{H 6m\ didac\ o8k ¡stin 6m/, #ll+ to$ p1mfant3~ me. My doctrine is not mine, but his that sent me

1210 Revue Germanique, 1861, pp. 356, et seqq. See also Mémoires de la Société de la Linguistique, i. pp. 337, et seqq.

1211 Quoted by Decharme, op. cit., pp. 258, 259. There is the upper and nether piece of timber used to produce this sacred fire by attrition at sacrifices, and it is the Aranî which contains the socket. This is proven by an allegory in the Vâyu and other Purânas, which tell us that Nimi, the son of Ikshvâku, had left no successor, and that the Rishis, fearing to leave the Earth without a ruler, introduced the king's body into the socket of an Aranî—like an upper Arani—and produced from it a prince named Janaka. "It was by reason of the peculiar way in which he was engendered that he was called Janaka." See also Goldstücker's Sanskrit Dictionary, sub voce. (Vishnu Purâna, Wilson's Trans., iii. 330.) Devakî, Krishna's mother, in a prayer addressed to her, is called "the Aranî whose attrition engenders fire."

1212 The Monad of the animal is as immortal as that of man, yet the brute knows nothing of this; it lives an animal life of sensation just as the first human would have lived, on attaining physical development in the Third Race, had it not been for the Agnishvatta and the Mânasa Pitri.

1213 Op. cit., p. 259.

1214 }Iapetionjdh~. Theog., p. 528.

1215 Theog., 565.

1216 The Fallen Angels, therefore; the Asuras of the Indian Pantheon.

1217 Decharme, op. cit., pp. 259, 260.

1218 Ibid., p. 263.

1219 Ibid., p. 261.

1220 Die Herabkunft des Feuers und des Göttertranks, (Berlin, 1859).

1221 The italics are ours: they show how assumptions are raised to laws in our day.

1222 Decharme, op. cit., p. 262.

1223 Philosoph. Placit., iii. 3.

1224 Baudry, Revue Germanique, 14 april, 1861, p. 368.

1225 Op. cit., pp. 264, 265.

1226 See Vishnu Purâna, Wilson's Trans., v. 96, note.

1227 xiii. 55, 56.

1228 "Womb of Light," "Holy Vessel," are the epithets of the Virgin.

1229 The Virgin is often addressed as the "Morning Star" and the "Star of Salvation."

1230 Wilson translates: "Thou art kingly policy, the parent of order."

1231 Vishnu Purâna, Wilson's Trans., iv. pp. 264, 265.

1232 iii. 290.

1233 See Joshua, xv. 15.

1234 Surât xix.

1235 See Mackenzie's Royal Masonic Cyclopœdia, sub voce "Enoch."

1236 Khanoch, or Hanoch, or Enoch Esoterically means the "Initiator" and "Teacher," as well as Enos, the "Son of Man." (See Genesis, iv. 26.)

1237 De Mirville, Pneumatologie, iii. 70.

1238 Mackenzie, op. cit., sub voc.

1239 Hebrews, xi. 5.

1240 De Mirville, ibid., p. 71.

1241 Compare the "thieves and robbers" incident, p. 506, supra.

1242 De Mirville, ibid., p. 73.

1243 Ibid., p. 6.

1244 Antiquities, ix. 2.

1245 Cap. viii.

1246 Says the Zohar, "Hanokh had a book which was one with the Book of the Generations of Adam; this is the Mystery of Wisdom."

1247 Noah is heir to the Wisdom of Enoch; in other words, the Fifth is heir to the Fourth Race.

1248 See Isis Unveiled, i. 575, et seqq.

1249 See the illustration in Isis Unveiled, ii. 452.

1250 See Danielo's criticisms upon De Sacy, in the Annales de Philosophie, p. 393, deuxième article.

1251 De Mirville, ibid., pp. 77, 78.

1252 Ch. Ixxix, Laurence's Trans.

1253 Ibid., ch. lxiv.

1254 Ibid., loc. cit., v. 6.

1255 Bailly, Astronomie Ancienne, i. 203, and ii. 216; De Mirville, ibid., p. 79.

1256 De Mirville, ibid., p. 80.

1257 City of God, XV. xxiii.

1258 Op. cit., xxxii. 8, 9.

1259 Of the Protestant Biblical Society of Paris, according to the version revised in 1824 by J. S. Ostervald.

1260 With the Egyptian Gnostics it was Thoth (Hermes), who was chief of the Seven (see Book of the Dead). Their names are given by Origen, as Adonai (of the Sun), lao (of the Moon), Eloi (Jupiter), Sabao (Mars), Orai (Venus), Astaphai (Mercury), and, finally, Ildabaoth (Saturn). See King's Gnostics and their Remains, p. 344.

1261 See Origen's Copy of the Chart or Diagramma of the Ophites, in his Contra Celsum.

1262 See Part III of this Volume, Section IV, B, "On Chains of Planets and their Plurality."

1263 Exodus, xxxiii, 18,19; see Myer's Qabbalah, p. 226.

1264 Ibid., loc, cit.

1265 Supra, p. 481.

1266 See Revelation, xxii. 16.

1267 Op. cit., ii. 301.

1268 Gnostics and their Remains.

1269 II Samuel.

1270 By very few though, for the creators of the material universe were always considered as subordinate Gods to the Most High Deity.

1271 Ор. cit., ii. 296, 297. Fürst grives citations from Lydus and Cedrenus in support of his statements.

1272 See plate 77 in vol. i of Montfaucon's Antiquities. The disciples of Hermes, after their death, go to his planet, Mercury—their Kingdom of Heaven.

1273 Cornutus.

1274 Lydus, De Mensibus, iv.

1275 Preparat. Evang., I. iii. 2.

1276 But see p. 480, supra, concerning the Gnostic Priapus.

1277 Op. cit., p. 52.

1278 Ibid., pp. 3, 4.

1279 Let the reader refer to the Zohar and the two Qabbalahs of Isaac Myer and S. L. MacGregor Mathers, with interpretations, if he would satisfy himself of this.

1280 Ibid., p. 5.

1281 Ibid., p. 12.

1282 See Book of the Dead, xvii. 45-47.

1283 Op. cit., i. 421, 422.

1284 De la Croix Ansée, Mém. de l'Académie des Sciences, pl. 2, Nos. 8, 9, also 16, 2, p. 320; quoted in Natural Genesis, p. 423.

1285 Vol. xviii. p. 393, pl. 4; Inman, fig. 38; Gerald Massey, op. cit., ibid, p. 422.

1286 Certainly not; for very often there are symbols made to symbolize other symbols, and these are in turn used in ideographs.

1287 The R of the Slavonian and Russian alphabets (the Kyriletza alphabet) is also the Latin P.

1288 Ibid., p. 423.

1289 See Moor's Hindu Pantheon, plate xiii.

1290 See Dowson's Hindu Classical Dictionary, sub voc. "Rudra."

1291 Described in the La Mission des Juifs, by the Marquis St. Yves d'Alveydre, the hierophant and leader of a large party of French Kabalists, as the Golden Age!

1292 V. xxiii.

1293 Translated from Burnouf's French Translation, quoted by Fitzedward Hall, in Wilson's Vishnu Purâna, ii. 307.

1294 The more so since he is the reputed slayer of Tripurâsura and the Titan Târaka. Michael is the conqueror of the dragon, and Indra and Kârttikeya are often made identical.

1295 Ibid., iv. 235.

1296 Op. cit., XII. ii. 26-32; quoted in Vishnu Purâna, Wilson's Trans., iv. 230. Nanda is the first Buddhist sovereign, Chandragupta, against whom all the Brâhmans were so arrayed, he of the Morya Dynasty, and the grandfather of Ashoka. This is one of those passages that do not exist ia the earlier Paurânic MSS. They were added by the Vaishnavas, who, out of sectarian spite, were almost as great interpolators as the Christian Fathers.

1297 Historical View of the Hindu Astronomy, p. 65, as quoted by Wilson, op. cit., p. 233.

1298 See Ezekiel, i.

1299 In Quint. Lib. Euclid.

1300 The Goddess Basht, or Pasht, was represented with the head of a cat. This animal was held sacred in Egypt for several reasons. It was a symbol of the Moon, the "Bye of Osiris" or the "Sun," during night. The cat was also sacred to Sokhit. One of the mystic reasons was because of its body being rolled up in a circle when asleep. The posture is prescribed for occult and magnetic purposes, in order to regulate, in a certain way, the circulation of the vital fluid, with which the cat is preeminently endowed. "The nine lives of a cat" is a popular saying based on good physiological and occult reasons. Mr. Gerald Massey gives also an astronomical reason for it which may be found in vol. i. pp. 322, 323, of the present work. "The cat saw the sun, had it in its eye by night [was the eye of night], when it was otherwise unseen by men [for as the Moon reflects the light of the Sun, so the cat was supposed to reflect it on account of its phosphorescent eyes]. We might say the moon mirrored the solar light, because we have looking glasses. With them the cat's eye was the mirror." (Luniolatry Ancient and Modern, p. 2.)

1301 Ezekiel, i. 4, 15, 16, 20.

1302 Eccles., i. 6.

1303 Fol. 87, col. 346.

1304 Vol. ii. pp. 299, 300.

1305 Dogme et Rituel de la Haute Magie, i. 124. Also in T'sans-t-ung-ky, by Wei-Pa-Yang.

1306 Cocker's Christianity and Greek Philosophy, xi. p. 377.

1307 The cry of despair uttered by Count de Montlosier, in his Mystères de la Vie Humaine (p. 117), is a warrant that the Cause of "excellence and goodness," supposed by Plato to pervade the Universe is neither his Deity, nor our World. "Au spectacle de tant de grandeur opposé à celui de tant de misère, l'esprit qui se met à observer ce vaste ensemble, se represente je ne sais quelle grande divinité, qu' une divinité, plus grande et plus pressante encore, aurait comme brisée et mise en pièces en dispersant les débris dans tout l'Univers." The "still greater and still more exacting divinity" than the God of this world, supposed to be so "good"—is Karma. And this true Divinity shows well that the lesser one, our inner God (personal for the time being), has no power to arrest the mighty hand of this greater Deity—the Cause awakened by our actions generating smaller causes—which is called the Law of Retribution.

1308 See Isis Unveiled, i. xii and xviii.

1309 Stobæus, Ecl., i. 862.

1310 The Svastika is certainly one of the oldest symbols of the Ancient Races. In our century, says Kenneth R. H. Mackenzie (Royal Masonic Cyclopedia), the Svastika "has survived in the form of the mallet" in the Masonic Fraternity. Among the many "meanings," given by the author, we do not find the most important, Masons evidently being ignorant of it.

1311 Isis Unveiled, i. 508.

1312 Ibid., p. 506.

1313 Ibid., p. 572.

1314 Ezekiel, ix. 4.

1315 Exodus, xii, 22.

1316 viii. 29.

1317 Ор. cit., p. 204.

1318 See Dowson's Hindu Classical Dictionary.

1319 The Source of Measures, p. 204.

1320 Ibid., p. 205.

1321 See Moor's Hindu Pantheon, where Vittoba's left foot, in the figure of his idol, bears the mark of the nails.

1322 See Dr. Lundy's Monumental Christianity, fig. 72.

1323 Source of Measures, p. 52.

1324 Dogme et Rituel de la Haute Magie, ii. 88.

1325 The "Heavens" are identical with "Angels," as already stated.

1326 Philosophumena, vi. 48; quoted by King, op. cit., p. 200.

1327 Op. cit., x. 3, 4.

1328 Pistis Sophia, pag. 378; King, ibid., loc. cit.

1329 See the Section on "The Chronology of the Brâhmins," p. 69, supra.

1330 As confessed by C. W. King, the great authority on Gnostic antiquities, these "Gnostic" gems are not the work of the Gnostics, but belong to Pre-Christian periods, and are the work of "magicians" (op. cit., p. 241).

1331 King, ibid., p. 218.

1332 The lack of intuition in Orientalists and Antiquarians past and present, is remarkable. Thus, Wilson, the translator of Vishnu Purâna, declares in his Preface that in the Garuda Purâna he found "no account of the birth of Garuda," Considering that an account of "Creation" in general is given therein, and that Garuda is coëternal with Vishnu, the Mahâ Kalpa, or Great Life-Cycle, beginning with and ending with the manifesting Vishnu, what other account of Garuda's birth could be expected!

1333 Ibid., loc. cit.

1334 See Revelation, xvii. 2 and 10; and Leviticus, xxiii. 15 to 18; the first passage speaking of the "seven Kings," of whom five have gone; and the second about the "seven Sabbaths," etc.

1335 Op. cit., x. 5-7.

1336 Pistis Sophia is an extremely important document, a genuine Evangel of the Gnostics, ascribed at random to Valentinus, but much more probably a Pre-Christian work as to its original. A Coptic MS. of this work was brought back by Bruce from Abyssinia and discovered by Schwartze, in the British Museum, quite accidentally, and translated by him into Latin. The text and Schwartze's version were published by Petermann in the year 1853. In the text itself the authorship of this Book is ascribed to Philip the Apostle, whom Jesus bids sit down and write the revelation. It is genuine and ought to be as canonical as any other Gospel. Unfortunately it remains to this day untranslated into English.

1337 King, op. cit., p. 200.

1338 In the Cycle of Initiation, which was very long, Water represented the first and lower steps toward purification, while trials connected with Fire came last. Water could regenerate the Body of Matter; Fire alone, that of the Inner Spiritual Man.

1339 Cliap. ix.

1340 See the Introduction by Kâshinâth Trimbak Telang, M.A.

1341 "Sacred Books of the East," vol. viii. p. 276.

1342 Ibid.

1343 Ibid.

1344 Pp. 258, 259.

1345 Ibid., p. 257.

1346 Ibid., p. 259.

1347 In the astronomical and cosmical key, Vaishvânara is Agni, son of the Sun, or Vishvânara, but in the psycho-metaphysical symbolism it is the Self, in the sense of non-separateness, i.e., both divine and human.

1348 Here the speaker personifies the said divine Self.

1349 Ibid.

1350 Compare with these "pairs of opposites," in the Anugîtâ, the "pairs" of Æons, in the elaborate system of Valentinus, the most learned and profound Master of the Gnosis. As the "pairs of opposites," male and female, are all derived from Âkâsha (undeveloped and developed, differentiated and undifferentiated, or Self or Prajâpati), so are the Valentinian "pairs" of male and female Æons shown to emanate from Bythos, the preexisting eternal Depth, and in their secondary emanation from Ampsiu-Ouraan, or sempiternal Depth and Silence, the second Logos. In the Esoteric emanation there are seven chief "pairs of opposites"; and so also in the Valentinian system there were fourteen, or twice seven. Epiphanius "copied one pair twice over," Mr. C. W. King' thinks, "and thus adds one pair to the proper fifteen." (The Gnostics and their Remains, pp. 263, 264.) Here King falls into the opposite error; the pairs of Æons are not 15 (a "blind") but 14, as the first Æon is That from which others emanate. Depth and Silence being the first and only emanation from Bythos. As Hippolytus shows: "The Æons of Valentinus are confessedly the six Radicals of Simon (Magus)," with the seventh Fire, at their head. And these are: Mind, Intelligence, Voice, Name, Reason and Thought, subordinate to Fire, the Higher Self, or precisely the "Seven Winds" or the "Seven Priests" of Anugîtâ.

1351 Not necessarily at death only, but during Samâdhi or mystic trance.

1352 All the words and sentences between parenthetical marks are the writer's. This is translated directly from the Latin translation. King's translation conforms too much to Gnosticism as explained by the Church Fathers.

1353 Barbelo is one of the three "Invisible Gods," and, as C. W. King believes, includes the "Divine Mother of the Saviour," or rather Sophia Achamoth (cf. Pistis Sophia, pag. 359).

1354 Pagg. 378, 379.

1355 In other Purânas Jatayu is the son of Aruna, Garuda's brother, both the sons of Kashyapa. But all this is External allegory.

1356 IX. viii. 12, 13.

1357 From Burnouf's Translation; see Wilson's Vishnu Purâna, iii. 300.

1358 Wilson, ibid., p. 302, note.

1359 See Vayu Purâna, which places him in the list of the forty renowned sons of Kashyapa.

1360 The Ordinances of Manu, i. 16; Burnell's Translation, p. 3, note.

1361 Ibid., 27; p. 5.

1362 Vol. i. pp. 355, et seqq.

1363 Orthodoxie Maçonnique Suivie de la Maçonnerie Occulte et de l'Initiation Hermétique, J. M. Ragon, p. 430; see also the whole of Chapter XXVII, "Puissance des Nombres d'après Pythagore" for what follows.

1364 The reason for it is simple, and was given in Isis Unveiled. In geometry, one straight line fails to represent a perfect figure, nor can two straight lines constitute a perfect figure. The triangle is the first perfect figure.

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