1406 Ragon, _ibid._, p. 433, note.

1407 There are learned Brâhmans who have protested against our septenary

division. They are right from their own standpoint, as we are right

from ours. Leaving the three _aspects_, or _adjunct principles_ out

of calculation, they accept only four Upâdhis, or Bases, including

the Ego—the reflected image of the Logos in the Kârana Sharîra—and

even “strictly speaking ... only three Upâdhis.” For purely

theoretical metaphysical philosophy, or purposes of meditation,

these three may be sufficient, as shown by the Târaka Yoga system;

but for _practical occult teaching_ our septenary division is the

best and easiest. It is, however, a matter of school and choice.

1408 _Commentary_, Book ix. F. 19.

1409 Protista are not animals. The reader is asked to bear in mind that

when we speak of “animals,” the mammalians alone are meant.

Crustacea, fishes, and reptiles are contemporary with, and most have

preceded, _physical_ man in this Round. All were bisexual, however,

before the age of mammalia in the closing portion of the Secondary

or Mesozoic ages, _yet nearer to the Palæozoic than the Cænozoic

ages_. Smaller marsupial mammalia are contemporary with the huge

reptilian monsters of the Secondary.

1410 _Æneid_, vi. 725‐729. “First [Divine] Spirit within sustains the

heavens, the earth and watery plains, the moon’s orb and shining

stars and the [Eternal] Mind diffused through all the parts [of

Nature], actuates the whole stupendous frame and mingles with the

vast body [of the Universe]. Thence proceed _the race of men and

beasts_, the _vital principles_ of the flying kind and the monsters

which the Ocean breeds under its smooth crystal plane.” “All

proceeds from Ether and from its seven natures”—said the Alchemists.

Science knows these only in their superficial effects.

1411 Compare _Descent of Man_, p. 164.

1412 Bartlett’s _Land and Water_.

1413 _Source of Measures_, p. 65. The author explains: “_Note_ that in

Hebrew, _Jared_, the father of Enoch, is construed to be ‘_the mount

of descent_,’ and it is said to be the same with _Ararat_, on which

the cubical structure of _Noah_, or _foundation measure_, rested.

_Jared_, in Hebrew, is י־רד. The root derivations are the same with

those of _Ararat_, of _acre_, of _earth_. The Hebrew י־רד is

_literally, in British_, Y R D; hence, in _Jared_, is to be found

_literally_, our English word _yard_ (and also י־רד, for _Jah_, or

_Jehovah, is rod_). It is noteworthy that the son of _Jared_, viz.,

_Enoch_, lived 365 years; and it is said of him, by rabbinical

commentators, that the year period of 365 days was discovered by

him, thus bringing, again, _time_ and _distance_ values together,

_i.e._, _year time_ descended, by coördination, through the _yard_,

or _Jared_, who _thus was its father_, in or through _Enoch_; and

truly enough, 1296 = _yard_ (or _Jared_) × 4 = 5184, the

characteristic value of the solar day, in _thirds_, which, as

stated, may be styled the _parent, numerically_, of the solar year”

(_ibid._). This, however, by the astronomical and numerical

kabalistic methods. Esoterically, Jared is the Third Race and Enoch

the Fourth—but as he is taken away alive he symbolizes also the

Elect saved in the Fourth, while Noah is the Fifth from the

beginning—the family saved from the Waters, eternally and

_physically_.

1414 vii. 2, 3.

1415 _Five Years of Theosophy_, pp. 202, 203.

1416 _Ibid._, p. 200.

1417 Oliver’s _Pythagorean Triangle_, p. 104.

1418 _De Anim. Procr._, 1027.

1419 Oliver, _ibid._, p. 112.

1420 Reuchlin è Cabala, l. ii; Oliver, _ibid._, p. 104.

1421 In _The Source of Measures_, the author shows (pp. 50, 51) that the

figure of the cube unfolded in connection with the circle “becomes

... a _cross proper_, or of the _tau_ form, and the attachment of

the circle to this last gives the _ansated cross_ of the

Egyptians.... While there are but 6 faces to a cube, the

representation of the cross as the cube unfolded, as to the cross‐

bars, displays one face of the cube _as common to two bars_, counted

as belonging to either [_i.e._, once counted horizontally, and once

vertically]; ... 4 for the upright, and 3 for the cross‐bar, making

_seven_ in all. Here we have the famous 4 and 3 and 7.” Esoteric

Philosophy explains that _four_ is the symbol of the Universe in its

potential state, or Chaotic Matter, and that it requires Spirit to

permeate it actively; _i.e._, the primordial _abstract_ Triangle has

to quit its one‐dimensional quality and spread across that Matter,

thus forming a _manifested_ basis on the three‐dimensional space, in

order that the Universe should manifest intelligibly. This is

achieved by the cube unfolded. Hence the _ansated_ cross as the

symbol of man, generation and life. In Egypt Ank signified “soul,”

“life” and “blood.” It is the _ensouled, living_ man, the septenary.

1422 _Supra_, p. 626.

1423 Oliver, _ibid._, p. 114.

1424 _Pythag._, p. 61.

1425 Oliver, _ibid._, p. 172.

1426 _De Plac. Phil._, p. 878.

1427 See Oliver, _ibid._, p. 106.

1428 _Ibid._, p. 108.

1429 Reuchlin, _ut supra_, p. 689; Oliver, _ibid._, pp. 112, 113.

1430 Oliver, _ibid._, p. 118.

1431 _Bucolica_, Ecl. viii. 75.

1432 Philo, _De Mund. Opif._; Oliver, _ibid._, p. 172.

1433 The seven Planets are not limited to this number because the

Ancients knew of no others, but simply because they were the

primitive or primordial “Houses” of the seven Logoi. There may be

nine and ninety‐nine other planets discovered—this does not alter

the fact of these seven alone being sacred.

1434 Oliver, _ibid._, pp. 173, 174.

1435 _Ibid._, _loc. cit._

1436 _The Natural Genesis_, i. 545.

1437 _Ibid._

1438 In _Timæus_, iii.; _ibid._

1439 Oliver, _ibid._, p. 175.

1440 See Section F., _infra_, “The Seven Souls of the Egyptologists.”

1441 The Seven Centres of Energy evolved, or rendered objective by the

action of Fohat upon the One Element; or, in fact, the “Seventh

Principle” of the Seven Elements which exist throughout manifested

Kosmos. We may here point out that they are in truth the Sephiroth

of the Kabalists; the “Seven gifts of the Holy Ghost” in the

Christian system; and in a mystical sense, the seven children or

sons of Devakî killed before the birth of Krishna by Kansa. Our

seven principles symbolize all of these. We have to part or separate

from them before we reach the Krishna or Christ‐state, that of a

Jîvanmukta, and centre ourselves entirely in the highest, the

Seventh or the One.

1442 Μοῖρα, is destiny, not “Fate,” in this case, as it is an

appellation, not a proper noun. (See Wolf’s transl., _Odyssey_,

xxii. 413.) But Moira, the Goddess of Fate, is a deity who, like

Αἶσα, _gives to all their portion of good and evil_ (Liddell and

Scott’s Lexicon), and is therefore Karma. By this abbreviation,

however, _the subject_ to Destiny or Karma is meant, the Self or

Ego, and that which is reborn. Nor is Ἀντιμῖμον Πνεύματος our

conscience, but our Buddhî; nor is it again the “counterfeit” of

Spirit but “modelled after,” or a “counterpart” (Aristoph.,

_Thesmophor._, 27) of the Spirit—which Buddhî is, as the vehicle of

Âtmâ.

1443 _The Gnostics and their Remains_, pp. 37, 38.

1444 _Rig Veda_, iii. 54. 16; ii. 29. 3, 4.

1445 Prof. Roth (in Peter’s Lexicon) defines the Angirasas as an

intermediate race of higher Beings between Gods and Men; while Prof.

Weber, according to his invariable custom of modernizing and

anthropomorphizing the divine, sees in them the original priests of

the religion which was common to the Âryan Hindûs and Persians. Roth

is right. “Angirasas” was one of the names of the Dhyânîs, or Deva‐

Instructors (Guru‐Devas), of the late Third, the Fourth, and even of

the Fifth Race Initiates.

1446 _Ibid._, x. 62. 1, 4.

1447 _Ibid._, x. 90. 1.

1448 _Ibid._, x. 90. 5.

1449 _Rig Veda_, x. 113. 5.

1450 _Ibid._, i. 35. 8.

1451 _Ibid._, _loc. cit._

1452 _Ibid._, ix. 86. 29.

1453 Only three submerged, or otherwise destroyed, Continents—for the

first Continent of the First Race exists to this day and will

prevail to the last—are described in the Occult Doctrine, the

Hyperborean, the Lemurian (adopting a name now known in Science),

and the Atlantean. Most of Asia issued from under the waters after

the destruction of Atlantis; Africa came still later, while Europe

is the fifth and the latest continent—portions of the two Americas

being far older. But of these, more anon. The Initiates who recorded

the _Vedas_—or the Rishis of our Fifth Race—wrote at a time when

Atlantis had already gone down. Atlantis is the _fourth_ Continent

that _appeared_, but the _third_ that _disappeared_.

1454 Compare Vishvakarman.

1455 _Ibid._, x. 20. 1, 16.

1456 Nor is this Archaic Teaching so very _unscientific_, since one of

the greatest Naturalists of the age—the late Professor

Agassiz—admitted the multiplicity of the geographical origins of

man, and supported it to the end of his life. The unity of the human

species was accepted by the illustrious Professor of Cambridge

(U.S.A.) in the same way as it is by the Occultists—namely, in the

sense of their essential and original homogeneity and their origin

from one and the same source, _e.g._, Negroes, Âryans, Mongols,

etc., have all originated in the same way and from the same

ancestors. These latter were all of one essence, though

differentiated, since they belonged to seven planes which differed

in degree though not in kind. That original physical difference was

only a little more accentuated by that of geographical and climatic

conditions, later on. This is not the theory of Agassiz, of course,

but the Esoteric version. It is fully discussed in the Addenda, Part

III.

1457 See the enumeration of the seven Spheres—not the “Karshvare of the

earth,” as generally believed—in Fargard xix. 30, _et seqq._

1458 The seven Worlds are, as has been said, the seven Spheres of the

Chain, each presided over by one of the seven “Great Gods” of every

religion. When the religions became degraded and anthropomorphized,

and the metaphysical ideas nearly forgotten, the synthesis or the

highest, the seventh, was separated from the rest, and that

personification became the _eighth_ God, whom Monotheism tried to

unify but—failed. In no exoteric religion is God really one, if

analyzed metaphysically.

1459 The six invisible Globes of our Chain are both “Worlds” and “Earths”

as is our own, although invisible. But where could be the _six_

invisible Earths on _this_ Globe?

1460 _Vendîdâd_, S. B. E., vol. iv. pp. lix. lx., and note.

1461 See _Rig Veda_, i. 34; iii. 56; vii. 10. 411, and v. 60. 6.

1462 _Vendîdâd_, _op. cit._, p. 13.

1463 Death came only after man had become a _physical_ creature. The men

of the First Race, and also of the Second, dissolved and disappeared

in their progeny.

1464 _Op. cit._, p. 12.

1465 I. xxiv. 1.

1466 _Vishnu Purâna_, Wilson’s Trans., i. lxxx.

1467 As Parâshara says: “These are the seven persons by whom in the

several Manvantaras created beings have been protected. Because the

whole world has been pervaded by the energy of the deity, he is

entitled Vishnu, from the root Vish, ‘to enter,’ or ‘’pervade’; for

all the gods, the Manus, the seven Rishis, the sons of the Manus,

the Indras, the sovereigns of the gods, all are but the impersonated

might [Vibhûtayah, potencies] of Vishnu.” (_Ibid._, iii. 18, 19.)

Vishnu is the Universe; and the Universe itself is divided in the

_Rig Veda_ into _seven_ regions—which ought to be sufficient

authority, for the Brâhmans at all events.

1468 _Ibid._, iii. 15.

1469 Hymn xix. 53.

1470 Vishnu is _all_—the worlds, the stars, the seas, etc. Vishnu “is all

that is, all that is not.... [But] he is not a substance

(Vastubhûta).” (_Vishnu Purâna_, Book II, Ch. xii; Wilson’s Trans.,

ii. 309.) “That which people call the highest God is not a substance

but the _cause_ of it; not one that is here, there, or elsewhere,

_not what we see_, but that in which all is—Space.”

1471 _Vishnu Purâna_, Wilson’s Trans., ii. 306.

1472 Therefore it is said in the _Purânas_ that the sight at night of

Dhruva, the polar star, and of the celestial Porpoise (Shishumâra, a

constellation) “expiates whatever sin has been committed during the

day.” (_Ibid._, p. 306.) The fact is that the rays of the four stars

in the “circle of perpetual apparition”—the Agni, Mahendra,

Kashyapa, and Dhruva, placed in the tail of Ursa Minor

(Shishumâra)—focussed in a certain way and on a certain object,

produce extraordinary results. The Astro‐magians of India will

understand what is meant.

1473 _Ibid._, iii. 15.

1474 Dowson’s _Hindû Classical Dictionary_, _sub voc._ “Shiva,” p. 298.

1475 _Vishnu Purâna_, _op. cit._, ii. 78.

1476 In the _Râmâyana_ it is Bâla‐Râma, Krishna’s elder brother, who does

this.

1477 With regard to the origin of Rudra, it is stated in several

_Purânas_ that his (spiritual) progeny, _created in him by Brahmâ_,

is not confined to either the _seven_ Kumâras or the _eleven_

Rudras, etc., but “comprehends infinite numbers of beings _in person

and equipments like their_ (virgin) father. Alarmed at their

fierceness, numbers, and _immortality_, Brahmâ desires his son Rudra

to form creatures of a different and mortal nature.” Rudra _refusing

to create_, desists, etc., hence Rudra is the first _rebel_.

(_Linga_, _Vâyu_, _Matsya_, and other _Purânas_.)

1478 Diti is shown to have been thus frustrated in the Dvâpara Yuga,

during that period when the Fourth Race was flourishing.

1479 Notwithstanding the terrible, and evidently _purposed_, confusion of

Manus, Rishis, and their progeny in the _Purânas_, one thing is made

clear: there have been and there will be seven Rishis in every Root‐

Race, called also Manvantara in the sacred books, just as there are

fourteen Manus in every Round, the presiding Gods, the Rishis and

sons of the Manus, being identical. (See _Vishnu Purâna_, III. i;

Wilson’s Trans., iii. 19.) Six Manvantaras are given, the seventh

being our own, in the _Vishnu Purâna_. The _Vâyu Purâna_ furnishes

the nomenclature of the sons of the fourteen Manus in every

Manvantara, and the sons of the seven Sages or Rishis. The latter

are the progeny of the Progenitors of mankind. All the _Purânas_

speak of the seven Prajâpatis of this period or Round.

1480 “Châkshusha was the Manu of the sixth period [Third Round and Third

Race], in which Indra was Manojava”—Mantradruma in the _Bhâgavata

Purâna_. (_Vishnu Purâna_, Wilson’s Trans., iii. 12.) As there is a

perfect analogy between the Great Round (Mahâkalpa), each of the

seven Rounds, and each of the seven great Races in every one of the

Rounds—therefore, Indra of the sixth period, or Third Round,

corresponds to the close of the Third Race, at the time of the Fall

or the separation of sexes. Rudra, as the father of the Maruts, has

many points of contact with Indra, the Marutvân, or “Lord of the

Maruts.” Rudra is said to have received his name because of his

weeping. Hence Brahmâ called him Rudra; but _he wept yet seven times

more and so obtained seven other names_—of which he uses one during

_each_ “period.”

1481 _Ibid._, ii. 231.

1482 In _Vishnu Puranâ_, Book II. Chap. iv. (Wilson, ii. 205), it is

stated that the “Earth,” “with its continents, mountains, oceans,

and exterior shell, is _fifty crores_ [five hundred millions] of

Yojanas in extent”; to which the translator remarks: “_This

comprises the planetary spheres_; for the diameter of the seven

zones and oceans—each ocean being of the same diameter as the

continent it encloses, and each successive continent being twice the

diameter of that which precedes it—amounts to but two crores or

fifty‐four lakhs.... ‘Whenever any contradictions in different

Purânas are observed, they are to be ascribed ... to differences of

Kalpas and _the like_.’ ” “The like” ought to read “occult meaning,”

an explanation which is withheld by the commentator, who wrote for

exoteric, _sectarian_ purposes, and was misunderstood by the

translator for various other reasons, the least of which

is—ignorance of the Esoteric Philosophy.

1483 The Phœnix, although generally connected with the Solar Cycle of 600

years—the Western cycle of the Greeks and other nations—is a generic

symbol for several kinds of cycles, ciphers being taken out or more

added according to which cycle is meant.

1484 See _Book of Ali_, Russian transl.

1485 The tense is past, because the book is allegorical, and has to veil

the truths it contains.

1486 _Oriental Collections_, ii. 119; quoted by Kenealy, _op. cit._, pp.

175, 176.

1487 _Ibid._, _loc. cit._

1488 _Op. cit._, xvii. 9, 10.

1489 Section VI; _Leviticus_, xxiii. 15, _et seqq._

1490 _Vie de Notre Seigneur Jésus‐Christ_, Introduction; quoted by De

Mirville, _Pneumatologie_, iv. 50.

1491 See Suidas, _sub voc._ Ἥλιος.

1492 Pliny, _Hist. Nat._, vii. 56.

1493 “Menses in quinos dies descripserunt dies” (lviii. 9).

1494 Lib. i. c. 26.

1495 _Hist. Nat._, vii. 48, and _Life of Numa_, 16.

1496 _Mèm. Acad. Ins._, xvi. c. 48; iii. 183.

1497 _Voyage en Sibérie_, iii. 19.

1498 The spheres of action of the combined Forces of Evolution and Karma

are (1) the Super‐spiritual or Noumenal; (2) the Spiritual; (3) the

Psychic; (4) the Astro‐ethereal; (5) the Sub‐astral; (6) the Vital;

and (7) the purely Physical Spheres.

1499 Adbhutam, see _Atharva Veda_, x. 105.

1500 In Hindûism, as understood by the Orientalists from the _Atharva

Veda_, the three Rajamsi refer to the three “strides” of Vishnu; his

ascending higher step being taken in the highest world (_A. V._,

vii. 99, 1; _cf._ i. 155, 5). It is the Divo Rajah, or the “sky,” as

they think it. But it is something besides this in Occultism. The

sentence, _pâreshu gûhyeshu vrateshu_ (_cf._, i. 155, 3, and ix. 75,

2, or again, x. 114), in _Atharva Veda_, has yet to be explained.

1501 _Medical Review_, July, 1844.

1502 H. Grattan Guinness, F.R.G.S., in his _Approaching End of the Age_,

p. 258.

1503 _Lancet_, 1842, 1843.

1504 Having given a number of illustrations from natural history, the

doctor adds: “The facts I have briefly glanced at are general facts,

_and cannot happen day after day in so many millions of animals of

every kind_. FROM THE LARVA OR OVUM OF A MINUTE INSECT UP TO MAN,

_at definite periods_, from a mere _chance or coincidence_.... Upon

the whole it is, I think, impossible to come to any less general

conclusion than this, that, _in animals, changes occur every three

and a half, seven, fourteen, twenty‐one, or twenty‐eight days, or at

some definite number of weeks_”—or septenary cycles. Again, the same

Dr. Laycock states that: “Whatever type the fever may exhibit,

_there will be a paroxysm on the seventh day.... fourteenth will be

remarkable as a day of amendment_ ... [either cure or death taking

place]. If the fourth [paroxysm] be severe, and the fifth less so,

the disease will end at the _seventh_ paroxysm, and ... the change

for the better ... will be seen on the fourteenth day ... namely,

about three or four o’clock a.m., when the system is most languid.”

(_Approaching End of the Age_, by Grattan Guinness, pp. 258 to 269,

wherein this is quoted).

This is pure “soothsaying” by cyclic calculations, and it is

connected with Chaldæan Astrolatry and Astrology. Thus Materialistic

Science—in its medicine, _the most materialistic of all_—applies our

Occult laws to diseases, studies natural history with its help,

recognizes its presence as a fact in Nature, and yet must needs

pooh‐pooh the same archaic knowledge when claimed by the Occultists.

For if the mysterious Septenary Cycle is a law in Nature, _and it is

one_, as proven; if it is found controlling both evolution and

_involution_ (or death) in the realms of entomology, ichthyology and

ornithology, as in the kingdom of the animal mammalia and man—why

cannot it be present and acting in Kosmos, in general, in its

natural (though occult) divisions of time, races, and _mental_

development? And why, furthermore, should not the most ancient

Adepts have studied and thoroughly mastered these cyclic laws under

all their aspects? Indeed, Dr. Stratton states as a physiological

and pathological fact, that “in health the human pulse is more

frequent in the morning than in the evening for six days out of

seven; and that on the _seventh_ day it is slower.” (_Edinburgh

Medical and Surgical Journal_, Jan. 1843; _ibid., loc. cit._) Why,

then, should not an Occultist show the same in cosmic and

terrestrial life in the pulse of the Planet and Races? Dr. Laycock

divides life by _three_ great _septenary_ periods; the first and

last, each stretching over 21 years, and the central period or prime

of life lasting 28 years, or four times seven. He subdivides the

first into _seven_ distinct stages, and the other two into _three_

minor periods, and says that: “The fundamental unit of the greater

periods is _one week of seven days_, _each day being twelve hours_,

and that single and compound _multiples_ of this unit, determine the

length of these periods by the same ratio, as multiples of the unit

of twelve hours determine the lesser periods. _This law binds all

periodic vital phenomena together, and links the periods observed in

the lowest annulose animals, with those of man himself, the highest

of the vertebrata._” (_Ibid._, p. 267.) If Science does this, why

should she scorn the Occult information, that—to use Dr. Laycock’s

language—_one_ Week of the Manvantaric (Lunar) Fortnight, of

fourteen Days (or seven Manus), that Fortnight of twelve Hours in a

Day representing seven Periods or seven Races—is now passed? This

language of Science fits our Doctrine admirably. Mankind _has_ lived

over “_a week of seven days_, each day being _twelve hours_,” since

three and a half Races are now gone for ever, the Fourth is

submerged, and we are now in the Fifth Race.

1505 _Op. cit._, p. 269.

1506 See for the length of such cycles or Yugas in _Vriddha Garga_ and

other ancient astronomical sections (Jyotisha). They vary from the

cycle of five years—which Colebrooke calls “the cycle of the Vedas,”

specified in the institutes of Parâshara, “and the basis of

calculation for larger cycles” (_Miscell. Essays_, i. 106 and

108)—up to the Mahâ Yuga or the famous cycle of 4,320,000 years.

1507 The Hebrew word for “week” is _seven_; and any length of time

divided by _seven_ would have been a “week” with them—even

49,000,000 years, as it is seven times seven millions. But their

calculation is throughout septiform.

1508 Brahmâ creates in the first Kalpa, or on the first Day, various

“sacrificial animals” (Pashavah), or the celestial bodies and the

Zodiacal signs, and “plants,” _which_ he uses in _sacrifices_ at the

opening of Tretâ Yuga. The Esoteric meaning shows him proceeding

cyclically and creating astral Prototypes on the _descending_

spiritual arc and then on the _ascending_ physical arc. The latter

is the subdivision of a _two‐fold_ creation, sub‐divided again into

seven descending and seven ascending degrees of Spirit falling, and

of Matter ascending; the inverse of what takes place—as in a mirror

which reflects the right on the left side—in this Manvantara of

ours. It is the same Esoterically in the Elohistic _Genesis_ (chap.

i), and in the Jehovistic copy, as in Hindû cosmogony.

1509 _Op. cit._, vv. 70, 71, 80; _The Kabbalah Unveiled_, S. L. MacGregor

Mathers, pp. 120, 121.

1510 “The Greater Holy Assembly,” v. 1,160.

1511 See _Vishnu Purâna_, I. v.

1512 It is very surprising to see theologians and Oriental scholars

expressing indignation at the “depraved taste” of the Hindû mystics,

who, not content with having “invented” the Mind‐born Sons of

Brahmâ, make the Rishis, Manus, and Prajâpatis of every kind spring

from _various parts of the body_ of their primal Progenitor, Brahmâ.

(See Wilson’s footnote in his _Vishnu Purâna_, i. 102.) Because the

average public is unacquainted with the Kabalah, the key to, and

glossary of, the much veiled Mosaic Books, therefore, the clergy

imagines the truth will never out. Let any one turn to the English,

Hebrew, or Latin texts of the _Kabalah_, now so ably translated by

several scholars, and he will find that the Tetragrammaton, which is

the Hebrew IHVH, is also both the “Sephirothal Tree”—_i.e._, it

contains all the Sephiroth except Kether, the crown—and the united

Body of the Heavenly Man (Adam Kadmon) from whose Limbs emanate the

Universe and everything in it. Furthermore, he will find that the

idea in the Kabalistic Books, the chief of which in the _Zohar_ are

the “Book of Concealed Mystery,” and of the “Greater” and the

“Lesser Holy Assembly,” is entirely phallic and far more crudely

expressed than is the four‐fold Brahmâ in any of the _Purânas_. (See

_The Kabbalah Unveiled_, by S. L. MacGregor Mathers, chapter xxii.

of “The Lesser Holy Assembly,” concerning the remaining members of

Microprosopus.) For, this “Tree of Life” is also the “Tree of

Knowledge of Good and Evil,” whose chief mystery is that of human

procreation. It is a mistake to regard the _Kabalah_ as _explaining_

the mysteries of Kosmos or Nature; it explains and unveils only a

few allegories in the _Bible_, and _is more esoteric_ than is the

latter.

1513 Simplified in the English _Bible_ to: “Is the Lord [!!] among us, or

not?”

1514 Verse 83; _op. cit._, p. 121.

1515 Translators often render the word “Companion” (Angel, also Adept) by

“Rabbi,” just as the Rishis are called Gurus. The _Zohar_ is, if

possible, more occult than the _Book of Moses_; to read the “Book of

Concealed Mystery” one requires the keys furnished by the genuine

Chaldæan _Book of Numbers_, which is not extant.

1516 Verses 1152, 1158, 1159; _op. cit._, p. 254.

1517 _I Peter_, ii. 2‐5.

1518 “The Greater Holy Assembly,” vv. 1160, 1161; _op. cit._, p. 255.

1519 See pp. 445, 446, _supra_.

1520 _Op. cit._, i. 297, 2nd ed.

1521 It is. But Âgneyâstra are fiery “missile weapons,” not “edged”

weapons, as there is some difference between Shastra and Astra in

Sanskrit.

1522 Yet there are some, who may know something of these, even outside

the author’s lines, wide as they undeniably are.

1523 This connecting link, like others, was pointed out by the present

writer nine years before the appearance of the work from which the

above is quoted, namely in _Isis Unveiled_, a work full of such

guiding links between ancient, mediæval, and modern thought, but,

unfortunately, too loosely edited.

1524 Ay; but how can the learned writer prove that these “beginnings”

were precisely in Egypt, and nowhere else; and only 50,000 years

ago?

1525 Precisely; and this is just what the Theosophists do. They have

never claimed “original inspiration,” not even as mediums claim it,

but have always pointed, and do now point, to the “primary

signification” of the symbols, which they trace to other countries,

older even than Egypt; significations, moreover, which emanate from

a Hierarchy (or Hierarchies, if preferred) of _living_ Wise

Men—mortals notwithstanding that Wisdom—who reject every approach to

_supernaturalism_.

1526 But where is the proof that the Ancients did not mean precisely that

which the Theosophists claim? Records exist for what they say, just

as other records exist for what Mr. Gerald Massey says. His

interpretations are very correct, but are also very one‐sided.

Surely Nature has more than one _physical aspect_; for Astronomy,

Astrology, and so on, are all on the physical, not the spiritual,

plane.

1527 _The Natural Genesis_, i. 318. It is to be feared that Mr. Massey

has not succeeded. We have our followers as he has his followers,

and Materialistic Science steps in and takes little account of both

his and our speculations!

1528 The fact that this learned Egyptologist does not recognize in the

doctrine of the “Seven Souls,” as he terms our “principles,” or

“metaphysical ‘_concepts_,’ ” anything but “the primitive biology or

physiology of the soul,” does not invalidate our argument. The

lecturer touches on only two keys, those that unlock the

astronomical and the physiological mysteries of Esotericism, and

leaves out the other five. Otherwise he would have promptly

understood that what he calls the physiological divisions of the

living Soul of man, are regarded by Theosophists as also

psychological and spiritual.

1529 _Op. cit._, p. 2.

1530 _Ibid._, _loc. cit._

1531 _Ibid._, _loc. cit._

1532 _Ibid._, _loc. cit._

1533 _Ibid._, p. 4.

1534 This is a great mistake made in the Esoteric enumeration. Manas is

the fifth, not the fourth; and Manas corresponds precisely with Seb,

the Egyptian fifth principle, for that portion of Manas which

follows the two higher principles, is the ancestral soul, indeed,

the bright, immortal thread of the higher Ego, to which clings the

spiritual aroma of all the lives or births.

1535 _Ibid._, p. 2.

1536 _Ibid._, pp. 2, 3.

1537 _Signatura Rerum_, xiv. pars. 10, 14, 15; _The Natural Genesis_, i.

317.

1538 _Aurora_, xxiv. 27.

1539 This is indeed news! It makes us fear that the lecturer had never

read _Esoteric Buddhism_ before criticizing it. There are too many

such misconceptions in his notices of it.

1540 “The Seven Souls of Man,” pp. 26, 27.

1541 _Ibid._, p. 26.

1542 _The Theosophist_, 1887 (Madras), pp. 705, 706.

1543 According to _Shvetâshvatara‐Upanishad_ (357) the Siddhas are those

who are possessed from birth of “superhuman” powers, as also of

“knowledge and indifference to the world.” According to the Occult

teachings, however, the Siddhas are Nirmânakâyas or the “spirits”—in

the sense of an individual, or _conscious_ spirit—of great Sages

from spheres on a higher plane than our own, who voluntarily

incarnate in mortal bodies in order to help the human race in its

upward progress. Hence their innate knowledge, wisdom and powers.

1544 “The Sacred Books of the East,” viii. 284, _et seqq._

1545 I propose to follow here the text and not the editor’s commentaries,

who accepts Arjuna Mishra and Nilakantha’s _dead‐letter_

explanations. Our Orientalists never trouble to think that if a

native commentator is a non‐initiate, he could not explain

correctly, and if an Initiate, would not.

1546 See _Chhândogya_, p. 219, and Shankara’s commentary thereupon.

1547 The editor explains here, saying, “I presume devoted to the

Brahman.” We venture to assert that the “Fire” or Self is the real

Higher SELF “connected with,” that is to say _one_ with Brahma, the

One Deity. The “Self” separates itself no longer from the Universal

Spirit.

1548 The “Supreme Self,” says Krishna, in the _Bhagavad Gitâ_, pp. 102,

_et seqq._

1549 As Mahat, or Universal Intelligence, is first born, or manifests, as

Vishnu, and then, when it falls into Matter and develops self‐

consciousness, becomes egoism, selfishness, so Manas is of a dual

nature. It is respectively under the Sun and Moon, for as

Shankarâchârya says: “The moon is the mind, and the sun the

understanding.” The Sun and Moon are the deities of our planetary

Macrocosmos, and therefore Shankara adds that: “The mind and the

understanding are the respective deities of the [human] organs.”

(See _Brihadâranyaka_, pp. 521, _et seqq._) This is perhaps why

Arjuna Mishra says that the Moon and the Fire (the Self, the Sun)

constitute the universe.

1550 “The body in the soul,” as Arjuna Mishra is credited with saying, or

rather “the soul in the spirit”, and on a still higher plane of

development, the Self or Âtman in the Universal Self.

1551 _Op. cit._, p. 179.

1552 _Prov._, ix. 1.

1553 De Quatrefages, _The Human Species_, p. 111. The respective

developments of the human and simian brains are referred to. “In the

ape the temporo‐sphenoidal convolutions, which form the middle lobe,

make their appearance and are completed before the anterior

convolutions which form the frontal lobe. In man, on the contrary,

the frontal convolutions are the first to appear, and those of the

middle lobe are formed later.” (_Ibid._)

1554 _Doctrine of Descent and Darwinism_, p. 290.

1555 Series II, Vol. VI, p. 769 (Ed. 1886). To this an editorial remark

adds that an “F.J.B.,” in the _Athenæum_ (No. 3069, Aug. 21, 1886,

pp. 242‐3), points out that Naturalists have long recognized that

there are “morphological” and “physiological” species. The former

have their origin in men’s minds, the latter in a series of changes

sufficient to affect the internal as well as the external organs of

a group of allied individuals. The “physiological selection” of

morphological species is a confusion of ideas; that of physiological

species a redundancy of terms.

1556 _Op. cit._, p. 79.

1557 _Ibid._, p. 48.

1558 Nägeli’s “principle of perfectibility”; von de Baer’s “striving

towards the purpose”; Braun’s “divine breath as the inward impulse

in the evolutionary history of Nature”; Professor Owen’s “tendency

to perfectibility,” etc., are all expressive of the veiled

manifestations of the universal guiding Fohat, rich with the Divine

and Dhyân‐Chohanic thought.

1559 Hæckel on “Cell‐Souls and Soul‐Cells,” _Pedigree of Man_, Aveling’s

Trans., see pp. 136, 150.

1560 See _infra_, M. de Quatrefages’ _exposé_ of Hæckel, in Section II,

“The Ancestors Mankind is offered by Science.”

1561 Strictly speaking, du Bois‐Reymond is an Agnostic, and not a

Materialist. He has protested most vehemently against the

materialistic doctrine, which affirms mental phenomena to be merely

the product of molecular motion. The most accurate _physiological_

knowledge of the structure of the brain leaves us “nothing but

matter in motion,” he asserts; “_we must go further_, and admit the

utterly incomprehensible nature of the psychical principle, which it

is _impossible to regard_ as a mere outcome of material causes.”

1562 See Hæckel’s “Present Position of Evolution,” _op. cit._, pp. 23,

24, 296, 297, notes.

1563 _Op. cit._, pp. 34, 35, 36.

1564 _Measure for Measure_, Act ii, Scene 2.

1565 _Knowledge_, January, 1882.

1566 T. Huxley, _Man’s Place in Nature_, p. 57.

1567 _Op. cit._, “The Proofs of Evolution,” p. 273.

1568 Author of _Modern Science and Modern Thought_.

1569 _Op. cit._, pp. 102, 103.

1570 _Op. cit._, ii. 12, Wilson’s Transl.

1571 _Op. cit._, p. 104. In this, as has been shown in Part I, Modern

Science has again been anticipated, far beyond its own speculations,

by Archaic Science.

1572 _Ibid._, pp. 104‐106.

1573 _Anthrop._, 3rd edition, p. 11.

1574 Theosophists will remember that, according to Occult teaching,

cyclic Pralayas so‐called are but “Obscurations,” during which

periods Nature, _i.e._, everything visible and invisible on a

resting Planet—remains _in statu quo_. Nature rests and slumbers, no

work of destruction going on upon the Globe even if no active work

be done. All forms, as well as their astral types, remain as they

were at the last moment of its activity. The “Night” of a Planet has

hardly any twilight preceding it. It is caught like a huge mammoth

by an avalanche, and remains slumbering and frozen till the next

dawn of its new Day—a very short one indeed in comparison to the Day

of Brahmâ.

1575 This will be pooh‐poohed, because it will not be understood by our

modern men of Science; but every Occultist and Theosophist will

easily realize the process. There _can be no objective_ form on

Earth, nor in the Universe either, without its astral prototype

being first formed in Space. From Phidias down to the humblest

workman in the ceramic art, a sculptor has had to create first of

all a model in his mind, then sketch it in dimensional lines, and

then only can he reproduce it in a three dimensional or objective

figure. And if the human mind is a living demonstration of such

successive stages in the process of Evolution, how can it be

otherwise when Nature’s Mind and creative powers are concerned?

1576 See _A Modern Zoroastrian_, p. 103.

1577 “Darwinian Theory” in _Pedigree of Man_, p. 22.

1578 _The Age and Origin of Man._

1579 _Man before Metals_, p. 320, “International Scientific Series.”

1580 _Mr. Darwin’s Philosophy of Language_, 1873.

1581 _Cf._ his _Doctrine of Descent and Darwinism_, p. 304.

1582 _A Modern Zoroastrian_, p. 136.

1583 It thus appears that in its anxiety to prove our noble descent from

the catarrhine “baboon,” Hæckel’s school has pushed back the times

of pre‐historic man millions of years. (See _Pedigree of Man_, p.

273.) Occultists, render thanks to Science for such corroboration of

our claims!

1584 This seems a poor compliment to pay Geology, which is not a

speculative but as exact a Science as Astronomy—save, perhaps, its

too risky chronological speculations. It is mainly a “descriptive”

as opposed to an “abstract” Science.

1585 Such newly‐coined words as “perigenesis of plastids,” “plastidule

souls” (!), and others less comely, invented by Hæckel, may be very

learned and correct in so far as they may express very graphically

the ideas in his own vivid fancy. As _facts_, however, they remain

for his less imaginative colleagues painfully cænogenetic—to use his

own terminology; _i.e._, for true Science they are spurious

speculations, so long as they are derived from “empirical sources.”

Therefore, when he seeks to prove that “the origin of man from other

mammals, and most directly from the catarrhine apes, is a deductive

law, that follows necessarily from the inductive law of the theory

of descent” (_Anthropogeny_, p. 392, quoted in _Pedigree of Man_, p.

295.)—his no less learned foes (du Bois‐Reymond—for one) have a

right to see in this sentence a mere jugglery of words; a

“_testimonium paupertatis_ of Natural Science”—as he himself

complains, speaking, in return, of du Bois‐Reymond’s “astonishing

ignorance.” (See _Pedigree of Man_, notes on pp. 295, 296.)

1586 _Pedigree of Man_, p. 273.

1587 _Anthropogeny_, p. 392. Quoted in _Pedigree of Man_, p. 295.

1588 The _mental_ barrier between man and ape, characterized by Huxley as

an “enormous gap, a distance practically immeasurable” (! !) is,

indeed, in itself conclusive. Certainly it constitutes a standing

puzzle to the Materialist, who relies on the frail reed of “natural

selection.” The physiological differences between Man and the Apes

are in reality—despite a curious community of certain

features—equally striking. Says Dr. Schweinfurth, one of the most

cautious and experienced of Naturalists:

“In modern times there are no animals in creation that have

attracted a larger amount of attention from the scientific student

of nature than these great quadrumana [the anthropoids], which are

stamped with such a singular resemblance to the human form as to

have justified the epithet of anthropomorphic.... But all

investigation at present only leads human intelligence to a

confession of its insufficiency; and nowhere is caution more to be

advocated, nowhere is premature judgment more to be deprecated than

in the attempt to bridge over the mysterious chasm which separates

man and beast.” (_Heart of Africa_, i., 520. Ed., 1873.)

1589 _The Descent of Man_, p. 160. Ed. 1888. A ridiculous instance of

evolutionist contradictions is afforded by Schmidt (_Doctrine of

Descent and Darwinism_, p. 292). He says: “Man’s kinship with the

apes is ... not impugned by the bestial strength of the teeth of a

male orang or gorilla.” Mr. Darwin, on the contrary, endows this

fabulous being with teeth used as weapons!

1590 According even to a fellow‐thinker, Professor Schmidt, Darwin has

evolved “a certainly not flattering, and perhaps in many points not

correct, portrait of our presumptive ancestors in the phase of

dawning humanity.” (_Doctrine of Descent and Darwinism_, p. 284.)

1591 _The Human Species_, pp. 106‐108.

1592 _Op. cit._, p. 77.

1593 Pp. 109, 110.

1594 _Op. cit._, p. 110.

1595 Of course the Esoteric system of Fourth Round Evolution is much more

complex than the paragraph and quotations referred to categorically

assert. It is practically a _reversal_—both in embryological

inference and succession in time of species—of the current Western

conception.

1596 According to Hæckel, there are also “cell‐souls” and “atom‐cells”;

an “inorganic molecular soul” without, and a “plastidular soul”

with, or possessing, memory. What are our Esoteric teachings to

this? The _divine and human_ soul of the seven principles in man

must, of course, pale and give way before such a stupendous

revelation!

1597 _The Pedigree of Man_, p. 296.

1598 A valuable confession, this. Only it makes the attempt to trace the

_descent_ of consciousness in man, as well as of his physical body,

from Bathybius Hæckelii, still more humorous and _empirical_ in the

sense of Webster’s second definition.

1599 _Ibid._

1600 Those who take the opposite view and look upon the existence of the

human Soul—“as a supernatural, a spiritual phenomenon, conditioned

by forces altogether different from ordinary physical forces,” mock,

he thinks, “in consequence, all explanation that is simply

scientific.” They have no right it seems, to assert that “psychology

is, in part, or in whole, a spiritual science, not a physical one.”

The new discovery by Hæckel—one taught for thousands of years in all

the Eastern religions, however—that animals have souls, will, and

sensation, hence, soul‐functions, leads him to make of Psychology

the science of the Zoologists. The archaic teaching that the “soul”

(the animal and human souls, or Kâma and Manas) “has its

developmental history”—is claimed by Hæckel as his own discovery and

innovation on an “untrodden [?] path”! He, Hæckel, will work out the

comparative evolution of the soul in man and in other animals. The

comparative morphology of the soul‐organs, and the comparative

physiology of the soul‐functions, both founded on Evolution, thus

become the psychological [really materialistic] problem of the

scientific man. (“Cell‐souls and Soul‐cells,” pp. 135, 136, 137,

_Pedigree of Man_.)

1601 _The Pedigree of Man_, note 20, p. 296.

1602 P. 119.

1603 See “Transmigration of Life‐Atoms,” in _Five Years of Theosophy_,

pp. 533‐539. The collective aggregation of these atoms forms thus

the Anima Mundi of our Solar System, the Soul of our little

Universe, each atom of which is of course a Soul, a Monad, a little

universe endowed with consciousness, hence with memory. (Vol. I,

Part III, “Gods, Monads, and Atoms.”)

1604 _Op. cit._, p. 119.

1605 In “The Transmigration of Life‐Atoms” (_Five Years of Theosophy_, p.

535), we say of the Jîva, or Life‐Principle, in order to better

explain a position which is but too often misunderstood: “It is

omnipresent ... though [on this plane of manifestation often] ... in

a dormant state [as in stone].... The definition which states that

when this indestructible force is ‘disconnected with one set of

atoms [_molecules_ ought to have been said] it becomes immediately

attracted by others,’ does not imply that it abandons entirely the

first set [because the atoms themselves would then disappear], but

only that it transfers its _vis viva_, or living power—the energy of

motion, to another set. But because it manifests itself in the next

set as what is called kinetic energy, it does not follow that the

first set is deprived of it altogether; for it is still in it, as

potential energy or life latent.” Now what can Hæckel mean by his

“not identical atoms, but their peculiar motion and mode of

aggregation,” if it is not the same kinetic energy we have been

explaining? Before evolving such theories, he must have read

Paracelsus and studied _Five Years of Theosophy_ without properly

digesting the teachings.

1606 _Op. cit._, note 21, p. 296.

1607 _Ibid._, note 19.

1608 _Ibid._, note 23.

1609 _Man’s Place in Nature_, p. 159.

1610 _Op cit._, p. 157.

1611 _Ibid._, p. 161.

1612 This the way _primitive man_ must have acted? We are not aware of

men, not even of savages, in our age, who are known to have imitated

the apes which lived side by side with them in the forests of

America and the islands. But we do know of large apes who, tamed and

living in houses, will mimic men to the length of donning hats and

coats. The writer once had a chimpanzee who, without being taught,

opened a newspaper and pretended to read it. It is the descending

generations, the children, who mimic their parents—not the reverse.

1613 _Ibid._, p. 151.

1614 It is asked, whether it would change one iota of the scientific

truth and fact contained in the above sentence if it were to read:

“the ape is simply an instance of the biped type specialized for

going on all fours generally, and with a smaller brain.”

Esoterically speaking, this is the real truth, and not the reverse.

1615 _Modern Science and Modern Thought_, pp. 151, 152.

1616 We cannot follow Mr. Laing here. When avowed Darwinists like Huxley

point to “the great gulf which intervenes between the lowest ape and

the highest man in intellectual power,” the “enormous gulf ...

between them,” the “immeasurable and practically infinite divergence

of the human from the simian stirps” (_Man’s Place in Nature_, p.

102 and note); when even the physical basis of mind—the brain—so

_vastly_ exceeds in size that of the highest existing apes; when men

like Wallace are forced to invoke the agency of extra‐terrestrial

intelligences in order to explain the rise of such a creature as the

pithecanthropus alalus, or speechless savage of Hæckel, to the level

of the large‐brained and _moral_ man of to‐day—when all this is the

case, it is idle to dismiss evolutionist puzzles so lightly. If the

_structural_ evidence is so unconvincing and, taken as a whole, so

hostile to Darwinism, the difficulties as to the “how” of the

evolution of the human _mind_ by natural selection are tenfold

greater.

1617 A race which MM. de Quatrefages and Hamy regard as a branch of the

same stock whence the Canary Island Guanches sprung—offshoots of the

Atlanteans, in short.

1618 _Ibid._, pp. 180‐182.

1619 _Pedigree of Man_, p. 73.

1620 Professor Owen believes that these muscles—the attollens, retrahens,

and attrahens aurem—were actively functioning in men of the Stone

age. This may or may not be the case. The question falls under the

ordinary “occult” explanation, and involves no postulate of an

“animal progenitor” to solve it.

1621 _Man’s Place in Nature_, p. 104. To cite another good authority: “We

find one of the most man‐like apes (gibbon) in the Tertiary period,

and this species is _still in the same low grade_, and _side by

side_ with it at the end of the Ice period, man is found in the same

high grade as to‐day, the ape not having approximated more nearly to

the man, and modern man not having become further removed from the

ape than the first (fossil) man ... these facts contradict a theory

of constant progressive development.” (Pfaff.) When, according to

Vogt, the average Australian brain = 99·35 cub. inches; that of the

gorilla 30·51, and that of the chimpanzee only 25·45, the _giant

gap_ to be bridged by the advocate of “Natural” Selection becomes

apparent.

1622 Geo. T. Curtis, _Creation or Evolution?_ p. 76.

1623 “At this period,” writes Darwin, “the arteries run in arch‐like

branches, as if to carry the blood to branchiæ which are not present

in the higher vertebrata, though the slits on the side of the neck

still remain, marking their former [?] position.”

It is noteworthy that, though gill‐clefts are absolutely useless to

all but amphibia and fishes, etc., their appearance is regularly

noted in the fœtal development of vertebrates. Even children are

occasionally born with an opening in the neck corresponding to one

of the clefts.

1624 Those who with Hæckel regard the gill‐clefts with their attendant

phenomena as illustrative of an active function in our amphibian and

piscine ancestors (see his twelfth and thirteenth stages), ought to

explain why the “vegetable with leaflets” (Prof. André Lefèvre)

represented in fœtal growth, does not appear in his twenty‐two

stages through which the Monera have passed in their ascent to Man.

Hæckel does _not_ postulate a _vegetable_ ancestor. The

embryological argument is thus a two‐edged sword and here cuts its

possessor.

1625 Lefèvre, _Philosophy Historical and Critical_, pt. ii. p. 480,

“Library of Contemporary Science.”

1626 We confess to not being able to see any good reasons for Mr. E.

Clodd’s positive statement in _Knowledge_. Speaking of the men of

Neolithic times, “concerning whom Mr. Grant Allen has given ... a

vivid and accurate sketch,” and who are “the direct ancestors of

peoples of whom remnants yet lurk in out‐of‐the‐way corners of

Europe, where they have been squeezed or stranded,” he adds, “but

the men of Palæolithic times can be identified with no existing

races; they were savages of a more degraded type than any extant;

tall, yet barely erect, with short legs and twisted knees, with

prognathous, that is, projecting ape‐like jaws, and small brains.

Whence they come we cannot tell, and their ‘grave knoweth no man to

this day.’ ”

Besides the possibility that there may be men who _know_ whence they

came and how they perished—it is not true to say that the

Palæolithic men, or their fossils, are all found with “small

brains.” The oldest skull of all those hitherto found, the

“Neanderthal skull,” is of average capacity, and Mr. Huxley was

compelled to confess that it was no real approximation whatever to

that of the “missing link.” There are aboriginal tribes in India

whose brains are far smaller and nearer to that of the ape than any

hitherto found among the skulls of Palæolithic man.

1627 _Antiquity of Man_, p. 246.

1628 The actual time required for such a theoretical transformation is

necessarily enormous. “If,” says Professor Pfaff, “in the hundreds

of thousands of years which you [the Evolutionists] accept between

the rise of palæolithic man and our own day, a greater distance of

man from the brute is not demonstrable [_the most ancient man was

just as far removed from the brute as the now living man_], what

reasonable ground can be advanced for believing that man has been

developed from the brute, and has receded further from it by

infinitely small gradations.... _The longer the interval of time

placed between our times and the so‐called palæolithic men, the more

ominous and destructive for the theory of the gradual development of

man from the animal kingdom is the result stated._” Huxley writes

(_Man’s Place in Nature_, p. 159) that the _most liberal_ estimates

for the antiquity of man _must be still further_ extended.

1629 _Fortnightly Review_, 1882. The baselessness of this assertion, as

well as that of many other exaggerations of the imaginative Mr.

Grant Allen, was ably exposed by the eminent Anatomist, Professor R.

Owen, in _Longman’s Magazine_, No. 1. Must it be repeated, moreover,

that the Cro‐Magnon Palæolithic type is superior to that of a very

large number of existing races?

1630 It thus stands to reason that Science would never dream of a Pre‐

Tertiary man, and that de Quatrefages’ Secondary man makes every

Academician and F.R.S. faint with horror because, to preserve the

ape‐theory, Science must make man Post‐Secondary. This is just what

de Quatrefages has twitted the Darwinists with, adding, that on the

whole there were more scientific reasons for tracing the ape from

man than man from the anthropoid. With this exception Science has

not one single valid argument to offer against the antiquity of man.

But in this case modern Evolution demands far more than the fifteen

million years of Croll for the Tertiary period, for two very simple

but good reasons: (_a_) no anthropoid ape has been found before the

Miocene period; (_b_) man’s flint relics have been traced to the

Pliocene and their presence _suspected_, if not accepted by all, in

the Miocene strata. Again, where is the “missing link” in such case?

And how could even a Palæolithic savage, a “man of Canstadt,” evolve

into a _thinking_ man from the brute dryopithecus of the Miocene _in

so short a time_? One sees now the reason why Darwin rejected the

theory that only 60,000,000 years had elapsed since the Cambrian

period. “He judges from the small amount of organic change since the

commencement of the glacial epoch, and adds that the previous 140

million years can hardly be considered as sufficient for the

development of the varied forms of life which certainly existed

toward the close of the Cambrian period.” (Ch. Gould, _Mythical

Monsters_, p. 84.)

1631 It may here be remarked that those Darwinians who, with Mr. Grant

Allen, place our “hairy arboreal” ancestors so far back as the

Eocene age, are landed in rather an awkward dilemma. No fossil

anthropoid ape—much less the fabulous common ancestor assigned to

man and the pithecoid—appears in Eocene strata. The first

presentment of an anthropoid ape is Miocene.

1632 Ed. Lartet, “Nouvelles Recherches sur la Coëxistence de l’Homme et

des Grands Mammifères Fossils de la Dernière Période Géologique.”

_Annales des Soc. Nat._, xv. 256.

1633 See the Hibbert Lectures for 1887, p. 33.

1634 From a Report of the Hibbert Lectures, 1887. _Lectures on the Origin

and Growth of Religion, as Illustrated by the Religion of the

Ancient Babylonians._ By A. H. Sayce.

1635 See _supra_ “Chronology of the Brâhmans.”

1636 _Nat. Philos._, by Thomson and Tait, App. D. Trans. Royal Soc.,

Edin., xxiii. pt. 1.

1637 _Popular Astronomy_, p. 509.

1638 _Climate and Time_, p. 335.

1639 Address, Liverpool Geological Society, 1876.

1640 _World‐Life_, pp. 179, 180.

1641 _Ibid._, pp. 367, 368.

1642 _Climate and Time._

1643 Quoted in Mr. Ch. Gould’s _Mythical Monsters_, p. 84.

1644 According to Bischof, 1,004,177 years, according to Chevandier’s

calculations 672,788 years, were required for the so‐called Coal

formation. “The time required for the development of the strata of

the Tertiary period, ranging from 3,000 to 5,000 feet in thickness,

must have been at least 350,000 years.” (See _Force and Matter_,

Büchner, p. 159, Ed. 1884.)

1645 _Op. cit._, p. 379.

1646 But see “The Ice‐Age Climate and Time,” _Popular Science Review_,

xiv. 242.

1647 Review of Kölliker’s Criticisms.

1648 _Fallacies of Darwinism_, p. 160.

1649 _The Genesis of Species_, Chap. VI, pp. 160‐162, Ed. 1871.

1650 _Man’s Place in Nature_, p. 102, note.

1651 Vol. x. art. “Geology,” p. 227. “100,000,000 of years is probably

amply sufficient for all the requirements of Geology,” says the

text. In France, some _savants_ do not find it nearly “sufficient.”

Le Couturier claims 350 million years; Buffon was satisfied with 34

millions—but there are those in the more modern schools who will not

be content with less than 500 million years.

1652 We are taught that the highest Dhyân Chohans, or Planetary Spirits

(beyond the cognizance of the law of analogy), are in ignorance of

what lies beyond the visible Planetary Systems, since their essence

cannot assimilate itself to that of worlds beyond our Solar System.

When they reach a higher stage of evolution these other universes

will be open to them; meanwhile they have complete knowledge of all

the worlds within the limits of our Solar System.

1653 Since no single atom in the entire Kosmos is without life and

consciousness, how much more then must its mighty globes be filled

with both—though they remain sealed books to us men who can hardly

enter even into the consciousness of the forms of life nearest us?

We do not know _ourselves_, then how can we, if we have never been

trained and initiated, fancy that we can penetrate the consciousness

of the smallest of the animals around us?

1654 _Pluralité des Mondes_, p. 439.

1655 _Op. cit._, i. 4, 9.

1656 _Hebrews_, i. 2. This relates to the Logos of every Cosmogony. The

_unknown_ Light—with which he is said to be coëternal and coëval—is

reflected in the First‐Born, the Protogonos; and the Demiurgos or

the Universal Mind directs his Divine Thought into the Chaos that

under the fashioning of minor Gods will be divided into the Seven

Oceans—Sapta Samudras. It is Purusha, Ahura Mazda, Osiris, etc., and

finally the Gnostic Christos, who is in the _Kabalah_, Chokmah, or

Wisdom, the “Word.”

1657 The _form_ of Tikkun or the Protogonos, “First‐Born,” _i.e._, the

Universal Form and Idea, had not yet been mirrored in Chaos.

1658 _Zohar_, iii. 292c. The “Heavenly Man” is Adam Kadmon—the synthesis

of the Sephiroth, as “Manu Svâyambhuva” is the synthesis of the

Prajâpatis.

1659 _Bereshith Rabba_, Parsha IX.

1660 This refers to the three Rounds that preceded our Fourth Round.

1661 “Idra Suta,” _Zohar_, iii. 136c. “A sinking down from their

status”—is plain; from active Worlds they have fallen into a

temporary obscuration—they rest, and hence are entirely changed.

1662 _Gen._, xxxvi. 43.

1663 In that learned and witty work, _God and his Book_, by the

redoubtable “Saladin” of Agnostic repute, the amusing calculation

that, if Christ had ascended with the rapidity of a cannon ball, he

would not yet have reached even Sirius, reminds one vividly of the

past. It raises, perhaps, a not ill‐founded suspicion that even our

age of scientific enlightenment may be as grossly absurd in its

materialistic negations as the men of the Middle Ages were absurd

and materialistic in their religious affirmations.

1664 _Philosophy Historical and Critical_, p. 481.

1665 Probably in excess.

1666 _Knowledge_, Art. “The Antiquity of Man in Western Europe,” March

31st, 1882.

1667 Who, in another work, _La Préhistorique Antiquité de l’Homme_, some

twenty years ago, generously allowed only 230,000 years to our

mankind! Since we learn now that he places man in the Mid‐Miocene

period, we must say that the much respected Professor of Prehistoric

Anthropology in Paris is somewhat contradictory and inconsistent, if

not _naïf_ in his views.

1668 The root and basic idea of the origin and transformation of

species—the _heredity_ of acquired faculties—seems to have found

lately very serious opponents in Germany. Du Bois‐Reymond and Dr.

Pflüger, the Physiologists, besides other men of Science as eminent

as any, find insuperable difficulties and even impossibilities in

the doctrine.

1669 _History of Creation_, p. 20.

1670 The same names are retained as those given by Science, to make the

parallels clearer. Our terms are quite different.

1671 Let the student remember that the Doctrine teaches that there are

seven degrees of Devas or “Progenitors,” or seven Classes, from the

most perfect to the less exalted.

1672 It may be said that we are inconsistent in not introducing into this

table a Primary‐age Man. The parallelism of Races and geological

periods here adopted, is, so far as the origin of the First and

Second are concerned, purely tentative, no direct information being

available. Having previously discussed the question of a possible

race in the Carboniferous age, it is needless to renew the debate.

1673 During the _interim_ between one Round and another, the Globe and

everything on it remains _in statu quo_. Remember, vegetation began

in its ethereal form before what is called the Primordial, running

through the Primary, and condensing in it, and reaching its full

physical life in the Secondary.

1674 Geologists tell us that “in the Secondary epoch, the only mammals

which have been [hitherto] discovered in Europe are the fossil

remains of a small marsupial or pouch‐bearer.” (_Knowledge_, March

31st, 1882, p. 464.) Surely the marsupial or didelphis (the only

surviving animal of the family of those which were on Earth during

the presence on it of androgyne man) cannot be the only animal that

was then on Earth? Its presence speaks loudly for that of other

(though unknown) mammals, besides the monotremes and marsupials, and

thus shows the appellation of “mammalian age” given only to the

Tertiary period to be misleading and erroneous, as it allows one to

infer that there were no mammals, but reptiles, birds, amphibians,

and fishes alone in the Mesozoic times—the Secondary.

1675 Those who feel inclined to sneer at that doctrine of Esoteric

Ethnology, which pre‐supposes the existence of Men in the Secondary

age, will do well to note the fact that one of the most

distinguished Anthropologists of the day, M. de Quatrefages,

seriously argues in that direction. He writes: “There is then

nothing impossible in the idea that he [man] ... should have

appeared upon the globe with the first representatives of the type

to which he belongs by his organization.” (_The Human Species_, p.

153.) This statement approximates most closely to our fundamental

assertion that man preceded the other mammalia.

Professor Lefèvre admits that the “labours of Boucher de Perthes,

Lartet, Christy, Bourgeois, Desnoyers, Broca, De Mortillet, Hamy,

Gaudry, Capellini, and a hundred others, have overcome all doubts,

and clearly established the progressive development of the human

organism and industries from the miocene epoch of the tertiary age.”

(_Philosophy Historical and Critical_, Pt. II, p. 499, Chapter II,

On Organic Evolution. “Library of Contemporary Science.”) Why does

he reject the possibility of a Secondary‐age man? Simply because he

is involved in the meshes of the Darwinian Anthropology. “The origin

of man is bound up with that of the higher mammals”; he appeared

“only with the _last_ types of his class”! This is not argument, but

dogmatism. Theory can never excommunicate fact. Must everything give

place to the mere working hypotheses of Western Evolutionists?

Surely not!

1676 These placentalia of the third sub‐class are divided, it appears,

into villiplacentalia (placenta composed of many separate scattered

tufts), the zonoplacentalia (girdle‐shaped placenta), and the

discoplacentalia (or discoid). Hæckel sees in the marsupialia

didelphia, one of the connecting links _genealogically_ between man

and the moneron!!

1677 This inclusion of the First Race in the Secondary is necessarily

only a provisional working hypothesis—the actual chronology of the

First, Second, and early Third Races being closely veiled by the

Initiates. For all that can be said on the subject, the First Root‐

Race may have been Pre‐Secondary, as is, indeed, taught.

1678 The above parallels stand good only if Professor Croll’s earlier

calculations are adopted, namely, of 15,000,000 years since the

beginning of the Eocene period (see Charles Gould’s _Mythical

Monsters_, p. 84), not those in his _Climate and Time_, which allow

only two‐and‐a‐half million years, or at the utmost three million

years’ duration to the Tertiary age. This, however, would make the

whole duration of the incrusted age of the world only 131,600,000

years, according to Professor Winchell, whereas in the Esoteric

Doctrine, sedimentation began in _this_ Round approximately over

320,000,000 years ago. Yet his calculations do not clash much with

ours with regard to the epochs of glacial periods in the Tertiary

age, which is called in our Esoteric books the “Age of the Pigmies.”

With regard to the 320,000,000 of years assigned to sedimentation,

it must be noted that even a greater time elapsed during the

preparation of this Globe for the Fourth Round _previous to

stratification_.

1679 Though we apply the term “truly human,” only to the Fourth Atlantean

Root‐Race, yet the Third Race is almost human in its latest portion,

since it is during its fifth sub‐race that mankind separated

sexually, and that the _first man was born_ according to the now

normal process. This “first man” answers, in the _Bible_, to Enos or

Henoch, son of Seth (_Genesis_, iv.).

1680 Geology records the former existence of a universal ocean, and

sheets of marine sediment uniformly present everywhere testify to

it; but it is not even the epoch referred to in the allegory of

Vaivasvata Manu. The latter is a Deva‐Man (or Manu) saving in an Ark

(the female principle) the germs of humanity, and also the seven

Rishis—who stand here as the symbols for the seven human

principles—of which allegory we have spoken elsewhere. The

“Universal Deluge” is the Watery Abyss of the Primordial Principle

of Berosus. (See Stanzas ii to viii, in Part I.) How, if 15 million

years are allowed by Croll to have elapsed since the Eocene period

(which we state on the authority of a Geologist, Mr. Ch. Gould),

only 60 millions are assigned by him “since the beginning of the

Cambrian period, in the Primordial age”—passes comprehension. The

Secondary strata are twice the thickness of the Tertiary, and

Geology thus shows the Secondary age alone to be of twice the length

of the Tertiary. Shall we then accept only 15 million years for both

the Primary and the Primordial? No wonder Darwin rejected the

calculation.

1681 See _Esoteric Buddhism_, pp. 53‐55, Fourth Ed.

1682 We hope that we have furnished all the scientific data for it

elsewhere.

1683 It is conceded by Geology to be “beyond doubt that a considerable

period must have supervened after the departure of Palæolithic man

and before the arrival of his Neolithic successor.” (See James

Geikie’s _Prehistoric Europe_, and Ch. Gould’s _Mythical Monsters_,

p. 98.)

1684 Resembling in a manner the pile‐villages of Northern Borneo.

1685 “The most clever sculptor of modern times would probably not succeed

very much better, if his graver were a splinter of flint, and stone

and bone were the materials to be engraved”! (Prof. Boyd Dawkins’

_Cave‐Hunting_, p. 344.) It is needless after such a concession to

further insist on Huxley’s, Schmidt’s, Laing’s, and others’

statements to the effect that Palæolithic man cannot be considered

to lead us back in any way to a pithecoid human race; thus they

demolish the fantasies of many superficial evolutionists. The relic

of artistic merit here _reäppearing_ in the Chipped‐Stone‐age men,

is traceable to their _Atlantean_ ancestry. Neolithic man was a

fore‐runner of the great Âryan invasion, and immigrated from quite

another quarter—Asia, and in a measure Northern Africa. The tribes

peopling the latter towards the North‐West, were certainly of an

Atlantean origin—dating back hundreds of thousands of years before

the Neolithic Period in Europe—but they had so diverged from the

parent type as to present no longer any marked characteristic

peculiar to it. As to the contrast between Neolithic and Palæolithic

man, it is a remarkable fact that, as Carl Vogt points out, _the

former was a cannibal, the much earlier man of the Mammoth era was

not_. Human manners and customs do not seem to improve with time,

then? Not in this instance at any rate.

1686 _Op. cit._, p. 97.

1687 _Modern Science and Modern Thought_, p. 181.

1688 _Ibid._, p. 112.

1689 On the data furnished by Modern Science, Physiology, and Natural

Selection, and without resorting to any miraculous creation, two

human negro specimens of the lowest intelligence—say idiots born

dumb—might by breeding produce a dumb Pastrana species, which would

start a new modified race, and thus produce, in the course of

geological time, the regular anthropoid ape.

1690 _Esoteric Buddhism_, p. 64.

1691 _Modern Science and Modern Thought_, p. 98.

1692 _Anfänge zu einer Physiologischen Schöpfungs‐geschichte der

Pflanzen‐ und Thierwelt, 1885._

1693 _Op. cit._, p. 212.

1694 _Ibid._, p. 11.

1695 _Man’s Place in Nature_, p. 159.

1696 Sir W. Dawson, LL.D., F.R.S., _Origin of the World_, p. 39.

1697 _Prehistoric Antiquity of Man_, 1883.

1698 _Antiquity of Man_, p. 25.

1699 _India, What can it Teach Us?_ A course of Lectures delivered before

the University of Cambridge in 1882. Lecture III., p. 110, Ed. 1892.

1700 _Antiquity of Man Historically Considered._ “Present Day Tracts,”

Vol. II, Essay IX, p. 25.

1701 _Op. cit._, pp. 10, 11.

1702 _Op. cit._, i. 4.

1703 Palæolithic man must have been endowed in his day with thrice

Herculean force and magic invulnerability, or else the lion was as

weak as a lamb at that period, for both to share the same dwelling.

We may as well be asked to believe that it is that lion or hyæna

which engraved the deer on the antler, as be told that this piece of

workmanship was done by a savage of such a kind.

1704 _Modern Science and Modern Thought_, p. 164.

1705 _Ibid._, p. 199.

1706 More than twenty specimens of fossil monkeys have been found in one

locality alone, in Miocene strata (Pikermi, near Athens). If man was

not then, the period is too short for him to have been

_transformed_—stretch it as one may. And if he was, and if no monkey

is found earlier, what follows?

1707 Dr. C. Carter Blake, Art., “The Genesis of Man.”

1708 _Antiquity of Man_, p. 530.

1709 New Series, i. 115, Art., “Evidences of the Age of Ice.”

1710 _Fallacies of Darwinism._

1711 _Op. cit._, p. 501, Ed. 1863.

1712 _Op. cit._, iv. 162.

1713 See on this question Wilson’s _Prehistoric Man_, ii. 54; _Origin of

the World_, pp. 393, 394.

1714 And how much more “enormous” if we reverse the subjects, and say

during the monkey’s development from the Third Race Man.

1715 _Op. cit._, pp. 160, 161.

1716 _Principles of Biology_, i. 345.

1717 _Modern Science and Modern Thought_, p. 94.

1718 _Ibid._

1719 The Darwinian theory has been so strained, that even Huxley was

forced at one time to deprecate its occasional degeneration into

“fanaticism.” Oscar Schmidt presents a good instance of a thinker

who unconsciously exaggerates the worth of a hypothesis. He admits

(_The Doctrine of Descent and Darwinism_, p. 158), that “natural

selection ... is in some cases ... inadequate, ... in others ... not

requisite, as the solution of the formation of species is found in

other natural conditions.” He also asserts the “intermediate grades

are ... wanting, which would entitle us to infer with certainty the

direct transition from implacental to placental mammals” (p. 271);

that “we are referred entirely to conjecture and inference for the

origin of the mammals” (p. 268); and he speaks of the repeated

failures of the framers of “hypothetical pedigrees,” more especially

of Hæckel, while regarding their attempts as valuable (p. 250).

Nevertheless he asserts (p. 194) that “what we have gained by the

doctrine of descent based on the theory of selection ... is the

knowledge of the connection of organisms as consanguineous beings.”

Knowledge, in the face of the above‐cited concessions, is, then, the

synonym for conjecture and theory only?

1720 _The Doctrine of Descent and Darwinism_, p. 268.

1721 _Ibid._, pp. 273‐275.

1722 Bear in mind, please, that though the animals—mammalians

included—have all been evolved after and partially _from_ man’s

cast‐off tissues, still, as a far lower being, the mammalian animal

became placental and separated far earlier than man.

1723 Scientists now admit that Europe enjoyed in the Miocene times a

warm, in the Pliocene or later Tertiary, a temperate climate.

Littré’s contention as to the balmy spring of the Quaternary—to

which deposits M. de Perthes’ discoveries of flint implements are

traceable (since when the Somme has worn down its valley many scores

of feet)—must be accepted with much reservation. The Somme‐Valley

relics are _post‐glacial_, and possibly point to the immigration of

savages during one of the more temperate periods intervening between

_minor_ ages of Ice.

1724 “Whence they [the old cave‐men] came, we cannot tell” (Grant Allen).

“The palæolithic hunters of the Somme Valley did not originate in

that inhospitable climate, but moved into Europe from some more

genial region” (Dr. Southall, _Epoch of the Mammoth_, p. 315).

1725 The _pure_ Atlantean stocks—of which the tall Quaternary cave‐men

were, in part, the direct descendants—immigrated into Europe long

prior to the Glacial period; in fact as far back as the Pliocene and

Miocene times in the Tertiary. The worked Miocene flints of Thenay,

and the traces of Pliocene man discovered by Professor Capellini in

Italy, are witnesses to the fact. These colonists were portions of

the once glorious Race, whose cycle from the Eocene onwards had been

running down the scale.

1726 The artistic skill displayed by the old cave‐men renders the

hypothesis which regards them as approximations to the

pithecanthropus alalus—that very mythical Hæeckelian monster—an

absurdity requiring no Huxley or Schmidt to expose it. We see in

their skill in engraving a gleam of Atlantean culture atavistically

reäppearing. It will be remembered that Donnelly regards modern

European civilization as a _renaissance_ of the Atlantean.

(_Atlantis_, pp. 237‐264.)

1727 _Philosophy Historical and Critical_, Pt. II. p. 504, chap., “On

Organic Evolution.”

1728 _Lettres sur l’Atlantide_, p. 12.

1729 _Histoire de l’Astronomie Ancienne_, pp. 25, _et seqq._

1730 _Lettres sur l’Atlantide_, p. 15. This conjecture is but a half‐

guess. There were such “deluges of barbarians” in the Fifth Race.

With regard to the Fourth, it was a _bonâ fide_ deluge of water

which swept it away. Neither Voltaire nor Bailly, however, knew

anything of the Secret Doctrine of the East.

1731 For a full discussion of the relations between the _old_ Greeks and

Romans, and the Atlantean colonists, see _Five Years of Theosophy_,

pp. 308‐346.

1732 _Timæus_, translated by H. Davis, pp. 326‐328.

1733 The story about Atlantis and all the traditions thereon were told,

as all know, by Plato in his _Timæus and Critias_. Plato, when a

child, had it from his grand‐sire Critias, aged ninety, who in his

youth had been told of it by Solon, his father Dropides’

friend—Solon, one of the Seven Sages of Greece. No more reliable

source could be found, we should think.

1734 See Dr. Carter Blake’s paper “On the Naulette Jaw,” _Anthropological

Review_, Sept., 1867.

1735 See de Quatrefages and Hamy, _Crânes des Races Humaines_.

1736 Hæckel’s “man‐ape” of the Miocene period is the dream of a

monomaniac, which de Quatrefages (_Human Species_, pp. 105‐113) has

cleverly disposed of. It is not clear why the world should accept

the lucubrations of a psychophobic Materialist—to accept whose

theory necessitates the acceptance _on faith_ of various animals

unknown to Science or Nature, like the Sozura, for instance, that

amphibian which has never existed anywhere outside Hæckel’s

imagination—rather than the traditions of antiquity.

1737 But see the mass of evidence collected by Donnelly to prove the

Peruvian colony an offshoot of the Atlanteans.

1738 _Cavernes de Périgord_, p. 35.

1739 The ingenious author of _Atlantis, the Ante‐diluvian World_, in

discussing the origin of various Grecian and Roman institutions,

expresses his conviction that “the roots of the institutions of to‐

day reach back to the Miocene age.” Ay, and further yet, as already

stated.

1740 _The Human Species_, p. 152.

1741 As we know them, however. For not only does Geology prove that the

British Islands have been _four times submerged and reëlevated_, but

that the straits between them and Europe were dry land at a former

remote epoch.

1742 See, in _Isis Unveiled_ (i. 627), what Kullûka Bhatta says.

1743 _Les Origines de la Terre et de l’Homme_, p. 454. To this, Professor

N. Joly, of Toulouse, who thus quotes the Abbé in his _Man before

Metals_, expresses the hope that M. Fabre will permit him “to differ

from him on this last point” (p. 186). So do the Occultists; for

though they claim a vast difference in the physiology and outward

appearance of the five Races so far evolved, still they maintain

that the present human species has descended from one and the same

primitive stock, evolved from the Divine Men—our common ancestors

and progenitors.

1744 _Loc. cit._, 15, 18.

1745 _Ibid._, 16.

1746 _Op. cit._, 8‐10.

1747 “The flints of Thenay bear unmistakable trace of the work of human

hands.” (G. de Mortillet, _Promenades au Musèe de St. Germain_, p.

76.)

1748 Albert Gaudry, _Les Enchainements du Monde Animal dans les Temps

Géologiques_, p. 240.

1749 Speaking of the reindeer hunters of Périgord, Joly says that they

“were of great height, athletic, with a strongly built skeleton.”

(_Man before Metals_, p. 353.)

1750 “On the shores of the lake of Beauce,” says the Abbé Bourgeois, “man

lived in the midst of a fauna which completely disappeared

(aceratherium, tapir, mastodon). With the fluviatile sands of

Orléannais came the anthropomorphous monkey (pliopitliecus

antiquus); therefore, later than man.” See _Comptes Rendus_ of the

“Prehistoric Congress” of 1867 at Paris.

1751 De Quatrefages, _The Human Species_, p. 312.

1752 “In making soundings in the slimy soil of the Nile Valley, two baked

bricks were discovered, one at the depth of 20, the other at 24

yards. If we estimate the thickness of the annual deposit formed by

the river at 8 inches a century [more careful calculations have

shown no more than from three to five per century], we must assign

to the first of these bricks an age of 12,000 years, and to the

second that of 14,000 years. By means of analogous calculations,

Burmeister supposes 72,000 years to have elapsed since the first

appearance of man upon the soil of Egypt, and Draper attributes to

the European man who witnessed the last glacial epoch, an antiquity

of more than 250,000 years.” (_Man before Metals_, p. 183.) Egyptian

Zodiacs show more than 75,000 years of observation! Note well also

that Burmeister speaks only of the Delta population.

1753 See _Esoteric Buddhism_, p. 66, Fifth Edition.

1754 Or on what are now the British Isles, which were not yet detached

from the main continent in those days. “The ancient inhabitant of

Picardy could pass into Great Britain without crossing the Channel.

The British Isles were united to Gaul by an isthmus which has since

been submerged.” (_Man before Metals_, p. 184.)

1755 He witnessed and remembered it too, as “the final disappearance of

the largest continent [of Atlantis] was an event coïncident with the

elevation of the Alps,” a Master writes (see _Esoteric Buddhism_ p.

70). _Pari passu_, as one portion of the dry land of our hemisphere

disappeared, some land of the new continent emerged from the seas.

It is on this colossal cataclysm, which lasted during a period of

150,000 years, that traditions of all the “deluges” are built, the

Jews constructing their version on an event which took place later,

on Poseidonis.

1756 “The Antiquity of the Human Race,” in _Man before Metals_, by M.

Joly, p. 184.

1757 The scientific “jury” disagreed, as usual; while de Quatrefages, de

Mortillet, Worsaæ, Engelhardt, Waldemar, Schmidt, Capellini, Hamy,

and Cartailhac, saw upon the flints the traces of human handiwork,

Steenstrup, Virchow and Desor refused to do so. Still the majority,

if we except some English Scientists, are for Bourgeois.

1758 We take the following description from a scientific work. “The first

of these animals [the alligator] designed with considerable skill,

is no less than 250 ft. long.... The interior is formed of a heap of

stones, over which the form has been moulded in fine stiff clay. The

great serpent is represented with open mouth, in the act of

swallowing an egg of which the diameter is 100 ft. in the thickest

part; the body of the animal is wound in graceful curves and the

tail is rolled into a spiral. The entire length of the animal is

1,100 ft. This work is unique ... and there is nothing on the old

continent which offers any analogy to it.” Except, however, its

symbolism of the Serpent (the Cycle of Time) swallowing the Egg

(Kosmos).

1759 It might be better, perhaps, for _fact_ had we more “specialists” in

Science and fewer “authorities” on universal questions. We have

never heard that Humboldt gave authoritative and final decisions in

the matter of polypi, or on the nature of an excrescence.

1760 57,000 years is the date assigned by Dr. Dowler to the remains of

the human skeleton, found buried beneath four ancient forests at New

Orleans on the banks of the Mississippi river.

1761 Murray says of the Mediterranean barbarians that they marvelled at

the prowess of the Atlanteans. “Their physical strength was

extraordinary [witness indeed their cyclopean buildings], the earth

shaking sometimes under their tread. Whatever they did, was done

speedily.... They were wise and communicated their wisdom to men”

(_Mythology_, p. 4).

1762 Art. by Dr. C. Carter Blake, 1871.

1763 But the Magi of Persia were never Persians—not even Chaldæans. They

came from a far‐off land, the Orientalists being of opinion that the

said land was Media. This may be so, but from what part of Media? To

this we receive no answer.

1764 _Op. cit._, p. 160.

1765 _Op. cit._, pp. 3‐13.

1766 _Civilization of the Eastern Iranians in Ancient Times_, pp. 130,

131.

1767 Bûmî haptâita, _Yasna_, xxxii. 3.

1768 _Cf._, for instance, vol. i. p. 4, of the Pahlavi Translation;

_Bdh._ xxi. 2, 3.

1769 Footnote by Dârâb Dastur Peshotan Sanjânâ, B.A., the translator of

Dr. Wilhelm Geiger’s work on the _Civilization of the Eastern

Iranians_.

1770 _Op. cit._, pp. 130, 131.

1771 Dr. Kenealy, in his _Book of God_, quotes Vallancey, who says: “I

had not been a week landed in Ireland from Gibraltar, ... where I

had studied Hebrew and Chaldaic under Jews of various countries ...

when I heard a peasant girl say to a boor standing by her, ‘Feach an

Maddin Nag’ (Behold the morning star), pointing to the planet Venus,

the Maddina Nag of the Chaldæan” (pp. 162, 163).

1772 _Lib._ iv.

1773 There was a time when the whole world, the totality of mankind, had

one religion, and when they were of “one lip.” “All the religions of

the earth were at first one and emanated from one centre,” says

Faber very truly.

1774 _Critias_, translated by Davis, p. 415.

1775 Plato’s veracity has been so unwarrantably impeached by even such

friendly critics as Professor Jowett, when the story of Atlantis has

been discussed, that it seems well to cite the testimony of a

specialist on the subject. It is sufficient to place mere literary

cavillers in a very ridiculous position:

“If our knowledge of Atlantis was more thorough, it would no doubt

appear that in every instance wherein the people of Europe accord

with the people of America, they were both in accord with the people

of Atlantis.... It will be seen that in every case where Plato gives

us any information in this respect as to Atlantis, we find this

agreement to exist. It existed in architecture, sculpture,

navigation, engraving, writing, an established priesthood, the mode

of worship, agriculture, and the construction of roads and canals;

and it is reasonable to suppose that the same correspondence

extended down to all the minor details.” (Donnelly, _Atlantis_, p.

164. Twenty‐fourth Ed.)

1776 Christians ought not to object to this doctrine of the periodical

destruction of continents by fire and water; for St. Peter speaks of

the Earth “standing out of the water, and in the water, whereby the

world that then was, being overflowed with water, perished, but [is

now] reserved unto fire” (II. iii. 5‐7. See also the _Lives of

Alchemystical Philosophers_, p. 4, London, 1815).

1777 See Hesiod’s _Theogony_, 507‐509, and _Odyssey_, i. 51‐53.

1778 _Mèmoires de l’Académie des Inscriptions_, p. 176.

1779 Æschylus, _Prometheus Vinctus_, 351, 429, etc.

1780 iv. 184.

1781 _Pyth._, i. 20; Decharme, _op. cit._, p. 315.

1782 This does not mean that Atlas is the locality where it fell, for

this took place in Northern and Central Asia; but that Atlas formed

part of the Continent.

1783 Had not Diocletian burned the Esoteric works of the Egyptians in

A.D. 296, together with their books on Alchemy, “περὶ χυμείας

ἀργύρου καὶ χρυσοῦ”; Cæsar 700,000 rolls at Alexandria; Leo Isaurus

300,000 at Constantinople (eighth cent.); and the Mahommedans all

they could lay their sacrilegious hands on—the world might know to‐

day more of Atlantis than it does. For Alchemy had its birthplace in

Atlantis during the Fourth Race, and had only its _renaissance_ in

Egypt.

1784 Professor Max Müller’s Lectures—_On the Philosophy of Mythology_—are

before us. We read his citations of Heracleitus (460 B.C.),

declaring that Homer deserved “to be ejected from public assemblies

and flogged”; and of Xenophanes “holding Homer and Hesiod

responsible for the popular superstitions of Greece,” and for

ascribing “to the gods whatever is disgraceful and scandalous among

men ... unlawful acts, such as theft, adultery, and fraud.” Finally

the Oxford Professor quotes from Professor Jowett’s translation of

Plato, where the latter tells Adaimantus (_Republic_) that “the

young man [in the state] should not be told that in committing the

worst of crimes, he is far from doing anything outrageous, and that

he may chastise his father [as Zeus did with Cronus] ... in any

manner that he likes, and in this will only be following the example

of the first and greatest of the gods.... In my opinion, these

stories are _not fit to be repeated_.” To this Prof. Max Müller

observes that: “the Greek religion was clearly a national and

_traditional_ religion, and, as such, it shared both the advantages

and disadvantages _of this form of religious belief_”; while the

Christian religion is “an _historical_ and, to a great extent, an

individual religion, and it possesses the advantage of an authorized

codex and of a settled system of faith” (p. 349). So much the worse

if it is “historical,” for surely Lot’s incident with his daughters

would only gain, were it “allegorical.”

1785 ἁοιδῶν οἶδε δυστῆνοι λόγοι, _Hercules Furens_, 1346, Dindorf’s

Edition.

1786 _Critias_, 421.

1787 Neptune or Poseidon is the Hindû Idas‐pati, identical with Nârâyana

(the Mover on the Waters) or Vishnu, and like this Hindû God he is

shown crossing the whole horizon in _three steps_. Idas‐pati means

also the “Master of the Waters.”

1788 Bailly’s assertion that the 9,000 years mentioned by the Egyptian

priests do not represent “solar years” is groundless. Bailly knew

nothing of Geology and its calculations; otherwise he would have

spoken differently.

1789 See _Matsya Purâna_, which places him among the seven Prajâpatis of

the period.

1790 _Iliad_, xxiv. 79.

1791 _Op. cit._, p. 126.

1792 The equivalent of this name is given in the original.

1793 Deucalion is said to have brought the worship of Adonis and Osiris

into Phœnicia. Now this worship is that of the Sun, lost and found

again in its astronomical significance. It is only at the Pole that

the Sun dies out for such a length of time as six months, for in

latitude 68° it remains _dead_ only for forty days, as in the

festival of Osiris. The two worships were born in the north of

Lemuria, or on that Continent of which Asia was a kind of broken

prolongation, and which stretched up to the polar regions. This is

well shown by de Gebelin’s _Allegories d’Orient_, p. 246, and by

Bailly; though neither Hercules nor Osiris are _solar myths_, save

in one of their seven aspects.

1794 The Hyperboreans, now regarded as mythical, are described (Herod.,

iv. 33‐35; Pausanius, i. 31, 32; v. 7, 8; x. 5, 7, 8) as the beloved

priests and servants of the Gods, and of Apollo chiefly.

1795 The Cyclopes are not the only “one‐eyed” representatives in

tradition. The Arimaspes were a Scythian people, and were also

credited with but one eye. (_Géographie Ancienne_, ii. 321.) It is

they whom Apollo destroyed with his shafts.

1796 Ulysses was wrecked on the isle of Ææa, where Circe changed all his

companions into pigs _for their voluptuousness_; and after that he

was thrown into Ogygia, the island of Calypso, where for some seven

years he lived with the nymph in illicit connection. Now Calypso was

a daughter of Atlas (_Odys._, xii.), and all the traditional ancient

versions, when speaking of the Isle of Ogygia, say that it was very

distant from Greece, and right in the middle of the Ocean; thus

identifying it with Atlantis.

1797 Hygin., _Astron. Poétique_, ii. 15.

1798 _Nineteenth Century_, July, 1887.

1799 Diod. Sic., ii. 307.

1800 To make a difference between Lemuria and Atlantis, the ancient

writers referred to the latter as the Northern or Hyperborean

Atlantis, and to the former as the Southern. Thus Apollodorus says

(_Mythology_, Book ii): “The golden apples carried away by Hercules

are not, as some think, in Lybia; they are in the Hyperborean

Atlantis.” The Greeks naturalized all the Gods they borrowed and

made Hellenes of them, and the moderns helped them. Thus also the

Mythologists have tried to make of Eridanus the river Po, in Italy.

In the myth of Phaeton it is said that at his death his sisters

dropped hot tears which fell into Eridanus and were changed into

amber! Now amber is found only in the northern seas, in the Baltic.

Phaeton, meeting with his death while carrying heat to the frozen

stars of the boreal regions, awakening at the Pole the Dragon made

rigid by cold, and being hurled down into the Eridanus, is an

allegory referring directly to the changes of climate in those

distant times when, from a frigid zone, the polar lands had become a

country with a moderate and warm climate. The usurper of the

functions of the Sun, Phaeton, being hurled into the Eridanus by

Jupiter’s thunderbolt, is an allusion to the second change that took

place in those regions when, once more, the land where “the magnolia

blossomed” became the desolate forbidding land of the farthest north

and eternal ice. This allegory covers then the events of two

Pralayas; and if well understood, ought to be a demonstration of the

enormous antiquity of the human races.

1801 _Iliad_, xvii. 431‐453.

1802 _Ibid._, 322‐336.

1803 See Apollodorus for this number.

1804 See “The Sons of God and the Sacred Island.”

1805 So occult and mystic is one of the aspects of Latona that she is

made to reappear even in _Revelation_ (xii), as the woman clothed

with the Sun (Apollo) and the Moon (Diana) under her feet, who being

with child “cried, travailing in birth, and pained to be delivered.”

A great red Dragon stands before the woman ready to devour the

child. She brings forth the man‐child who was to rule all nations

with a rod of iron, and who was caught unto the throne of God—the

Sun. The woman fled to the wilderness still pursued by the Dragon,

who flees again, and casts out of his mouth water as a flood, when

the Earth helped the woman and swallowed the flood; and the Dragon

went to make war with the remnant of her seed who kept the

commandments of God. (See xii. 1, 17.) Anyone who reads the allegory

of Latona pursued by the revenge of jealous Juno, will recognize the

identity of the two versions. Juno sends Python, the Dragon, to

persecute and destroy Latona and devour her babe. The latter is

Apollo, the Sun, for the man‐child of _Revelation_, “who was to rule

all nations with a rod of iron” is surely not the meek “Son of God,”

Jesus, but the physical Sun, “who rules all nations”; the Dragon

being the North Pole, gradually chasing the early Lemurians from the

lands which became more and more Hyperborean and unfit to be

inhabited by those who were fast developing into physical men, for

they now had to deal with the climatic variations. The Dragon will

not allow Latona “to bring forth”—the Sun to appear. “She is driven

from heaven, and finds no place where she can bring forth,” until

Neptune, the Ocean, in pity, makes immovable the floating isle of

Delos—the nymph Asteria, hitherto hiding from Jupiter under the

waves of the Ocean—on which Latona finds refuge, and where the

bright God Delius is born, the God, who no sooner appears than he

kills Python, the cold and frost of the Arctic region, in whose

deadly coils all life becomes extinct. In other words, Latona‐

Lemuria is transformed into Niobe‐Atlantis, over which her son

Apollo, or the Sun, reigns—with an iron rod, truly, since Herodotus

makes the Atlantes _curse_ his too great heat. This allegory is

reproduced in its other mystic meaning (another of the seven keys)

in the just cited chapter of _Revelation_. Latona became a powerful

Goddess indeed, and saw her son receive worship (solar worship) in

almost every fane of antiquity. In his Occult aspect Apollo is

patron of number Seven. He is born on the seventh of the month, and

the swans of Myorica swim seven times round Delos singing that

event; he is given seven chords to his Lyre—the seven rays of the

Sun and the seven forces of Nature. But this is only in the

astronomical meaning, whereas the above is purely geological.

1806 See Ovid, _Metamorphoses_, vi.

1807 _Lettres sur l’Atlantide_, p. 137.

1808 Hesiod, _Opera et Dies_, 143.

1809 _Hist. Nat._, iv. 12.

1810 _Marius._

1811 _Op. cit._, c. 16.

1812 Isaac Myer’s _Qabbalah_, p. 139.

1813 Diod., ii. 225.

1814 _Op. cit._, xxxvii. 2.

1815 Vol. i. pp. 462‐464.

1816 These islands were “found strewn with fossils of horses, sheep,

oxen, etc., among gigantic bones of elephants, mammoths,

rhinoceroses,” etc. If there was no man on Earth at that period “how

came horses and sheep to be found in company with the huge

antediluvians?”—asks a Master in a letter. (_Esoteric Buddhism_, p.

67.) The reply is given above in the text.

1817 _Op. cit._, iv. 239‐262.

1818 A good proof that all the Gods, and religious beliefs, and myths

have come from the North, which was also the cradle of _physical_

man, lies in several suggestive words which have originated and

remain to this day among the northern tribes in their primeval

significance; but, although there was a time when all the nations

were of “one lip,” these words have received a different meaning

with the Greeks and Latins. One such word is _mann_, _man_, a living

being, and _manes_, dead men. The Laplanders call their corpses to

this day _manee_ (_Voyage de Rénard en Laponie_, i. 184). _Mannus_

is the ancestor of the German race; the Hindû _Manu_, the thinking

being, from _man_; the Egyptian _Menes_; and _Minos_, the King of

Crete, judge of the infernal regions after his death—all proceed

from the same word or root.

1819 Thus, for instance, Gyges is a hundred‐armed and fifty‐headed

monster, a Demi‐god in one case, and a Lydian, the successor of

Candaules, king of the country, in another version. The same is

found in the Indian Pantheon, where Rishis and the Sons of Brahmâ

are reborn as mortals.

1820 _Op. cit._, viii. 13.

1821 The continents perish in turn by fire and water; either through

earthquakes and volcanic eruptions, or by sinking and the great

displacement of waters. Our continents have to perish by the former

cataclysmal process. The incessant earthquakes of the past years may

be a warning.

1822 See Decharme’s _Mythologie de la Grèce Antique_.

1823 Denis, the Geographer, tells us that the great sea north of Asia was

called glacial, or Saturnine (v. 35). Orpheus (v. 1077) and Pliny

(iv. 16) corroborate the statement by showing that it was its giant

inhabitants who gave it the name. And the Secret Doctrine explains

both assertions by telling us that all the continents were formed

from North to South; and that as the sudden change of climate

dwarfed the race that had been born on it, arresting its growth, so,

several degrees southward, various conditions had always produced

the tallest men in every new humanity, or race. We see it to this

day. The tallest men now found are those in Northern countries,

while the smallest are Southern Asiatics, Hindûs, Chinamen,

Japanese, etc. Compare the tall Sikhs and Punjabees, the Afghans,

Norwegians, Russians, Northern Germans, Scotchmen, and English, with

the inhabitants of Central India and the average European on the

continent. Thus also the Giants of Atlantis, and hence the Titans of

Hesiod, are all Northerners.

1824 Having already given several instances of the vagaries of Science,

it is delightful to find such agreement in this particular case.

Read in connection with the scientific admission (cited elsewhere)

of the Geologists’ ignorance of even the approximate duration of

periods, the following passage is highly instructive: “We are not

yet able to assign an approximate date for the most recent epoch at

which our northern hemisphere was covered with glaciers. According

to Mr. Wallace, this epoch may have occurred no more than seventy

thousand years ago, while others would assign to it an antiquity of

at least two hundred thousand years, and there are yet others who

urge strong arguments on behalf of the opinion that a million of

years is barely enough to have produced the changes which have taken

place since that event.” (Fiske, _Cosmic Philosophy_, i. 304, Ed.

1874.) Prof. Lefèvre, again, gives us as _his_ estimate one hundred

thousand years. Clearly, then, if Modern Science is unable to

estimate the date of so comparatively recent an era as the Glacial

Epoch, it can hardly impeach the Esoteric Chronology of Race‐Periods

and Geological Ages.

1825 Cited in Schmidt’s _Doctrine of Descent and Darwinism_, pp. 300,

301.

1826 _Philosophy Historical and Critical_, p. 508.

1827 _Human Species_, pp. 428, _et seqq._

1828 Art., “The First Volume of the Publications of the ’Challenger,’” p.

2, Nov. 4th, 1880.

1829 _Op. cit._, Art., “Australia and Europe formerly one Continent” (v.

19, 25). Undoubtedly a fact, and a confirmation of the Esoteric

conception of Lemuria, which originally not only embraced great

areas in the Indian and Pacific Oceans, but projected round South

Africa into the North Atlantic. Its Atlantic portion subsequently

became the geological basis of the future home of the Fourth Race

Atlanteans.

1830 _Ibid._, i. 143.

1831 _Cf._, the published reports of the “Challenger” expedition; also

Donnelly’s _Atlantis_, p. 468 and pp. 46‐56, Chap., “The Testimony

of the Sea.”

1832 Even the cautious Lefèvre speaks of the existence of Tertiary men on

“upheaved lands, islands and continents then flourishing, but since

submerged beneath the waters,” and elsewhere introduces a “possible

Atlantis” to explain ethnological facts. _Cf._, his _Philosophy

Historical and Critical_, pp. 478 and 504. Mr. Donnelly remarks with

rare intuition that “modern civilization is Atlantean ... the

inventive faculty of the present age is taking up the great

delegated work of creation where Atlantis left it thousands of years

ago” (_Atlantis_, p. 177. Twenty‐fourth Ed.). He also refers the

origin of culture to the Miocene times. It is, however, to be sought

for in the teachings given to the Third Race men by their Divine

Rulers—at a vastly earlier period.

1833 An equally “curious” similarity may be traced between some of the

West Indian and West African fauna.

1834 The Pacific portion of the giant Lemurian Continent christened by

Dr. Carter Blake, the Anthropologist, “Pacificus.”

1835 “Subsidence and Elevation,” _Geological Magazine_, pp. 241, 245,

June, 1881.

1836 _Antiquity of Man_, p. 492.

1837 When Howard read, before the Royal Society of London, a paper on the

first serious researches that were made on the aerolites, the Geneva

Naturalist Pictet, who was present, communicated, on his return to

Paris, the facts reported to the French Academy of Sciences. But he

was forthwith interrupted by Laplace, the great Astronomer, who

cried: “Stop! we have had enough of such _fables_, and know all

about them,” thus making Pictet feel very small. Globular‐shaped

lightnings or thunder‐bolts have been admitted by Science only since

Arago demonstrated their existence. Says de Rochat (_Forces Non‐

definies_, p. 4): “Every one remembers Dr. Bouilland’s misadventure

at the Academy of Medicine when he had declared Edison’s phonograph

‘_a trick of ventriloquism_’!”

1838 _Principles of Geology_, i. 9, 10.

1839 _Ibid._

1840 The Cyclic Law of Race‐Evolution is most unwelcome to Scientists. It

is sufficient to mention the fact of “primeval civilization” to

excite the frenzy of Darwinians; it being obvious that the further

culture and science is pushed back, the more precarious becomes the

basis of the ape‐ancestor theory. But as Jacolliot says: “Whatever

there may be in these traditions [submerged continents, etc.], and

whatever may have been the place where a civilization more ancient

than that of Rome, of Greece, of Egypt, and of India, was developed,

it is certain that this civilization did exist, and it is highly

important for science to recover its traces, however feeble and

fugitive they be.” (_Histoire des Vièrges; les Peuples et les

Continents Disparus_, p. 15.) Donnelly has proved the fact from the

clearest premises, but the Evolutionists will not listen. A Miocene

civilization upsets the “universal Stone age” theory, and that of a

_continuous_ ascent of man from animalism. And yet Egypt, at least,

runs counter to current hypotheses. There is no Stone age visible

there, but a more glorious culture is apparent the further back we

are enabled to carry our retrospect.

1841 _Myths and Myth‐Makers_, p. 21.

1842 Violent minor cataclysms and colossal earthquakes are recorded in

the annals of most nations—if not of all. Elevation and subsidence

of continents is always in progress. The whole coast of South

America has been raised up 10 to 15 feet and settled down again in

an hour. Huxley has shown that the British Islands have been four

times depressed beneath the ocean and subsequently raised again and

peopled. The Alps, Himâlayas and Cordilleras were all the result of

depositions drifted on to sea‐bottoms and upheaved by Titanic forces

to their present elevation. The Sahara was the basin of a Miocene

sea. Within the last five or six thousand years the shores of

Sweden, Denmark and Norway, have risen from 200 to 600 feet; in

Scotland there are raised beaches with outlying stacks and skerries

surmounting the shore now eroded by the hungry wave. The North of

Europe is still rising from the sea, and South America presents the

phenomenon of raised beaches of over 1,000 miles in length, now at a

height varying from 100 to 1,300 feet above the sea‐level. On the

other hand, the coast of Greenland is sinking fast, so much so that

the Greenlander will not build by the shore. All these phenomena are

certain. Why then may not a gradual change have given place to a

violent cataclysm in remote epochs—such cataclysms occurring on a

minor scale even now, _e.g._, the case of Sunda Island with the

destruction of 80,000 Malays?

1843 For the opinions of Jacolliot, after long travels through the

Polynesian Islands, and his proofs of a former great geological

cataclysm in the Pacific Ocean, see his _Histoire des Vièrges; les

Peuples et les Continents Disparus_, p. 308.

1844 August, 1880.

1845 _Doctrine of Descent and Darwinism_, pp. 236, 237. _Cf._ also his

lengthy arguments on the subject, pp. 231‐235.

1846 _Op. cit._, i. 22, 23, Ed. 1869.

1847 _Pedigree of Man_, p. 73.

1848 Cited in Schmidt’s _Doctrine of Descent and Darwinism_, p. 238.

1849 For further facts as to the isolation of the Basques in Europe and

their ethnological relations, see Joly, _Man before Metals_, p. 316.

B. Davis is disposed to concede, from an examination of the skulls

of the Guanches of the Canary Islands and modern Basques, that both

belong to a race proper to those _ancient_ islands, of which the

Canaries are the _remains_! This is a step in advance indeed. De

Quatrefages and Hamy also both assign the Cro‐Magnon men of South

France and the Guanches to _one_ type—a proposition which involves a

certain corollary which both these writers may not care to father.

1850 _Families of Speech._

1851 _Cf._, Benjamin, _The Atlantic Islands_, p. 130.

1852 _Westminster Review_, Jan., 1872.

1853 Schmidt, _Doctrine of Descent and Darwinism_, p. 223.

1854 Professor Retzius, _Smithsonian Report_, 1859, p. 266.

1855 See the investigations of United States ship “Dolphin” and others.

1856 _Scientific American_, July 28th, 1877.

1857 See his chart, _Atlantis_, p. 46, though he deals with only a

fragment of the _real_ Continent.

1858 Donnelly, _Atlantis_, p. 480.

1859 _Maçonnerie Occulte_, p. 44.

1860 _Vide_ Sir William Thompson and Mr. Huxley.