros, whose remains are imbedded under like conditions.” “. . . Mr. Blake’s inference as to the great antiquity of the jaw [is] from geological considerations.” — pp. x, xi (Journal of the Anthropological Society, v. 5)

(Vide Dr. Carter Blake’s paper “On the Naulette Jaw,” Anthrop. Review . . .)

see: C. Carter Blake, “On a Human Jaw from the Cave of La Naulette, Near Dinant, Belgium,” Oct. 1867: “My report on this subject . . . was read before the Anthropological Society on Nov. 20th last, and has been passed for insertion in the Memoirs of the Society.” — p. 294 (Anthropological Review, v. 5)

“The caves on the banks of the Lesse, in South-Eastern Belgium . . .”

see: C. Carter Blake, “Report on . . . the Belgian Bone-Caves on the banks of the river Lesse,” 1870: “ ‘On the 26th Dec., six savants were present. A considerable number of bones were again taken out of the cavern, and each could theorise for himself upon their high antiquity . . . It was, in fact, unanimously admitted that these skeletons might be referred to the age when man . . . only used instruments of stone . . .’ ” — p. 326 (Memoirs Read Before the Anthropological Society, v. 3)

“Such man . . . had amulets of stone . . . for the purpose of ornament . . .”

see: C. Carter Blake, “Report on . . . the Belgian Bone-Caves on the banks of the river Lesse,” 1870: “ ‘Another discovery . . . was that several objects which we are brought to consider as amulets. In the first place, there is a fossil shell . . . A hole is bored through it by artificial means, through which a cord may be passed to suspend the object.’ ” — pp. 326-7 (Memoirs Read Before the Anthropological Society, v. 3)

“ornament . . . made of a psammite . . .”

see: C. Carter Blake, “Report on . . . the Belgian Bone-Caves on the banks of the river Lesse,” 1870: “The quantity of [such] diverse substances . . . could only be used either as ornaments, objects of curiosity or as fetishes. I have thus discovered a fragment . . . derived from the psammite [sandstone] of Condroz . . . They also traced on many plates of psammite lines probably with flint.” — p. 342 (Memoirs Read Before the Anthropological Society, v. 3)

a deposit of lehm . . . 30 meters above the level of the present rivers

see: “On Human Remains in Belgium,” March 1867: “Mr. Dupont has very recently explored three other caverns in the valley of the Lesse . . . The Cave of Praule is . . . on the left bank of the Lesse, about thirty meters above the river. . . . The quaternary sediments . . . [showed] a thin layer of the sandy-argillaceous stratified deposit with rolled pebbles and gravel . . . the most decided characters of the lehm [sandy loam] or middle period of the quaternary formation of the province.” — pp. 260, 261 (American Journal of Science, v. 93)

The Canstadt man . . . possessed essentially human attributes. . . .

see: A. de Quatrefages, The Human Species, 1879: “M. Hamy, in connecting the Engis cranium with the Cro-Magnon type, has added one more fact . . .” “It may, however, be said . . . with greater truth, of the Cro-Magnon as of the Canstadt race, that it has not disappeared. It may be traced through intermediate ages, and met with again in certain populations of the present day.” — pp. 312, 333-4

(Vide . . . “Crânes des Races Humaines.”)

see: C. Carter Blake, “Quatrefages on Human Crania,” 1873: “The first livraison of M. de Quatrefages’s work is now before us {Les Crânes de races humaines} . . . The author has also had the advantage of a colleague (M. E. T. Hamy), who . . . [has] a knowledge both precise and transcendental . . .” — p. 102 & fn. (Anthropologia, v. 1)

the Neander valley man . . . dismissed to the “limbo of all hasty blunders”

p/q: C. Carter Blake, “Quatrefages on Human Crania,” 1873: “Still perhaps there is a little too much said about the Neanderthal Skull, which Dr. Barnard Davis and others have long since dismissed to what has been called ‘the limbo of all hasty blunders’ . . .” — p. 103 (Anthropologia, v. 1)

— 744-5 —

Disraeli divided man into the associates of the apes and the angels.

— 745 —

“Traditions, whose traces recur in Mexico, in Central America . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “. . . the Abbé Brasseur de Bourbourg . . . expresses himself as follows . . . ‘Traditions whose traces recur in Mexico, in Central America, in Peru, and in Bolivia, suggest even the idea that man existed in these different countries at the time of the gigantic upheaval of the Andes, and that he has retained the memory of it.’ ” — pp. 186-7

ruins . . . consisting “of a wall of wrought stones, 3,600 feet long . . .”

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “At Cuelap, in Northern Peru, remarkable ruins were found. ‘They consist of a wall of wrought stones 3600 feet long, 560 broad, and 150 high, constituting a solid mass with a level summit. On this mass was another 600 feet long, 500 broad, and 150 high,’ making an aggregate height of three hundred feet! In it were rooms and cells . . .” — p. 393

(Cf., the mass of evidence collected by Donnelly . . .)

startling resemblance between the architecture of the colossal buildings . . .

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “There was a striking resemblance between the architecture of the Peruvians and that of some of the nations of the Old World. It is enough for me to quote Mr. Ferguson’s words, that the coincidence between the buildings of the Incas and the Cyclopean remains attributed to the Pelasgians in Italy and Greece, ‘is the most remarkable in the history of architecture.’ ” “ ‘. . . it is difficult to resist the conclusion that there may be some relation between them.’ ” — pp. 397-8

— Footnotes

Hæckel’s “Man-Ape” . . . Quatrefages . . . has cleverly disposed of

see: A. de Quatrefages, The Human Species, 1879: “. . . Haeckel . . . thought it necessary to admit the existence of an intermediate stage between ourselves and the most highly developed ape. This purely hypothetical being, of which not the slightest vestige has been found, is supposed to be detached from the tailless catarrhine apes . . . Haeckel calls it the ape-man, or the pithecoid-man. He denies him . . . articulate speech as well as the development of the intelligence and self-consciousness.” — pp. 105-6

the Sozura . . . that amphibian which has never existed

see: A. de Quatrefages, The Human Species, 1879: “Haeckel . . . admits the existence of an absolutely theoretical pithecoid man, and . . . proceeds in a similar manner . . . [to] the sozoura (14th stage), an amphibious animal which is equally unknown to science.” — p. 108

—746 —

“The truth, so long contested, of the co-existence of man . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “Thus all the proofs . . . are checked by geologists of the first rank . . . among whom is the eminent palæontologist, M. Ed. Lartet. He says upon this subject, ‘The truth so long contested, that of the co-existence of man with the great extinct species (elephas primigenius, rhinoceros tichorhinus, hyæna spelæa, ursus spelæus, &c.) appears to me to be henceforward unassailable and definitely conquered by science.’ (‘Cavernes du Périgord,’ p. 35).” — p. 187

“Man has in all probability seen Miocene times . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “Thus man was most certainly in existence during the quaternary epoch . . . He has, in all probability, seen miocene times, and consequently the entire pliocene epoch. Are there any reasons for believing that his traces will be found further back still?” — p. 152

the Delta of lower Egypt, became firm land very gradually

see: A. H. Keane, Man: Past and Present, 1900: “The Egyptians themselves had a tradition that when Menes moved north he found the Delta still under water. . . . Thus late into historic times memories still survived that the delta was of relatively recent formation . . . Hence whether the Nile took 20,000 years (Schweinfurth) or over 70,000 years, as others hold, to fill its estuary, the beginning of the Egyptian prehistoric period must still be set back many millenniums before the new era.” — p. 478 fn.

Later tribes . . . more Aryan . . . led on by Manu Vina . . .

see: Louis Jacolliot, Les Fils de Dieu, 1875: “ ‘Sous le règne de Viswamitra . . . Manou-Vena, héritier des anciens rois . . . émigra avec tous ses compagnons par l’Arie (Iran) et les pays de Barria (Arabie) jusqu’aux rives de Masra (le Nil).’ Collouca- Batta. (Histoire de l’Inde.) [During the reign of Visvamitra . . . Manu-Vina, heir of the ancient kings . . . migrated with all his companions through Arya (Iran) and the countries of Barria (Arabia) to the banks of the Masra (the Nile). Kulluka-Bhatta. (History of India)].” — p. 215 [See Isis Unveiled, 1:627]

— Footnotes

the origin of various Grecian and Roman institutions

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “. . . the Greeks, an Aryan race, in their mythological traditions, show the closest relationship to Atlantis. . . . we are told that Poseidon, god and founder of Atlantis [Poseidonis], founded Athens. We find in the ‘Eleusinian mysteries’ an Atlantean institution . . . And just as we have seen the Saturnalian festivals of Italy descending from Atlantean harvest-feasts, so those Eleusinian mysteries can be traced back to Plato’s island.” — pp. 463-4

“the roots of the institutions of to-day reach back . . .”

the British islands . . . four times submerged and re-elevated

see: James Geikie, Fragments of Earth Lore, 1893: “. . . we have, especially in our own islands, good evidence to show that during the glacial period considerable oscillations of the relative level of land and sea took place. Thus, it has been ascertained, that just before the latest epoch of extensive glaciation, the British Islands were largely submerged in the sea.” “There would seem, therefore, to be some causal connection between cold climatic conditions and submergence.” “Four glacial with intervening genial epochs appear to have fallen within Pleistocene times . . .” — pp. 173, 322, 323-4

— 746-7 —

The learned Abbé Fabre . . . declared that pre-historic palæontology . . .

— 747 —

“Since it disregards all creations anterior to the last deluge . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “Since it disregards all creations anterior to the last deluge but one (that which produced the diluvium, according to the abbé), Bible revelation leaves us free to admit the existence of man in the grey diluvium, in pleiocene and even in eocene strata. On the other hand, however, geologists are not all agreed in regarding the men who inhabited the globe in these primitive ages as our ancestors.” — p. 186

“ye shall count . . . from the morrow after the Sabbath . . .”

p/q: The Interlinear Bible, 1906: “And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete . . . And ye shall offer with the bread seven lambs without blemish . . .” — pp. 163, 164 (Leviticus, 23:15, 18)

as explained elsewhere (Part II., “Sections on the Septenary.”)

— Footnotes

“Les origines de la terre et de l’homme,” p. 454.

see: Nicolas Joly, Man Before Metals, 1883: “A learned abbé, professor at the Sorbonne, asserts categorically that prehistoric archæology and palæontology may, without running counter to the Scriptures, discover in the tertiary beds and in those of the early part of the quaternary period the traces of the pre-Adamites. . . . On the other hand, however, geologists are not all agreed in regarding the men who inhabited the globe in these primitive ages as our ancestors. (L’Abbé Fabre, ‘Les origines de la terre et de l’homme,’ p. 454.) M. Fabre will I hope permit me to differ from him on this last point.” — p. 186

— 747-8 —

“even unto the morrow after the seventh Sabbath . . .”

— 748 —

the woman in purple and scarlet

“Mystery, Babylon the Great, the Mother of Harlots . . .”

The “mystery” of the woman and of the beast . . .

“The beast that was, and is not, and yet is . . .”

p/q: The Interlinear Bible, 1906: “And they that dwell on the earth shall wonder . . . when they behold the beast that was, and is not, and yet is. And here is the mind {meaning} that hath wisdom. The seven heads are seven mountains, on which the woman sitteth.” — p. 334 & fn. (Revelation, 17:8-9)

“with the blood of the saints and the blood of the martyrs”

“And there are seven Kings . . . five are fallen . . .”

These five kings were mentioned before.

see: “The Septenary in the Exoteric Works”: “ ‘And there are seven Kings, five are fallen, and one is, and the other is not yet come . . .’ Who . . . will fail to discern in the five Kings that have fallen, the four Root-Races that were, and part of the fifth, the one that is; and in the other, that ‘is not yet come,’ the sixth and seventh coming root races . . .” — SD 2:618

to disbelieve, with Mr. Albert Gaudry, in Miocene man . . .

see: Nicolas Joly, Man Before Metals, 1883: “While allowing the authenticity of the splinters of flint found [at Thenay] by the Abbé Bourgeois, M. Albert Gaudry does not admit the existence of man during the meiocene epoch . . . We very well understand M. Gaudry’s disbelief in man of the meiocene age . . . but he will doubtless permit us to differ from his opinion that the famous Thenay flints were carved by the dryopithecus.” — pp. 179-80

— Footnotes

“The flints of Thenay bear unmistakable trace . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “. . . M. de Mortillet says: ‘The flints of Thenay bear unmistakeable trace of the work of human hands. . . . those [flints] of Thenay were splintered by fire . . .’ (G. de Mortillet, ‘Promenades au musée de Saint-Germain,’ p. 76).” — pp. 178, 179

— 749 —

“there was not in the middle of the Miocene epoch . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “ ‘There was not,’ he says, ‘in the middle of the meiocene epoch a single species of mammal identical with species now extant’ {Albert Gaudry, Les enchaînements du monde animal dans les temps géologiques, p. 240}.” — p. 179 & fn.

“Thus, in the savage of quaternary ages . . .”

p/q: A. de Quatrefages, The Human Species, 1879: “Thus, in the savage of quaternary ages, who had to fight against the mammoth with stone weapons for arms, we find all those craniological characters generally considered as the sign of great intellectual development.” — p. 312

the tallest man . . . among fossils is the “Mentone man”

“in a tomb of the neolithic age . . . . a skeleton of extraordinary size . . .”

— Footnotes

the reindeer hunters of Périgord . . . “they were of great height . . .”

“On the shores of the lake of Beauce,” says the Abbé Bourgeois . . .

p/q: Nicolas Joly, Man Before Metals, 1883: “ ‘On the shores of the lake of Beauce,’ he [Bourgeois] says, ‘man lived in the midst of a fauna which completely disappeared (aceratherium, tapir, mastodon). With the fluviatile sands of Orléanais came the anthropomorphous monkey (pliopithecus antiquus) . . .’ ” — p. 178

(See Comptes Rendus of the “Prehistoric Congress” of 1867 . . .)

— 750 —

the statues of 341 kings who had reigned

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Les prêtres d’Egypte, soigneux de conserver les usages antiques, montrerent également à Hérodote les statues de 341 Rois, qui avaient régné sur eux [The priests of Egypt, careful to preserve ancient customs, also showed Herodotus the statues of 341 kings who had reigned over them].” — p. 38

see: William Hales, New Analysis of Chronology and Geography, 1830: “The Egyptian priests . . . reckoned . . . 341 kings from Menes to Sethos . . . And they reckoned an equal number of high priests in that period, whose wooden statues they shewed Herodotus, ranged in a spacious temple. Compare B. II, § 100, 142, 143.” — p. 412

great Pyramid . . . archæologists will not give it more than . . . 6,000 years

and concede to Thebes with its hundred gates, 7,000 years . . .

— Footnotes

“In making soundings in the stony soil of the Nile Valley . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “In making soundings in the slimy soil of the Nile valley, two baked bricks were discovered, one at a depth of twenty, the other of twenty-four yards. If we estimate the thickness of the annual deposit formed by the river at eight inches a century, we must assign to the first of these bricks an age of 12,000 years, and to the second that of 14,000. By means of analogous calculations, Burmeister supposes seventy-two thousand years to have elapsed since the first appearance of man upon the soil of Egypt, and Draper attributes to the European man who witnessed the last glacial epoch an antiquity of more than 250,000 years.” — p. 183 fn.

Egyptian Zodiacs show more than 75,000 years of observation!

see: S. A. Mackey, Two Zodiacs of Tentyra, 1832: “. . . the progressive motion of the zodiac makes an entire revolution in about 25,000 years . . . therefore when we see a celestial globe, we can ascertain its antiquity by the position of the zodiac.” “. . . in this calendar, zodiac, or planisphere [of Dendera], we find . . . also in the scales, the signs of Leo and Aquarius; which shews that in that remote time they noticed the precession of the equinoctial points. We also find, that Virgo is intermixed with Leo, and the first of three virgins has a child on her lap; the idea therefore, of the sun re-appearing in, or being born of the virgin, is of a still more remote antiquity. . . . The whole of which, are convincing proofs that the pole of the earth has been in the plane of the ecliptic, and in the plane of its axis. And there are figures in the same temple which shew a repetition of each state of the pole three times.” — pp. 15, 20-1

“The ancient inhabitant of Picardy could pass into Great Britain . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “From the country now known as Picardy, the ancient inhabitant of Abbeville or Amiens could pass into Great Britain without crossing the Channel. The British Isles were united to Gaul by an isthmus which has been since submerged.” — pp. 183-4

— 751 —

“When the level of the Baltic and of the North Sea . . .”

p/q: Nicolas Joly, “Professor at the Science Faculty of Toulouse,” Man Before Metals, 1883: “The level of the Baltic and of the North Sea was 400 feet higher than it is at the present day. The valley of the Somme was not hollowed to the depth it has now attained; Sicily was joined to Africa, Barbary to Spain. Carthage, the pyramids of Egypt, the palaces of Uxmal and Palenque were not yet in existence, and the bold navigators of Tyre and of Sidon who at a later date were to undertake their perilous voyages along the coasts of Africa, were yet unborn. What we know with certainty is that European man was contemporaneous with the extinct species of the quaternary epoch . . . that he witnessed the upheaval of the Alps and the extension of the glaciers, in a word, that he lived for thousands of years before the dawn of the remotest historical traditions.” — p. 184 (“The Antiquity of the Human Race”)

“It is even possible that man was the contemporary . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “It is even possible that man was the contemporary of extinct mammalia of species yet more ancient . . . of the elephas meridionalis of the sands of Saint Prest, or at least of the elephas antiquus, assumed to be prior to the elephas primigenius, since their bones are found in company with carved flints in several English caves, associated with those of the rhinoceros hæmitechus and even of the machairodus latidens, which is of still earlier date. M. Ed. Lartet is of opinion that there is nothing really impossible in the existence of man as early as the tertiary period.” — p. 184 (“The Antiquity of the Human Race”)

the Tertiary . . . Croll places the beginning of that period . . .

but there was a time when he assigned to it 15,000,000 years

Desnoyers . . . made a discovery “in the undisturbed pliocene sands . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “Many people still remember the great sensation created in the scientific world by M. Desnoyers, when, on June 8, 1863, he made known to the Institute of France his discovery of traces in the undisturbed pleiocene sands of Saint Prest, near Chartres, proving the co-existence of man and the Elephas meridionalis, the Rhinoceros leptorhinus, and other extinct mammalia of the upper tertiary strata. These traces were incisions and scratches . . . upon the bones of these animals, and which he attributed to the action of a race of men still more ancient than those of the caves inhabited by the bear . . .” — p. 176

— Footnotes

“the final disappearance of the largest continent of Atlantis . . .”

see: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘The sinking of Atlantis (the group of continents and isles) began during the Miocene period . . . and it culminated first in the final disappearance of the largest continent, an event coincident with the elevation of the Alps . . .’ ” — p. 70 [Mahatma Letter 23B]

— 751-2 —

The later discovery (in 1867) by the Abbé Bourgeois . . .

see: Nicolas Joly, Man Before Metals, 1883: “Another discovery . . . the carved flints . . . found beneath the meiocene deposits of Thenay . . . the Abbé Bourgeois asserted it as a fact without the smallest hesitation before the Prehistoric Congress assembled at Paris in 1867.” “In spite of these distinct assertions of the learned abbé, his meiocene flints inspired in Paris and elsewhere an almost universal distrust, and they met with no better reception at the Prehistoric Congress held at Brussels in 1872.” — pp. 177, 178

— 752 —

the dolmens . . . Stones of enormous size placed horizontally . . .

p/q: Nicolas Joly, Man Before Metals, 1883: “The traveller in the plains of Brittany . . . encounters . . . strange monuments, generally constructed of one or more unhewn stones of colossal size placed horizontally upon two, three, or four upright blocks {Six and even seven occur in the dolmens of Poitou} . . . These are the dolmens, called also . . . druidic altars, or sometimes giant tombs.” — pp. 144-5 & fn.

The stones of Carnac . . . numbering 11,000 . . .

see: Nicolas Joly, Man Before Metals, 1883: “The famous stones of Carnac (Morbihan), extending nearly a mile in length, number eleven thousand, ranged in eleven rows. The size of some of these blocks is truly colossal. The conical menhir of Lock-Maria-ker in Morbihan, for example, measures twenty yards in length, and averages two yards across. At Dol, near Saint Malo, the menhir of Champ-Dolent rises thirty feet above the surface of the soil, and extends below it to a depth of fifteen.” — pp. 145-6

Such dolmens . . . are met with in almost every latitude

in Denmark . . . in Sweden, where they are called ganggriften . . .

see: Nicolas Joly, Man Before Metals, 1883: “The second class comprises those dolmens which are covered by a mound or tumulus often of considerable size (usually more than thirty feet high), and consist of a burial vault, simple or divided into several compartments. Such are the barrows, the Ganggriften or galleried tombs of Sweden and Denmark . . . the Hünengräber, or giant tombs of Germany, &c.” — pp. 147-8

in Spain . . . and Africa; in Palestine and Algeria

see: Nicolas Joly, Man Before Metals, 1883: “. . . several [stones] are not less than twenty-one feet long by twelve wide and three deep, for example, the dolmen of Antiguera near Malaga in Spain. In many instances the megalithic tombs of Europe are surrounded by one or more circles of stones . . . called cromlechs . . . The dolmens of Palestine and of Algeria also present a similar feature.” — p. 150

in Sardinia (see the Nuraghi . . .)

see: Nicolas Joly, Man Before Metals, 1883: “the nuraghi of sardinia. . . . Those cyclopean constructions . . . [are] scattered almost in profusion throughout Sardinia (the Abbate Spano has counted more than 40,000 of them) . . .” “They are all in the form of a truncated cone. . . . In the interior of these there is a winding stair made of enormous blocks . . . leading to the upper chamber.” — pp. 125, 126

(see the . . . Sepolture dei giganti, or tombs of giants)

see: Nicolas Joly, Man Before Metals, 1883: “Sepolture dei giganti (tombs of the giants) is the name by which sepulchres similar in construction to the nuraghi near which these tombs are invariably found . . . are still known to the peasants of Sardinia. They resemble nuraghi laid horizontally . . .” — p. 159

tombs of the Daityas (giants) and of the Râkshasas . . .

see: William Crooke, Popular Religion and Folklore of Northern India, 1894: “There is a special class of tombs . . . known as ‘the nine yard long’ tombs (naugaza, naugaja) where the giants of olden time rest.” “. . . [such demons] have the power of lengthening themselves like the Naugaza . . . For this reason demons are, as a rule, of gigantic form, and many of the enormous fossil bones found in the Siwālik hills were confidently attributed to the Rākshasas . . . Rākshasas again are often represented as the architects of ancient buildings.” — pp. 140, 156

in Russia and Siberia, where they are known as the Koorgan

see: A. H. Keane, Man: Past and Present, 1900: “During his wanderings in Siberia and Mongolia . . . Hans Leder came upon countless prehistoric stations, kurgans (barrows), stone circles, and many megalithic monuments of various types. In West Siberia the barrows . . . are by the present inhabitants called Chudskiye Kurgani, ‘Chudish Graves,’ and, as in North Russia, this term ‘Chude’ is ascribed to a now vanished unknown race which formerly inhabited the land.” — p. 269

in Peru and Bolivia, where they are termed the chulpas or burial places

see: Nicolas Joly, Man Before Metals, 1883: “Burial places . . . resembling the dolmens and cromlechs of the European continent . . . are found in Peru and Bolivia. They are known under the name Chulpas. They are burial crypts built of great upright stones, supporting the enormous slabs which form the roof.” — pp. 165-6

— Footnotes

The scientific “jury” disagreed . . .

see: Nicolas Joly, Man Before Metals, 1883: “In spite of these distinct assertions of the learned abbé, his meiocene flints inspired in Paris and elsewhere an almost universal distrust . . . While Worsaë, Englehardt, Waldemar, Schmidt, Capellini, De Quatrefages, De Mortillet, Hamy, and Cartailhac are inclined to see upon some of them the traces of human handiwork, Steenstrup, Virchow, and Desor cannot recognise upon these stones the indication of any work whatsoever . . .” — p. 178

— 752-3 —

“the Alligator Mound” and “the Great Serpent Mound” . . .

see: Nicolas Joly, Man Before Metals, 1883: “Symbolical Mounds . . . represent almost exclusively the image of man and of certain animals . . . Among the most famous of the symbolical mounds we will mention two . . . The one situated in the Mississippi valley bears the name of Alligator Mound; the other, known as the Great Serpent Mound, occupies the extreme point of a tongue of land formed by the junction of the two rivers which flow into the Ohio.” — p. 168

— 753 —

They are built by “no race of Dolmen Builders” . . .

see: Nicolas Joly, Man Before Metals, 1883: “. . . nothing seemed better established or more generally adopted than the existence of a people who invented such singular edifices as the dolmens, a people which was formerly spread over almost every part of the habitable globe. And now . . . the reality of this existence is strongly contested, and even formally denied, by . . . M. de Mortillet . . .” “But it is a waste of labour . . . to seek for a special people of dolmen builders . . . if no such people exists, or has ever existed. This is the opinion of M. Bastian and Mr. Westropp . . .” — pp. 156-7, 159

Virchow’s opinion . . . “The tombs alone are gigantic . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “. . . the human bones found in many of the dolmens in France and Germany are in no way remarkable in point of size . . . Virchow is therefore justified in saying, speaking of the Hünengräber or giant tombs of Germany . . . that ‘the tombs alone are gigantic, and not the bones they contain.’ ” — p. 156

— Footnotes

“The first of those animals . . . designed with considerable skill . . .”

p/q: Nicolas Joly, Man Before Metals, 1883: “The first of these animals [the Alligator], designed with considerable skill, is no less than 250 feet in length . . . the interior is formed of a heap of stones, over which the form has been moulded in fine, stiff clay. The Great Serpent is represented with open mouth, in the act of swallowing an egg of which the diameter is 100 feet in the thickest part; the body of the animal is wound in graceful curves, and the tail is rolled into a spiral. The entire length of the animal is 1,000 feet. This work is unique in the New World, and there is nothing on the old continent which offers any analogy to it.” — pp. 168-9

57,000 years is the date assigned by Dr. Dowler . . .

the Mediterranean barbarians . . . marvelled at . . . the Atlanteans

“Their physical strength was extraordinary . . .”

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “ ‘Their physical strength was extraordinary, the earth shaking sometimes under their tread. Whatever they did was done speedily. . . . They were wise, and communicated their wisdom to men.’ . . . (Murray’s “Mythology,” p. 4).” — p. 286

— 754 —

Skrymir and his brethren . . .

“Such a being, when at rest, is good-humoured and unhandy, but when provoked, gets wild, spiteful and violent. . . . When their wrath is kindled, the giants hurl rocks, rub stones till they catch fire . . . At other times a rebellious spirit breaks forth, they make war upon the gods, like the heaven-scaling Titans, and the gods hurl them down like devils into hell.” — 2:530

the Aryan theory, as expounded by Max Müller

see: Andrew Lang, Myth, Ritual, and Religion, 1887: “The attempt is made to prove that, in the common speech of the undivided Aryan race, many words for splendid or glowing natural phenomena existed, and that natural processes were described in a figurative style. As the various Aryan families separated, the sense of the old words and names became dim, the nomina developed into numina, the names into gods, the descriptions of elemental processes into myths. . . . the various masters of the school — Kuhn, Max Müller . . . rarely agree where agreement is essential . . . They differ in very many of the etymological analyses of mythical names. They also differ in the interpretations they put on the names.” — 1:22-3

the Turanian races were typefied by the dwarfs

see: Charles L. Brace, The Races of the Old World, 1863: “. . . in those dim, ante-historic times, the successive emigrations of Turanian tribes, spread abroad over Asia and Europe, what is believed to be the underlying stratum of primeval population . . .” “Among all the Teutonic and Keltic races . . . there exist certain common . . . beliefs . . . These have for their object a dwarfed race of beings, living far in the North, much skilled in mining or in works under ground . . .” — pp. 15, 55

dwarfish race . . . driven northward by the . . . Scandinavians

see: Charles L. Brace, The Races of the Old World, 1863: “Who, then, were these early tribes of Europe? . . . there exist certain common superstitions . . . which, in their origin, may have been historical traditions . . . [about] a dwarfed race of beings . . . As has been ingeniously suggested by various students of European mythology, why may not these universal superstitions in Germany, Scandinavia, and England, be the faint echoes . . . of the existence of a primeval race in Europe . . . and afterward extirpated or driven north by the conquering Keltic and Teutonic races?” — p. 55

The Nyam-Nyam of Africa . . .

see: A. H. Keane, Ethnology, 1896: “The Akkas . . . of the Welle basin [in Gabon] . . . were not only known by repute to Aristotle, Herodotus, and even the Homeric singers, but had already been introduced into Egypt during the First Empire. . . . the Akkas described by Miani and Schweinfurth most probably represent the pygmies sculptured on the tombs of Ti and Ptahhotep . . . Mariette points out that the Egyptians were acquainted with the Welle lands whence they procured these dwarfs, who are referrred to in a hieroglyphic inscription recording that ‘to him come the pygmies of Niam-Niam from the Southern Lands . . .’ ” — p. 245

their next neighbours (. . . fair-complexioned Africans) . . . and very tall

traditions of a race of giants at Tarija . . .

see: Edmond Temple, Travels in Various Parts of Peru, 1830: “The province of Tarija . . . is particularly celebrated for bones and even whole skeletons of prodigious size, which have been found from time to time in ravines, and in the sides of banks and precipices. Throughout America, to this day, they are known and talked of as ‘huesos de los gigantes antiguos de Tarija,’ (bones of the ancient giants of Tarija.) I have frequently heard the gravest discussions . . . as to the existence of a former race of giants . . .” — 2:320

“Los campos de los gigantes” — “the fields of giants” . . .

see: F. A. Pouchet, The Universe, 1883: “The name of the Field of Giants is often given to places in which the bones of elephants and mastodons abound {Near Bogota, at a height of 2660 metres (about 8750 feet), there is a field filled with bones of mastodons, called there the Campo de Gigantes (field of giants)}.” — p. 589 & fn.

“All the giants are not under Mount Ossa”

see: Charlotte M. Yonge, Popular History of Greece, 1879: “Once, indeed, Jupiter had needed his bolts, for the Titans, a horrible race of monstrous giants . . . had tried, by piling up mountains one upon the other, to scale heaven and throw him down . . . he cast down the Titans, and heaped their own mountains, Etna and Ossa and Pelion, on them to keep them down; and whenever there was an earthquake, it was thought to be caused by one of these giants struggling to get free . . .” — p. 17

— 754-5 —

legends about the bogaterey (mighty giants) of old

see: W. R. Morfill, “Russian Literature,” 1887: “The first of these sections includes . . . ‘tales of old time’ . . . which have come down to us in great numbers . . . The [older] heroes of the first cycle are monstrous beings, and seem to be mere impersonifications of the powers of nature . . . They are called the bogatiri starshie.” — p. 111 (Encyclopædia Britannica, v. 21)

— 755 —

“Not twice ten men the mighty bulk could raise . . .”

“Not ten strong men th’ enormous weight could raise . . .” — [title page quotation]

“The poet [Homer] . . .

Of years heroic he looked back,

Beheld the figures looming tall

About the Trojan’s fated wall,

And sad exclaimed, ‘Not ten strong men . . .

Could now e’en lift the rock that he,

Great Ajax, tossed so easily!’ ” — p. 10

“Such men as live in these degenerate days”

fossil footprints from Carson [Nevada]

see: W. J. Hoffman, “The Carson Footprints,” Nov. 21, 1882: “Having occasion to visit the western part of Nevada . . . among the Washoe Indians living in the immediate vicinity of Carson, my attention was called to the recently discovered footprints . . .” “. . . [these] curious depressions . . . appeared to resemble the footprints of a ‘gigantic human being’ . . .” “All of the footprints are clearly rights and lefts . . . The foot-marks measure nineteen inches in length, about six inches across the broadest part of the heel . . . The hollow under the instep is remarkably prominent and characteristic of the human foot, as is also the curvature around the front of the toes.” — pp. 34, 35, 36 (Transactions of the Anthropological Society of Washington, v. 2)

the traveller’s tales of Sir John Mandeville

see: The English Explorers, 1875: “Sir John Mandeville was born at St. Albans about the beginning of the fourteenth century. He left his native country in 1327, spent about thirty-four years in visiting the Holy Land, India, and China, and on his return published an account of his travels. These . . . contain many fabulous absurdities . . .” — p. v (Introduction)

giants 56 feet high, in India

see: The English Explorers, 1875: “. . . upon the left side, nigh to the river of Pison [the Ganges] . . . is a vale between the mountains . . . some call it the Enchanted Vale . . .” “. . . beyond the vale is a great isle, the inhabitants of which are great giants of twenty-eight or thirty feet long . . . And men told us that in an isle beyond that were giants of greater stature, some of forty-five or fifty feet long . . .” — pp. 87, 89 (“The Book of Sir John Mandeville”)

a race is shown as having existed at Palmyra . . .

see: C. Carter Blake, “Notes on Human Remains from Palmyra,” Nov. 20, 1871: “That a very large and exceptionally tall race of men existed at Palmyra at an early period of history, there can now be little doubt. . . . the prehistoric Palmyrans were of stature probably far exceeding that of the comparatively small Hebrews . . . The peoples who inhabited the oasis of Tadmor [Palmyra] at the period when these mummies were interred, do not appear to have been of Jewish origin.” — p. 319 (Journal of the Anthropological Institute, v. 1)

Nephilim . . . prototypes of the later satyrs

see: Laurence Oliphant, Scientific Religion, 1888: “The word נפלים, Nephilim, is the plural of נפל, Nephil, which signifies . . . ‘an untimely birth.’ Hence it comes to mean ‘an offspring born out of the ordinary course of nature,’ such as the progeny of ‘the sons of God’ and ‘the daughters of men.’ These Nephilim were thus what we term ‘monstrosities,’ or ‘monsters’ . . . which gave rise to the ancient mythological legends of . . . centaurs, titans, satyrs, fauns, &c.” — p. 450

patristic fancy . . . “Satyrs” — some alive, others pickled

the sons of Anak . . . a pre-existing population . . . a race of giants

see: John Fleming, The Fallen Angels, 1879: “We know, from the Old Testament, that . . . races of gigantic men, existed in Palestine, in early times. Moses informs the Israelites, when they were about to take possession of the promised land, that they would encounter there ‘a people great and tall, the children of the Anakim’ . . . Of the spies, who were sent by Moses to explore the land of Canaan, some brought an evil report, declaring . . . that they had seen ‘the giants, the sons of Anak, which come of the giants’ . . . This application of the term Nephilim to the giants of Palestine, has been confidently alleged as conclusive evidence . . . that Nephilim were to be found, not only in antedilivian days, but long afterwards . . .” — pp. 113-15

— 755-6 —

This tall people existed in Canaan, and even in Bashan

see: Carl Ritter, Comparative Geography of Palestine, 1866: “As for the races of giants, such as the sons of Anak and the like . . . [they] have been considered by some as a more ancient race . . . they preceded the immigration of the Canaanites . . . Yet other races are named as occupying the country in the primeval period of its history, who were probably extirpated at the time of the conquest effected by the sons of Eber or Heber [Hebrews].” “. . . north of the Jabbok in Bashan, king Og . . . is spoken of as the last king of the race of giants.” — 2:109, 132

— 756 —

the first symbol . . . was that of a giant serpent

see: Augustus Le Plongeon, Sacred Mysteries among the Mayas and the Quiches, 1886: “Everywhere on the Eastern continents serpent worship is connected with mythological narratives . . . the serpent, emblem of Kneph, the Creator, was the agathodæmon, the good genius. It is still so regarded by the Chinese, who consider it one of their most beautiful symbols. . . . [This] worship was not less spread amongst the nations that inhabited the ‘Lands of the West.’ ” “The philosophers of Mayax . . . represented the [world] egg emitting rays. . . . [that] appeared on the water as an increasing brightness that bathed the Creator, the feathered serpent . . . For this reason the Mayas named the sea Canah, the great, the powerful serpent . . .” — pp. 100, 101, 114, 115

symbolized . . . deity as the Hindus do their Vishnu

as the Egyptians did their Mystery God

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The Serpent entwined round an Egg, was a symbol common to the Indians, the Egyptians, and the Druids. It referred to the creation of the Universe. A Serpent with an egg in his mouth was a symbol of the Universe containing within itself the germ of all things . . .” “. . . the intelligent and organizing force that develops itself in Nature . . . was the same with Kneph, from whose mouth issued the Orphic egg out of which came the Universe.” — pp. 496, 584-5

as the builders of the Ohio Great-Serpent mound . . .

see: Nicolas Joly, Man Before Metals, 1883: “Among the most famous of the symbolical mounds we will mention two . . . The one situated in the Mississippi valley bears the name of Alligator Mound; the other, known as the Great Serpent Mound, occupies the extreme point of a tongue of land formed by the junction of the two rivers which flow into the Ohio.” — p. 168

the emblem of the eternal deity Time

see: John Bathurst Deane, The Worship of the Serpent, 1833: “. . . a serpent of enormous bulk which girded the world, [was] current in the mythology of almost every nation where ophiolatreia prevailed . . . This idea, perhaps, originated in the early consecration of the serpent to the sun: and the subsequent conversion of a serpent biting his tail, into an emblem of the Sun’s path. This hierogram was again considered as typical of eternity, partly from the serpent being a symbol of Deity; partly from the perfect figure of a circle thus formed, without beginning or end . . .” — p. 71

Pliny called them the “Magi of the Gauls and Britons.”

affinity between the Druids and the Brahmins of India . . .

see: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “The most able author of ‘Indian Antiquities’ marks . . . the same affinity between the Druids and the Brahmins of India. It may be extended to the Chaldæans and the Orphic priesthood of Thrace, as well as to many others.” — p. 161

seven “creations” (of new continents)

see: A. P. Sinnett, Esoteric Buddhism, 1885: “The periods of the great root races are divided from each other by great convulsions of Nature, and by great geological changes. . . . Seven great continental cataclysms occur during the occupation of the earth by the human life-wave . . .” — p. 64

a seven-fold night and day for each earth

see: A. P. Sinnett, Esoteric Buddhism, 1885: “In all Oriental literature bearing on the constitution of the cosmos, frequent reference is made to the days and the nights of Brahma; the inbreathings and the outbreathings of the creative principle, the periods of manvantara, and the periods of pralaya. . . . The world, too, has its manvantaras and pralayas, when the tide-wave of humanity . . . runs through the evolution of its seven races, and ebbs away again . . .” — p. 196

Dracontia are a proof of it

see: John Bathurst Deane, “Observations on Dracontia,” Dec. 13, 1832: “The Ophites adored a Serpent-deity; the temple assumed the figure of a Serpent. . . . The Ophite hierogram . . . furnished the pattern of the Dracontium . . .” “. . . the Python of Delphi, and the Dragon of Colchos, were . . . serpent-temples and dracontia . . . Those of Palmyra particularly illustrate the theory from their sinuous course . . . The avenues of Carnac, Abury, Shap, and Stanton Drew, are sinuous . . . The existence of Dracontia proves the ancient prevalence of Serpent Worship . . .” — pp. 191-2, 226, 227 (Archaeologia, v. 25)

— Footnotes

the Magi of Persia . . . were never Persians . . .

see: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “. . . the sacred book of Persia was written in a non-Persian dialect: it had been written in the language of its composers, the Magi, who were not Persians. . . . All classical writers from Herodotus down to Ammianus agree in pointing to Media as the seat and native place of the Magi.” — p. xlvi (Introduction)

— 757 —

“The world being melted . . . re-entered the bosom of Jupiter . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “The world, says Seneca, being melted, and having re-entered into the bosom of Jupiter, this god continues for some time totally concentered in himself, and remains concealed, as it were, wholly immersed in the contemplation of his own ideas. Afterwards we see a new world spring from him . . . An innocent race of men is formed under more favourable auspices . . . (Epist. 9, and Quæst. Nat. iii., c. ult.).” — p. 160

“when the laws of nature shall be buried in ruin . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “And again, speaking of a mundane dissolution, as involving the destruction or death of all, he teaches us, that when the laws of nature shall be buried in ruin, and the last day of the world shall come, the southern pole shall crush, as it falls, all the regions of Africa, and the north pole shall overwhelm all the countries beneath its axis. The affrighted Sun shall be deprived of its light; the palace of heaven falling to decay shall produce at once both life and death, and some kind of dissolution shall equally seize upon all the deities who thus shall return into their original chaos. (Herc. Œt., 1102.).” — p. 160

“There shall come in the last days scoffers . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “Who . . . is not startled by its similarity to 2 Peter iii.: ‘There shall come in the last days scoffers . . . saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of creation. For this they are willingly ignorant of, that by the Word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished: but the heavens and the earth, which are now . . . reserved unto the fire . . . . . . wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? Nevertheless we . . . look for new heavens and new earth . . .’ ” — pp. 163-4

belief in the septenary constitution of our “chain” . . .

regarded by Dr. Geiger, as . . . discrepancies

see: Wilhelm Geiger, Civilization of the Eastern Irānians, 1885: “In the Avesta the earth is considered either tripartite or septempartite. Both methods of division are met with also amongst the Indians, although there exist several discrepancies in the details.” — 1:129

— 757-8 —

the Avesta speaks of the three-thirds of the earth . . .

p/q: Wilhelm Geiger, Civilization of the Eastern Irānians, 1885: “If the Avesta speaks of the three thirds of the earth, the fact recalls vividly to our minds the ‘three earths’ of the Rig-veda, the superior, the intermediate, and the inferior. Three strata or layers, one lying above the other, are said to be meant by this.” — 1:129

— 758 —

the division of . . . the earth’s chain, into seven Karshvars

p/q: Zend-Avesta (I): The Vendidad, tr. James Darmesteter, 1880: “The seven worlds became in Persia the seven Karshvare of the earth: the earth is divided into seven Karshvare, only one of which is known and accessible to man, the one on which we live . . . which amounts to saying that there are seven earths.” — pp. lix-lx fn.

the Gâthâs already speak of the “septempartite earth”

“according to the Parsee Scriptures, the seven Karshvars . . .”

p/q: Wilhelm Geiger, Civilization of the Eastern Irānians, 1885: “According to the statements of later Parsee Scriptures, the seven Kēshvars are to be considered as completely disconnected parts of the earth. Between them there flows the ocean, so that it is impossible, as stated in several passages, to pass from one Kēshvar to another {Cf. e.g. Vd. I, 4 of the Pahlavi Translation; Bdh. XXI, 2-3}.” — 1:130 & fn.

the word Karshvar is consistently rendered by Dwipa . . .

— Footnotes

Dârâb Dastur Peshotan Sanjânâ . . . the translator . . .

— 758-9 —

“The Dwipas form concentric rings . . . separated by the ocean . . .”

p/q: Wilhelm Geiger, Civilization of the Eastern Irānians, 1885: “The Dvipas form concentric rings, which, separated by the ocean, surround Jambu Dvipa, which is situated in the centre. According to the Irānian view, the Karshvar Qaniratha is likewise situated in the centre of the rest. They form no concentric circles, but each of them is a peculiar, individual space, and so they group themselves round Qaniratha.” — 1:130-1

— 759 —

Qaniratha . . . “the country inhabited by the Iranian tribes” . . .

“two Vorubarshti and Voru-zarshti lie in the North . . .”

“Qaniratha alone is combined with imat, ‘this’ (earth) . . .”

all the fires were extinguished on the 1st of November . . .

— Footnotes

“I had not been a week landed in Ireland from Gibraltar . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “I had not been a week landed in Ireland from Gibraltar, says Vallancey, where I had studied Hebrew and Chaldaic under Jews of various countries and denominations, when I heard a peasant girl say to a boor standing by her Feach an Maddin Nag (Behold the Morning Star), pointing to the planet Venus, the Maddina Nag of the Chaldæan.” — pp. 162-3

— 760 —

an island . . . “where Ceres and Persephone were worshipped . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “Strabo says that there was an Island near to Britannia in which Ceres and Proserpine were worshipped with the same [fire] rites as in Samothrace (lib. iv.), and this Island was Sacred Ierna.” — p. 162

The Druids believed in the rebirth of man

“that the same spirit shall animate a new body . . .”

p/q: The Book of God: The Apocalypse of Adam-Oannes [by E. V. H. Kenealy], 1867: “. . . the Druids . . . Lucan explains that they taught that the same spirit would animate a new body, not here, but in a different world. . . . Diodorus says that they declared that the souls of men, after certain determinate periods, would pass into other bodies . . .” — p. 161

extract from Theophrastus written during the days of Alexander . . .

see: Samuel G. Drake, Book of the Indians, 1845: “Theopompus . . . who flourished in the time of Alexander the Great, in a book entitled Thaumasia, gives a sort of dialogue between Midas the Phrygian and Silenus. The book itself is lost, but . . . Ælianus has given us the substance of the dialogue . . .” — p. 4

Midas . . . is told of a continent that had existed in times of old . . .

to produce animals . . . of gigantic magnitudes . . .

They had wealthy cities . . . gold and silver . . . in great abundance

Grote’s suggestion . . . Atlantis was a myth arisen from a mirage . . .

— Footnotes

a time when . . . the totality of mankind . . . were of “one lip”

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “The various systems of Pagan Idolatry in different parts of the world correspond so closely, both in their evident purport and in numerous points of arbitrary resemblance, that they cannot have been struck out independently in the several countries where they have been established, but must have all originated from some common source.” — 1:vii

“All the religions . . . emanated from one centre”

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “. . . one nation must have communicated its peculiar theology to every other people . . . [or] all nations must in the infancy of the world have been assembled together in a single region . . . and in that state of society have agreed to adopt the theology in question, and must thence as from a common centre have carried it to all quarters of the globe.” — 1:vii-viii

— 761 —

a continent vast as “all Asia and Lybia” put together

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Solon . . . requested the priest to inform him exactly and in order about these former citizens [and their histories]. . . . ‘these histories tell of a mighty power . . . This power came forth out of the Atlantic Ocean . . . and there was an island situated in front of the straits which you call the Columns of Heracles: the island was larger than Libya and Asia put together . . .’ ” — pp. 9, 10

Homer . . . speaks . . . of their island in his Odyssey

Sanchoniathon and Diodorus . . . preserved the histories of these heroes

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “. . . ‘the empire of the Titans, according to the ancients, was very extensive; they possessed Phrygia, Thrace, a part of Greece, the island of Crete, and several other provinces to the inmost recesses of Spain. To those Sanchoniathon seems to join Syria; and Diodorus adds a part of Africa, and the kingdoms of Mauritania.’ ” — p. 297

Herodotus speaks of the Atlantes . . .

see: Herodotus, History, tr. George Rawlinson, 1862: “. . . [to the West] is a mountain called Atlas . . . The natives call this mountain ‘the Pillar of Heaven;’ and they themselves take their name from it, being called Atlantes. They are reported not to eat any living thing, and never to have any dreams.” — 3:134 (iv.184)

Atlantes . . . “whose sleep was never disturbed by dreams” . . .

p/q: J. Lemprière, Classical Dictionary, 1825: “Atlantes, a people of Africa in the neighbourhood of mount Atlas, who . . . were said not to have their sleep at all disturbed by dreams. They daily cursed the sun at his rising and at his setting, because his excessive heat scorched and tormented them. Herodot.” — p. 111

— Footnotes

Plato’s veracity . . . impeached by . . . Professor Jowett

see: Plato, Dialogues, tr. B. Jowett, 1874: “No one knew better than Plato how to invent ‘a noble lie.’ . . . Plato here [writing on Atlantis] . . . ingeniously gives the impression that he is telling the truth which mythology had corrupted.” — 2:591, 592 (Critias, Introduction)

“If our knowledge of Atlantis was more thorough . . .”

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “If our knowledge of Atlantis was more thorough, it would no doubt appear that, in every instance wherein the people of Europe accord with the people of America, they were both in accord with the people of Atlantis; and that Atlantis was the common centre from which both peoples derived their arts, sciences, customs, and opinions. It will be seen that in every case where Plato gives us any information in this respect as to Atlantis, we find this agreement to exist. It existed in architecture, sculpture, navigation, engraving, writing, an established priesthood, the mode of worship, agriculture, the construction of roads and canals; and it is reasonable to suppose that the same correspondence extended down to all the minor details treated of in this chapter.” — p. 164

— 762 —

The sorcerers of Thessaly . . . calling down the moon

see: Joseph Ennemoser, The History of Magic, 1854: “The Thessalonians are mentioned as the most diligent exorcisers of magic, under the form of sorcery . . . Menander ridiculed the Thessalian sorceresses, who, it is said, endeavoured to draw down [the power of] the moon . . .” — 1:352

Atlanteans boasted of possessing the land in which all the gods . . .

see: J. Lemprière, Classical Dictionary, 1825: “Atlantides . . . a people of Africa, near mount Atlas. They boasted of being in possession of the country in which all the gods of antiquity received their birth. Uranus was their first king . . . [having a] knowledge of astronomy . . . Diod.” — p. 111

The poets attribute to Atlas, as to Proteus, a superior wisdom . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Les poètes lui attribuent, comme à Protée, une sagesse supérieure, une science universelle, en particulier la connaissance de tous les abimes de l’Océan [The poets attribute to him (Atlas), as to Proteus, a superior wisdom, a universal knowledge, especially the knowledge of all the depths of the ocean].” — p. 314

Atlas is the son of an ocean nymph . . . his daughter is Calypso . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “. . . Atlas . . . est le fils d’une nymphe océanide {Theog., 507-509}; il a pour fille Calypso, la profondeur des eaux {Odyss., I, 51} [Atlas . . . is the son of an ocean nymph . . . Calypso, the depth of the waters, is his daughter].” — p. 314 & fns.

The Odyssey makes of him the guardian and the “sustainer” . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Dans l’Odyssee {I, 52-53}, il est simplement ‘le conservateur’ des longues colonnes que séparent la terre du ciel [In the Odyssey . . . he is simply the guardian of the long pillars that separate the earth from the heavens].” — p. 314 & fn.

Atlas . . . compelled to leave the surface of the earth . . .

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “ ‘De la surface de la terre, Atlas a dû descendre et aller rejoindre son frère Iapet dans les profondeurs du Tartare’ [‘Atlas had to descend from the surface of the earth into the depths of Tartarus and join his brother Iapetus’] . . .” — pp. 314-5

Sir Theodore Martin . . . interpreting this allegory

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Voir . . . Th.-H. Martin, Cosmographie populaire des Grecs, dans les Mém. Acad. Inscript., t. 28, 2^e part [See . . . Theodore H. Martin, Cosmographie populaire des Grecs, in Mémoires de l’Académie des Inscriptions, v. 28, part 2] . . .” — p. 314 fn.

Atlas “standing on the solid floor of the inferior hemisphere . . .”

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “{Mém. cité, p. 176} . . . ‘là, debout sur le fond solide de l’hémisphère inférieur de l’univers, il porte à la fois et le disque de la terre . . . et la voûte de ciel, enveloppe solide de l’hémisphère supérieur’ [{article cited above (by Martin), p. 176} . . . ‘there, standing on the solid floor of the lower hemisphere of the universe, he carries both the disc of the earth . . . and the vault of the heavens, the solid outer layer of the upper hemisphere’].” — pp. 314 fn., 315

— Footnotes

St. Peter speaks of the earth “standing out of the water . . .”

p/q: The Lives of Alchemystical Philosophers [by Francis Barrett], 1815: “Saint Peter speaks of the first creation, of the earth standing out of the water, and in the water, which earth being overflowed, perished, but is now reserved unto fire. And St. John describes the new earth having the light of chrystal, cities of transparent gold, stones of jasper, sapphire, chalcedony, emerald, sardonyx, sardius, chrysolite, beryl, topaz, chrysoprasus, jacinth, amethist; gates of pearls, and water of life or health.” — p. 4

— 763 —

Pierron’s translation of the Homeric word ἔχει by sustinet

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “M. Pierron traduit le mot [ἔχει] par ‘sustinet’, mais il n’explique pas comment Atlas peut porter à la fois plusieurs colonnes, qui doivent se trouver à des points différents [Pierron translates the word (ἔχει) with ‘sustinet’ (supports), but he does not explain how Atlas can support at the same time several columns which must be located at different places].” — p. 314 fn.

said to support heaven and earth at once . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “D’après d’autres textes, Atlas du coté de l’occident supporte à la fois la terre et le ciel {Esch., Prometh., 351; 429} [According to other texts Atlas supports both the earth and heavens from the West] . . .” — p. 314 & fn.

“conservator” . . . ἔχει . . . meaning φυλάσσει and ἐπιμελεῖται

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Avec M. Th. H. Martin . . . j’entends ἔχει du texte homérique dans le sens de φυλάσσει, ἐπιμελεῖται [With Th. H. Martin . . . I understand ἔχει of the Homeric text in the sense of φυλάσσει, ἐπιμελεῖται].” — p. 314 fn.

the gigantic mountain chain running along the terrestrial border . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “La forme la plus ancienne du mythe d’Atlas semble devoir son origine à la conception d’une chaîne gigantesque de montagnes, qui court sur les bords du disque terrestre. Les racines de ces montagnes plongent dans les dernières profondeurs de l’Océan; au dessus de la surface de la terre, leurs pics élevés sont autant de colonnes qui soutiennent la voûte hémisphérique du ciel [The most ancient form of the Atlas myth seems to owe its origin to the idea of a gigantic mountain chain, which runs along the borders of the terrestrial disc. The roots of these mountains plunge into the deepest depths of the ocean; above the surface of the earth their elevated peaks are as many pillars which support the hemispheric vault of the heavens].” — p. 315

the Lybians called Mount Atlas “the pillar of Heaven” . . .

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Les indigènes de Libye, d’après Hérodote {IV, 184}, n’appelaient-ils pas le mont Atlas la colonne du ciel, et l’Etna, chez Pindare {Pyth., I, 20}, n’est-il pas qualifié de colonne céleste [Did not the natives of Libya call Mount Atlas the pillar of heaven, according to Herodotus, and was not the Etna, according to Pindar, characterized as a celestial pillar]?” — p. 315 & fns.

— Footnotes

Diocletian burned the esoteric works of the Egyptians . . .

see: The Lives of Alchemystical Philosophers [by Francis Barrett], 1815: “The destruction of ancient manuscripts prevents higher research; for, in 296, Dioclesian burned the books of the Egyptians, on the chemistry of gold and silver, peri chumeias argurou kai chrusou. Cæsar burned 700,000 rolls at Alexandria; and Leo Isaurus 300,000, at Constantinople, in the eighth century; about which time the Mahometans commenced the work of destroying literature in its principal sources.” — p. 4

“περὶ χυμείας αργύρου καὶ χρυσοῦ”

see: William Drummond, “On the Science of the Egyptians and Chaldeans,” June 1819: “Suidas appears to have copied the following article from some older Greek author . . . περὶ χυμείας αργύρου καὶ χρυσοῦ [‘concerning the chemical confection of silver and gold’] . . .” — p. 302 (Classical Journal, v. 19)

Cæsar 700,000 rolls at Alexandria, and Leo Isaurus 300,000 . . .

— 764 —

Theopompus says as much in his . . . Meropis

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Ælian, in his ‘Varia Historia’ (book iii., chap. xviii.), tells us that Theopompus (400 b.c.) related the particulars . . . of a great continent beyond the Atlantic . . . He stated that a race of men called Meropes dwelt there, and had extensive cities.” — p. 27

Phœnicans . . . the only navigators . . . Western coast of Africa

see: William Stevenson, Historical Sketch of the Progress of Discovery, 1824: “There is good reason to believe that most of the maritime adventures and enterprises which have rendered the Phœnicians so famous in antiquity, ought to be fixed . . . between the years 1700 and 1095 before Christ; but even before this, there are authentic notices of Phœnican commerce and navigation. . . . Phœnician ships ventured beyond the Straits, entered the Atlantic, and founded Cadiz. . . . about the same period they formed establishments on the western coast of Africa.” — p. 3

did it with such mystery . . .

see: John Pinkerton, Enquiry into the History of Scotland, 1794: “Gaul and Britain were certainly visited by the Phœnicians . . . But the Phœnicians, as Strabo tells us, carefully concealed all knowlege of these countries, lest other nations might interfere in their trade. The story of the Phœnician ship is well known, the matter of which, observing a Roman vessel following his tract in these seas . . . wrecked his own ship and the Roman that followed him.” — 2:117

Orientalists . . . disgust at the immorality in the pantheons

see: Max Müller, Lectures on the Science of Language, 1864: “But the more we admire the native genius of Hellas, the more we feel surprised at the crudities . . . they would relate of their gods what would make the most savage of the Red Indians creep and shudder . . .” — p. 385

Euripides, Pindar . . . express the same

see: Max Müller, Lectures on the Science of Language, 1864: “Pindar, who is fond of weaving the traditions of gods and heroes into his songs of victory, suddenly starts when he meets with anything dishonourable to the gods. . . . Euripides . . . taxes the gods with all the injustice and crimes they are fabled to have committed . . .” — p. 390

“those miserable stories of the poets” . . . (ἀοιδῶν ὅιδε δυστήνοι λόγοι)

— Footnotes

Max Müller’s Lectures [and Essays] — “On the Philosophy of Mythology”

Homer deserved “to be ejected . . . and flogged”

Xenophanes “holding Homer and Hesiod responsible . . .”

p/q: F. Max Müller, Introduction to the Science of Religion, 1873: “Xenophanes . . . holds Homer and Hesiod responsible for the popular superstitions of Greece. . . . ‘Homer,’ he says, ‘and Hesiod ascribed to the gods whatever is disgraceful and scandalous among men, yea, they declared that the gods had committed nearly all unlawful acts, such as theft, adultery, and fraud.’ ” — pp. 342-3

“the young man . . . should not be told . . .”

p/q: F. Max Müller, Introduction to the Science of Religion, 1873: “I shall read an extract from the ‘Republic,’ from the excellent translation lately published by Professor Jowett: . . . ‘Yes, Adeimantos, they are stories not to be narrated in our State; the young man should not be told that in committing the worst of crimes he is far from doing anything outrageous, and that he may chastise his father when he does wrong in any manner that he likes, and in this will only be following the example of the first and greatest of the gods.’ ‘I quite agree with you,’ he said; ‘in my opinion those stories are not fit to be repeated.’ ” — pp. 344, 345

“the Greek religion was clearly a national and traditional religion

p/q: F. Max Müller, Introduction to the Science of Religion, 1873: “The Greek religion was clearly a national and traditional religion, and, as such, it shared both the advantages and disadvantages of this form of religious belief; the Christian religion is an historical, and to a great extent, an individual religion, and it possesses the advantage of an authorised code and of a settled system of faith.” — p. 349

— 765 —

the Atlantes claimed Uranos for their first king . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Uranos was the first god; that is to say, the first king of the great race. . . . he was at the commencement of all things . . . He probably represented the race previous even to the settlement of Atlantis.” — p. 294

Plato commences . . . by the division of the great continent

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “ ‘The tale . . . began as follows . . . [with] the allotments of the gods . . . And Poseidon [Neptune], receiving for his lot the island of Atlantis . . . [and] dividing the island of Atlantis into ten portions . . .’ ” — pp. 12, 13

Neptune . . . finds . . . one human couple made of clay . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “ ‘. . . in the centre of the island . . . there was a mountain . . . In this mountain there dwelt one of the earth-born primeval men of that country, whose name was Evenor, and he had a wife named Leucippe, and they had an only daughter, who was named Cleito. . . . Poseidon fell in love with her . . . [and] begat and brought up five pairs of male children . . . the eldest, who was king, he named Atlas, and from him the whole island and the ocean received the name of Atlantic.’ ” — p. 13

Poseidonis, or the (last) island of Atlantis

p/q: Proclus, The Commentaries of Proclus on the Timaeus of Plato, tr. Thomas Taylor, 1820: “That such and so great an island once existed, is evident from what is said by certain historians . . . For according to them, there were seven islands in that sea . . . and also three others of an immense extent, one of which was sacred to Pluto, another to Ammon, and the middle (or second) of these to Neptune [Poseidon] . . . They also add, that the inhabitants of it [Poseidonis] preserved the remembrance from their ancestors, of the Atlantic island which existed there, and was truly prodigiously great . . .” — 1:148

“the third step of Idaspati” (or Vishnu)

see: M. N. Dvivedi, “The Purānas,” April 15, 1891: “. . . Bali [the Daitya king] . . . defeated Indra, humbled the Gods and extended his sovereignty over the three worlds . . . Accordingly the Gods appealed to Vishnu for protection, and the Deity . . . [as] the Dwarf Avatar . . . approached Bali and craved the boon of three steps of ground. Bali at once granted his request, and the God stepped over heaven and the upper earth (air) in two strides; but [with his 3rd step] . . . he stopped short and left to him Pātāla, esoterically the earth.” — p. 101 fn. (Lucifer, v. 8)

The Atlantes . . . it was their country . . . where “the gods were born”

Diodorus speaks of Uranos as the first king of Atlantis

see: Thomas Keightley, Mythology of Ancient Greece and Italy, 1866: “The work of Euhémerus . . . exerted a great influence over the subsequent historians, as we may perceive in the case of Diodóros of Sicily. . . . According to these writers . . . [the original island] was inhabited by a people named Atlanteians . . . The first king who ruled over them was named Uranos.” — pp. 22, 23

The first astronomical teacher of men was Uranos

— Footnotes

Poseidon is the Hindu Idaspati . . . “the master of the waters”

see: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Le nom de Poséidon . . . identique au mot sanscrit idaspati, signifie ‘le maître des eaux’ [The name Poseidon . . . which is identical with the Sanskrit word idaspati, signifies ‘the master of the waters’].” — p. 318

identical with Narâyana (the mover on the waters) or Vishnu

Bailly’s assertion that the 9,000 years . . . do not represent “solar years”

— 765-6 —

in the second Manvantara (that of Swârochisha) . . . we find Jyotis

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The first Manu was Swāyambhuva; then came Swārochisha . . . The deities of this period (or second Manwanatara) . . . [included] seven Ṛishis . . .” “. . . and others were the Manu’s sons {The Matsya . . . gives seven others, Havīndhra, Sukṛita, Mūrti, Apas, Jyotis, Aya, Smṛita (the names of Brahma), as the seven Prajāpatis of this period} . . .” — 3:1, 2, 3, 5 & fn. (iii.1)

— 766 —

Jyotis, the teacher of astronomy (Jyotisha)

the Chinese revere Tien (or the sky, Ouranos) . . .

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Les Chinois qui révèrent le Tien, ou le Ciel . . . semblent avoir été instruits par les Atlantes, & n’être que les adorateurs d’Uranus [The Chinese who revere Tien, or the Sky . . . seem to have been instructed by the Atlanteans, and seem to be but the worshippers of Uranus] . . .” — p. 52

Uranos . . . the Titans . . . mutilated him

see: Thomas Keightley, Mythology of Ancient Greece and Italy, 1866: “Earth now produced Uranos . . . She then bore to Uranos a mighty progeny: the Titans . . . These children were hated by their father, who . . . thrust them out of sight into a cavern . . . [Earth] roused her children, the Titans, to rebellion against him: but fear seized on them all except Kronos, who lying in wait with the sickle with which his mother had armed him, mutilated his unsuspecting sire.” — pp. 37-8

“the true key to the Homeric conception”

see: William E. Gladstone, “The Greater Gods of Olympos,” March 1887: “. . . the greater gods of the Homeric Olympos are . . . Zeus, Herê, Poseidon, Apollo, and Athenê. . . . the Poet has assigned to them commanding positions. . . . each of them is based upon a single leading idea. . . . The leading idea of Zeus is polity . . . The leading idea of Poseidon is physical, not mental, force; of Herê, nationality; of Athenê, mental force; and of Apollo, obedience . . . the idea is for all the five, as I believe, the true key to the Homeric conception.” — p. 460 (Nineteenth Century, v. 21)

Poseidon “is indeed essentially of the earth earthy . . .”

p/q: William E. Gladstone, “The Greater Gods of Olympos,” March 1887: “The Poseidon of the Iliad and the Odyssey is a great, original, independent figure . . . He is indeed essentially of the earth, earthy. He is strong and self-asserting, sensual and intensely jealous and vindictive.” — pp. 460, 461 (Nineteenth Century, v. 21)

the ruler of the Seas . . . lives above the surface . . . (λίμνη, Il. xxiv., 79)

see: William E. Gladstone, “The Greater Gods of Olympos,” March 1887: “. . . Poseidon, by the obedience of the sea to his will, holds or embraces this earth. We never hear of Poseidon as dwelling in the sea . . . [Homer makes] use of the word limnê [λίμνη] for the sea, which commonly means . . . the surface of the sea (Il. xxiv. 79) . . .” — p. 465 (Nineteenth Century, v. 21)

the giants, the children of Eurymedon . . . father of Polyphemus

see: William E. Gladstone, “The Greater Gods of Olympos,” March 1887: “The choice of physical strength . . . for the character of Poseidon may have been suggested to the Poet by the connection . . . between him and . . . the Giants, children of Eurumedon . . . [such as] the monster Poluphemos . . .” — p. 464 (Nineteenth Century, v. 21)

it is Poseidon . . . who is the true key . . . of the Kronid brothers

see: William E. Gladstone, “The Greater Gods of Olympos,” March 1887: “Besides being the god of the sea . . . he is the god of earthquakes, the god of building art . . . the god who stands personally related to rebellious Powers. . . . he becomes a key, in a greater degree than any other personage, to the composition and formation of the Achaian nationality. . . . As the second of the three Kronid brothers, he shares in the process by which the terrestrial reign was divided among them.” — p. 461 (Nineteenth Century, v. 21)

Poseidon and Nereus are one . . .

see: William E. Gladstone, “The Greater Gods of Olympos,” March 1887: “Poseidon is indeed in some sort an interloper. It is Nereus who is the prior lord and occupant of the sea, and never quits it. But he has been submerged . . .” — p. 466 (Nineteenth Century, v. 21)

the “artfulness” of Homer, who never names Nereus . . .

see: William E. Gladstone, “The Greater Gods of Olympos,” March 1887: “It is Nereus who . . . is the pure unmitigated god of the old Nature cult . . . Most artfully has Homer treated him, for he is never named, and we arrive at his designation only through the patronymic of the Nereids.” — p. 466 (Nineteenth Century, v. 21)

— 767 —

Gladstone . . . in futile disputations with . . . Col. Ingersoll . . .

see: Frederic H. Hedge, “Atheism,” Aug. 1888: “We are witnessing in these days the not very edifying spectacle of a contest between atheism, in its crudest form, represented by Col. Ingersoll, and traditional Christianity, represented by Mr. W. E. Gladstone. Col. Ingersoll is a florid rhetorician, who glories in his rejection of all religion . . . Mr. Gladstone, the most commanding figure at present in English politics, and a great scholar in secular learning, is no theologian, and, with his obsolete idea of the literal inspiration and historic truth of the Old Testament, is no match for Col. Ingersoll . . .” — p. 122 (Unitarian Review, v. 30)

the plain surrounding the city was itself surrounded . . .

see: Plato, Dialogues, tr. B. Jowett, 1874: “. . . surrounding the city was a level plain, itself surrounded by mountains which descended towards the sea; it was smooth and even, but of an oblong shape, extending in one direction three thousand stadia, and going up the country from the sea . . . two thousand stadia; the whole region of the island lies towards the south, and is sheltered from the north.” — 2:604 (Critias, § 118)

They surrounded the plain by an enormous canal . . .

see: Plato, Works, tr. Thomas Taylor, 1804: “This plain . . . [had a] trench which was dug round it . . . The depth, breadth, and length of this trench are incredible . . . And as it was dug round the whole plain, its length was consequently ten thousand stadia {1250 miles}.” — 2:588 & fn. (Critias)

an enormous canal . . . 101 feet deep, 606 feet broad

see: Plato, “The Island of Atlantis” [fragments fr. Timæus and Critias], tr. Clifton W. Collins, 1874: “ ‘And the plain around the city was sheltered by mountains, and guarded by a vast ditch 100 [Gk.] feet deep [101 ft.], and 600 [Gk.] feet broad [606 ft.] . . .’ ” — p. 156 (Ancient Classics)

— 768 —

the standing army of Atlantis . . .

see: Plato, Dialogues, tr. B. Jowett, 1874: “As to the population, each of the lots in the plain had an appointed chief of men who were fit for military service . . . and the total number of all the lots was sixty thousand. And of the inhabitants of the mountains and the rest of the country there was also a vast multitude having leaders . . .” — 2:605 (Critias, § 119)

its navy as 1,200 ships and 240,000 men

seven daughters . . . mothers of famous heroes, the founders of many nations

see: John Bell, New Pantheon, 1790: “ATLANTIDES, the seven daughters of Atlas, by his wife Pleionne, after whom they were also stiled Pleiades . . . Their names were, severally, Asterope, Celaeno, Electra, Halcione [Alcyone], Maia, Merope, and Taygete. These all had children, either by heroic princes, or the gods themselves, which were ancestors of several nations, and builders of many cities.” — 1:105

Pleiades . . . connected with the destinies of nations

see: Wm. Rowbottom, Origin of Masonic Ritual and Tradition, 1880: “. . . those seven stars which form the constellation called the Pleiades . . . in all ages, have been regarded as peculiarly connected with the fates of men {no belief . . . [is] more remarkable for the world-wide unanimity which attaches to it, than that which ascribes to the ‘Seven Stars’ some mysterious influence on the fate of the human race} . . .” — pp. 26-7 & fn.

Three great nations . . . from the kingdom of Saturn . . .

see: “Bailly’s Letters Upon the Atlantis of Plato,” 1803: “ ‘The Greeks, the Phœnicians, the Egyptians . . . Here, then, we have three great nations who are of the race of Atlas. . . . his descendants were the chiefs of many nations.’ ” — p. 600 (The British Critic, v. 22)

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Chronos, or Saturn, Dionysos, Hyperion, Atlas . . . were all connected with ‘a great Saturnian continent’ . . . ‘Hyperion, Atlas, and Saturn, or Chronos, were sons of Uranos, who reigned over a great kingdom . . . Hyperion succeeded his father, and was then killed by the Titans. The kingdom was then divided between Atlas and Saturn . . .’ ” — p. 289

India — can be shown to claim the same descent

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “Jupiter, Neptune, and Pluto, when viewed conjointly as the three sons of Saturn; and Brahma, Vishnou, and Siva, when viewed conjointly as the three emanations from Brahm . . . are certainly the triple offspring of the great transmigrating universal father of gods and men . . .” — 2:285

founders . . . of the Root Races . . . connected with the Pole Star

see: H. H. Wilson, Essays, 1864: “The Purāṇas, in general, follow this account of the first race of created beings . . . The posterity of the Ṛishis . . . follow, and we have then a long episode relating to Dhruva . . . who for his devotion to Vishṇu was elevated to the dignity of the polar star. The descendants of Dhruva are traced . . . to the 6th Manu Chākshusha, and from him . . . to Pṛithu, from whom the earth was named Pṛithivi: the fourth descent from Pṛithu consisted of the ten Prāchetasas, and their son was Daksha the Prajāpati in a new birth . . .” — 1:125-6 (“Vishṇu Purāṇa”)

“. . . the age of Dhruva who measures 9090 mortal years . . .”

see: Vishṇu Purāṇa, tr. Wilson, ed. Hall, 1864-77: “The Kṛita, Tretā, Dwāpara, and Kali, constitute a great age . . . {These calculations of time are found in most of the Purāṇas, with some additions . . . as that of the year of the seven Ṛishis, 3030 mortal years, and the year of Dhruva, 9090 such years}.” — 1:49 & fn. (i.3)

great progenitors . . . in the Ursa Major

It is 70,000 years . . . since the pole of the earth pointed . . .

— 768-9 —

The Aryan race was born . . . in the far north . . . its tribes emigrated . . .

see: J. S. Buckingham, Travels Among the Arab Tribes, 1825: “M. Bailly conceives this worship to have been brought by the Atlantides from their island of Atlantis, in the north beyond Scythia, and to have been established on their passage through Phœnicia . . . and there planted the worship of the sun, previously to their communicating it to Egypt. This is . . . attested by Lucian. According to that philosopher, the worship of [the sun-god] Adonis was introduced into Phœnicia by Deucalion.” — pp. 452-3 fn.

Hence Prometheus is son of Asia, and Deukalion, his son . . .

Deukalion . . . created men out of stones and mother earth

see: J. Lemprière, Classical Dictionary, 1825: “Deucalion, (a son of Prometheus, who . . . had been banished to Scythia, to the confines of the Caucasus . . . Ducalion, weary of this lonely retreat, came and settled in Thessaly . . .) In his age the whole earth was overwhelmed with a deluge. The impiety of mankind had irritated Jupiter, who resolved to destroy mankind, and immediately the earth exhibited a boundless scene of waters. . . . Deucalion made himself a ship, and by this means he saved himself and his wife Pyrrha. The vessel was tossed about during nine successive days, and at last stopped on the top of mount Parnassus, where Deucalion remained till the waters had subsided. . . . Deucalion and his wife . . . were directed to repair the loss of mankind by throwing behind them the bones of their grandmother. This was nothing but the stones of the earth . . . The stones thrown by Deucalion became men, and those of Pyrrha, women.” — p. 238

— 769 —

Prometheus . . . is tied down to Mount Caucasus

see: J. Lemprière, Classical Dictionary, 1825: “Prometheus . . . He was brother to Atlas . . . He climbed the heavens by the assistance of Minerva [Athena], and stole fire from the chariot of the sun, which he brought down upon the earth . . . [Jupiter] ordered Mercury, or Vulcan, according to Æschylus, to carry this artful mortal to mount Caucasus, and there tie him to a rock . . .” — p. 617

Greece had her Hyperborean . . . Apollo.

The “one-eyed” Cyclopes . . . sons of Cœleus and Terra . . .

Ulysses . . . putting out with a fire-brand the eye of Polyphemus

see: J. Lemprière, Classical Dictionary, 1825: “Polyphēmus . . . is represented as a monster of strength . . . He fed upon human flesh, and kept his flocks on the coasts of Sicily, when Ulysses . . . was driven there. The Grecian prince, with twelve of his companions . . . were seized by the Cyclops, who confined them in his cave, and daily devoured two of them. . . . Ulysses . . . put out his eye with a firebrand while he was asleep.” — p. 602

— Footnotes

Deukalion . . . brought the worship of Adonis . . . into Phœnicia . . .

see: J. S. Buckingham, Travels Among the Arab Tribes, 1825: “In Phœnicia, Adonis [the sun-god] was an object of adoration . . . They instituted a festival in his honour . . . The same festivals were celebrated in Egypt during forty days, in honour of Osiris . . .” “This is . . . attested by Lucian. . . . the worship of Adonis was introduced into Phœnicia by Deucalion.” — pp. 452 fn., 453 fn.

see: J. Lemprière, Classical Dictionary, 1825: “Adonis . . . was the favourite of Venus. He was fond of hunting, and . . . received a mortal wound from a wild boar . . . Proserpine is said to have restored him to life [in the Underworld], on condition that he should spend six months with her, and the rest of the year with Venus. This implies the alternate return of summer and winter. Adonis is often taken for Osiris, because the festivals of both were often begun with mournful lamentations, and finished with a revival of joy . . .” — p. 10

It is only at the Pole where the Sun dies out for . . . six months . . .

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Ce n’est que sous le pôle où la mort du soleil dure six mois . . . à la latitude de 68º, on ne le perd comme Osiris que pour quarante jours [It is only at the Pole where the death of the sun lasts for six months . . . at a latitude of 68º, it is lost sight of for only forty days, as it is with Osiris].” — pp. 121, 122

This is well shown by de Gebelin’s “Allégories d’Orient” . . .

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “M. de Gébelin a montré par les raisons les plus vraisemblables, que les travaux & la vie de ce Héros n’étaient que des allégories de la course du soleil [De Gebelin has shown by very plausible reasons, that the labors and the life of this hero (Hercules) were but allegories about the path of the sun].” — p. 124

The Hyperboreans . . . beloved priests and servants . . . of Apollo

p/q: Paul Decharme, Mythologie de la Grèce Antique, 1886: “Les Hyperboréens étaient conçus comme les prêtres et les serviteurs chéris du dieu {Hérod., IV, 33-35; Paus., I, 31, 2; V, 7, 8} [The Hyperboreans were seen as the beloved priests and servants of the god (Apollo)].” — p. 108 & fn. (ch. 5, “Apollon”)

The Arimaspes were a Scythian people . . . with but one eye

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “La Scythie renfermoit un peuple, nommé les Arimaspes, qui comme les Cyclopes n’avaient qu’un œil {Danville, géog. anc. t. II, p. 321} [Scythia included a people, called the Arimaspes, who like the Cyclopes had only one eye].” — p. 132 & fn.

Ulysses was wrecked on the isle of Ææa . . .

p/q: J. Lemprière, Classical Dictionary, 1825: “. . . all the fleet was destroyed, except the ship which carried Ulysses. . . . he was thrown upon . . . the island Æea, where the magician Circe changed all his companions into pigs for their voluptuousness . . .” — p. 790

he was thrown into Ogygia, the island of Calypso . . .

the isle of Ogygia . . . was very distant from Greece . . .

see: George Stanley Faber, Disseration on the Mysteries of the Cabiri, 1803: “According to Plutarch, Ogygia lies directly west of Britain, at the distance of about five days sail, and above it are three other islands . . . These three islands lie near a large continent, but Ogygia is more remote from it.” “M. Bailly likewise supposes Ogygia to be the same as Atlantis . . . Homer very justly represents Ogygia as being sacred to Calypso, the daughter of Atlas . . .” — 2:404 fn., 405 fn.

— 770 —

That . . . which makes Apollo kill the Cyclops . . .

Apollo . . . god of the Seers, whose duty it is to punish . . .

see: Dictionary of Greek and Roman Biography and Mythology, ed. William Smith, 1850: “Apollo is . . . the god who punishes and destroys . . . the wicked . . . All sudden deaths of men . . . were believed to be the effect of the arrows of Apollo . . .” “The god of prophecy. Apollo exercised this power in his numerous oracles. . . . The source of his prophetic powers was Zeus himself . . . but he had nevertheless the power of communicating the gift of prophecy . . . and all the ancient seers and prophets are placed in some relationship to him.” — 1:230-1

Apollo . . . killed them . . . and hid his shaft behind a mountain . . .

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Apollon tua les Cyclopes, & cacha son dard derrière une montagne au païs des Hyperboréens {Hygin, astron. poët. liv. II, c. 15} [Apollo killed the Cyclopes, and hid his shaft behind a mountain in the land of the Hyperboreans].” — p. 132 & fn.

the Sun . . . during the course of the sidereal year (25,868 y.) . . .

see: W. E. Hickson, “Change of Climate,” Sept. 22, 1860: “The sun, in its apparent motion, makes a complete tour of the zodiac in a period usually estimated at 25,868 years — shortened by some later authorities to about 21,000 years — called the Precessional Cycle.” “One consequence is, that the summers of unequal length, which prevail in the northern and southern hemispheres . . . are periodically transferred by Precession from one hemisphere to the other, so that by an alternate increase and diminution of heat and cold the frigid zones of each hemisphere are alternately contracted and enlarged . . .” — p. 385 (The Athenæum, v. 2)

“the qualities of Apollo . . . are impossible to be accounted for . . .”

p/q: William E. Gladstone, “The Greater Gods of Olympos,” July 1887: “. . . that assemblage of qualities which are assigned jointly to Apollo and Athenê . . . [are] impossible, as I conceive, to be accounted for without repairing to sources, which lie beyond the limits of the traditions most commonly explored for the elucidation of the Greek mythology.” — p. 92 (Nineteenth Century, v. 22)

Latona . . . is born in the Hyperborean countries . . .

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “. . . païs des Hyperboréens . . . Ce païs était le lieu de la naissance de Latone. Tous les habitans y sont les prêtres de son fils [land of the Hyperboreans . . . This land was the birthplace of Latona. All the inhabitants there are priests of her son (Apollo)] . . .” — pp. 132, 133

his resurrection and descent . . . every nineteen years . . .

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Apollon se manifeste, & descend tous les dix-neuf ans, au renouvellement du cycle lunaire, chez son peuple favori {Diod. de Sic. liv. II, t. I, p. 307} [Apollo manifests himself, and descends every nineteen years, at the renewal of the lunar cycle, among his favorite people].” — p. 133 & fn.

— Footnotes

“The golden apples carried away by Hercules are not . . . in Lybia . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “. . . un témoignage . . . d’Apollodore. ‘Les pommes d’or enlevés par Hercule, ne sont point . . . comme quelques-uns le pensent, dans la Libye, elles sont dans l’Atlantide des Hyperboréens’ {Mytholog. liv. II} [a testimony . . . by Apollodorus: ‘The golden apples taken away by Hercules are not . . . as some think, in Libya, they are in the Atlantis of the Hyperboreans’].” — p. 322 & fn.

mythologists have tried to make of Eridan the river Po, in Italy

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Les modernes qui n’ont connu que la géographie de leur païs, veulent y retrouver tous les noms indiqueés par l’histoire, ou par la fable; l’Eridan, c’est le Pô qui arrose l’Italie [The present-day writers who have known only the geography of their own country, want all the names indicated by history and fable to be found there again; the Eridanus is the Po which supplies water to Italy].” — p. 323

tears which fell into Eridan . . . changed into amber! . . .

see: W. B. Winning, Manual of Comparative Philology, 1838: “The fall of Phaeton, the child of the sun, into the Eridanus, — the lamentation for him by [his sisters] the Heliades, — and the conversion of their tears into amber, constitute a legend which can meet with a union of all its particulars only on the south-east angle of the Baltic, where we learn from Herodotus that there was an Eridanus; where we know that amber abounded from the earliest ages . . .” — p. 252

Phaeton . . . carrying heat to the frozen stars of the boreal regions . . .

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “. . . Phaëton . . . portant la chaleur aux étoiles glacées du septentrion, réveillant au pôle le dragon engourdi par le froid . . . enfin précipité par la foudre dans les flots de l’Eridan [Phaeton . . . carrying heat to the frozen stars of the Northern regions, awakening at the Pole the dragon who is numb from the cold . . . was finally hurled down into the waves of the Eridanus by lightning] . . .” — pp. 322-3

the land where “the magnolia blossomed”

see: T. H. Cockburn-Hood, “New Zealand a Post-glacial Centre of Creation,” Dec. 9, 1876: “There [in the far North] . . . the oak grew, and animals throve where ice-streams now flow, and there was a time still more remote when the magnolia blossomed and the vine clung to giant sequoias in its forests . . .” — p. 12 (Transactions of the New Zealand Institute, v. 10)

— 771 —

Apollo and Athenê transforming themselves into the form of birds

p/q: William E. Gladstone, “The Greater Gods of Olympos,” July 1887: “There are . . . transformations and manifestations of Athenê and Apollo, which are distinctive. They transform themselves not only into the form of men, but into that of birds . . .” — p. 99 (Nineteenth Century, v. 22)

Apollo . . . sends the astral double of Æneas to the battle field . . .

p/q: William E. Gladstone, “The Greater Gods of Olympos,” July 1887: “. . . Apollo, when Aineias has been wounded, produces an Eidolon or [astral] counterpart of him, sufficiently substantial to pass for him on the field of battle (Il. v. 431-53) . . .” — p. 100 (Nineteenth Century, v. 22)

Apollo . . . has the gift of appearing to his Seers . . .

p/q: William E. Gladstone, “The Greater Gods of Olympos,” July 1887: “. . . Athenê and Apollo . . . become visible or known to particular persons at will without being recognisable by others in the same company. See . . . for Apollo Il. xvii. 322-35.” — pp. 99, 100 (Nineteenth Century, v. 22)

The quarrel of Latona with Niobe . . . mother of seven sons . . .

see: J. Lemprière, Classical Dictionary, 1825: “Niobe . . . Ovid, Apollodorus, &c. according to the more received opinion, support that she had seven sons and seven daughters. . . . The number of her children increased her pride, and she had the imprudence not only to prefer herself to Latona, who had only two children, but she even insulted her . . .” — p. 477

the destruction of the “children of Niobe” by the children of Latona

see: J. Lemprière, Classical Dictionary, 1825: “This insolence [of Niobe] provoked Latona. She entreated her children [Apollo and Diana] to punish the arrogant Niobe. . . . and immediately all the sons of Niobe expired by the darts of Apollo, and all the daughters, except Chloris . . . were equally destroyed by Diana; and Niobe, struck at the suddenness of her misfortunes, was changed into a stone.” — p. 477

Apollo and Diana . . . Sun and Moon . . . influence causes changes

see: Charles Anthon, Classical Dictionary, 1841: “The myth of Niobe has been explained by Völcker and others in a physical sense. According to these writers, the name Niobe . . . denotes Youth or Newness. She is . . . the young, verdant, fruitful earth . . . The revolution of the year, however, denoted by Apollo and Diana (other forms of the sun and moon), withers up and destroys her progeny; she weeps and stiffens to stone (the torrents and frosts of winter) . . .” — p. 899

— Footnotes

the woman clothed with the Sun . . . “cries, travailing in birth . . .”

A great red Dragon . . . stands before the woman . . .

She brings forth the man child who was to rule all nations . . .

The woman fled to the wilderness still pursued by the Dragon . . .

see: The Interlinear Bible, 1906: “And the woman fled into the wilderness . . . And there was war in heaven . . . And the great dragon was cast out . . . And when the dragon saw that he was cast down to the earth, he persecuted the woman . . . And the serpent cast out of his mouth water as a flood after the woman . . .” — pp. 329-30 (Revelation, 12:6, 7, 9, 13, 15)

the earth helped the woman and swallowed the flood . . .

see: The Interlinear Bible, 1906: “And the earth helped the woman . . . and swallowed up the flood . . . And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God . . .” — p. 330 (Revelation, 12:16-17)

Juno sends Python . . . to persecute and destroy Latona . . .

see: J. Lemprière, Classical Dictionary, 1825: “Latona . . . was admired for her beauty, and celebrated for the favours which she granted to Jupiter. Juno, always jealous of her husband’s amours, made Latona the object of her vengence, and sent the serpent Python to disturb . . . and persecute her.” — p. 368

“She is driven from heaven, and finds no place where she can bring forth”

Neptune . . . makes immovable the floating isle of Delos . . .

see: J. Lemprière, Classical Dictionary, 1825: “Latona wandered from place to place . . . continually alarmed for fear of Python . . . Neptune, moved with compassion, struck with his trident, and made immoveable the island of Delos, which before had wandered in the Ægean, and appeared sometimes above, and sometimes below, the surface of the sea.” — p. 368

see: George Stanley Faber, The Origin of Pagan Idolatry, 1816: “We additionally learn from the classical fable, that Python or Typhon is . . . the ocean at the time of the flood; that the reason, why Latona could find no resting place, was, because the whole earth was subjected to the dominion of Python, or in other words was laid under water . . .” — 2:221

(the nymph Asteria . . . hiding from Jupiter under the waves . . .)

see: Charles Anthon, Classical Dictionary, 1841: “Asteria . . . and Latona were sisters. . . . she fled from the suit of Jove, and flinging herself down from heaven to the sea, became the island afterward named Delos.” “The name Delos is commonly derived from δῆλος, manifest, in allusion to the island having floated under the surface of the sea until made to appear and stand firm by order of Neptune. This was done for the purpose of receiving Latona, who was on the eve of delivery, and could find no asylum on the earth . . .” — pp. 218, 421

where . . . Δήλιος is born, the god, who . . . kills Python

see: John Bell, New Pantheon, 1790: “. . . Latona was exiled from heaven, and the serpent Python was commissioned to destroy her. From his pursuit she fled . . . to the island of Delos, where she was delivered of twins, Diana and Apollo. The latter is said, soon after his birth, to have destroyed the monster Python with his arrows . . .” “DELIUS, a name of Apollo, from the island Delos, where he was born; or, as some say, because Apollo, who is the Sun, makes all things manifest by his light.” — 1:75, 227

Herodotus makes the Atlantes curse . . .

— 772 —

Niobe . . . is the daughter of one of the Pleiades . . .

see: Ovid, Metamorphoses, tr. Henry Riley, 1899: “Niobe comes . . . and as she loftily casts around her haughty eyes, she says . . . The sister of the Pleiades is my mother {Taygete, one of the Pleiades, was the mother of Niobe}; the most mighty Atlas is my grandsire . . .” — 1:222 & fn. (Book VI)

Atlantis had an enormous influence on antiquity

“If these names . . . are mere allegories . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “. . . si ces noms de la fable ne sont que des allégories, tout ce qu’elles ont d’ingénieux appartient aux Atlantes; si la fable est une tradition réelle, mais altérée, l’ancienne histoire est toute entière leur histoire [if these names of the fable are mere allegories, then all the ingenuity that they contain belongs to the Atlanteans; if the fable is a real tradition, but altered, then the whole of ancient history is entirely their history] . . .” — p. 137

men . . . who had hearts harder than diamond. . . .

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Hésiode . . . compte que, dans le siecle d’airain qui succéda au siecle d’argent, Jupiter fit des hommes de bois {de frêne}, dont le cœur était plus dur que le diamant [Hesiod . . . thinks that in the Age of Bronze, which followed the Age of Silver, Jupiter made men out of the wood {of the ash tree}, whose hearts were harder than diamond].” — p. 358 & fn.

Clad in bronze . . . they passed their lives in fighting.

Monstrous in size, endowed with a terrible strength . . .

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Monstrueux par la grandeur, revêtus d’une force extrême, des mains invincibles, dit le poëte, descendaient de leurs épaules {Hésiode, in oper. & dieb. v. 143} [Monstrous in size, endowed with extreme strength, invincible hands (and arms), says the poet, descended from their shoulders] . . .” — pp. 358-9 & fn.

“Thou, O Zarathustra, didst make all demons . . .”

p/q: Wilhelm Geiger, Civilization of the Eastern Irānians, 1885: “The legend then goes on to ascribe to Zarathustra the complete destruction of the daivas {Ys. IX, 15, ‘Thou, O Zarathustra, didst make all demons, who before roamed about the world in human forms, conceal themselves in the earth’}.” — 1:23 & fn.

the “Sons of Night” or Darkness, and the “Sons of the Sun,” or Light . . .

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “In Hesiod, the Earth, by its union with Tartarus, engenders Typhon, Chief of the Powers or Genii of Darkness. . . . [Earth] unites itself with Ether or Ouranos, when it engenders the Gods of Olympus . . . This distinction of the two Principles was admitted in all the Theologies . . . It entered as a primary element into the sacred fables . . .” — pp. 659-60

battles between the two, when . . . the Sun departed for long months

see: Morals and Dogma of Freemasonry, comp. Albert Pike, 1871: “The Persians said that Ormuzd, born of the pure Light, and Ahriman, born of darkness, were ever at war. Ormuzd produced six Gods . . . Ahriman, in his turn, produced six Devs . . . The twelve great Deities of the Persians, the six Amshaspands and six Devs . . . the former under the banner of Light and the latter under that of Darkness, are the twelve Zodiacal Signs or Months; the six supreme signs, or those of Light, or of Spring and Summer . . . and six inferior, of Darkness, or of Autumn and Winter . . .” — pp. 662, 663

— Footnotes

Apollo . . . is born on the seventh of the month

swans . . . seven times around Delos singing that event . . .

see: Callimachus, “The Hymn to Delos,” tr. J. Banks, 1856: “. . . swans {sacred to Apollo}, tuneful minstrels of the god, having left Mæonian Pactolus circled seven times around Delos, and chaunted over Latona in childbirth . . . Hence afterward the boy fitted to the lyre just so many strings as the times the swans had chaunted over her throes.” — pp. 166-7 & fn. (The Works of Hesiod, Callimachus, and Theognis)

— 772-3 —

Herodotus . . . mentions a people who slept for six months . . .

— 773 —

the year was divided into a day and night of six months’ duration each

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Les Grecs n’ignoraient point que dans le Nord, il y avait un climat, où l’année n’était composée que d’un jour & d’une nuit de six mois {Pline, liv. IV, c. 12} [The Greeks were not ignorant of the fact that in the North, there was a region where the year was made up of only one day and one night of six months].” — pp. 372-3 & fn.

the Cimmerians . . . inhabited the Palus Mæotis (between 45º and 50º . . .)

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “. . . les Grecs . . . distinguaient les Cimmériens des Hyperboréens. Les Cimmériens habitaient en effet vers les Palus Méotides, entre 45 & 50º de latitude [the Greeks . . . made a distinction between the Cimmerians and the Hyperboreans. The Cimmerians actually lived around the Palus Mæotis (Sea of Azov), between 45º & 50º latitude].” — p. 371

they were but a small portion of a great nation . . .

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Les Cimmériens, dit Plutarque, n’étaient qu’une petite partie d’une grande nation, chassée par les Scythes, & qui s’arrêta près du Tanaïs, après avoir traversé 1’Asie [The Cimmerians, says Plutarch, were but a small part of a great nation, driven away by the Scythians, and which settled near the Tanais (the Don river), after having crossed Asia].” — p. 371

“These warlike multitudes lived formerly on the ocean shores . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Cette multitude guerrière habitait auparavant les bords de 1’Ocean, dans des forêts épaisses & sous un ciel ténébreux; là le pôle est presque à plomb sur la tête, de longues nuits & de longs jours se partagent l’année {Plutarque, in Mario} [These warlike multitudes lived formely on the shores of the ocean, in dense forests and under a dark sky; there the Pole is almost right above one’s head, long nights and long days divide the year].” — pp. 371-2 & fn.

these peoples . . . “sow in the morning, reap at noon . . .”

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Les peuples de ce climat, les Hyperboréens sément le matin, moissonnent à midi, cueillent les fruits le soir, & les renferment la nuit dans leurs cavernes {Solin Polyhistor, c. 16} [The people of this region, the Hyperboreans, sow in the morning, reap at noon, gather the fruits in the evening, and put them in their caves at night].” — p. 373 & fn.

“In the Book of Hammannunah, the Old, we learn . . .”

p/q: Qabbalah, tr. Isaac Myer, 1888: “ ‘In the book of Hammannunah, the Old (or, the Ancient), we learn . . . there are some countries of the earth which are lightened, whilst others are in darkness; these have the day when for the former it is night; and there are countries in which it is constantly day, or in which at least the night continues only some instants.’ ” — p. 139

Delos . . . both Pliny and Diodorus place it in the Northern seas . . .

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “. . . cette île de Delos . . . que Diodore de Sicile & Pliné placent tous deux dans les mers septentrionales. L’un la nomme île Basilée ou roïale {Diod. t. II, p. 225} [that island of Delos . . . which Diodorus and Pliny both place in the Northern seas. One calls it Basilea or royal island] . . .” — p. 368 & fn.

the other, Pliny, names it Osericta . . .

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “. . . l’autre lui donne le nom d’Osericta {Plin. liv. XXXVII, c. 2}; & ce mot . . . signifie dans les langues du Nord, île des Dieux Rois, île roïale des Dieux {Rudbeck, t. I, p. 462, 464} [the other gives it the name Osericta . . . and this word . . . means in the northern languages, island of the God-kings, royal island of the Gods].” — p. 368 & fns.

group of islands discovered by Nordenskiöld on his Vega voyage

see: A. E. Nordenskiöld, Voyage of the Vega, 1882: “The explorers . . . discovered the whole of the large group of islands which is named New Siberia. The islands were often visited by hunters for the purpose of collecting mammoth tusks, of which great masses, together with the bones of . . . sheep, ox, horse, etc., are found imbedded in the beds of clay and sand here.” — p. 20

— Footnotes

These islands were “found strewn with fossils of horses, sheep . . .”

p/q: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘The group of islands discovered by Nordenskiöld of the Vega was found strewn with fossils of horses, sheep, oxen, &c., among gigantic bones of elephants, mammoths, rhinoceroses . . . belonging to periods when man, says your science, had not yet made his appearance on earth. How came horses and sheep to be found in company with the huge antediluvians?’ ” — p. 67 [Mahatma Letter 23B]

— 774 —

Hel, the goddess-Queen . . . “holds sway deep down in Helheim . . .”

Apollo . . . appeared four times in his own form . . .

The Pelasgians . . . whose name . . . came from pelagus, the great sea

see: Godfrey Higgins, The Celtic Druids, 1829: “The Pelasgi were persons coming to Greece in ships from Asia, where the language of Phœnicia was spoken. . . . Dr. Parkhurst says, ‘פלג plg, a stream. — Hence Greek πελαγος, the sea . . . and Latin pelagus.’ . . . their name would originally answer very nearly to our term sailors. Thus it came that Herodotus and others . . . totally ignorant of their origin (as indeed Herodotus honestly confesses of himself, and as Plato had done before him) made of them a nation by that name.” — p. 258

archaic tradition of men . . . saved during the cataclysms . . .

“Indian Tradition. . . . the whole human race sank into a fearful degeneracy, with the exception of the seven saints and the virtuous king, Satyavrata. The divine spirit, Vishnu, once appeared to him in the shape of a fish, and addressed him thus: ‘. . . all the creatures which have offended against me shall be destroyed by a deluge; thou alone shalt be saved in a capacious vessel . . . Take, therefore . . . one pair of each animal . . .’ . . . The flood ceased; Vishnu . . . instructed Satyavrata in all the heavenly sciences, and appointed him the seventh Manu, under the name of Vaivaswata.” — p. 138

the Chinese Peirun . . .

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “ ‘Maurigasima . . . was an island famous in former ages for the excellency and fruitfulness of its soil . . . The inhabitants very much enriched themselves . . . but their increasing wealth gave birth to luxury, and contempt of religion; which incensed the gods to that degree, that by an irrevocable decree they determined to sink the whole island. However, the then reigning king . . . whose name was Peiruun, being a very virtuous and religious prince . . . this decree of the gods was revealed to him in a dream; wherein he was commanded . . . to retire on board his ships, and to flee from the island . . . After the king’s departure the island . . . [was] . . . swallowed up by the waves, with all the unfaithful . . .’ ” — 2:289-91

or the Swedish Belgamer [Bergelmir]

see: Gerald Massey, Natural Genesis, 1883: “According to the Edda, the sons of Bör slew the giant Ymir, and when he fell, there ran so much blood from his wounds that the whole race of the Frost giants (the wicked race) was drowned in it, except a single giant (Bergelmir) . . . He escaped by going on board his bark, and with him went his wife. . . . These are a pair in the ark.” — 2:245-6

— Footnotes

among the northern tribes . . . Mann . . . Manes

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Les Mânes, les Ombres des morts sont les restes de l’homme. On n’a pu leur donner ce nom que dans le païs où l’homme lui-même portait le nom de Mann. . . . Ce mot de mann appartient exclusivement aux langues du Nord [The Manes, the shades of the dead, are the remnants of man. This name could only be given to them in the land where man himself bore the name Mann. . . . This word mann belongs exclusively to the northern languages].” — pp. 375-6

Laplanders call their corpses to this day manee . . .

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Les Lapons appellent encore manes, ce qui reste de l’homme après la mort. Voïages de Renard en Laponie, tom. I, p. 184 [The Laplanders still use the name manes, for that which remains of man after death. Voyages de Renard en Laponie, v. 1, p. 184].” — p. 376 fn.

Mannus is the ancestor of the German race

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “. . . the Gothic tribes . . . venerated Tuisto, who, according to their tradition, sprung from the earth, and along with him his son Mannus. These they suppose to have been the ancestors of their nation . . .” — 2:195

the Hindu Manu, the thinking being, from man

see: Theodore Goldstücker, Literary Remains, 1879: “Manu (from the Sanscrit man, to think, literally, the thinking being) . . . is mentioned as the progenitor of the human race . . . Hindu mythology knows, moreover, a succession of Manus, each of whom created, in his own period, the world anew after it had perished at the end of a mundane age.” — 1:107

the Egyptian Menes; and Minos, the King of Crete

see: George Stanley Faber, Dissertation on the Mysteries of the Cabiri, 1803: “If . . . we pass into Crete, we shall there find Manes celebrated under the name of Minos; and, if from Crete we extend our researches into Egypt, we shall meet with a tradition, apparently relating to the deluge, that Menes reigned the first of men . . .” “. . . so many ancient nations, as well as the Egyptians, claim, for the founder of their respective monarchies, a person named Menes, Manes, Mannus, or Menus . . .” — 2:193, 194 fn.

Minos, the King of Crete, judge of the infernal regions . . .

— 775 —

the Titans — the giants born of Heaven and Earth

born of the Sons of God who took . . . for wives the daughters of men . . .

“. . . they left the heaven, in order to corrupt the earth and themselves; and it is only natural, that their wicked sons, excluded from the abodes in heaven which their fathers had enjoyed, should attempt to force access to it . . . This is the story of the Titans storming the heavens; it is a tradition which recurs, in many modified forms, among most of the ancient nations . . .” — p. 117 (Commentary)

the Hyperboreans were of the race of the Titans . . .

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Phérécide, historien Grec, dit que les Hyperboréens étaient de la race des Titans; l’Hyperborée était donc le païs des Géans [Pherecydes, the Greek historian, says that the Hyperboreans belonged to the race of the Titans; Hyperborea was thus the land of the giants].” — p. 397

tradition identifies these Nephilim with . . . Satyrs

Poseidon’s amours under . . . animal forms . . .

see: J. Lemprière, Classical Dictionary, 1825: “Neptunus (in Greek Ποσειδων [Poseidon]) . . . The amours of Neptune are numerous. He obtained, by means of a dolphin, the favours of Amphitrite . . . Neptune became a horse to enjoy the company of Ceres. . . . To deceive Theophane, he changed himself into a ram.” — pp. 466-7

these hairy creatures . . . producing dumb men, “monsters”

Briareus, Kottos, and Gyges . . . imprisoned by Kronos . . .

see: John Bell, New Pantheon, 1790: “The tradition is, that Coelus, by his wife . . . Terra, had Briareus, Gyges, and Cottus . . . whom he chained up in Tartarus . . . their mother, resenting this treatment, raised the Titans against their father . . . dethroned him, and set up Saturn [Kronos] in his place. Saturn . . . still kept the Giants in prison . . .” — 2:293

with an hundred arms and fifty heads

— Footnotes

Gyges is . . . a Lydian, the successor of Candaules . . .

p/q: J. Lemprière, Classical Dictionary, 1825: “Gӯges . . . The minister and favourite of Candaules, king of Lydia . . . [The king was] ardently attached to his queen, and believing her beauty beyond all competition, shewed her naked. . . . The queen . . . was so incensed . . . that she ordered Gyges either to prepare for death himself, or murder Candaules. He chose the latter, and married the queen, and ascended the vacant throne . . .” — p. 305

— 776 —

the “eternal or perpetual land” . . . “the concealed”

see: “The Unreachable Land”: “ ‘It was the belt, the sacred Himavat [Himalayas] . . . She broke . . . into many lands and islands, but the eternal land (the cap) broke not . . . Then appeared the abode of the wicked (the Atlantis). The eternal land was now hid, for the waters became solid (frozen) . . .’ ” — SD 2:401

giants . . . imprisoned . . . by Kronos

surrounded by a wall of bronze . . . gates fabricated by Poseidon . . .

see: Hesiod, Theogony, tr. J. Banks, 1856: “. . . Tartarus. . . . There, under murky darkness, the Titan gods lie hidden . . . These may not go forth, for Neptune has placed above them brazen gates, and a wall goes round them on both sides. There dwell Gyes, and Cottus, and high-spirited Briareus . . .” — p. 37 (The Works of Hesiod, Callimachus, and Theognis)

that damp region, where eternal darkness reigns

see: Charles Anthon, Classical Dictionary, 1841: “Tartārus . . . was filled with eternal gloom and darkness . . . The Oceanus of Homer encompassed the whole earth, and beyond it was a region unvisited by the sun, and therefore shrouded in perpetual darkness . . .” — pp. 1292, 1293

The geological upheaval and deluge of Thessaly

p/q: J. Lemprière, Classical Dictionary, 1825: “According to Xenophon, there were no less than five deluges. . . . Thessaly was totally covered with the waters during the fourth, which happened in the age of Deucalion. . . . The famous deluge of Deucalion seems to have been . . . an inundation of Thessaly, and to have been caused probably by an earthquake . . .” — p. 238

the war between the Râkshasas of Lanka and Bharateans

“RAKSHASA . . . [is] a term applied by the Aryan immigrants into India to the prior inhabitants . . . according to the Hindu superstitions, amongst the evil genii of all India, is a being called Rakshasa . . . As a kind of Titan, or enemy of the gods, of the Hindu mythology, he assumes a gigantic superhuman form . . . the Rakshasa appear to have waged continual war with men . . .” — 3:356

the conflict between the Devs and Izeds

see: J. Talboys Wheeler, Life and Travels of Herodotus, 1856: “. . . the Zendavesta . . . asserted the existence of a kingdom of light and a kingdom of darkness. In the former reigned Ormuzd . . . in the latter reigned Ahriman . . . The throne of Ormuzd was surrounded by the seven amshaspands, the princes of light . . . Subordinate to these were the izeds, or good genii. . . . The throne of Ahriman was surrounded by the seven superior devs, the princes of evil . . . the kingdoms of Ormuzd and Ahriman were eternally opposed to each other . . .” — 2:314

— Footnotes

The continents perish in turn by fire and water . . .

see: Manual of Buddhism, tr. R. Spence Hardy, 1880: “It is said to have been taught by Hermes, that the Governor of the world ‘. . . will either wash away the malignity of the world by water, or consume it by fire, and restore it to its ancient form again.’ The Egyptians supposed the world would be destroyed, partly by innundation, and partly by conflagration.” “The opinion that the destruction of the world is at one time accomplished by the agency of fire, and at another time by that of water, agrees, to some extent, with sacred writ.” — pp. 34 fn., 35 fn.

— 777 —

an eternal spring and eternal winter

see: C.-F. Volney, The Ruins, 1796: “. . . the Phenician navigators, those who passed the pillars of Hercules . . . related that at the extremity of the world . . . there were fortunate Islands, the abode of an everlasting spring; and at a farther distance, hyperborean regions . . . where reigned an eternal night {Nights of six months of duration}.” — p. 260 & fn.

— Footnotes

the great sea North of Asia was called glacial, or Saturnine . . .

p/q: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Denis le Géographe dit que la grande mer au nord de l’Asie, était appelée glaciale ou Saturnienne {v. 35} [Dionysius (Periēgētēs) the geographer says that the great sea north of Asia was called glacial or Saturnine].” — p. 398 & fn.

it is its giant inhabitants who give it the name

see: J.-S. Bailly, Lettres sur l‘Atlantide, 1779: “Orphée {v. 1077}, Pline {liv. IV, c. 16} disent que les habitans lui donnaient ce nom . . . c’est donc là que nous devons placer les Géans [Orpheus {v. 1077}, Pliny {Bk. IV, c. 16} say that the inhabitants gave it this name . . . so it is there that we must place the giants] . . .” — p. 398 & fns.

— 778 —

“The sinking of the Atlantis . . . began during the Eocene period . . .”

p/q: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘The sinking of Atlantis (the group of continents and isles) began during the Miocene period . . . and it culminated first in the final disappearance of the largest continent, an event coincident with the elevation of the Alps, and second, with that of the last of the fair islands mentioned by Plato.’ ” — p. 70 [Mahatma Letter 23B]

“Was there, as some have believed, an Atlantis . . .”

p/q: William Pengelly, “The Extinct Lake of Bovey Tracey,” March 26, 1885: “Was there, as some have believed, an Atlantis? — a continent, or an archipelago of large islands, occupying the area of the North Atlantic. There is perhaps nothing unphilosophical in this hypothesis; for since, as geologists state, ‘the Alps have acquired 4000, and even in some places more than 10,000 feet of their present altitude since the commencement of the Eocene period’ (Lyell’s Principles, 11th ed. p. 256, 1872), a Post-Miocene depression might have carried the hypothetical Atlantis into almost abyssmal depths.” — pp. 194-5 (Transactions of the Plymouth Institution, v. 9)

— Footnotes

“We are not yet able to assign an approximate date . . .”

p/q: John Fiske, Outlines of Cosmic Philosophy, 1875: “ . . . we are not yet able to assign an approximate date for the most recent epoch at which our northern hemisphere was covered with glaciers. According to Mr. Wallace this epoch may have occurred no more than seventy thousand years ago, while others would assign to it an antiquity of at least two hundred thousand years, and there are yet others who urge strong arguments in behalf of the opinion that a million of years is barely enough to have produced the changes which have taken place since that event.” — 1:304-5

— 779 —

“Lemuria cannot any more be confounded with the Atlantis . . .”

p/q: A. P. Sinnett, Esoteric Buddhism, 1885: “ ‘Lemuria . . . should no more be confounded with the Atlantis continent than Europe with America. Both sank and were drowned, with their high civilizations and “gods;” yet between the two catastrophes a short period of about 700,000 years elapsed, Lemuria flourishing and ending her career just about that lapse of time before the early part of the Eocene age, since its race was the third. Behold the relics of that once great nation in some of the flat-headed aborigines of your Australia.’ ” — p. 64-5 [Mahatma Letter 23B]

“It would be premature to say . . . men may not have existed in the Eocene . . .”

p/q: Berthold Seemann, “Australia and Europe Formerly One Continent,” 1866: “But it would be premature to say, because no evidence has as yet been adduced, that man may not have existed in the Eocene, especially as it can be shown that a race of men, the lowest we know of, co-exists with that remnant of the Eocene Flora which still survives on the continent and islands of Australia.” — p. 18 (Popular Science Review, v. 5)

Hæckel . . . accepts the reality of a former Lemuria

see: Ernst Haeckel, The Pedigree of Man, 1883: “Lemuria is an ancient continent now sunk beneath the waters of the Indian Ocean which, lying to the South of the Asia of to-day, stretched on the one hand eastwards to Upper India and Sunda Island, on the other westward as far as Madagascar and Africa.” — pp. 80-1

“Persistent forms . . . are in all probability still surviving . . .”

“The statement of the Australian civilization . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “Thus Gerland says of the Australians: ‘The statement that Australian civilization indicates a higher grade is nowhere more clearly proved than here (in the province of religion), where everything resounds like the expiring voices of a previous and richer age; but we in no way receive the impression that we are dealing with stagnation or incomplete development. Thus the idea that the Australians have no trace of religion or mythology is thoroughly false. But this religion is certainly quite deteriorated . . .’ ” — pp. 300-1

— Footnotes

Prof. Lefèvre, again, gives . . . 100,000 years

— 780 —

“Nothing . . . can save those that have run their course . . .”

p/q: André Lefèvre, Philosophy: Historical and Critical, 1879: “Nothing can save those that have run their course. It would be necessary to extend their destined cycle . . . The peoples that have been relatively most spared . . . Hawaiians or Maoris, have been no less decimated than the tribes massacred or tainted by European intrusion.” — p. 508

“mental disproportion” between the colonizing and aboriginal races

“the time is drawing near when there will remain nothing but three . . .”

p/q: André Lefèvre, Philosophy: Historical and Critical, 1879: “The time is drawing near when there will remain nothing but three great human types, the white, the yellow, and African negro, with their crossings. . . . the Red Skin is already disappearing . . . The Papuan, the Australian, and Polynesian will soon have left no other traces beyond perhaps the imperceptible vestiges of ancient crossings effected in the Chipped Stone Age.” — pp. 507-8

unexplained statistics as to Race extinction . . .

see: A. de Quatrefages, The Human Species, 1879: “In the Sandwich Islands [in 1778] Cook calculated the population at 300,000. In 1861 there were but 67,084 . . . In New Zealand Cook found 400,000 Maories. In 1858 there were only 56,049 remaining . . . [In Cook’s time] the population of Tahiti must have been at least 240,000. In 1857 the official census only gave 7,212 . . .” — p. 428

— 780-1 —

“There is nothing . . . in the biological or geological evidence . . .”

p/q: Thomas Huxley, “First Volume of the Publications of the ‘Challenger’,” Nov. 4, 1880: “. . . there is nothing, so far as I am aware, in the biological or geological evidence at present accessible, to render untenable the hypothesis that an area of the mid-Atlantic or of the Pacific sea-bed as big as Europe should have been upheaved as high as Mont Blanc and have subsided again any time since the Palæozoic epoch, if there were any grounds for entertaining it.” — p. 2 (Nature, v. 23)

— 781 —

“The facts which botanists have accumulated . . .”

p/q: Berthold Seemann, “Australia and Europe Formerly One Continent,” 1866: “The facts which botanists have accumulated for reconstructing these lost maps of the globe are rather comprehensive; and they have not been backward in demonstrating the former existence of several large tracts of solid land in parts now occupied by great oceans. The many striking points of contact between the present floras of the United States and Eastern Asia induced them to assume, that during the present order of things there existed a continental connection between South Eastern Asia and Western America.” — p. 19 (Popular Science Review, v. 5)

“The singular correspondence of the present flora . . .”

p/q: Berthold Seemann, “Australia and Europe Formerly One Continent,” 1866: “The singular correspondence of the present flora of the Southern United States with that of the lignite flora of Europe induces them to believe that, in the Miocene period, Europe and America were connected by a land passage, of which Iceland, Madeira, and the other Atlantic islands, are remnants; that, in fact, the story of Atlantis, which an Egyptian priest told to Solon, is not purely fictitious, but rests upon a solid historical basis.” — p. 19 (Popular Science Review, v. 5)

“Europe of the Eocene period received the plants which spread . . .”

p/q: Berthold Seemann, “Australia and Europe Formerly One Continent,” 1866: “But Europe of the Eocene period received the plants which spread over mountains and plains, valleys and river-banks, neither exclusively from the south nor from the east. The west also furnished additions, and if at that period these were rather meagre, they show, at all events, that the bridge was already building which, at a later period, was to facilitate communication between the two continents in such a remarkable manner. At that time some plants of the western continent began to reach Europe by means of the island of Atlantis, then probably just rising above the ocean.” — p. 25 (Popular Science Review, v. 5)

— 781-2 —

“Is it probable that land could have existed . . .”

p/q: W. Duppa Crotch, “The Norwegian Lemming and its Migrations,” 1877: “. . . is it probable that land could have existed where now the broad Atlantic rolls? All tradition says so: old Egyptian records speak of Atlantis, as Strabo and others have told us. The Sahara itself is the sand of an ancient sea, and the shells which are found upon its surface prove that no longer ago than the Miocene period a sea rolled over what now is desert. The voyage of the ‘Challenger’ has proved the existence of three long ridges in the Atlantic Ocean, one extending for more than three thousand miles; and lateral spurs may, by connecting these ridges, account for the marvellous similarity in the fauna of all the Atlantic Islands.” — p. 151 (Popular Science Review, v. 16)

— 782 —

“The submerged continent of Lemuria, in what is now the Indian Ocean . . .”

p/q: W. Duppa Crotch, “The Norwegian Lemming and its Migrations,” 1877: “The submerged continent of Lemuria, in what is now the Indian Ocean, is considered to afford an explanation of many difficulties in the distribution of organic life, and I think the existence of a Miocene Atlantis will be found to have a strong elucidative bearing on subjects of greater interest than the migration of the lemming. At all events, if it can be shown that land existed in former ages where the North Atlantic now rolls, not only is a motive found for these apparently suicidal migrations, but also a strong collateral proof that what we call instincts are but the blind and sometimes even prejudicial inheritance of previously acquired experience.” — p. 152 (Popular Science Review, v. 16)

“By a process of reasoning supported by a large array of facts . . .”

p/q: J. Starkie Gardner, “Subsidence and Elevation,” June 1881: “The new theory has been upheld chiefly by . . . Mr. Wallace. . . . in his latest, and most admirable work, ‘Island Life.’ By a process of reasoning, supported by a large array of facts of different kinds, he arrives at the conclusion that the distribution of life upon the land, as we now see it, has been accomplished without the aid of important changes in the relative positions of continents and seas. Yet if we accept his views, we must believe that Asia and Africa, Madagascar and Africa, New Zealand and Australia, Europe and America, have been united at some period not remote geologically, and that seas to the depth of 1000 fathoms have been bridged over . . .” — p. 241 (Geological Magazine, v. 8)

— Footnotes

Cf. the published reports of the “Challenger” expedition

also Donnelly’s “Atlantis,” p. 468

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “ ‘The Dolphin’s Ridge,’ at the bottom of the Atlantic, or the high land revealed by the soundings taken by the ship Challenger, is . . . of a three-pronged form — one prong pointing toward the west coast of Ireland, another connecting with the north-east coast of South America, and a third near or on the west coast of Africa.” — p. 468

“The Testimony of the Sea”

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “the testimony of the sea. Suppose we were to find in mid-Atlantic, in front of the Mediterranean, in the neighborhood of the Azores, the remains of an immense island, sunk beneath the sea — one thousand miles in width, and two or three thousand miles long — would it not go far to confirm the statement of Plato that, ‘beyond the strait where you place the Pillars of Hercules, there was an island . . .’ called Atlantis? And suppose we found that the Azores were the mountain peaks of this drowned island, and were torn and rent by tremendous volcanic convulsions . . . And all these things recent investigation has proved conclusively. Deep-sea soundings . . . have mapped out the bottom of the Atlantic . . .” — p. 46

Tertiary men on “upheaved lands, islands and continents . . .”

p/q: André Lefèvre, Philosophy: Historical and Critical, 1879: “. . . the tertiary world . . . would have had many a surprise in store for the present generation, were it momentarily transported back to those times. . . . On upheaved lands, islands, and continents then flourishing, but since submerged beneath the waters . . . amidst the plants of every clime [roam] the animals of every zone; for cold is not yet.” — p. 478

“modern civilization is Atlantean . . .”

— 782-3 —

“but we must treat as utterly gratuitous . . . that temperate Europe . . .”

p/q: J. Starkie Gardner, “Subsidence and Elevation,” June 1881: “. . . but we must treat as ‘utterly gratuitous, and entirely opposed to all the evidences at our command,’ the supposition that temperate Europe and temperate America, Australia and South America, have ever been connected, except by way of the Arctic or Antarctic Circles, and that — lands now separated by seas of more than 1000 fathoms depth have ever been united.” — p. 241 (Geological Magazine, v. 8)

— 783 —

“Mr. Wallace, it must be admitted, has succeeded in explaining . . .”

p/q: J. Starkie Gardner, “Subsidence and Elevation,” June 1881: “Mr. Wallace, it must be admitted, has succeeded in explaining the chief features of existing life distribution, without bridging the Atlantic or the Pacific, except towards the Poles, yet I cannot help thinking that some of the facts might perhaps be more easily explained by admitting the former existence of the connexion between the coast of Chili and Polynesia and Great Britain and Florida, shadowed by the sub-marine banks which stretch between them. Nothing is urged that renders these more direct connexions impossible, and no physical reason is advanced why the floor of the Ocean should not be upheaved from any depth. The route by which the floras of South America and Australia are supposed to have mingled is beset by almost insurmountable obstacles, and the apparently sudden arrival of a number of sub-tropical American plants in our Eocenes, necessitates a connexion more to the south than the present 1000-fathom line.” — pp. 241-2 (Geological Magazine, v. 8)

“forces are unceasingly acting . . .”

p/q: J. Starkie Gardner, “Subsidence and Elevation,” June 1881: “Forces are unceasingly acting, and there is no reason why an elevating force once set in action in the centre of an ocean should cease to act until a continent is formed. They have acted and lifted out from the sea, in comparatively recent geological time, the loftiest mountains on earth. Mr. Wallace himself admits repeatedly that sea-beds have been elevated 1000 fathoms, and islands have risen up from depths of 3000 fathoms; and to suppose that the upheaving forces are limited in power is, it seems to me, to again quote from Island Life, ‘utterly gratuitous, and entirely opposed to all the evidences at our command.’ ” — p. 245 (Geological Magazine, v. 8)

“Professor Unger . . . and Heer . . . on botanical grounds . . .”

p/q: Charles Lyell, Geological Evidences of the Antiquity of Man, 1873: “Professor Unger {Die versunkene Insel Atlantis} and Heer {Flora Tertiaria Helvetiæ} have advocated, on botanical grounds, the former existence of an Atlantic continent during some part of the Tertiary period, as affording the only plausible explanation that can be imagined of the analogy between the Miocene flora of Central Europe and the existing flora of Eastern America. Professor Oliver, on the other hand, after showing how many of the American types found fossil in Europe are common to Japan, inclines to the theory, first advanced by Dr. Asa Gray, that the migration of species, to which the community of types in the Eastern States of North America and the Miocene flora of Europe is due, took place when there was an overland communication from America to Eastern Asia between the fiftieth and sixtieth parallels of latitude, or south of Behring’s Straits, following the direction of the Aleutian Islands. By this course they may have made their way, at any epoch, Miocene, Pliocene, or Pleistocene, antecedently to the Glacial epoch, to Amoorland, on the east coast of Northern Asia.” — p. 492 & fns.

— 784 —

“Respecting the cosmogony of the Egyptian priests . . .”

p/q: Charles Lyell, Principles of Geology, 1867: “Respecting the cosmogony of the Egyptian priests, we gather much information from writers of the Grecian sects, who borrowed almost all their tenets from Egypt, and amongst others that of the former successive destruction and renovation of the world. We learn from Plutarch, that this was the theme of one of the hymns of Orpheus, so celebrated in the fabulous ages of Greece. It was brought by him from the banks of the Nile; and we even find in his verses, as in the Indian systems, a definite period assigned for the duration of each successive world. The returns of great catastrophes were determined by the period of the Annus Magnus, or great year — a cycle composed of the revolutions of the sun, moon, and planets, and terminating when these return together to the same sign whence they were supposed at some remote epoch to have set out.” — 1:12

“We learn particularly from the Timæus of Plato . . .”

p/q: Charles Lyell, Principles of Geology, 1867: “We learn particularly from the Timaeus of Plato, that the Egyptians believed the world to be subject to occasional conflagrations and deluges . . . The sect of Stoics adopted most fully the system of catastrophes destined at certain intervals to destroy the world. These they taught were of two kinds; — the Cataclysm or destruction by water . . . and the Ecpyrosis, or destruction by fire, which dissolves the globe itself. From the Egyptians also they derived the doctrine of the gradual debasement of man from a state of innocence.” — 1:12-13

— Footnotes

When Howard read, before the Royal Society of London . . .

p/q: Albert de Rochas, Les Forces Non Définies, 1887: “Lorsque Howard lut à la Société royale de Londres un compte-rendu des premières recherches approfondies faites sur les aérolithes, le naturaliste génevois Pictet se trouvait présent. A son passage à Paris, Pictet communiqua à l’Académie des sciences le compte-rendu de Howard; mais il fut interrompu par le mathématicien Laplace qui s’écria: ‘Nous en savons assez de fables pareilles.’ Et Pictet ne jugea pas opportun de continuer [When Howard read before the Royal Society of London a paper on the early thorough research made on meteorites, the Genevan naturalist Pictet was present. On his visit to Paris, Pictet communicated the account of Howard to the Academy of Sciences, but he was interrupted by the mathematician Laplace who cried: ‘We know enough of such fables.’ And Pictet did not think it appropriate to continue].” — p. 4 fn.

Globular-shaped lightnings . . . have been admitted by Science . . .

“. . . Edison’s phonograph ‘a trick of ventriloquism!’ ”

see: “The Phonograph in Paris,” tr. Ida Howgate, July 1879: “. . . Mr. Edison . . . his invention was the phonograph, shown to all Paris during the year of the Exposition at the Capucines . . . M. du Moncel . . . begged the representative of Mr. Edison to follow him to the academy. . . . The enthusiasm of the majority of persons present was indescribable . . . But a few of the colleagues of M. du Moncel, among whom was noticed Dr. Bouilland, did not fear to manifest aloud their anger and incredulity. ‘It is an indignity . . . to have the Academy exposed to tricks of juggling which a bold ventriloquist has just exhibited before it.’ ” — p. 140 (Kansas City Review of Science and Industry, v. 3)

— 784-5 —

“Towards the termination of each era . . .”

p/q: Charles Lyell, Principles of Geology, 1867: “Towards the termination of each era the gods could no longer bear with the wickedness of men, and a shock of the elements or a deluge overwhelmed them; after which calamity, Astrea again descended on the earth, to renew the golden age.” — 1:13

— 785 —

Astræa, the goddess of justice, is the last of the deities . . .

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “We are told that the Gods forsook the earth — and that Justice or Astrea was the last of all the celestial train that was taken up into heaven. And when Jove took Ganimede up into heaven, then Astrea was thrown down and fell head foremost upon the earth!” — p. 43 (“Notes”)

the ecliptic had become parallel with the meridian . . .

Aldebaran was in conjunction then with the Sun . . .

see: Sampson Arnold Mackey, Mythological Astronomy, 1822-3: “ALDEBARAN. . . . It was called by the Latins Palilitium, which signifies the rule of festivals . . . This star was in conjunction with the sun 40,000 years ago, when, they held their grand autumnal festival . . . it is very likely to have been so called from the first; before they had observed the retrograde motion of the equator. But, after a run of about eight or nine thousand years, it was found to be in conjunction with the vernal equinoctial point.” — pp. 47-8 (“Notes”)

that Magnus Annus, of which Plutarch was speaking

see: Godfrey Higgins, Anacalypsis, 1836: “. . . ‘the revolution of the annus magnus, or great year’ . . . must have originally come from the East . . . and whence it probably came to the Greeks.” “Plutarch in Sylla has stated . . . that God has allotted to each race a fixed period, which is called the great year, — that when one period is about to end and another to begin, the heaven or the earth marks it by some great prodigy.” — 1:203, 205

The famous Orphic hymn on the great periodical cataclysm

Pluto (in the pit) carries off Eurydice . . . the lion, is vanquised

when the Lion is in the pit . . . Virgo, as the next sign, follows him

the Hyades are the rain or Deluge constellations

see: Dionysius Lardner, Popular Astronomy, 1855: “The Hyades were the daughters of Atlas and Pleione, whose brother Hyas being torn to pieces by a bull, they were overwhelmed with grief, and are said to have wept so incessantly, that the gods in compassion took them into heaven and placed them near the bull’s eye . . . it was a popular superstition that when they rise immediately before the sun, wet weather ensues. . . . Hyades is derived immediately from a Greek word . . . which signifies ‘rainers.’ ” — p. 164

Aldebaran . . . looks down from the eye of Taurus

— 786 —

“The connection . . . between the doctrine of successive catastrophes. . .”

p/q: Charles Lyell, Principles of Geology, 1867: “The connection between the doctrine of successive catastrophes and repeated deteriorations in the moral character of the human race is more intimate and natural than might at first be imagined. For, in a rude state of society, all great calamities are regarded by the people as judgments of God on the wickedness of man. . . . In like manner, in the account given to Solon by the Egyptian priests, of the submersion of the island of Atlantis under the waters of the ocean, after repeated shocks of an earthquake, we find that the event happened when Jupiter had seen the moral depravity of the inhabitants.” — 1:13

every myth “is an explanation by the uncivilized mind . . .”

p/q: John Fiske, Myths and Myth-Makers, 1885: “After these illustrations, we shall run no risk of being misunderstood when we define a myth as, in its origin, an explanation, by the uncivilized mind, of some natural phenomenon; not an allegory, not an esoteric symbol, — for the ingenuity is wasted which strives to detect in myths the remnants of a refined primeval science, — but an explanation. Primitive men had no profound science to perpetuate by means of allegory, nor were they such sorry pedants as to talk in riddles when plain language would serve their purpose.” — p. 21

— Footnotes

“Whatever there may be in these traditions . . .”

p/q: Louis Jacolliot, Histoire des Vierges, 1874: “Quoi qu’il en soit de ces traditions, et quel que soit le lieu où s’est développée une civilisation plus ancienne que celle de Rome, de la Grèce, de l’Égypte et de l’Inde, il est certain que cette civilisation a existé, et qu’il est d’un haut intérêt pour la science d’en retrouver les traces, si faibles, si fugitives qu’elles puissent être [Whatever there may be in these traditions, and whatever may have been the place where a civilization more ancient than that of Rome, of Greece, of Egypt, and of India, was developed, it is certain that this civilization did exist, and it is of great interest to science to recover its traces, however feeble and transient they may be].” — p. 15

Egypt . . . There is no stone-age visible there . . .

— 787 —

Barbarous tribes connect catastrophes with an avenging God . . .

see: Charles Lyell, Principles of Geology, 1867: “The connection between the doctrine of successive catastrophes and repeated deteriorations in the moral character . . . in a rude state of society, all great calamities are regarded by the people as judgments of God on the wickedness of man. . . . Now, when the notion had once gained ground . . . that the earth had been destroyed by several general catastrophes, it would next be inferred that the human race had been as often destroyed and renovated. And since every extermination was assumed to be penal, it could only be reconciled . . . by the supposition that man, at each successive creation, was regenerated in a state of purity and innocence.” — 1:13-14

the geologic basis of the tradition was Asia . . .

Egypt, being herself free from earthquakes . . .

see: Charles Lyell, Principles of Geology, 1867: “Egypt has, for the most part, been exempt from this scourge [of earthquakes], and the Egyptian doctrine of great catastrophes was probably derived in part . . . from early geological observations, and in part from Eastern nations.” — 1:14

— Footnotes

Elevation and subsidence . . . is always in progress.

The whole coast of South America . . . raised up 10 to 15 feet . . .

The Sahara was the basin of a Miocene sea.

see: W. Duppa Crotch, “The Norwegian Lemming and its Migrations,” 1877: “The Sahara itself is the sand of an ancient sea, and the shells which are found upon its surface prove that no longer ago than the Miocene period a sea rolled over what now is desert.” — p. 151 (Popular Science Review, v. 16)

the shores of Sweden . . . have risen from 200 to 600 feet

in Scotland there are raised beaches with outlying stacks . . .

p/q: Samuel Laing, Modern Science and Modern Thought, 1888: “Along the east coast of Scotland there is a remarkable raised beach at a level of about twenty-four feet above the present one, showing . . . outlying stacks and skerries, exactly like those of the present coast . . .” — p. 36

South America . . . raised beaches of over 1,000 miles in length . . .

the coast of Greenland is sinking fast . . .

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “. . . the coast of Greenland . . . is still sinking ‘so rapidly that ancient buildings on low rock-islands are now submerged, and the Greenlander has learned by experience never to build near the water’s edge.’ ” — p. 50

(. . . the case of Sunda island with 80,000 Malays)

see: Encyclopædia Britannica, v. 22, 1887: “SUNDA ISLANDS, the collective name of the whole series of islands in the East Indian Archipelago . . . Sunda Strait is the channel separating Sumatra from Java . . . In 1883 Sunda Strait was the scene of the most terrific results of the eruption of Krakatoa, a volcano on the west side of the strait. The greater part of the [Sunda] island of Krakatoa was destroyed . . .” — p. 653

— 788 —

“We have as evidences the most ancient traditions . . .”

p/q: H. P. Blavatsky, “Notes on ‘A Land of Mystery’,” Aug. 1880: “We have as evidence the most ancient traditions of various and widely-separated peoples — legends in India, in ancient Greece, Madagascar, Sumatra, Java, and all the principal isles of Polynesia, as well as those of both Americas. Among savages, as in the traditions of the richest literature in the world — the Sanskrit literature of India — there is an agreement in saying that, ages ago, there existed in the Pacific Ocean, a large continent which, by a geological upheaval, was engulfed by the sea. And it is our firm belief . . . that most, if not all of the islands from the Malayan Archipelago to Polynesia, are fragments of that once immense submerged continent. Both Malacca and Polynesia, which lie at the two extremities of the Ocean, and which, since the memory of man never had nor could have any intercourse with, or even a knowledge of each other, have yet a tradition, common to all the islands and islets, that their respective countries extended far, far out into the sea; that there were in the world but two immense continents, one inhabited by yellow, the other by dark men; and that the ocean, by command of the gods and to punish them for their incessant quarrelling, swallowed them up.” — p. 279 (The Theosophist, v. 1)

“Notwithstanding the geographical proof . . .”

p/q: H. P. Blavatsky, “Notes on ‘A Land of Mystery’,” Aug. 1880: “Notwithstanding the geographical fact that New Zealand, and Sandwich and Easter Islands, are at a distance, from each other, of between 800 and 1,000 leagues; and that, according to every testimony, neither these nor any other intermediate islands, for instance, the Marquesan, Society, Feejee, Tahitian, Samoan and other islands, could, since they became islands, ignorant as their people were of the compass, have communicated with each other before the arrival of Europeans; yet, they, one and all, maintain that their respective countries extended far toward the west, on the Asian side. Moreover, with very small differences, they all speak dialects evidently of the same language, and understand each other with little difficulty; have the same religious beliefs and superstitions; and pretty much the same customs.” — p. 279 (The Theosophist, v. 1)

— 788-9 —

“And as few of the Polynesian islands were discovered . . .”

p/q: H. P. Blavatsky, “Notes on ‘A Land of Mystery’,” Aug. 1880: “And as few of the Polynesian islands were discovered earlier than a century ago, and the Pacific Ocean itself was unknown to Europe until the days of Columbus, and these islanders have never ceased repeating the same old traditions since the Europeans first set foot on their shores, it seems to us a logical inference that our theory is nearer to the truth than any other. Chance would have to change its name and meaning, were all this due but to chance alone.” — p. 279 (The Theosophist, v. 1)

— 789 —

“A great series of animal-geographical facts . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “A great series of animal-geographical facts is explicable only on the hypothesis of the former existence of a southern continent, of which the Australian mainland is a remnant.” “. . . the other true Edentata are no less alien to the higher orders, and their occurrence in South America on the one hand, and in South Africa and South Asia on the other, as well as the impossibility of tracing them from a common centre in the northern hemisphere, points to the vanished land of the south, where perhaps the home of the progenitors of the Maki of Madagascar may also be looked for.” — pp. 236, 237

“The inference that we must draw from these facts . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “In the account of his travels in the Malay Archipelago, Wallace has given a pattern of animal-geographical research.” “ ‘The inference that we must draw from these facts is undoubtedly that the whole of the islands eastwards, beyond Java and Borneo, do essentially form a part of a former Australian or Pacific continent . . . This continent must have been broken up . . . before the extreme south-eastern portion of Asia was raised above the waters of the ocean; for a great part of the land of Borneo and Java is known to be geologically of quite recent formation . . .’ ” — pp. 230, 234-5

“Southern Asia itself was not the earliest cradle of the human race . . .”

(Hæckel makes Lemuria extend from Sunda Island to Africa . . .)

“Need the conjecture that . . . marsupials, sloths, armadilloes . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “. . . says Rütimeyer, ‘does the hypothesis of a Polar land, once possessing an abundance of animal life . . . appear an unfounded assumption . . .? Or need the conjecture that the almost exclusively graminivorous and insectivorous Marsupials, sloths, armadilloes, ant-eaters, and ostriches, once possessed an actual point of union in a southern continent, of which the present flora of Terra del Fuego, the Cape, and Australia, must be the remains, — need this conjecture raise difficulties at a moment when from their fossil remains Heer restores to our sight the ancient forests of Smith’s Sound and Spitzbergen?’ ” — pp. 237-8

— 790 —

Miocene flora of Europe have . . . analogues in . . . Virginia and Florida . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “The analogues of the flora of the Miocene Age of Europe now grow in the forests of Virginia, North and South Carolina, and Florida; they include . . . magnolias, tulip-trees, evergreen oaks, maples, plane-trees . . . It would seem to be impossible that these trees could have migrated from Switzerland to America unless there was unbroken land communication between the two continents.” — p. 56

a large number of these flora only appear east of the Rocky Mountains

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “. . . there may have been continuous land communication at one time at Behring’s Strait. True; but an examination of the flora of the Pacific States shows that very many of the trees and plants common to Europe and the Atlantic States are not to be seen west of the Rocky Mountains.” — pp. 58-9

Skulls exhumed on the banks of the Danube and Rhine . . .

see: J.-E. de Mirville, Des Esprits, 1863-8: “M. Littré connaît bien son terrain . . . Quant aux crânes exhumés aux environs de Bade, en Autriche, ils offraient selon lui une grande analogie avec ceux des races africaines. . . tandis que ceux des bords du Danube et du Rhin présentaient une assez grande ressemblance avec ceux des Caraïbes et des anciens habitants du Chili et du Pérou[Littré knows his subject well . . . As for skulls excavated in the vicinity of Bade in Austria, they showed according to him a great analogy with those of African races . . . while those on the shores of the Danube and the Rhine showed a rather great resemblance with those of the Caribbeans and the ancient inhabitants of Chili and Peru].” — 3:10

the “isolated language” of the Basques has no affinities . . .

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Dr. Farrar, referring to the Basque language, says: ‘. . . while the affinities of the Basque roots have never been conclusively elucidated, there has never been any doubt that this isolated language . . . resembles, in its grammatical structure the aboriginal languages of the vast opposite continent (America), and those alone.’ (‘Families of Speech,’ p. 132).” — p. 173

— Footnotes

the isolation of the Basques in Europe . . .

see: Nicolas Joly, Man Before Metals, 1883: “M. Broca . . . agrees with Humboldt in considering Basque to be the only truly indigenous European language; and he believed it to be the most ancient of all those now spoken in our continent. . . . The introduction of the Aryan tongues of Asia with the people who spoke them caused these Iberian dialects to disappear in succession; the Basque alone persisted, and hence it still forms an isolated spot . . .” — p. 316

B. Davis . . . an examination of the skulls of the Guanches . . .

see: Joseph Barnard Davis, On Synostotic Crania, 1865: “Certain races possess a super-activity in the process of ossification of the bones of the head. . . . these races are distinguised for a proneness to closure of the sutures, which takes place at an earlier period of life than among European races. . . . In 127 crania of African people in my own collection, only two, and these are skulls of Guanches, the ancient inhabitants of the Island of Teneriffe, have frontal sutures.” — pp. 38-9

the Guanches . . . belong to a race proper to those ancient islands . . .

p/q: Nicolas Joly, Man Before Metals, 1883: “M. Virchow . . . is disposed to conclude, from the likeness he sees between the skulls of the Guanchos of the Canary Isles and those of the modern Basques, that the latter and their language belong to the race proper to those ancient islands of which the Canaries are the last remains.” — p. 316

De Quatrefages and Hamy also both assign the Cro-Magnon men . . .

—790-1 —

Stones have been found in the Canary Islands bearing sculptured symbols . . .

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “ ‘Some stones have recently been discovered in Hierro and Las Palmas (Canary Islands), bearing sculptured symbols similar to those found on the shores of Lake Superior; and this has led M. Bertholet, the historiographer of the Canary Islands, to conclude that the first inhabitants of the Canaries and those of the great West were one in race.’ (Benjamin, ‘The Atlantic Islands,’ p. 130).” — pp. 178-9

— 791 —

The Guanches of the Canary Islands . . . descendants of the Atlanteans

the great stature evidenced by their old skeletons

see: W. MacGillivray, Travels and Researches of Alexander von Humboldt, 1855: “The Canary Islands were originally inhabited by a people famed for their tall stature, and known by the name of Guanches. They have now entirely disappeared . . . no individual of pure blood exists in these islands, where all that remains of the aborigines are certain mummies . . . These skeletons contain remains of aromatic plants . . .” — pp. 39, 40

the expedition of . . . Leopold von Buch . . .

see: Frederick Hoffmann, “Writings of Baron Leopold von Buch,” Oct. 1841: “Voyage to the Canary Islands. . . . The results of this expedition were of especial importance in a geognostical point of view. A picture was given us of the constitution of these islands which far excels all the previous descriptions. . . . Buch’s geognostical examination has afforded the result, that all these islands are the work of volcanic agency exerted on its grandest scale.” — p. 213 (Edinburgh New Philosophical Journal, v. 31)

volcanic islands . . . raised right from the bottom of the ocean

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “We now possess the records of numerous islands lifted above the waters . . . In 1783 . . . a submarine volcano burst forth in the sea, at a distance of thirty miles from the shore [of Iceland]. . . . A new island was thrown up, consisting of high cliffs . . .” “In 1831 a new island was born in the Mediterranean, near the coast of Sicily. . . . It came up with an earthquake . . . In about a month the island was two hundred feet high and three miles in circumference . . .” “In 1811 a volcano rose from the sea, near San Miguel, creating an island 300 feet high . . . Similar volcanic eruptions occurred in the Azores in 1691 and 1720.” — pp. 35, 36, 43

Madeira, the Azores . . . remnants of a gigantic submerged continent

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “The Azore Islands are undoubtedly the peaks of the mountains of Atlantis. . . . Along a great line . . . stretching north and south through the Atlantic, we find a continuous series of active or extinct volcanoes. . . . the peak of Teneriffe; Fogo, in one of the Cape de Verde Islands . . . several in Iceland, and two in Madeira . . .” — p. 43

Garden of Hesperides, Atlas supporting the world . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “ ‘According to the traditions of the Phœnicians, the Gardens of the Hersperides were in the remote west.’ (Murray’s ‘Manual of Mythology,’ p. 258.) Atlas lived in these gardens. . . . Atlas, we have seen, was king of Atlantis. . . . Atlas was described in Greek mythology as ‘an enormous giant, who stood upon the western confines of the earth, and supported the heavens on his shoulders, in a region of the west where the sun continued to shine after he had set upon Greece.’ ” — p. 288

— 792 —

specimens of Brazilian fauna dredged up . . .

“When the animals and plants of the Old and New World are compared . . .”

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “ ‘When the animals and plants of the Old and New World are compared, one cannot but be struck with their identity; all or nearly all belong to the same genera, while many, even of the species, are common to both continents. This is most important in its bearing on our theory, as indicating that they radiated from a common centre after the Glacial Period. . . .’ (Westminster Review, January, 1872, p. 19).” — p. 54

The horse, according to Science, originated in America. . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Recent discoveries in the fossil beds of the Bad Lands of Nebraska prove that the horse originated in America. Professor Marsh, of Yale College, has identified the several preceding forms from which it was developed, rising, in the course of ages, from a creature not larger than a fox until, by successive steps, it developed into the true horse. How did the wild horse pass from America to Europe and Asia if there was not continuous land communication between the two continents?” — p. 54

“Buffon had . . . remarked in the repetition of the African . . .”

p/q: Oscar Schmidt, The Doctrine of Descent and Darwinism, 1875: “Buffon had already remarked the repetition of the African in the American fauna; how, for example, the lama is a juvenescent and feeble copy of the camel; and how the puma of the New represents the lion of the Old World.” — p. 223

“With regard to the primitive dolichocephalæ of America . . .”

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “. . . Professor Retzius (‘Smithsonian Report,’ 1859, p. 266), declares, ‘With regard to the primitive dolichocephalæ of America I entertain a hypothesis still more bold, namely, that they are nearly related to the Guanches in the Canary Islands, and to the Atlantic populations of Africa, the Moors, Tuaricks, Copts, etc., which Latham comprises under the name of Egyptian Atlantidæ. We find one and the same form of skull in the Canary Islands, in front of the African coast, and in the Carib Islands, on the opposite coast, which faces Africa. The color of the skin on both sides of the Atlantic is represented in these populations as being of a reddish-brown.’ ” — p. 179

Basques and Cro-Magnon . . . are of the same race . . .

see: A. de Quatrefages, The Human Species, 1879: “. . . Hamy . . . has again met with the type in question amongst the Zaraus collection of Basque skulls . . . It is, however, chiefly in the Canary Islands, in the collection of the Barranco-Hundo of Teneriffe, that he has met with skulls, the ethnical relation of which with the old man of Cro-Magnon is beyond discussion.” — pp. 334-5

— 792-3 —

a huge elevation some 3,000 miles in length . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Suppose we were to find in mid-Atlantic . . . the remains of an immense island, sunk beneath the sea — one thousand miles in width, and two or three thousand miles long . . . And all these things recent investigation has proved conclusively. Deep-sea soundings have been made . . . the United States ship Dolphin . . . and Challenger have mapped out the bottom of the Atlantic, and the result is the revelation of a great elevation, reaching from a point on the coast of the British Islands southwardly to the coast of South America, at Cape Orange, thence south-eastwardly to the coast of Africa, and thence southwardly to Tristan d’Acunha.” — pp. 46, 49

— 793 —

This elevation averages some 9,000 feet in height . . .

see: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “I give one map showing the profile of this elevation in the frontispiece . . . It rises about 9000 feet above the great Atlantic depths around it, and in the Azores, St. Paul’s Rocks, Ascension, and Tristan d’Acunha it reaches the surface of the ocean.” — p. 49

“The inequalities, the mountains and valleys of its surface . . .”

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “Evidence that this elevation was once dry land is found in the fact that ‘the inequalities, the mountains and valleys of its surface, could never have been produced in accordance with any laws for the deposition of sediment, nor by submarine elevation; but, on the contrary, must have been carved by agencies acting above the water level.’ (Scientific American, July 28th 1877).” — p. 49

“We are but beginning to understand the past . . .”

p/q: Ignatius Donnelly, Atlantis: The Antediluvian World, 1882: “We are but beginning to understand the past: one hundred years ago the world knew nothing of Pompeii or Herculaneum; nothing of the lingual tie that binds together the Indo-European nations; nothing of the significance of the vast volume of inscriptions upon the tombs and temples of Egypt; nothing of the meaning of the arrow-headed inscriptions of Babylon; nothing of the marvellous civilizations revealed in the remains of Yucatan, Mexico, and Peru. We are on the threshold. Scientific investigation is advancing with giant strides. Who shall say that one hundred years from now the great museums of the world may not be adorned with gems, statues, arms, and implements from Atlantis, while the libraries of the world shall contain translations of its inscriptions, throwing new light upon all the past history of the human race, and all the great problems which now perplex the thinkers of our day?” — p. 480

— 794 —

“Hear one side, and you will be in the dark . . .”

— 795 —

English Masons . . . materialized and dishonoured Masonry . . .

see: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “grande-loge anglaise de france. Malgré ce titre, la Maçonnerie n’en fut pas moins une maçonnerie toute française, distincte, dans l’esprit, de celle de la Grande-Loge de Londres . . . c’est-à-dire que la Freemasonry (la maçonnerie matérielle) . . . y avait conservé avec le nom (qu’il aurait fallu modifier) une tache originelle . . . que le temps n’a pas encore effacée [English Grand Lodge of France. Despite this title, its masonry was nevertheless a totally French masonry, distinct in spirit from that of the Grand Lodge of London . . . in other words, that Freemasonry (materialistic masonry) . . . had preserved there with the name (which should have been changed) a primary stain . . . which time has not yet obliterated].” — pp. 42-3

“The Franc Mason . . . knew well when adopting the title . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “Le Français savait bien qu’il n’était pas question de bâtir le moindre mur, en adoptant le titre de francmaçon, mais il comprit qu’initié à des mystères voilés sous le nom de Francmaçonnerie et qui ne pouvaient être que la continuation ou la rénovation des mystères anciens, il devenait maçon à la manière d’Apollon, d’Amphion [The Frenchman knew well, when adopting the title freemason, that it was not a question of building a wall, but that of being initiated into the mysteries, veiled under the name Francmaçonnerie, and which could only be the continuation or renovation of the ancient mysteries; he became a mason after the manner of Apollo, of Amphion] . . .” — p. 44

— 795-6 —

“And do not we know that the ancient initiated poets . . .”

p/q: J.-M. Ragon, Orthodoxie Maçonnique . . . Maçonnerie Occulte, 1853: “. . . ne sait-on pas que les anciens poètes initiés, parlant de la fondation d’une ville, entendaient l’établissement d’une doctrine. C’est ainsi que Neptune, dieu du raisonnement, et Apollon, dieu des choses cachées, se présentèrent, en qualité de maçons, chez Laomédon, père de Priam, pour l’aider à construire la ville de Troie, c’est-à-dire à établir la religion troyenne [do we not know that the ancient initiated poets, when speaking of the foundation of a city, understood that to be the establishment of a doctrine. Thus Neptune, the god of reasoning, and Apollo, the god of hidden things, presented themselves as masons to Laomedon, the father of Priam, to help him build the city of Troy, that is to say, to establish the Trojan religion].” — p. 44

— 796 —

theology places the Deluge 2448 B.C.

see: Pictorial Bible, “With Original Notes by John Kitto,” 1855: “GENESIS. . . . B.C. 4004 – 2448. . . . All chronological computations for the period from the Creation to the Deluge, and for the generations immediately following the Deluge, are necessarily founded upon the book of Genesis. . . . It was hence adopted into our Bibles, and the dates inserted therein are in conformity with it, according to the arrangement of Archbishop Usher.” — 1:20 (Note)

the World’s Creation only 5890 years ago

see: Cunningham Geikie, Hours with the Bible, 1881: “The chronology followed in our English Bibles is that of Archbishop Usher, according to which the world is now 5884 years old . . .” “. . . it has been at all times an open question among the most orthodox theologians, whether Scripture assigned the creation of man to a nearer or remoter date. Of the calculations above given, nine fix it at over 7,000 years ago, and four at from 5,600 to 5,890.” — pp. 84, 86

the incrusted age of our Globe between 10 million and 1,000 million

see: Alexander Winchell, World-Life, 1883: “Sir William Thomson, on the basis of the observed principles of cooling, concludes that not more than ten million years can have elapsed since the temperature of the earth was sufficiently reduced to sustain vegetable life . . . Lyell ventured a rough guess of 240 million years; Darwin thought 300 million years demanded by the organic transformations which his theory contemplates; and Huxley is disposed to demand a thousand millions.” — pp. 179, 180

the appearance of man — between 25,000 and 500,000 . . .

see: A. H. Keane, Ethnology, 1896: “. . . Prof. Prestwich . . . whittles down the last glacial epoch which he has never worked out mathematically, to ‘from 15,000 to 25,000 years’ . . . ‘This might give to Palæolithic man . . . no greater antiquity than perhaps about from 20,000 to 30,000 years . . .’ And thus we get within measurable distance of the Mosaic Cosmogony. But such a reductio ad absurdum is not reached without some straining and even distortions . . .” “Most authorities now accept an inter-glacial man, who . . . would have appeared, say, half a million years ago . . .” — pp. 58, 69

— 797-8 —

these two volumes . . . a fitting prelude for Volumes III. and IV.

[Volumes III and IV of The Secret Doctrine were never published by H. P. Blavatsky, and completed manuscripts of them were never found. After HPB’s death, a “Third Volume” was compiled in part from unused portions of the early drafts of The Secret Doctrine and other leftover material. This material is now available in volumes 12 and 14 of H. P. Blavatsky Collected Writings.]

4800 x 360 =	1.728.000	[Kṛita Yuga]
3600 x 360 =	1.296.000	[Tretā Yuga]
2400 x 360 =	864.000	[Dwāpara Yuga]
1200 x 360 =	432.000	[Kali Yuga]
	4.320.000,	a Mahāyuga.”	— 1:50 fn.

“{Poimandres.	St. John.
I am the Light, Intelligence thy God. . . . And the luminous Word of Intelligence is the Son of God.	In the beginning was the Word, and the Word was with God, and the Word was God}.”
	— pp. 420-2 & fn.

KHUSOR,	TUBAL
the strong, powerful, ‘Hephæstos,’	the Worker in metals
the Worker in metals and Ship-builder.	and Brick-maker.”	— 4:215, 216, 218

“Chorus:	Vast boon was this thou gavest unto mortals.
Prometheus:	Yea, and besides ‘twas I that gave them fire.
Chorus:	Have now these short-lived creatures flame-eyed fire?
Prometheus:	Ay, and by it full many arts will learn.” — 2:170-1 (lines 259-62)

“Chorus:	Then who is helmsman of necessity?
Prometheus:	The triform Fates . . .
Chorus:	Is Zeus in might less absolute than these?
Prometheus:	E’en he the fore-ordained cannot escape.” — 2:181 (lines 526-8)

“Hebrew	Sod (סוד) , a secret, an assembly.
	Gen. xlix. 6, come not thou into their secret.” — 2:252

Hebrew	Zdyk or Zadyk (צדיק), just, righteous.
	Genesis vi. 9, Noah was a just man.” — 1:140

the spirit	of the	animated globe	of the	earth	].” — p. 434 fn.
5		6		3

Sephiroth. . . .	Intelligence [Bīnāh] . . .
Divine Names. . . .	Jehovah . . .
Angelic Names. . . .	Arelim . . . ” — p. 391

“Solomon says:	‘Wisdom hath builded her house,
	She hath hewn out her seven pillars.’ (Prov. ix. 1.)

l’esprit	du	globe animé	de la	terre
5		6		3

Secret Doctrine References

References — SD Volume 2

— Title Page —

“There is no Religion higher than Truth.”

— xv —

“My doctrine is not mine, but his that sent me.”

— xvi —

Modern science insists upon the doctrine of evolution . . .

The antediluvian ancestors of the present elephant and lizard . . .

Preliminary Notes

— 1 —

“Facies totius Universi, quamvis infinitis modis variet . . .”

— Footnotes

“Out of the ground the Lord God formed every beast of the field . . .”

“male and female” . . . “made in his (God’s) image and after his likeness”

— 2 —

seven human beings with the faces of ravens . . . “the (Seven) great gods created”

“In the midst of the Earth they grew up . . .”

These are the Seven Kings of Edom

the first race, which was imperfect . . . born before the “balance” (sexes) existed . . .

“Seven Kings, brethren, appeared and begat children . . .”

“By bringing into equilibrium (or balance) those who did not yet exist”

— Footnotes

“This is the mystery that to this day was hidden. . . .”

the translator wonders “for whom these seven men are intended?” . . .

— 3 —

the traditions of Esoteric Philosophy . . . [in] the Egyptian “Books of Thoth”

the generic name of the Kabiri was the “Holy Fires”

the “Kabir born of the Holy Lemnos” . . .

this Kabir . . . Adamas, was, in the traditions of Lemnos . . . born from the bosom of the Earth.

— Footnotes

description of Creation . . . the Flood . . . were written “before the time of Moses”

— 4 —

Adam Kadmon is the Sephirothal tree

the “Tree of the Knowledge of Good and Evil” . . . “hath around it seven columns” . . .

“The word Adam used in these legends for the first human being . . .”

— Footnotes

Vide § “Adam-Adami,” in Part II.

— 4-5 —

Samothrace . . . was overflowed very suddenly by the waters of the Euxine . . .

— 5 —

(the mound of Kouyunjik . . . yielded to Layard’s excavations over twenty thousand fragments . . .)

the race which was the first to fall into generation . . .

the Babylonians recognised two principal Races . . .

these seven Gods, each . . . created a man . . .

the god Zi; the god Ziku (noble life, Director of purity); the god Mirku (noble crown) . . .

— Footnotes

[Samothrace overflowed] See Pliny, 4, c. 12; Strabo, 10; Herodotus, 7 c. 108; Pausanias, 7, c. 4

— 6 —

Airyanem Vaego (see Bund. 79, 12) wherein was born the original Zoroaster

— Footnotes

we mean the “Amshaspend,” called “Zarathustra . . .”

“the lord and ruler of the Vara made by Yima”

— 7 —

Apollo . . . abandoning his Hellenic sanctuaries . . .

Εγγὺς γὰρ νυκτός τε καὶ ἤματός εἰσι κέλευθοι, says a verse in the Odyssey (x. 86).

The land of the Hyperboreans . . . extended beyond Boreas . . .

a real Continent . . . which knew no winter . . . nocturnal shadows never fall upon it

the favourite abode of Apollo . . . its inhabitants . . . his beloved priests and servants

a Continent which . . . extended from Madagascar to Ceylon and Sumatra

— 7-8 —

Wallace . . . “extends the Australia of tertiary periods to New Guinea and the Solomon Islands . . .”

— 8 —

The famous island of Plato of that name was but a fragment of this great Continent.

— Footnotes [8-9]

Mr. Sclater supposes a land . . . formerly uniting Africa, Madagascar, and India . . .

Wallace shows . . . the hypothesis of such a land is quite uncalled for . . .

But he admits . . . a much closer proximity of India and Australia . . .

“Now it is proved that . . . this region of North Africa was in fact a peninsula of Spain . . .”

— 9 —

“These secrets . . . were divulged to the men of the secret science . . .”

2,500,000 years represent the time since the beginning of the tertiary age

Mr. Croll “allows fifteen millions since the beginning of the Eocene period . . .”

— 10 —

These gentlemen . . . maintain that man existed so far back as in the Secondary Age.

— Footnotes

Sir Charles Lyell . . . “happily invented the terms Eocene, Miocene, and Pliocene” . . .

In Thomson and Tait’s “Natural Philosophy,” one finds only ten million years allowed . . .

Sir W. Thomson’s estimate as “a minimum of 98 and a maximum of 200 millions of years . . .”

In the same work (Nat. Phil.) 80 millions are given from the time of incipient incrustation . . .