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Discovering Diverse Content Through
Random Scribd Documents
the public that it is in honour of Lucifer's crescent-like horns
that Mussulmans have chosen the crescent for their
national arms. Venus, ever since the establishment of
Roman Catholic dogmatism, has been identified with Satan
and Lucifer, or the Great Dragon, contrary to all reason and
logic. As shown by symbologists and Astronomers:

“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 is so extensive that it was called the Great
Dragon. Its body spreads over seven signs of the Zodiac;
and 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.’ ” (Staniland Wake, The
Great Pyramid, p. 79; Dupuis, iii. 255.)

Only Dupuis never knew why Draco, once the pole-star—

the symbol of Guide, Guru and Director—had been thus
degraded by posterity. “The Gods of our fathers are our
devils,” says an Asiatic proverb. When Draco ceased to be
the “lode-star,” the guiding sidereal divinity, it shared the
fate of all the fallen Gods. Seth and Typhon was at one
time, Bunsen tells us, “a great God universally adored
throughout Egypt, who conferred on the sovereigns of the
18th and 19th Dynasties the symbols of life and power. But
subsequently, in the course of the 20th Dynasty, he is
suddenly treated as an evil Demon, insomuch that his
effigies and name are obliterated on all the monuments and
inscriptions that could be reached.” The real Occult reason
will be given in these pages.
54. De Civitate Dei, LXXI. viii.
55. Shukra is the son of Bhrigu the great Rishi, and one of the
Seven Prajâpati, the founder of the Race of Bhârgavas, in
which Parashu Râma is born.
56. This is a flat contradiction of Swedenborg, who saw, in “the
first Earth of the Astral World,” inhabitants dressed as are
the peasants in Europe; and on the Fourth Earth women
clad as are the shepherdesses in a bal masqué! Even the
famous astronomer Huygens laboured under the mistaken
idea that other worlds and planets have species of beings
identical with those who live on our Earth, possessing the
same figures, senses, brain-power, arts, sciences, dwellings,
even to the same fabric for their wearing apparel! (Théorie
du Monde.)
57. This is a modern gloss. It is added to the old Commentaries
for the clearer comprehension of those disciples who study
Esoteric Cosmogony after having passed through Western
learning. The earlier Glosses are too redundant with
adjectives and figures of speech to be easily assimilated.
58. “Beyond” the Great Range, means, in this case, India, as
being the Trans-Himâlayan region for the Tibetan region.
59. The term Pitris is used by us in these Shlokas to facilitate
their comprehension, but it is not so used in the original
Stanzas, where they have distinct appellations of their own,
besides being called “Fathers” and “Progenitors.”
60. It is erroneous to take literally the worship of the human
Bodhisattvas, or Manjushrî. It is true that, exoterically, the
Mahâyâna school teaches adoration of these without
distinction, and that Huien-Tsang speaks of some disciples
of Buddha as being worshipped. But, Esoterically, it is not
the disciple or the learned Manjushrî personally that
received honours, but the divine Bodhisattvas and Dhyâni-
 Buddhas that animated (amilakha, as the Mongolians say)
the human forms.
61. The author of this work is Augustus Le Plongeon. He and
his wife are well known in the United States for their
untiring labours in Central America. It is they who
discovered the sepulchre of the royal Kan Coh, at Cichen-
Itza. The author seems to believe and to seek to prove that
the Esoteric learning of the Âryans and the Egyptians was
derived from the Mayas. But, although certainly coëval with
Plato's Atlantis, the Mayas belonged to the Fifth Continent,
which was preceded by Atlantis and Lemuria.
62. More correctly In Matrem Deorum, Oratio v.
63. P. 143.
64. These seven caves, seven cities, etc., etc., stand in every
case for the seven centres, or zones, upon which the seven
primitive groups of the first Root-Race were born.
65. The engraving is reproduced in the Sacred Mysteries of the
Mayas and the Quiches on p. 134.
66. See Source of Measures, p. 50-53.
67. See Isis Unveiled, II. pp. 300 et seq., for a proof of the
antiquity of the decimal system of figures.
68. See Masonic Review, Cincinnati, June, 1886, Art. “The
Cabbalah.—No. VI,” p. 10.
69. Ibid., loc. cit.
70. Ibid., p. 11.
71. See Source of Measures, pp. 276, et seq., App. VII.
72. Art., Masonic Review, pp. 11, 12.
73. In the Book Al-Chazari, by Jehuda-ha-Levi, translated by Dr.
D. Cassel.
74. Art. cited, pp. 12, 13.
75. i. pp. 117 et seq.
76. Art. cited, p. 2.
77. Ibid., p. 14.
78. The appellation Ak-ad (or Akkadians) is of the same class
as Ad-m, Ha-va (Eve) Æd-en (Eden); Ak-Ad meaning “Son
of Ad,” like the sons of Ad in Ancient Arabia. Ad-ad, the
“only one” and the “first,” was the Ad-on or “Lord” of Syria
and consort of Ad-ar-gat or Aster't, the Syrian Goddess.
And Gan-Æden (Eden) or Gandunia was Babylonia and
Mesopotamia. In Assyrian Ak meant Creator, the letter k
being pronounced kh (ah) gutturally. According to
Swedenborg's mysticism Adam was not a man but a church
(?) of primitive light. In the Vedas, Ad-iti is the primitive
light, the Âkâsha of the phenomenal world.
79. Adam-Jehovah, Brahmâ and Mars are, in one sense,
identical; they are all symbols for primitive or initial
generative powers for the purposes of human procreation.
Adam is red, and so also are Brahmâ-Virâj and Mars—God
and Planet. Water is the “blood” of the Earth; therefore, all
these names are connected with Earth and Water. “It takes
earth and water to create a human soul,” says Moses. Mars
is identical with Kârttikeya, God of War (in one sense)—
which God is born of the Sweat of Shiva, Shiva-gharmaja
and the Earth. In the Mahâbhârata he is shown as born
without the intervention of a woman. And he is also called
Lohita, the Red, like Adam, and the other “first men.”
Hence, the author of The Source of Measures is quite right
in thinking that Mars (and all the other Gods of like
attributes), “being the god of war and of bloodshed, was
but a secondary idea flowing out of the primary one of
shedding of blood in conception for the first time.” Hence
Jehovah became later a fighting God, “Lord of Hosts,” and
 one who commands war. He is the aggressive Zodh—or
Cain, by permutation, who slew his (female) brother, whose
“blood crieth from the ground,” the Earth having opened
her mouth to receive the blood. (Genesis iii.)
80. Apollo Karneios is certainly a Greek transformation from the
Hindû Krishna-Karna. Karna means radiant, and Karneios,
which was a title of Apollo with the Celts as with the
Greeks, meant “Sun-born.”
81. Kumuda-Pati.
82. Pitri-Pati.
83. Budha, Mercury.
84. The Moon.
85. Ushanas-Shukra, or Venus, is our Lucifer, the Morning-Star,
of course. The ingenuity of this allegory in its manifold
meanings is great indeed. Thus Brihaspati (the Planet
Jupiter), or Brahmanaspati, is, in the Rig Veda, a deity who
is the symbol and the prototype of the exoteric or ritualistic
worship. He is priest, sacrificer, suppliant, and the medium
through which the prayers of mortals reach the Gods. He is
the Purohita (Family Priest, or Court Chaplain) of the Hindû
Olympus and the spiritual Guru of the Gods. Soma is the
Mystery God and presides over the mystic and Occult
nature in man and the Universe. Târâ, the priest's wife,
who symbolizes the worshipper, prefers Esoteric truths to
their mere shell, exotericism; hence she is shown as carried
off by Soma. Now Soma is the sacred juice of that name,
giving mystic visions and trance revelations, the result of
which union is Budha (Wisdom), Mercury, Hermes, etc.;
that Science in short which to this day is proclaimed by the
Brihaspatis of Theology as Devilish and Satanic. What
wonder that by expanding the cycle of this allegory we find
Christian Theology espousing the quarrel of the Hindû
Gods, and regarding Ushanas (Lucifer), who helped Soma
 against that ancient personification of ritualistic worship
(Brahmanaspati, the Lord of the Brâhmans, now become
Jupiter-Jehovah) as Satan, the “Enemy of God”!
86. As shown elsewhere, it is only the Heavenly Man, Adam-
Kadmon, of the first chapter of Genesis, who is made “in
the image and likeness of God.” Adam of the second
chapter is not said to be made in that image nor in the
divine likeness, before he ate of the forbidden fruit. The
former Adam is the Sephirothal Host; the second Adam is
the mindless First human Root-Race; the third Adam is the
Race that separated, whose eyes are opened.
87. The Earth.
88. Achyuta is an almost untranslatable term. It means that
which is not subject to fall or change for the worse: the
Unfalling; and it is the reverse of Chyuta, the Fallen. The
Dhyânîs who incarnate in the human forms of the Third
Root-Race and endow them with intellect (Manas) are
called the Chyuta for they fall into generation.
89. This is perhaps the reason why, in the Bhagavad Gîtâ, we
are told that Brahmâ had communicated to Nârada in the
beginning that all men whatsoever, even Mlechchhas,
outcasts and barbarians, might know the true nature of
Vâsudeva and learn to have faith in that Deity.
90. See Asiatic Researches, i. 265.
91. Book of God, 60.
92. Shesha, who is also Ananta, the infinite, and the “Cycle of
Eternity” in Esotericism, is credited with having given his
astronomical knowledge to Garga, the oldest astronomer of
India, who propitiated him, and forthwith knew all about
the Planets and how to read omens.
93. See The History of Indian Literature, p. 253, by Prof. A.
Weber: in Trübner's Oriental Series.
 94. Even the Maya Indians of Guatemala had their Zodiac from
untold antiquity. And “primitive man acted in the same
manner independently of time or locality in every age,”
observes a French writer.
95. Ibid., p. 2.
96. The Tirukkanda Panchanga, for the Kali Yuga 4986, by
Chintamany Raghauaracharya, son of the famous
Government astronomer of Madras, and Tartakamala
Venkata Krishna Rao.
97. Of years, 300 million years, or Three Occult Ages. The Rig
Veda has the same division. In the “Physician's Hymn,” (X
97 1) it is said that “the plants came into being Three Ages
(Triyugam) before the gods” on our Earth. (See
“Chronology of the Brâhmans” at the end of this Stanza.)
98. Forms.
99. Minerals.
100. Vegetation.
101. Sarísripa, svapada.
102. The Earth.
103. These two must not be confused with the Seven Creations
or Divisions in each Kalpa. The Primary and Secondary
Creations are here meant.
104. In Bereschith Rabba, Parscha IX.
105. i. 31.
106. See Hibbert Lectures, 1887, Sayce, p. 39.
107. Whence the identity of the ideas? The Chinese have the
same traditions. According to the commentator Kwoh P'oh,
in the work called Shan-Hai-King, “Wonders by Sea and
Land,” a work which was written by the historiographer
Chung Ku from engravings on nine urns made by the
 Emperor Yü (b.c. 2255), an interview is mentioned with
men having two distinct faces on their heads, before and
behind, monsters with bodies of goats and human faces,
etc. Gould, in his Mythical Monsters (p. 27), giving the
names of some authors on Natural History, mentions Shan-
Hai-King. “According to the commentator Kwoh P'oh (a.d.
276-324) this work was compiled three thousand years
before his 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 (?)”—as stated
above. “Chung Ku ... at the time of the last emperor of the
Hia dynasty (b.c. 1818), fearing that the emperor might
destroy the books treating of the ancient time, carried them
in his flight to Yin.”
108. Cory's Ancient Fragments, original edition, p. 25.
109. Qabbalah, p. 246.
110. From the mineral, vegetable, and animal remains.
111. Rounds.
112. Solar-lunar.
113. Gods and Planetary Spirits, especially the Ribhus. “The
three Ribhus” who also become “thrice seven” in number of
their gifts.
114. Remember the “winged races” of Plato, and the Popol Vuh
accounts of the first human race, which could walk, fly, and
see objects, however distant.
115. See Mythical Monsters, by Charles Gould.
116. In the first volume of the lately published Introduction à
l'Étude des Races Humaines, by M. de Quatrefages, there is
proof that since the Post-Tertiary Period and even before
that time—since many Races were already scattered during
that Age on the face of the Earth—man has not altered one
 iota in his physical structure. And if man was surrounded
for ages by a fauna that altered from one period or cycle to
another, which died out, which was reborn in other forms—
so that now there does not exist one single animal on
Earth, large or small, contemporary with the man of that
period—if, then, every animal has been transformed save
man himself, this fact goes to prove not only his antiquity,
but that he is a distinct Kingdom. Why should he alone
have escaped transformation? Because, says de
Quatrefages, the weapon used by him, in his struggle with
Nature, and the ever-changing geological conditions and
elements, was “his psychic force, not his physical strength
or body,” as in the case of animals. Give man only that dose
of intelligence and reason with which other mammalia are
endowed, and with his present bodily organization he will
show himself the most helpless of creatures of Earth. And
as everything goes to prove that the human organism with
all its characteristics, peculiarities and idiosyncrasies existed
already on our Globe in those far distant geological periods
when there was not yet one single specimen of the now-
existing forms of mammalia, what is the unavoidable
conclusion? Why this: Since all the human races are of one
and the same species, it follows that this species is the
most ancient of all the now-living mammalia. Therefore it is
the most stable and persevering of all, and was already as
fully developed as it is now when all the other mammalia
now known had not made even their first approach to
appearance on this Earth. Such is the opinion of the great
French Naturalist, who gives thereby a terrible blow to
Darwinism.
117. They said.
118. The Monads of the “presentments” of men of the Third
Round, the huge ape-like forms.
119. The Waters.
120. 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.
121. The Intermediate Spheres, wherein the Monads, which
have not reached Nirvâna, are said to slumber in
unconscious inactivity between the Manvantaras.
122. Explained elsewhere. The Three Fires, Pâvaka, Pavamâna,
and Shuchi, who had forty-five Sons, who, with their three
Fathers, and their Father Agni, constitute the forty-nine
Fires. Pavamâna, Fire produced by friction, is the parent of
the “Fire of the Asuras”; Shuchi, Solar Fire, is the parent of
the “Fire of the Gods”; and Pâvaka, Electric Fire, is the
Father of the “Fire of the Pitris.” (See Vâyu Purâna.) But this
is an explanation on the material and terrestrial plane. The
Flames are evanescent and only periodical; the Fires—
eternal in their triple unity. They correspond to the four
lower, and the three higher human “principles.”
123. The Suras, who become later the A-Suras.
124. Âtmâ, Buddhi and Manas. In Devachan the higher element
of the Manas is needed to make it a state of perception and
consciousness for the disembodied Monad.
125. Catechism, Book iii. Sec. 9.
126. See Vishnu Purâna, Book I. Ch. V., closing Shloka.
Fitzedward Hall's rendering of the text, in Wilson's
Translation, i. 88. Also Mânava-Dharma Shâstra, i. 30.
127. This has in Esotericism a direct bearing upon the seven
“principles” of the manifested Brahmâ, or Universe, in the
same order as in man. Exoterically, it is only four
“principles.”
128. Wilson's Translation, i. 81.
129.
 Demons is a very loose word to use, as it applies to a great
number of inferior—i.e., more material—Spirits, or minor
Gods, who are so termed because they “war” with the
higher ones; but they are no devils.
130. The same order of principles in man: Âtmâ (Spirit), Buddhi
(Soul), its vehicle, as Matter is the Vâhan of Spirit, and
Manas (Mind), the third, or the fifth microcosmically. On the
plane of personality, Manas is the first.
131. Thus, says the Commentary, the saying, “by day the Gods
are most powerful, and by night the Demons,” is purely
allegorical.
132. This “thinking of oneself” as this, that, or the other, is the
chief factor in the production of every kind of psychic or
even physical phenomena. The words “whosoever shall say
to this mountain be thou removed and cast into the sea,
and shall not doubt ... that thing will come to pass,” are no
vain words. Only the word “faith” ought to be translated by
“Will.” Faith without Will is like a wind-mill without wind—
barren of results.
133. The same idea is found in the first four chapters of Genesis,
with their “Lord” and “God,” which are the Elohim and the
Androgynous Eloha.
134. P. 398.
135. P. 107.
136. Spirits.
137. Also Spirits.
138. vi. 2-6.
139. But see the difficulties suggested later, in the works of
various Geologists, against this theory. Compare Sir R. S.
Ball's articles in Nature, xxv, 79-82, 103-107, Nov. 24 and
Dec. 1, 1881.
140. The Rûpas.
141. The Goddess who gave birth to these primordial monsters,
in the account of Berosus, was Thalatth, in Greek Thalassa,
the “Sea.”
142. See, for comparison, the account of creation by Berosus, as
preserved in Alexander Polyhistor, and the hideous beings
born from the two-fold principle—Earth and Water—in the
abyss of Primordial Creation: Narâs (Centaurs, men with
the limbs of horses and human bodies), and Kinnaras (men
with the heads of horses) created by Brahmâ in the
commencement of the Kalpa.
143. For a similar admission see Prof. Lefèvre's Philosophy, 481.
144. xii. 10,308.
145. The Esoteric Doctrine says that this “Cosmic Evolution”
refers only to our Solar System; while exoteric Hindûism
makes the figures refer, if we do not mistake, to the whole
Universal System.
146. Another point of disagreement. Occultism says that the
astral prototypes of the mineral, vegetable and animal
kingdoms up to man have taken that time (300 million
years) to evolve, reforming out of the cast-off materials of
the preceding Round, which, though very dense and
physical in their own cycle, are relatively ethereal as
compared with the materiality of our present middle Round.
At the expiration of these 300 million years, Nature, on the
way to the physical and material, down the arc of descent,
begins with mankind and works downwards, hardening or
materializing forms as it proceeds. Thus the fossils found in
strata, to which an antiquity, not of eighteen, but of many
hundreds of millions of years, must be ascribed, belong in
reality to forms of the preceding Round, which, while living,
were far more ethereal than physical, as we know the
physical. That we perceive and disinter them as tangible
 forms, is due to the process of materialization or
crystallization referred to, which took place subsequently, at
the beginning of the Fourth Round, and reached its
maximum after the appearance of man, proceeding parallel
with his physical evolution. This alone illustrates the fact
that the degree of materiality of the Earth changes pari
passu with that of its inhabitants. And thus man now finds,
as tangible fossils, what were once the (to his present
senses) ethereal forms of the lower kingdoms. The above
Brâhmanical figures refer to evolution beginning on Globe
A, and in the First Round. In this Volume we speak only of
this, the Fourth Round.
147. This difference and the change of cyphers in the last three
triplets of figures, the writer cannot undertake to account
for. According to every calculation, once the three hundred
millions are subtracted, the figures ought to stand,
1,655,884,687. But they are given as stated in the Tamil
calendar above-named and as they were translated. The
school of the late Pandit Dayânand Sarasvati, founder of
the Ârya Samâj, gives a date of 1,960,852,987. See the
Ârya Magazine of Lahore, the cover of which bears the
words: “Âryan era 1,960,852,987.”
148. Vaivasvata Manu is the one Human Being—some versions
add to him the seven Rishis—who in the Matsya Avatâra
allegory is saved from the Deluge in a boat, like Noah in the
Ark. Therefore, this Vaivasvata Manvantara would be the
“post-diluvian” period. This, however, does not refer to the
later “Atlantean” or Noah's Deluge, nor to the Cosmic
“Deluge” or Pralaya of obscuration, which preceded our
Round, but to the appearance of mankind in the latter
Round. There is a great difference made, however, between
the Naimitika, Occasional or Incidental, Prâkritika,
Elemental, Atyantika, the Absolute, and Nitya, the Perpetual
Pralaya; the latter being described as “Brahmâ's contingent
recoalescence of the Universe at the end of Brahmâ's Day.”
 The question was raised by a learned Brâhman
Theosophist: “Whether there is such a thing as Cosmic
Pralaya; because, otherwise, the Logos (Krishna) would
have to be reborn, and he is Aja (unborn).” We cannot see
why. The Logos is said to be born only metaphorically, as
the Sun is born daily, or rather a beam of that Sun is born
in the morning and is said to die when it disappears,
whereas it is simply reäbsorbed into the parent essence.
Cosmic Pralaya is for things visible, not for the Arûpa,
Formless, World. The Cosmic or Universal Pralaya comes
only at the end of one hundred Years of Brahmâ, when the
Universal Dissolution is said to take place. Then the Avyaya,
say the exoteric Scriptures, the Eternal Life symbolized by
Vishnu, assuming the character of Rudra, the Destroyer,
enters into the Seven Rays of the Sun and drinks up all the
waters of the Universe. “Thus fed, the seven Solar Rays
dilate to seven suns and set fire to the whole Cosmos.”
149. Since a Mahâ Yuga is the 1,000th part of a Day of Brahmâ.
150. Op. cit., Art. “Geology.”
151. Ibid. This allows a chance even to the Biblical “Adam
Chronology” of 6,000 years.
152. Modern Science and Modern Thought, 48.
153. To the Silurian period as regards molluscs and animal life—
granted; but what do they know of man?
154. Ibid., loc. cit.
155. Ibid., 49.
156. Winchell, World-Life, 180.
157. Op. cit., 49.
158. Wilson's Vishnu Purâna, i. 51.
159. i. 32.
160. The atmosphere, or the air, the firmament.
161. Harivamsha, i. 36.
162. Genesis, i. 6-9.
163. Lords.
164. They were told.
165. i.e., the Jivas or Monads.
166. Mother Earth or Nature.
167. For external bodies.
168. According to the wonderful chronology of Bentley, who
wrote in days when Biblical chronology was still undisputed;
and also according to that of those modern Orientalists who
dwarf the Hindû dates as far as they can.
169. Now Shrî is the daughter of Bhrigu, one of the Prajâpatis
and Rishis, the chief of the Bhrigus, the “Consumers,” the
Aërial Class of Gods. She is Lakshmî, the wife of Vishnu,
and she is Gaurî, the “bride of Shiva,” and she is Sarasvatî,
the “watery,” the wife of Brahmâ, because the three Gods
and Goddesses are one, under three aspects. Read the
explanation by Parâshara, in Vishnu Purâna (I. viii., Wilson's
Trans., i. 119), and you will understand. “The lord of Shrî is
the moon,” he says, and “Shrî is the wife of Nârâyana, the
God of Gods”: Shrî or Lakshmî (Venus) is Indrânî, as she is
Sarasvatî, for in the words of Parâshara: “Harî [or Îshvara,
the ‘Lord’] is all that is called male [in the Universe];
Lakshmî is all that is termed female. There is nothing else
than they.” Hence she is female, and “God” is male Nature.
170. Shrî is Goddess of, and herself “Fortune and Prosperity.”
171. Masonic Review (Cincinnati), June, 1886. Art. “The
Cabbalah.—No. VI,” 15-17.
172. The Moon-Gods.
173. Vishnu Purâna, I. vii., Wilson's Trans., i. 101.
174. See Mahâbhârata, Mokshadharma Parvan.
175. Because, as the allegory shows, the Gods who had no
personal merit of their own, dreading the sanctity of those
self-striving incarnated Beings who had become Ascetics
and Yogîs, and thus threatened to upset the power of the
former by their self-acquired powers—denounced them. All
this has a deep philosophical meaning and refers to the
evolution and acquirement of divine powers through self-
exertion. Some Rishi-Yogîs are shown in the Purânas to be
far more powerful than the Gods. Secondary Gods or
temporary Powers in Nature (the Forces) are doomed to
disappear; it is only the spiritual Potentiality in man which
can lead him to become one with the Infinite and the
Absolute.
176. The Triangle becomes a Pentagon (five-fold) on Earth.
177. Seth, as Bunsen and others have shown, is not only the
“primitive God” of the Semites—early Jews included—but
also their “semi-divine ancestor.” For, says Bunsen (God in
History, i. 233, 234): “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.”
“According to Bunsen, the Deity (the God Seth) was the
primitive god of Northern Egypt and Palestine,” says
Staniland Wake, in The Great Pyramid (p. 61). And Seth
became considered in the later Theology of the Egyptians
as an “evil demon,” says the same Bunsen, for he is one
with Typhon and one with the Hindû Demons as a logical
sequel.
178. I Corinth., xv. 47.
179. Vâyu Purâna; Harivamsha, 170.
180. See Mather's Kabbalah Unveiled, p. 302.
181. Translated in Isaac Myer's Qabbalah, p. 386.
182. Zohar iii., 135a, 292a, Idra Zootah. Brody Ed., Idrah Zootah.
183. Gen. xxvi. 31 et seq.; Myer's Qabbalah, ibid.
184. Zohar, iii. 290a, Brody Ed. Indrah Zootah, quoted in Isaac
Myer's Qabbalah, pp. 387, 388.
185. ii. 5.
186. Or Mind-born.
187. Fohat.
188. “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.” (The Pedigree of
Man, by Ernst Hæckel, translated by Ed. B. Aveling, p. 49.)

What may be the scientific and logical objections to the

opposite conclusion—we would ask? The anatomical
resemblances between Man and the Anthropoids—grossly
exaggerated as they are by Darwinists, as M. de
Quatrefages shows—are simply enough accounted for when
the origin of the latter is taken into consideration.

“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

ape, goes back with undiminished breadth and depth to the
Tertiary period. This fact alone is enough to make its
untenability clear.” (Dr. F. Pfaff, Prof. of Natural Science in
the University of Erlangen.)
189. See Yoga Shâstra, ii. 32.
190. Voltaire.
191. Mânava-Dharma Shâstra, iii. 196.
192. Matsya and Padma Purânas and Kullûka on the Mânava-
Dharma Shâstra, iii. 195. We are quite aware that the Vâyu
and Matsya Purânas identify (agreeably to Western
interpretation) the Agnishvâtta with the seasons, and the
Barhishad Pitris with the months; adding a fourth class—
Kâvyas—cyclic years. But do not Christian Roman Catholics
identify their Angels with Planets, and are not the Seven
Rishis become the Saptarshis—a constellation? They are
Deities presiding over all the cyclic divisions.
193. Vishnu Purâna, Wilson, iii. 158, 159.
194. Shll. 935, 936.
195. The Vâyu Purâna shows the region called Virâja-loka
inhabited by the Agnishvâttas.
196. Wilson, ibid., iii. 17. Note by Fitzedward Hall.
197. Loc. cit., ibid.
198. See Theosophist, February, 1887, p. 360.
199. See Wilson, ii. 26.
200. See Vâyu Purâna.
201. Chhâyâs.
202. Or Amânasas.
203. Thus.
204. Complexion.
205. Also.
206. Creator.
207. Phantoms.
208. Image or shadow.
209. This was hinted at in Isis Unveiled (I. xxxviii.), though the
full explanation could not then be given: “The Pitris are not
the ancestors of the present living men, but those of the
[first] 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 Mânava-
Dharma Shâstra they are called the Lunar ancestors.”
210. See the “Laws of Manu”—Mânava-Dharma Shâstra, iii. 203.
211. “Sacred Books of the East,” Vol. IV, The Zend-Avesta, Pt. I.
lviii, Trans. by James Darmesteter.
212. Compare also what is said about Makara and the Kumâras
in connection with the Zodiac.
213. Whence the subsequent assertions of St. John's vision,
referred to in his Apocalypse, about, “the great red dragon
having seven heads and ten horns, and seven crowns upon
his heads,” whose “tail drew the third part of the stars of
heaven and did cast them to the earth.” (Ch. xii.)
214. See Harivamsha, 932.
215. The verse “did cast them to the earth,” plainly shows its
origin in the grandest and oldest allegory of the Âryan
Mystics, who, after the destruction of the Atlantean giants
and sorcerers, concealed the truth—astronomical, physical,
and divine, as it is a page out of pre-cosmic Theogony—
under various allegories. Its true Esoteric interpretation is a
veritable Theodice of the “Fallen Angels,” so called: the
willing and the unwilling, the creators and those who
refused to create, being now mixed up most perplexingly by
Christian Catholics, who forget that their highest Archangel,
St. Michael, who is shown to conquer (to master and to
 assimilate) the Dragon of Wisdom and of divine Self-
sacrifice—now miscalled and calumniated as Satan—was
the first to refuse to create! This has led to endless
confusion. So little does Christian Theology understand the
paradoxical language of the East and its symbolism, that it
even explains, in its dead-letter sense, the Chinese
Buddhist and Hindû exoteric rite of raising a noise during
certain eclipses to scare away the “great red dragon,” which
laid a plot to carry away the “light”! But here “light” means
Esoteric Wisdom, and we have sufficiently explained the
secret meaning of the terms Dragon, Serpent, etc., all of
which refer to Adepts and Initiates.
216. See Genesis and Plato's Timæus.
217. In spite of all efforts to the contrary, Christian Theology—
having burdened itself with the Hebrew Esoteric account of
the creation of man, which it understands literally—cannot
find any reasonable excuse for its “God, the Creator,” who
produces a man devoid of mind and sense; nor can it justify
the punishment following an act, for which Adam and Eve
might plead non compos. For if the couple be admitted to
be ignorant of good and evil before the eating of the
forbidden fruit, how could it be expected to know that
disobedience was evil? If primeval man was meant to
remain a half-witted, or rather witless, being, then his
creation was aimless and even cruel, if produced by an
omnipotent and perfect God. But Adam and Eve are shown,
even in Genesis, to be created by a Class of lower divine
Beings, the Elohim, who are so jealous of their personal
prerogatives as reasonable and intelligent creatures, that
they will not allow man to become “as one of us.” This is
plain, even from the dead-letter meaning of the Bible. The
Gnostics, then, were right in regarding the Jewish God as
belonging to a Class of lower, material and not very holy
denizens of the invisible World.
218. In Isis Unveiled several of these Gnostic systems are given.
One is taken from the Codex Nazaræus, the Scripture of
the Nazarenes, who, although they existed long before the
days of Christ, and even before the laws of Moses, were
Gnostics, and many of them Initiates. They held their
“Mysteries of Life” in Nazara (ancient and modern
Nazareth), and their doctrines are a faithful echo of the
teachings of the Secret Doctrine—some of which we are
now endeavouring to explain.
219. i. 18. See the translation from the Greek by François,
Monsieur de Foix, Evesque d'Ayre: the work dedicated to
Marguerite de France, Reine de Navarre. Edition of 1579,
Bordeaux.
220. Asgard and the Gods, p. 4.
221. Mr. James Darmesteter, the translator of the Vendidâd,
speaking of it, says: “The tree, whatever it is....”—“Sacred
Books of the East,” vol. iv. p. 209.
222. Plato's Timæus.
223. See Asgard and the Gods, p. 305.
224. Ibid., loc. cit.
225. “The father of the sacred fire,” writes Prof. Jolly, “bore the
name of Tvashtri ... His mother was Mâyâ. He himself was
styled Akta (anointed χριστὸς) after the priest had poured
upon his head the spirituous (?) Soma, and on his body
butter purified by sacrifice.” (Man before Metals, p. 190.)
The source of his information is not given by the French
Darwinist. But the lines are quoted to show that light
begins to dawn even upon the Materialists. Adalbert Kühn,
in his Die Herabkunft des Feuers, identifies the two signs
[Symbol: swastika] and [Symbol: swastika with dots around
the center] with Arani, and designates them under this
name. He adds: “This process of kindling fire naturally led
 men to the idea of sexual reproduction,” etc. Why could not
a more dignified idea, and one more Occult, have led man
to invent this symbol, in so far as it is connected, in one of
its aspects, with human reproduction? But its chief
symbolism refers to Cosmogony.

“Agni, in the condition of Akta, or anointed, is suggestive of

Christ,” remarks Prof. Jolly. “Mâyâ, Mary, His mother;
Tvashtri, St. Joseph, the carpenter of the Bible.” In the Rig
Veda, Vishvakarman is the highest and oldest of the Gods
and their “Father.” He is the “carpenter or builder,” because
God is called even by the Monotheists, the “Architect of the
Universe.” Still, the original idea is purely metaphysical, and
had no connection with the later Phallicism.
226. The real Manushya.
227. Barishad (?).
228. The Kavyavâhana, electric fire.
229. Shuchi, the spirit in the Sun.
230. The Pitris and the two Fires.
231. The form.
232. It is not clear why Bhûtas should be rendered by the
Orientalists as “evil spirits” in the Purânas. In the Vishnu
Purâna (I. v, Wilson's Trans., Fitzedward Hall's note, i. 83)
the Shloka simply says: “Fiends, frightful from being
monkey-coloured and carnivorous”; and the word in India
now means “ghosts,” ethereal or astral phantoms, while in
Esoteric Teaching it means elementary substances,
something made of attenuated, non-compound essence,
and, specifically, the astral Double of any man or animal. In
this case these primitive men are the Doubles of the first
ethereal Dhyânîs or Pitris.
233. See Pymander, Everard's Trans., II. 17-29.
234. Chaldean Account of Genesis, p. 92.
235. P. 91.
236. Ibid., loc. cit.
237. Ibid., loc. cit.
238. Human Monad.
239. Astral shadow.
240. Kâma Rûpa.
241. Shuchi, the fire of passion and animal instinct.
242. Solar Fire.
243. Nascent Man.
244. Later.
245. Race.
246. See Shloka 22.
247. See Genesis of the Elements, by W. Crookes, p. 21.
248. Pymander, i. 6. The opponents of Hindûism may call the
above Pantheism, Polytheism, or anything they may please.
If Science is not entirely blinded by prejudice, it will see in
this account a profound knowledge of Natural Sciences and
Physics, as well as of Metaphysics and Psychology. But to
find this out, one has to study the personifications, and
then convert them into chemical atoms. It will then be
found to satisfy both physical and even purely materialistic
Science, as well as those who see in evolution the work of
the “Great Unknown Cause” in its phenomenal and illusive
aspects.
249. Sc. Race.
250. Shlokas, 153, 154.
251.
 It is symbolized in the Pythagorean Triangle, the ten yods
within, and the seven points of the Triangle and the Square.
252. Whence the Kabalistic name of “Shells” given to the Astral
Form, the Body called Kâma Rûpa, left behind by the
Higher Angels in the shape of the Higher Manas, when the
latter leaves for Devachan, forsaking its residue.
253. Mackenzie's Royal Masonic Cyclopædia, pp. 409-411.
254. viii. 20.
255. De Bell. Jud., ii. 12.
256. De Gignat, p. 222C.; De Somniis, p. 455D.; which shows
that the Essenes believed in re-birth and many
reïncarnations on Earth, as Jesus himself did, a fact we can
prove from the New Testament itself.
257. I. vi. 3.
258. Zohar, ii. 229b.
259. It is corroborated, however, as we have shown, by the
Esotericism of Genesis. Not only are the animals created
therein after the “Adam of Dust,” but vegetation is shown in
the Earth before “the heavens and the earth were created.”
“Every plant of the field before it was in the earth” (ii. 5).
Now, unless the Occult interpretation is accepted—which
shows that in this Fourth Round the Globe was covered
with vegetation, and the First (Astral) Humanity was
produced before almost anything could grow and develop
thereon—what can the dead letter mean? Simply that the
grass was in the earth of the Globe before that Globe was
created? And yet the meaning of verse 6, which says that
“there went up a mist from the earth, and watered the
whole face of the ground,” before it rained, and caused the
trees, etc., to grow, is plain enough. It shows also in what
geological period it occurred, and further what is meant by
“heaven” and “earth.” It meant the firmament and dry
 incrustated land, separated and ridden of its vapours and
exhalations. Moreover, the student must bear in mind that,
as Adam Kadmon, the “male and female being” of Genesis
i, is no physical human being but the host of the Elohim,
among which was Jehovah himself—so the animals,
mentioned in that chapter as “created” before man in the
dead-letter text, were no animals, but the zodiacal signs
and other sidereal bodies.
260. Book of Dzyan, iii. 19.
261. Kenealy, The Book of God, pp. 114, 115.
262. To those who would enquire: What has Hydrogen to do
with air or oxygenation?—it is answered: Study first the
ABC of Occult Alchemy. In their anxiety, however, to identify
Pymander, the “mouth of mystery,” with St. John the Baptist
prophetically, the Christian Symbologists thus identified also
the seven Kabiri and the Assyrian Bulls with the Cherubs of
the Jews and the Apostles. Having, moreover, to draw a line
of demarcation between the four and the three the latter
being the Fallen Angels; and furthermore to avoid
connecting these with the “Seven Spirits of the Face,” the
Archangels, they unceremoniously threw out all they did
not choose to recognize. Hence the perversion in the order
of the Elements, in order to make them dovetail with the
order of the Gospels, and to identify the Angel-Man with
Christ. With the Chaldees, the Egyptians—from whom
Moses adopted the Chroub (Cherubs in their animal form)—
and the Ophites; with all these, the Angels, the Planets,
and the Elements, were symbolized mystically and
alchemically by the Lion (Mikael); the Bull (Uriel); the
Dragon (Raphael); the Eagle (Gabriel); the Bear (Thot-
Sabaoth); the Dog (Era-taoth); the Mule (Uriel or
Thantabaoth). All these have a qualificative meaning.
263. See Hibbert Lectures, 1887, pp. 370 et seqq.
264. Sepher M'bo Sha-arim, near the end, translated by Isaac
Myer, Qabbalah, p. 110.
265. Form.
266. Shadow.
267. S. Laing, Modern Science and Modern Thought, p. 90.
268. And why not all the progenitive First Races, human as well
as animal; and why one “remote progenitor”?
269. Obviously so, on the lines of Evolutionism, which traces the
Mammalia to some amphibian ancestor.
270. Second Edition, p. 161.
271. Ibid., p. 162.
272. De Quatrefages, The Human Species, p. 124; “International
Scientific Series,” Volume XXVI.
273. Ibid., p. 125.
274. Fol. 186.
275. Odyssey, xi. 298-305; Iliad, iii. 243.
276. Hyg., Fab., 80. Ovid., Fast., 700, etc. See Decharme's
Mythologie de la Grèce Antique, p. 6.
277. See Decharme, ibid., p. 652.
278. Nem., x. 80 et seqq. Theocr., xxiv. 131.
279. XXXIV. v. 5. Theocr., xxii. 1.
280. iii. 10. 7.
281. Apollodorus, iii. 1.
282. Castor's tomb was shown in Sparta, in days of old, says
Pausanias (iii. 13, 1); and Plutarch says that he was called
at Argos the demi-mortal or demi-hero, μιξαρχαγέτας.
(Quæst. Gr., 23.)
283. Pindar, Nem., x. 60, seqq., Dissen.
284. Schol. Eurip., Orest., 463, Dindorf. See Decharme, op. cit.,
p. 654.
285. The Monad is impersonal and a God per se, albeit
unconscious on this plane. For divorced from its third (often
called fifth) principle, Manas, which is the horizontal line of
the first manifested Triangle or Trinity, it can have no
consciousness or perception of things on this earthly plane.
“The highest sees through the eye of the lowest” in the
manifested world; Purusha (Spirit) remains blind without
the help of Prakriti (Matter) in the material spheres; and so
does Âtmâ-Buddhi without Manas.
286. Moral., p. 484f.
287. This strange idea and interpretation are accepted by
Decharme in his Mythologie de la Grèce Antique (p. 655).
“Castor and Pollux,” he says, “are nothing but the Sun and
Moon, conceived as twins.... The Sun, the immortal and
powerful being that disappears every evening from the
horizon and descends under the Earth, as though he would
make room for the fraternal orb which comes to life with
night, is Pollux, who sacrifices himself for Castor; Castor,
who, inferior to his brother, owes to him his immortality; for
the Moon, says Theophrastus, is only another, but feebler
Sun (De Ventis, 17).”
288. See Book of Enoch, Trans. by Bishop Laurence, 1883.
289. Adam (Kadmon) is, like Brahmâ and Mars, the symbol of
the generative and creative power typifying Water and
Earth—an Alchemical secret. “It takes Earth and Water to
create a human Soul,” said Moses. Mars is the Hindû
Mangala, the planet Mars, identical with Kârttikeya, the
“War-God”; he is Gharma-ja, born of Shiva's sweat, and of
the Earth. He is Lohita, the red, like Brahmâ also and
Adam. The Hindû Mars is, like Adam, born from no woman
 and mother. With the Egyptians, Mars was the primeval
generative Principle, and so are Brahmâ, in exoteric
teaching, and Adam, in the Kabalah.
290. Abel is Chebel, meaning “pains of birth,” conception.
291. See Isis Unveiled, II. 398, where Jehovah is shown to be
Adam and Eve blended, and Hevah, and Abel, the feminine
serpent.
292. See Isis Unveiled, I. 305: “The union of these two Races
produced a third ... Race.”
293. Genesis, v. 2.
294. Ibid., v. 3.
295. P. 159.
296. Jod in the Kabalah has for symbol the hand, the forefinger
and the lingam, while numerically it is the perfect one; but
it is also the number 10, male and female, when divided.
297. Vishnu Purâna, i. ii.: Wilson's Trans., i. 20.
298. Quoted in Myer's Qabbalah, p. 110.
299. See Source of Measures, p. 277.
300. II. 464, et seqq.
301. Jeremiah, x. 11.
302. Isis Unveiled, II. 462, 463.
303. See for comparison Hosea, xii. 6, where it is so punctuated.
304. Isis Unveiled, I. 156.
305. Race.
306. The Moon.
307. Hamsa.
308. Text-Book of Physiology, Third Edition, 1879, p. 623.
309. See the Timæus.
310. See Extracts from that Essay in The Theosophist, of
February, 1883, from which the following is condensed.
311. Compare Ezekiel's vision (chap. i) of the four Divine Beings
who “had the likeness of a man” and yet had the
appearance of a wheel, “when they went, they went upon
their four sides ... for the spirit of the living creature was in
the wheels.”
312. Eugibinus, a Christian, and the Rabbis Samuel, Menasseh
ben Israel, and Maimonides taught that “Adam had two
faces and one person, and from the beginning he was both
male and female—male on one side and female on the
other [like Manu's Brahmâ]; but afterwards the parts were
separated.” The one hundred and thirty-ninth Psalm of
David was cited by Rabbi Jeremiah ben Eliazar as evidence
of this: “Thou hast fashioned me behind and before,” not
beset as in the Bible, which is absurd and meaningless, and
this shows, as Prof. Wilder thinks, “that the primeval form
of mankind was androgynous.”
313. See the union of Chokmah, Wisdom, with Binah,
Intelligence, or Jehovah, the Demiurge, called
Understanding in the Proverbs of Solomon (vii). Unto men
Wisdom (divine Occult Wisdom) crieth: “Oh, ye simple,
understand Wisdom; and ye fools, be of an understanding
heart.” It is Spirit and Matter, the Nous and the Psyche; of
the latter of which St. James says that it is “earthly,
sensual, and devilish.”
314. Pluralité des Mondes, p. 69.
315. A hypothesis evolved in 1881 by Mr. W. Mattieu Williams
seems to have impressed Astronomers but little. Says the
author of “The Fuel of the Sun,” in Knowledge, Dec. 23,
1881:
“Applying now the researches of Dr. Andrews to the
conditions of solar existence ... I conclude that the sun has
no nucleus, either solid, liquid, or gaseous, but is composed
of dissociated matter in the critical state, surrounded, first,
by a flaming envelope, due to the recombination of the
dissociated matter, and outside of this, by another envelope
of vapours due to this combination.”

This is a novel theory to be added to other hypotheses, all

scientific and orthodox. The meaning of the “critical state”
is explained by Mr. W. Mattieu Williams in the same journal
(Dec. 9, 1881), in an article on “Solids, liquids, and Gases.”
Speaking of an experiment by Dr. Andrews on carbonic
acid, the Scientist says that:

“When 88° is reached, the boundary between liquid and

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

The temperature at which this occurs has been named by

Dr. Andrews the “critical temperature”; here the gaseous
and the liquid states are “continuous,” and it is probable
that all other substances capable of existing in both states
have their own particular critical temperatures.

Speculating further upon this “critical” state, Mr. W. Mattieu

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

“Recent observations justify us in regarding this as a

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

As the whole mass of Jupiter is 300 times greater than that

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

“As all elementary substances may exist as solids, liquids,

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

It is gratifying to see how “scientific imagination”

approaches every year more closely to the borderland of
our Occult Teachings.
316. The Day after Death, p. 23.
317. Cremona Ed., iii. 76a; Brody Ed., iii. 159a; Qabbalah. Isaac
Myer, p. 420.
318. So destroyed.
319. The first occurred when what is now the North Pole was
separated from the later Continents.
320. We must remember that at the head of all the Babylonian
Gods were Ea, Anu, and the primeval Bel; and that Ea, the
first, was the God of Wisdom, the great “God of Light” and
of the Deep, and that he was identified with Oannes, or the
Biblical Dagon—the Man-Fish who rose out of the Persian
Gulf.
321. It is far later on that the Moon became a male God; with
the Hindus it was Soma, with the Chaldæans Nanak or
Nanar, and Sin, the son of Mulil, the older Bel. The
Akkadians called him the “Lord of Ghosts”; and he was the
God of Nipur (Niffer) in northern Babylonia. It is Mulil who
caused the waters of the Flood to fall from Heaven on
Earth, because of which Xisuthrus would not allow him to
approach his altar. As the modern Assyriologists have now
ascertained, it is the northern Nipur which is the centre
whence Chaldæan (Black) Magic spread; and Eridu (the
 Southern) which was the primitive seat of the worship of
the culture God, the God of Divine Wisdom—the Sun-God
being the Supreme Deity everywhere. With the Jews, the
Moon is connected with Israël's Jehovah and his seed, for
Ur was the chief seat of the worship of the Moon-God, and
Abraham is said to have come from Ur, when from A-
bra(h)m, he becomes Abraham.
322. When Nârada, the virgin-ascetic, threatened to put an end
to the human race by preventing Daksha's sons from
procreating it.
323. x. 6.
324. This is corroborated by a learned Brahman. In his most
excellent Lectures on the Bhagavad Gîtâ (Theosophist,
April, 1887, p. 444) the lecturer says:

“There is a peculiarity to which I must call your attention.

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

“The word ‘Chatvârah’ is separated from the word

‘Manavah,’ and is made to refer to Sanaka, Sanandana,
Sanatkumâra, and Sanatsujâta, who were also included
among the mind-born sons of Prajâpati.

“But this interpretation will lead to a most absurd

conclusion, and make the sentence contradict itself. The
persons alluded to in the text have a qualifying clause in
the sentence. It is well known that Sanaka and the other
three refused to create, though the other sons had
consented to do so: therefore, in speaking of those persons
from whom humanity has sprung into existence, it would be
 absurd to include these four also in the list. The passage
must be interpreted without splitting the compound into
two nouns. The number of Manus will then be four, and the
statement would then contradict the Paurânic account,
though it would be in harmony with the Occult theory. You
will recollect that it is stated [in Occultism] that we are now
in the Fifth Root-Race. Each Root-Race is considered as the
Santati of a particular Manu. Now, the Fourth Race has
passed, or, in other words, there have been four past
Manus.”
325. Stockwell, Smithsonian Contributions to Knowledge, xviii.;
R. W. McFarland, American Journal of Science, III. xi. 450;
and Croll's Climate and Time. Lemuria was not submerged
by a flood, but was destroyed by volcanic action, and
afterwards sank.
326. Coste, I. iv. 19.
327. Agruerus is Kronos, or Saturn, and the prototype of the
Israëlitish Jehovah. As connected with Argha, the Moon or
Ark of salvation, Noah is mythologically one with Saturn.
But then this cannot relate to the terrestrial flood. (See
Faber's Cabiri, I. 35, 43, and 45.)
328. Ibid., II. 240.
329. Sanchuniathon says that the Titans were the sons of
Kronos, and seven in number; and he calls them fire-
worshippers, Aletæ (Sons of Agni?) and diluvians. Al-ait is
the God of Fire.
330. Ibid., i. 130, note.
331. Of which seven, let us remark, the Âryans, and not the
Semites, were the originators, while the Jews got that
number from the Chaldæans.
332. Seven individual Sons of God, or Pitaras, Pitris; also in this
case the sons of Kronos or Saturn (Kâla, “Time”) and
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