chapter iv

of _Genesis_ is correctly translated “then men began to call _themselves_ Jehovah,” but less correctly explained, perhaps, as the last word ought to be written Jah (male) Hovah (female), to show that from that time the race of distinctly separate man and woman began.

901 See for explanation the excellent pages of Appendix vii of the same work.

902 _Op. cit._, p. 293.

903 _Rabba Battra_, 16a.

904 In Demonology, Satan is the leader of the opposition in Hell, the monarch of which was Beelzebub. He belongs to the fifth kind or class of Demons (of which there are nine according to mediæval Demonology), and he is at the head of witches and sorcerers. But see elsewhere the true meaning of Baphomet, the goat‐headed Satan, one with Azazel, the scape‐goat of Israel. Nature is the God Pan.

905 See _Isis Unveiled_, ii. 184.

906 See _Codex Nazaræus_, iii. 73.

907 He is also Vulcan or Vul‐cain, the greatest God with the later Egyptians, and the greatest Kabir. The God of Time was Chiun in Egypt, or Saturn, or Seth, and Chiun is the same as Cain. (_Source of Measures_, p. 278.)

908 See Strabo, comparing them to the Cyclopes, xiv. p. 653 _sqq._ Callim., _in Del._, 31. Stat., _Silv._, iv. 6, 47, etc.

909 _Mythologie de la Grèce Antique_, p. 271.

910 Nothing could be more awkward and childish, we say, than this fruitless attempt to disconnect the genealogies of Cain and of Seth, or to conceal the identity of names under a different spelling. Thus, Cain has a Son Enoch, and Seth a Son Enoch (also Enos, Ch’anoch, Hanoch—one may do what one likes with unvowelled Hebrew names). In the Cainite line Enoch begets Irad, Irad Mehujael, the latter Methusael, and Methusael, Lamech. In the Sethite line, Enoch begets Cainan, and this one Mahalaleel (a variation on Mehujael), who gives birth to Jared (or Irad); Jared to Enoch (number 3), who produces Methuselah (from Methusael), and finally Lamech closes the list. (See _Genesis_, iv. v.) Now all these are symbols (kabalistically) of solar and lunar years, of astronomical periods and of physiological (phallic) functions, just as in any other Pagan symbolical creed. This has been proven by a number of writers.

911 See _Analysis of Ancient Mythology_, ii. 760.

912 vi. 9.

913 See _New Encyclopædia_, by Abraham Rees, F.R.S.

914 See _Hebrews_, v. 6; vii. 1, _et seqq._

915 The Æolian name of Mars was Areus (Ἄρευς), and the Greek Ares (Ἄρης) is a name over the etymological significance of which, Philologists and Indianists, Greek and Sanskrit scholars, have vainly worked to this day. Very strangely, Max Müller connects both the names Mars and Ares with the Sanskrit root _mar_, whence he traces their derivation, and from which, he says, comes the name of the Maruts or Storm‐gods. Welcker, however, offers a more correct etymology. (See _Griech. Götterlehre_, i. 415.) However it may be, etymologies of roots and words alone will never yield the Esoteric meaning fully, though they may help to useful guesses.

916 As the same author shows: “The very name Vulcain appears in the reading, for in the first words (_Gen._, iv. 5) is to be found V’elcain, or V’ulcain, agreeably to the deepened _u_ sound of the letter _vau_. Out of its immediate context, it may be read as, ‘_and the god Cain_,’ or Vulcain. If, however, anything is wanting to confirm the Cain‐Vulcain idea, Fuerst says: ‘קין _Cain, the iron point of a lance, a smith_ (blacksmith), inventor of sharp iron tools and smith work’ ” (p. 278).

917 _Op. cit._, p. 186.

918 _Append. de Cabiris ap. Orig. Gent._, pp. 364, 376; and the latter statement on p. 357. See Faber’s _Cabiri_, i. 8.

919 Some derive the word from Paras which produced Pars, Pers, Persia; but it may be equally derived from Pitaras or Pitris, the Hindû progenitors of the Fifth Race—the Fathers of Wisdom or the Sons of “Will and Yoga”—who were called Pitaras, as were the divine Pitris of the First Race.

920 See for these traditions the _Collection of Persian Legends_, in Russian, Georgian, Armenian, and Persian; Herbelot’s narrative _Légendes Persanes_, “Bibliothèque Orientale,” p. 298, 387, etc., and Danville’s _Mémoires_. We give in a condensed narrative that which is scattered in hundreds of volumes in European and Asiatic languages, as well as in oral traditions.

921 _Genesis_, iv. 16, _et seqq._

922 The _main_ Continent perished in the Miocene times, as already stated.

923 From Bede downwards all the chronologists of the Church have differed among themselves, and contradicted each other. “The chronology of the Hebrew text has been grossly altered, especially in the interval next after the Deluge”—says Whiston (_Old Test._, p. 20).

924 ii. 170, 171.

925 Hence king Solomon, whose traces are nowhere to be found outside of the _Bible_. The description of his magnificent palace and city dovetail with those of the Persian tales, though they were unknown to all Pagan travellers, even to Herodotus.

926 Herbelot, _op. cit._, p. 829.

927 _Orient. Trad._, p. 454. See also Bailly’s _Lettres sur l’Atlantide_.

928 See _Orient. Collect._, ii. 119.

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