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Discovering Diverse Content Through
Random Scribd Documents
 Dozens of the most erudite writers have sifted thoroughly
the various meanings of the name J'hovah (with, and
without the Masoretic points), and shown their multifarious
bearings. The best of such works is the Source of
Measures: the Hebrew Egyptian Mystery, by J. Ralston
Skinner, so often already referred to.
900. In the above-mentioned work (p. 233), verse 26 of chapter
iv of Genesis is correctly translated “then men began to call
themselves Jehovah,” but less correctly explained, perhaps,
as the last word ought to be written Jah (male) Hovah
(female), to show that from that time the race of distinctly
separate man and woman began.
901. See for explanation the excellent pages of Appendix vii of
the same work.
902. Op. cit., p. 293.
903. Rabba Battra, 16a.
904. In Demonology, Satan is the leader of the opposition in
Hell, the monarch of which was Beelzebub. He belongs to
the fifth kind or class of Demons (of which there are nine
according to mediæval Demonology), and he is at the head
of witches and sorcerers. But see elsewhere the true
meaning of Baphomet, the goat-headed Satan, one with
Azazel, the scape-goat of Israel. Nature is the God Pan.
905. See Isis Unveiled, ii. 184.
906. See Codex Nazaræus, iii. 73.
907. He is also Vulcan or Vul-cain, the greatest God with the
later Egyptians, and the greatest Kabir. The God of Time
was Chiun in Egypt, or Saturn, or Seth, and Chiun is the
same as Cain. (Source of Measures, p. 278.)
908. See Strabo, comparing them to the Cyclopes, xiv. p. 653
sqq. Callim., in Del., 31. Stat., Silv., iv. 6, 47, etc.
909. Mythologie de la Grèce Antique, p. 271.
910. Nothing could be more awkward and childish, we say, than
this fruitless attempt to disconnect the genealogies of Cain
and of Seth, or to conceal the identity of names under a
different spelling. Thus, Cain has a Son Enoch, and Seth a
Son Enoch (also Enos, Ch'anoch, Hanoch—one may do
what one likes with unvowelled Hebrew names). In the
Cainite line Enoch begets Irad, Irad Mehujael, the latter
Methusael, and Methusael, Lamech. In the Sethite line,
Enoch begets Cainan, and this one Mahalaleel (a variation
on Mehujael), who gives birth to Jared (or Irad); Jared to
Enoch (number 3), who produces Methuselah (from
Methusael), and finally Lamech closes the list. (See
Genesis, iv. v.) Now all these are symbols (kabalistically) of
solar and lunar years, of astronomical periods and of
physiological (phallic) functions, just as in any other Pagan
symbolical creed. This has been proven by a number of
writers.
911. See Analysis of Ancient Mythology, ii. 760.
912. vi. 9.
913. See New Encyclopædia, by Abraham Rees, F.R.S.
914. See Hebrews, v. 6; vii. 1, et seqq.
915. The Æolian name of Mars was Areus (Ἄρευς), and the
Greek Ares (Ἄρης) is a name over the etymological
significance of which, Philologists and Indianists, Greek and
Sanskrit scholars, have vainly worked to this day. Very
strangely, Max Müller connects both the names Mars and
Ares with the Sanskrit root mar, whence he traces their
derivation, and from which, he says, comes the name of
the Maruts or Storm-gods. Welcker, however, offers a more
correct etymology. (See Griech. Götterlehre, i. 415.)
However it may be, etymologies of roots and words alone
 will never yield the Esoteric meaning fully, though they may
help to useful guesses.
916. As the same author shows: “The very name Vulcain
appears in the reading, for in the first words (Gen., iv. 5) is
to be found V'elcain, or V'ulcain, agreeably to the deepened
u sound of the letter vau. Out of its immediate context, it
may be read as, ‘and the god Cain,’ or Vulcain. If, however,
anything is wanting to confirm the Cain-Vulcain idea, Fuerst
says: ‘‫ קין‬Cain, the iron point of a lance, a smith
(blacksmith), inventor of sharp iron tools and smith work’ ”
(p. 278).
917. Op. cit., p. 186.
918. Append. de Cabiris ap. Orig. Gent., pp. 364, 376; and the
latter statement on p. 357. See Faber's Cabiri, i. 8.
919. Some derive the word from Paras which produced Pars,
Pers, Persia; but it may be equally derived from Pitaras or
Pitris, the Hindû progenitors of the Fifth Race—the Fathers
of Wisdom or the Sons of “Will and Yoga”—who were called
Pitaras, as were the divine Pitris of the First Race.
920. See for these traditions the Collection of Persian Legends,
in Russian, Georgian, Armenian, and Persian; Herbelot's
narrative Légendes Persanes, “Bibliothèque Orientale,” p.
298, 387, etc., and Danville's Mémoires. We give in a
condensed narrative that which is scattered in hundreds of
volumes in European and Asiatic languages, as well as in
oral traditions.
921. Genesis, iv. 16, et seqq.
922. The main Continent perished in the Miocene times, as
already stated.
923. From Bede downwards all the chronologists of the Church
have differed among themselves, and contradicted each
other. “The chronology of the Hebrew text has been grossly
 altered, especially in the interval next after the Deluge”—
says Whiston (Old Test., p. 20).
924. ii. 170, 171.
925. Hence king Solomon, whose traces are nowhere to be
found outside of the Bible. The description of his
magnificent palace and city dovetail with those of the
Persian tales, though they were unknown to all Pagan
travellers, even to Herodotus.
926. Herbelot, op. cit., p. 829.
927. Orient. Trad., p. 454. See also Bailly's Lettres sur l'Atlantide.
928. See Orient. Collect., ii. 119.
929. Ibid. Remember that the Rabbins teach that there are to be
seven successive renewals of the Globe; that each will last
7,000 years, the total duration being thus 49,000 years.
(See Rabbi Parcha's Wheel; also Kenealy's Book of God, p.
176.) This refers to seven Rounds, seven Root-Races, and
sub-races, the truly Occult figures, though sorely confused.
930. Tales of Derbent.
931. Mergain, or Morgana, the fairy sister of King Arthur, is thus
shown of Oriental descent.
932. Where we find her, indeed, in Great Britain, in the romance
of the Knights of the Round Table. Whence the identity of
name and fairy-hood, if both heroines did not symbolize the
same historical event which passed into a legend?
933. Herbelot, p. 593; Armenian Tales, p. 35.
934. To this day the aborigines of Caucasus speak of their
mountains as Kap-kaz, using the consonant p instead of the
usual v (Kav-kaz or Caucasus). But their bards say that it
requires seven months for a swift horse to reach the “dry
land” beyond Kaf, holding North without ever deviating
from one's way.
935. Bailly thought he saw in this Horse a twelve-oared ship.
The Secret Doctrine teaches that the early Third Race built
boats and flotillas before it built houses. But the “Horse,”
though a much later animal, has, nevertheless, a more
occult primitive meaning. The crocodile and the
hippopotamus were considered sacred and represented
divine symbols, both with the ancient Egyptians and with
the Mexicans. Poseidon is, in Homer, the God of the Horse,
and assumes that form himself to please Ceres. Arion, their
progeny, is one of the aspects of that “Horse,” which is a
Cycle.
936. The severed parts must be Norway and other lands in the
neighbourhood of the Arctic Circle.
937. Cosmas Indicopleustes in Collect. Novâ Patrum, t. ii. p. 188;
also see Journ. des Savants, Suppl. 1707, p. 20.
938. The two Poles are called the “right” and “left ends” of our
Globe—the Right being the North Pole—or the head and
feet of the Earth. Every beneficent (astral and cosmic)
action comes from the North; every lethal influence from
the South Pole. They are much connected with and
influence “right” and “left” hand magic.
939. The more one approaches the Poles the less rotation is felt;
at the Poles proper, the diurnal revolution is quite
neutralized. Hence the expression that the Sphere is
“motionless.”
940. It is averred in Occultism that the land or island, which
crowns the North Pole like a skull-cap, is the only one which
prevails during the whole Manvantara of our Round. All the
central continents and lands will emerge from the sea
bottom many times in turn, but this land will never change.
941. Bear in mind that the Vedic and Avestaic name of Fohat is
Apâm-Napât. In the Avesta he stands between the Fire-
yazatas and the Water-yazatas. The literal meaning is “Son
 of the Waters,” but these “Waters” are not the liquid we
know, but Æther—the Fiery Waters of Space. Fohat is the
“Son of Æther” in its highest aspect, Âkâsha, the Mother-
Father of the primitive Seven, and of Sound or the Logos.
Fohat is the Light of the Logos.
942. This “Water” is the blood or fluid of Life which animates the
Earth, compared here to a living body.
943. Occult teaching corroborates the popular tradition which
asserts the existence of a Fountain of Life in the bowels of
the Earth and in the North Pole. It is the blood of the Earth,
the electro-magnetic current, which circulates through all
the arteries, and which is said to be found stored in the
“navel” of the Earth.
944. Occultism points to the Himâlayan Chain as that “belt,” and
maintains that whether under the water or above, it
encircles the Globe. The “navel” is described as situated
towards the setting Sun or to the West of the Himavat in
which lie the roots of Meru, which mountain is North of the
Himâlaya. Meru is not “the fabulous mountain in the navel
or centre of the earth,” but its roots and foundations are in
that “navel,” while it is in the far North itself. This connects
it with the “Central” Land “that never perishes”; the land in
which “the day of the mortal lasts six months and his night
another six months.” As the Vishnu Purâna has it: “For the
North of Meru there is, therefore, always night during day
in other regions; for Meru is North of all the Dvipas and
Varshas” (islands and countries). (Book ii. chap. viii.) Meru
is therefore neither on Atlas as Wilford suggests, nor, as
Wilson tried to show, “absolutely in the centre of the
globe,” only because “relatively with the inhabitants of the
several portions, to all of whom the East is that quarter
where the sun first appears.”
945. Even the Commentaries do not refrain from Oriental
metaphor. The Globe is likened to the body of a woman,
 “Mother-Earth.” From her neck downward, means from the
inland sea now beyond the impassable barrier of ice. The
Earth, as Parâshara says, “is the mother and nurse,
augmented with all creatures and their qualities, the
comprehender of all the worlds.”
946. For the Stanzas call this locality by a term translated in the
Commentary as a place of no latitude (Niraksha), the Abode
of the Gods. As a scholiast says in the Sûrya Siddhânta (xii.
42-44):

“Above them goes the sun when situated at the equinoxes;

they have neither equinoctial shadow nor elevation of the
pole (akshonnati).

“In both directions from Meru are two pole-stars

(dhruvatârâ), fixed in the midst of the sky, to those who are
situated in places of no latitude (niraksha), both these have
their place in the horizon.

“Hence there is, in those cities [in that land], no elevation

of the poles, the two pole-stars being situated in their
horizon; but their degrees of co-latitude (lambaka) are
ninety: at Meru the degrees of latitude (aksha) are of the
same number.” (See Vishnu Purâna, Wilson's Trans., ii. 208.)

947. Wilford makes many mistakes. He identifies, for instance,

Shveta-dvîpa, the White Island, the “island in the northern
part of Toyambhudi,” with England, and then tries to
identify it with Atala. (a nether region) and Atlantis. Now
the Shveta-dvîpa is the abode of Vishnu (exoterically), and
Atala is a hell. He also places it in the Euxine or Ikshu
(Black) Sea, and then seems to connect it, in another place,
with Africa and Atlas.
948. Asiatick Researches, viii. 280.
949. Op. cit., ibid., p. 201.
950. Every name in the Purânas has to be examined at least
under two aspects, geographically and metaphysically, in its
allegorical application; e.g., Nîla, the (blue) mountain which
is one of the boundaries to the north of Meru, is again to
be sought geographically in a mountain range in Orissa,
and yet again in a mountain quite different from the others,
in Western Africa. Jambu-dvîpa is Vishnu's dominion—the
World, limited in the Purânas to our Globe, the region
which contains Meru only, and again it is divided to contain
Bharata-varsha (India), its best division, and the fairest,
says Parâshara. Likewise with Pushkara and all others.
951. Ibid., p. 202.
952. Sûrya Siddhânta, Whitney's Trans., v. 5.
953. Asiatick Researches, iii. 300.
954. Jambu, Plaksha, Shâlmali, Kusha, Krauncha, Shâka, and
Pushkara.
955. Such as Shâka and Pushkara, for instance, which do not yet
exist, but into which will enter such lands as some portions
of America, of Africa, and Central Asia, with the Gobi
region. Let us bear in mind that Upadvîpas mean “root”
islands, or the dry land in general.
956. They were called Demons, Asuras, Giants, and monsters,
because of their wickedness; and thus their country was
likened to Atala—a Hell.
957. Not on the river Nile, surely, but near the Nila mountains of
the Atlas range.
958. Asiatick Researches, iii. 225.
959. See vols. viii, x, and xi, of Asiatick Researches.
960. Op. cit., iii. 326.
961. Ibid.
962. Says Wilford of the division of Atlantis and Bhârata or India,
confusing the two accounts and Priyavrata with Medhâtithi:
“This division was made by Priyavrata.... He had ten sons,
and it was his intention to divide the whole world between
them equally.... In the same manner Neptune divided the
Atlantis between his ten sons: one of them had ... the
extremity of the Atlantis”—which “is probably the old
continent, at the extremity of which is Gades.... This
Atlantis was overwhelmed with a flood; and it seems that
by the Atlantis, we should understand the antediluvian
Earth, over which ten princes were born to rule, according
to the mythology of the West [and of the East, also] but
seven of them only sate upon the throne.” (Op. cit., viii.
286.) Some also are of opinion that of the seven Dvîpas six
were destroyed by a flood. Wilford takes it to be “Gades
which included Spain,” but it was Plato's island—rather.
963. America, the “new” world, is thus, though not much, older
—still it is older—than Europe, the “old” world.
964. If Div or Dev-sefid's (the Târadaitya's) abode was on the
seventh stage, it is because he came from Pushkara, the
Pâtâla (antipodes) of India, or from America. The latter
touched the walls, so to say, of Atlantis, before the latter
finally sank. The word Pâtâla meaning both the antipodal
countries and infernal regions, these became synonymous
in ideas and attributes as well as in name.
965. Neither Atlantis, nor yet Shankha-dvîpa, was ever called
“White Island.” When tradition says that “the White Island
became black on account of the sins of the people,” it only
means the denizens of the “White Island,” or Siddhapura, or
Shveta-dvîpa, who descended to the Atlantis of the Third
and Fourth Races, to “inform the latter; and who, having
incarnated, became black with sin” figure of speech. All the
Avatâras of Vishnu are said to come originally from the
White Island. According to Tibetan tradition the White
 Island is the only locality which escapes the general fate of
other Dvipas; it can be destroyed by neither fire nor water,
for—it is the “Eternal Land.”
966. Asiatick Researches, xi. 27.
967. Genesis, ix. 1.
968. How wise and grand, how far-seeing and morally beneficent
are the laws of Manu on connubial life, when compared
with the licence tacitly allowed to man in civilized countries.
That those laws have been neglected for the last two
millenniums does not prevent us from admiring their
forethought. The Brâhman was a Grihasta, a family man, till
a certain period of his life, when, after begetting a son, he
broke with married life and became a chaste Yogi. His very
connubial life was regulated by his Brâhman astrologer in
accordance with his nature. Therefore, in such countries as
the Punjâb, for instance, where the lethal influence of
Mussulman, and later on of European, licentiousness, has
hardly touched the orthodox Âryan castes, one still finds
the finest men—so far as stature and physical strength go—
on the whole Globe; whereas the mighty men of old have
found themselves replaced in the Deccan, and especially in
Bengal, by men whose generation becomes with every
century—and almost with every year—dwarfed and
weakened.
969. Diseases and over-population are facts that can never be
denied.
970. In Mrs. Anna Swanwick's volume, The Dramas of Æschylus,
it is said of “Prometheus Bound” (“Bohn's Classical Library,”
p. 334), that Prometheus truly appears in it “as the
champion and benefactor of mankind, whose condition: ...
is depicted as weak and miserable in the extreme.... Zeus,
it is said, proposed to annihilate these puny ephemerals,
and to plant upon the earth a new race in their stead.” We
 see the Lords of Being doing likewise, and exterminating
the first product of Nature and the Sea, in the Stanzas.
“Prometheus represents himself as having frustrated this
design, and as being consequently subjected, for the sake
of mortals, to the most agonizing pain, inflicted by the
remorseless cruelty of Zeus. We have, thus, the Titan, the
symbol of finite reason and free will [of intellectual
humanity, or the higher aspect of Manas], depicted as the
sublime philanthropist, while Zeus, the Supreme Deity of
Hellas, is portrayed as the cruel and obdurate despot, a
character peculiarly revolting to Athenian sentiment.” The
reason for it is explained further on. The “Supreme Deity”
bears, in every ancient Pantheon—including that of the
Jews—a dual character, composed of light and shadow.
971. The animal world, having simple instinct to guide it, has its
seasons of procreation, and the sexes become neutralized
during the rest of the year. Therefore, the free animal
knows sickness but once in its life—before it dies.
972. Introduction to “Prometheus Bound,” p. 340.
973. From προ-μῆτις, “forethought.” “Professor Kuhn,” we are
told in the above-named volumes, The Dramas of
Æschylus, “considers the name of the Titan to be derived
from the Sanskrit word Pramantha, the instrument used for
kindling fire. The root mand or manth, implies rotatory
motion, and the word manthâmi, used to denote the
process of fire kindling, acquired the secondary sense of
snatching away; hence we find another word of the same
stock, pramatha, signifying theft.” This is very ingenious,
but perhaps not altogether correct; besides, there is a very
prosaic element in it. No doubt in physical nature, the
higher forms may develop from the lower ones, but it is
hardly so in the world of thought. And as we are told that
the word manthâmi passed into the Greek language and
became the word manthanô, to learn—that is to say, to
 appropriate knowledge, whence prometheia, fore-
knowledge, fore-thought—we may find, in searching, a
more poetical origin for the “fire-bringer” than that
displayed in its Sanskrit origin. The Svastica, the sacred
sign and the instrument for kindling sacred fire, may
explain it better. “Prometheus, the fire-bringer, is the
Pramantha personified,” continues the author, “and finds his
prototype in the Âryan Mâtarishvan, a divine ... personage,
closely associated with Agni, the fire-god of the Vedas.”
Matih, in Sanskrit, is “understanding,” and a synonym of
Mahat and Manas, and must be of some account in the
origin of the name; Pramatih is the son of Fohat, and has
his story also.
974. Cronus is “Time,” and thus the allegory becomes very
suggestive.
975. It is complained by the author of the version and translator
of “Prometheus Bound” that in this tracing of Io's
wanderings, “no consistency with our own known
geography is attainable” (p. 379). There may be good
reason for it. First of all it is the journey and wandering
from place to place of the Race from which the “tenth,” or
Kalki Avatâra, so called, is to issue. This he calls the “kingly
race born in Argos” (888). But Argos has no reference here
to Argos in Greece. It comes from arg or arka—the female
generative power symbolized in the Moon—the navi-formed
Argha of the Mysteries, meaning the Queen of Heaven.
Eustathius shows that, in the dialect of the Arg-ians, Io
signified the Moon; while Esotericism explains it as the
divine Androgyne, or the mystic Ten (10); in Hebrew 10 is
the perfect number, or Jehovah. Arghya in Sanskrit is the
libation cup, the navi-form or boat-shaped vessel in which
flowers and fruit are offered to the Deities. Arghyanâth is a
title of the Mahâ Chohan, meaning the “Lord of Libations”;
and Arghyavarsha, the “Land of Libations,” is the mystery
name of that region which extends from Kailâsa mountain
 nearly to the Shamo Desert—from within which the Kalki
Avatâra is expected. The Airyâna-Varsedya of the
Zoroastrians, as a locality, is identical with it. It is now said
to have been situated between the Sea of Aral, Baltistan,
and Little Tibet; but in olden times its area was far larger,
as it was the birth-place of physical humanity, of which Io is
the mother and symbol.
976. Op. cit., p. 385, note.
977. i. 569, 570.
978. Alexander, who was better acquainted with Attock than with
India—for he never entered India proper—could not have
failed to hear the Indus, near its very sources, called Nîl
and Nîlâ. The mistake—if mistake it is—is thus easily
accounted for.
979. That Io is identical, allegorically, with Isis and the Moon is
shown by her being “cow-horned.” The allegory undeniably
reached Greece from India, where Vâch—the “melodious
Cow” of the Rig Veda, “from whom mankind was produced”
(Bhâgavata Purâna) is shown in the Aitareya Brâhmana as
pursued by her father Brahmâ, who was moved by an illicit
passion, and changed her into a Deer. Hence Io, refusing to
yield to Jupiter's passion, becomes “horned.” The Cow was
in every country the symbol of the passive generative
power of nature, Isis, Vâch, Venus—the mother of the
prolific God of Love, Cupid, but, at the same time, that of
the Logos whose symbol, with the Egyptians and the
Indians, became the Bull, as testified to by the Apis and the
Hindû Bulls in the most ancient temples. In Esoteric
Philosophy the Cow is the symbol of Creative Nature, and
the Bull (her calf) the Spirit which vivifies her, or the “Holy
Spirit,” as Dr. Kenealy shows. Hence the symbol of the
horns. These were sacred also with the Jews, who placed
on the altar horns of Shittim wood, by seizing which a
criminal ensured his safety.
980. Tuscul. Quæst., I. ii. 20.
981. Strom., I. ii, Oper., i. 467, Ed. Potter's.
982. Herodotus and Pausanias supposed that the cause of the
condemnation was that Æschylus, adopting the Theogony
of the Egyptians, made Diana the daughter of Ceres, and
not of Latona. (See Ælian, Var. Hist., I. v. xviii; i. 433,
Edition Gronov.) But Æschylus was initiated.
983. The Sabasia was a periodical festival with Mysteries enacted
in honour of some Gods, a variant on the Mithraic
Mysteries. The whole evolution of the Races was performed
in these Mysteries.
984. Mrs. A. Swanwick, op. cit.
985. See the foot-note (p. 431) concerning the etymology of
προ-μῆτις or forethought. Prometheus confesses it in the
drama when saying:

O holy ether, swiftly-wingèd gales....

Behold what I, a god, from gods endure.

And yet what say I? Clearly I foreknow

All that must happen....
... The Destined it behoves,
As best I may, to bear, for well I wot
How incontestable the strength of Fate.... (105)

“Fate” stands here for Karma, or Nemesis.

986. Mankind is obviously divided into God-informed men and

lower human creatures. The intellectual difference between
the Âryan and other civilized nations and such savages as
the South Sea Islanders, is inexplicable on any other
grounds. No amount of culture, no generations of training
amid civilization, could raise such human specimens as the
Bushmen, the Veddhas of Ceylon, and some African tribes,
 to the same intellectual level as the Âryans, the Semites,
and the Turanians so-called. The “Sacred Spark” is missing
in them, and it is they who are the only inferior races on
the Globe, now happily—owing to the wise adjustment of
Nature which ever works in that direction—fast dying out.
Verily mankind is “of one blood,” but not of the same
essence. We are the hot-house, artificially quickened plants
in Nature, having in us a spark, which in them is latent.
987. The philosophical view of Indian metaphysics places the
Root of Evil in the differentiation of the Homogeneous into
the Heterogeneous, of the Unit into Plurality.
988. Sap., i. 13.
989. Gautama Buddha, named Shâkya Thüb-pa, is the twenty-
seventh of the last group, as most of these Buddhas belong
to the Divine Dynasties which instructed mankind.
990. Of these Buddhas, or the “Enlightened,” the far distant
predecessors of Gautama, the Buddha, who represent, we
are taught, once living? men, great Adepts and Saints, in
whom the “Sons of Wisdom” had incarnated, and who
were, therefore, so to speak, minor Avatâras of the
Celestial Beings—eleven only belong to the Atlantean Race,
and twenty-four to the Fifth Race, from its beginnings. They
are identical with the Tirthankaras of the Jainas.
991. This may account for the similarity of the artificial mounds
in the United States of America, and the tumuli in Norway.
It is this identity that has led some American Archæologists
to suggest that Norwegian mariners had discovered
America about one thousand years ago. (See Holmboe's
Traces de Bouddhisme en Norvège, p. 23.) There is no
doubt that America is that “far distant land into which pious
men and heavy storms had transferred the sacred
doctrine,” as a Chinese writer suggested by his description
to Neumann. But neither Professor Holmboe, of Stockholm,
 nor the American Archæologists, have guessed the right
age of the mounds, or the tumuli. The fact that Norwegians
may have re-discovered the land that their long-forgotten
forefathers believed to have perished in the general
submersion, does not conflict with the other fact that the
Secret Doctrine of the land which was the cradle of physical
man, and of the Fifth Race, had found its way into the so-
called New World ages and ages before the “Sacred
Doctrine” of Buddhism.
992. See Physiological Selection, by G. J. Romanes, F.R.S.
993. Esoteric Buddhism, p. 65.
994. Exodus, xi.
995. Wrote the late Brahmachârî Bawa, a Yogî of great renown
and holiness: “Extensive works on ‘Ashtar Vidiâ’ and such
other sciences were at different times compiled in the
languages of the times from the Sanskrit originals. But they,
together with the Sanskrit originals, were lost at the time of
the partial deluge of our county.” (The Theosophist, June,
1880, “Some Things the Âryans Knew.”) For Agnyastra, see
Wilson's Specimens of the Hindû Theatre, i. 297.
996. Some wonderful, artificially-made beast, similar in some
way to Frankenstein's creation, which spoke and warned his
master of every approaching danger. The master was a
“Black Magician,” the mechanical animal was informed by a
Djin, an Elemental, according to the accounts. The blood of
a pure man alone could destroy him. See Part II, Section
XXV, “Seven in Astronomy, Science, and Magic.”
997. The four Karmic Gods, called the Four Mahârâjahs in the
Stanzas.
998. Mythical Monsters, p. 19.
999. Travels in Egypt, vol. ii.
1000. The Mythological Astronomy of the Ancients Demonstrated
(p. 3), by a strangely intuitional Symbologist and
Astronomer, a kind of a self-made Adept of Norwich, who
lived in the first quartet of this century.
1001. See Proctor, Knowledge, i. pp. 242, 400.
1002. Rawlinson's Herodotus, ii. 345.
1003. The Great Pyramid, pp. 36, 37.
1004. Staniland Wake, op. cit., pp. 6, 7.
1005. Ibid.
1006. The Mythological Astronomy of the Ancients Demonstrated,
pp. 4, 5.
1007. The term “Atlantean” must not mislead the reader to regard
these as one race only, or even a nation. It is as though
one said “Asiatics.” Many, multityped, and various were the
Atlanteans, who represented several “humanities,” and
almost a countless number of races and nations, more
varied indeed than would be the “Europeans,” were this
name to be given indiscriminately to the five existing parts
of the world, which, at the rate colonization is proceeding,
will be the case, perhaps, in less than two or three hundred
years. There were brown, red, yellow, white and black
Atlanteans; giants and dwarfs, as some African tribes
comparatively are, even now.
1008. Says a teacher in Esoteric Buddhism (p. 64): “In the Eocene
age, even in its very first part, the great cycle of the Fourth
Race men, the [Lemuro-] Atlanteans, had already reached
its highest point [of civilization], and the great Continent,
the father of nearly all the present continents, showed the
first symptoms of sinking.” And on page 70, it is shown that
Atlantis as a whole perished during the Miocene period. To
show how the continents, races, nations and cycles overlap
each other, one has but to think of Lemuria, the last of
 whose lands perished about 700,000 years before the
beginning of the Tertiary period (p. 65), and the last of
“Atlantis” only 11,000 years ago; thus both overlapping—
one the Atlantean period, and the other the Âryan.
1009. See Traité de l'Astronomie Indienne et Orientale, part iii.
1010. Ceylon.
1011. This is not so. The forefathers of the Âryan Brâhmans had
their Zodiac and Zodiacal calculations from those born by
Kriyâshakti power, the “Sons of Yoga”; the Egyptians from
the Atlanteans of Ruta.
1012. The former, therefore, may have registered time for seven
or eight millions of years, but the Egyptians could not.
1013. Op. cit., p. 6.
1014. This question was amply challenged, and as amply
discussed and answered. See Five Years of Theosophy, Art.,
“Mr. Sinnett's Esoteric Buddhism,” pp. 325-346.
1015. Ruins of Empires, p. 360. Volney says that, as Aries was in
its 15th degree 1,447 b.c., it follows that the first degree of
Libra could not have coincided with the Vernal Equinox
more lately than 15,194 years b.c., to which if you add
1,790 since Christ, when Volney wrote this, it appears that
16,984 years have elapsed since the (Greek or rather
Hellenic) origin of the Zodiac.
1016. The word “historical” is used, because, although historians
have almost absurdly dwarfed the dates that separate
certain events from our modern day, nevertheless, once
that they are known and accepted, they belong to history.
Thus, the Trojan War is a historical event, which, though
even less than 1,000 years b.c. are assigned to it, really
took place more nearly 6,000 than 5,000 years b.c.
1017.
 It is a historical fact that Sanchuniathon compiled the full
record of the Phœnician religion from annals and state
documents in the archives of the older Phœnician cities,
and wrote it in Phœnician characters in 1,250 b.c.
1018. Prof. Virchow, in Appendix I, to Schliemann's Ilios. Murray,
1880.
1019. Gosse writes of the latter: “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.” (Romance of Natural History, 2nd Series, p. 227.)
1020. Pp. 9, 10.
1021. Popular Science Monthly, No. 60, April, 1877.
1022. Dr. Cover writes: “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.”
1023. Ibid., pp. 10, 11.
1024. Mythical Monsters, p. 13, note.
1025. So far back as July, 1888, at a time when the MS. of this
work had not yet left my writing table, and The Secret
Doctrine was utterly unknown to the world, it was already
being denounced as a product of my brain and no more.
These are the flattering terms in which the Evening
Telegraph (of America) referred to this still unpublished
work in its issue of June 30, 1888: “Among the fascinating
books for July reading is Mme. Blavatsky's new book on
Theosophy ... (!) The Secret Doctrine.... But because she
can soar back into the Brahmin ignorance ... (!?) is no proof
that everything she says is true.” And once the prejudiced
verdict has been given on the mistaken notion that my
book was out, and that the reviewer had read it—neither of
which was or could be the case—now that it is really out,
the critic will have to support his first statement, whether
 correct or otherwise, and will get out of it, probably by a
more slashing criticism than ever.
1026. Science of Language, p. 168.
1027. The Human Species, p. 274.
1028. See above, the diagram of the Genealogical Tree of the
Fifth Race.
1029. The Hegelian doctrine, which identifies Absolute Being or
“Be-ness” with “Non-Being,” and represents the Universe as
an Eternal Becoming, is identical with the Vedânta
Philosophy.
1030. The Religions of India, p. xiii.
1031. Myer's Qabbalah, p. 175.
1032. See De Mirville, Pneumatologie, iii. pp. 218 et seqq.
1033. Op. cit., ibid.
1034. See Genesis and the authorized chronology. In chapter viii,
“Noah leaveth the ark”—2,348 b.c. In chapter x, “Nimrod
the first monarch,” stands over 1,998 b.c.
1035. Annales de Philosophie Chrétienne, June, 1860, p. 415.
1036. April 30, 1860.
1037. “I will mention to thee the writings ... respecting the belief
and institutions of the Sabæans,” he says. “The most
famous is the Book, The Agriculture of the Nabatheans,
which has been translated by Ibn Wahohijah. This book is
full of heathenish foolishness.... It speaks of preparations of
Talismans, the drawing down of the powers of the Spirits,
Magic, Demons, and Ghouls, which make their abode in the
desert.” (Maimonides, quoted by Dr. D. Chwolsohn; Die
Ssabier und der Ssabismus, ii. 458.) The Nabatheans of
Mount Lebanon believed in the seven Archangels, as their
forefathers had believed in the seven Great Stars, the
 abodes and bodies of these Archangels, which are believed
in to this day by the Roman Catholics, as is shown
elsewhere.
1038. See Isis Unveiled, ii. 197.
1039. i. 354.
1040. Sayce; cf., p. 115, 2nd ed.
1041. Op. cit., pp. 418, 419.
1042. Ibid., p. 118.
1043. Simply, the womb, the “Holy of Holies” with the Semites.
1044. See the Valentinian Table in Epiphanius, Adv. Hær., I. xxxi.
2.
1045. But it was not so in reality, as witness their prophets. It is
the later Rabbis and the Talmudic scheme that killed out all
spirituality from the body of their symbols; leaving only
their Scriptures—a dead shell, from which the soul has
departed.
1046. See II Samuel, vi. 16-22.
1047. Psalms, xxiv. 3.
1048. II Kings, xxiii. 7; see Dunlap, Sôd; The Mysteries of Adoni,
p. 41.
1049. Judges, xxi. 21, 23 et passim.
1050. I Kings, xviii. 26.
1051. Isis Unveiled, ii. 49.
1052. Ibid., ii. 444.
1053. The author of the Qabbalah makes several attempts to
prove conclusively the antiquity of the Zohar. Thus he
shows that Moses de Leon could not be the author or the
forger of the Zoharic works in the thirteenth century, as he
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