_The Supreme God of the Peruvians--Assumed Origin of the Trinity Idea
in the Patriarchal Age--Welsh Ideas--Druidical Triads--The Ancient
Religion of America--The Classics and Heathen Triads--The
Tritopatoreia--The Virgin Mary--The Virgin amongst the
Heathen--Universality of the Belief in a Trinity--The Dahomans._
The Supreme God of the Peruvians, was called Viracocha; known also as
Pachacarnac, Soul of the world, Usapu admirable, and other names.
Garcilazo says, "he was considered as the giver of life, sustainer and
nourisher of all things, but because they did not see him, they erected no
temples to him nor offered sacrifices; however they worshipped him in
their hearts, and esteemed him for the unknown God."
Generally, speaking, the sun was the great object of Peruvian idolatry
during the dominion of the Incas. Its worship was the most solemn, and its
temples the most splendid in their furniture and decorations, and the
common people, no doubt, reverenced that luminary as their chief god.
Herrera mentions the circumstance that at one of the festivals, they
exhibited three statues of the sun, each of which had a particular name,
which as he translated them were Father and Lord Sun, the Son Sun, and the
Brother Sun. He also says, "that at Chucuisaea, they worshipped an idol
called Tangatanga, which they said was three and one."
The Spanish writers consider this doctrine to have been stolen by the
devil from Christianity, and imparted by him to this people. By this
opinion they evidently declare its antiquity in Peru to have been greater
than the time of the Spanish conquest.
Those writers and scholars who refuse to believe that the doctrine of the
Trinity as taught in the Christian religion, was known during the
patriarchal or judaical dispensations, and therefore will not allow that
the trinity of the Peruvians had any reference to the dogma of
Christianity, contend that their trinity was founded in those early
corruptions of patriarchal history, in which men began to represent Adam,
and his three sons; and Noah, and his three sons; as being triplicates of
the same essential person, who originally was the universal father of the
human race: and secondly, being triplicated in their three sons, who also
were considered the fathers of mankind. They say therefore, Adam and Noah
were each the father of three sons; and to the persons of the latter of
these triads, by whose descendants the world was repeopled, the whole
habitable earth was assigned in a threefold division. This matter, though
it sometimes appears in an undisguised form, was usually wrapped up in the
cloak of the most profound mystery. Hence instead of plainly saying, that
the mortal who had flourished in the golden age and who was venerated as
the universal demon father both of gods and men, was the parent of three
sons, they were wont to declare, that the great father had wonderfully
triplicated himself.
Pursuing this vein of mysticism, they contrived to obscure the triple
division of the habitable globe among the sons of Noah, just as much as
the characters of the three sons themselves. A very ancient notion
universally prevailed that some such triple division had once taken place;
and the hierophants when they had elevated Noah and his three sons to the
rank of deity, proceeded to ring a variety of corresponding changes upon
that celebrated threefold distribution. Noah was esteemed the universal
sovereign of the world; but, when he branched out into three kings
(_i.e._, triplicating himself into his three sons), that world was to be
divided into three kingdoms, or, as they were sometimes styled, three
worlds. To one of these kings was assigned the empire of heaven; to
another, the empire of the earth, including the nether regions of
Tartarus; to a third, the empire of the ocean.
So again, when Noah became a god, the attributes of deity were inevitably
ascribed to him, otherwise, he would plainly have become incapable of
supporting his new character: yet even in the ascription of such
attributes, the genuine outlines of his history were never suffered to be
wholly forgotten. He had witnessed the destruction of one world, the new
creation (or regeneration) of another, and the oath of God that he would
surely preserve mankind from the repetition of such a calamity as the
deluge. Hence when he was worshipped as a hero-god, he was revered in the
triple character of the destroyer, the creator, and the preserver. And
when he was triplicated into three cognate divinities, were produced three
gods, different, yet fundamentally the same, one mild though awful as the
creator; another gentle and beneficent as the preserver; a third,
sanguinary, ferocious, and implacable as the destroyer.[11]
The idea of a trinity was rather curiously developed amongst the Druids,
especially amongst the Welsh. They used a number of triplicated sentences
as summaries of matters relating to their religion, history, and science,
in order that these things might be the more easily committed to memory
and handed down to future generations. The triads were these:--
1. There are three primeval Unities, and more than one of each cannot
exist:
One God;
One Truth;
One Point of Liberty, where all opposites equiponderate.
2. Three things proceed from the primeval unities:
All of Life;
All that is Good; and
All Power.
3. God consists necessarily of three things:
The Greatest of Life;
The Greatest of Knowledge; and
The Greatest of Power.[12]
The Druids venerated the Bull and Eagle as emblems of the god Hu, and like
the Jews and Indians, "made use of a term, only known to themselves, to
express the unutterable name of the Deity, and the letters =OIW= were used
for that purpose."
From Herodotus, Aristotle, Plutarch, and others, we get information
concerning the triads amongst the Persians, and which were similar in many
respects to those recognised by other eastern nations. Oromasdes and
Arimanes were ruling principles always in opposition to each other, viz.,
_good_ and _evil_, and springing from _light_ and _darkness_, which they
are said to have most resembled. Eudemus says, "they proceeded from Place
or Time." Oromasdes was looked upon as the whole expanse of heaven, and
was considered by the Greeks as identical with Zeus. He was the Preserver;
and Arimanes, the Destroyer. Between them, according to Plutarch was
Mithras, the Mediator, who was regarded as the Sun, as Light, as
Intellect, and as the creator of all things. He was a triple deity and was
said to have triplicated himself. The Leontine mysteries were instituted
in his honour, the lion being consecrated to him, and the Sun was
represented by the emblems of the Bull, the Lion, and the Hawk, united.
In the ancient religions of America, a species of trinity was recognised
altogether different to that of Christianity or the Trimurti of India. In
some of the ancient poems a triple nature is actually ascribed to storms;
and in the Quiche legends we read: "The first of Hurakan is the lightning,
the second the track of the lightning, and the third the stroke of the
lightning; and these three are Hurakan the Heat of the Sky."
In the Iroquois mythology the same thing is found. Heno was thunder, and
three assistants were assigned to him whose offices were similar to those
of the companions of Hurakan.
Heno was said to gather the clouds and pour out the warm rain; he was the
patron of husbandry, and was invoked at seedtime and harvest. As the
purveyor of nourishment, he was addressed as grandfather, and his
worshippers styled themselves his grandchildren.
Amongst the Aztecs, Tlaloc, the god of rain and water, manifested himself
under the three attributes of the flash, the thunderbolt, and the thunder.
But this conception of three in one, says Brinton, "was above the
comprehension of the masses, and consequently these deities were also
spoken of as fourfold in nature, three _and_ one." Moreover, as has
already been pointed out, the thunder-god was usually ruler of the winds,
and thus another reason for his quadruplicate nature was suggested.
Hurakan, Haokah, Tlaloc, and probably Heno, are plural as well as singular
nouns, and are used as nominatives to verbs in both numbers. Tlaloc was
appealed to as inhabiting each of the cardinal points and every mountain
top. His statue rested on a square stone pedestal, facing the east, and
had in one hand a serpent in gold. Ribbons of silver, crossing to form
squares, covered the robe, and the shield was composed of feathers of four
colours, yellow, green, red and blue. Before it was a vase containing all
sorts of grain; and the clouds were called his companions, the winds his
messengers. As elsewhere, the thunderbolts were believed to be flints,
and thus, as the emblem of fire and the storm, this stone figures
conspicuously in their myths. Tohil, the god who gave the Quiches fire by
shaking his sandals, was represented by a flint-stone. He is distinctly
said to be the same as Quetzelcoatl, one of whose commonest symbols was a
flint. Such a stone, in the beginning of things, fell from heaven to
earth, and broke into 1600 pieces, each of which sprang up a god; an
ancient legend, which shadows forth the subjection of all things to him
who gathers the clouds from the four corners of the earth, who thunders
with his voice, who satisfies with his rain the desolate and waste ground,
and causes the tended herb to spring forth. This is the germ of the
adoration of stones as emblems of the fecundating rains. This is why, for
example, the Navajos use as their charm for rain certain long round
stones, which they think fall from the clouds when it thunders.
It is said that all over Africa, belief in a trinity of gods is found, the
same to-day as has prevailed at least for forty centuries, and perhaps for
very much longer. Chaldaea, Assyria, and the temple of Erektheus, on the
Acropolis of Athens, honoured and sacrificed to Zeus (the Sun, Hercules,
or Phallic idea) the Serpent and Ocean; and Africa still does so to the
Tree-Stem or Pole, the Serpent, and the Sea or Water; and this Trinity is
one god, and yet serves to divide all gods into three classes, of which
these are types.
Important and interesting notices relative to the nature of the deities
worshipped by the ancients are to be found in the treatise of Julius
Firmicus Maternus, "De Errore Profanarum Religionum ad Constantium, et
Constantem Angg." Firmicus attributes to the Persians a belief in the
androgynous nature of the deity [naturam ejus (jovis) ad utriusque sexus
transferentes]. No doubt this doctrine has always been recognised, by many
writers, as being held by the philosophers of India and Egypt, and that
it constituted a part of the creed of Orpheus, but its connection with
Persia has not been so generally acknowledged.
Firmicus, after speaking of the two-fold powers of Jupiter (that is, the
deity being both male and female) adds, "when they choose to give a
visible representation of him, they sculpture him as a female." Again,
they represent him as a female with three heads. It was a figure adorned
with serpents of a monstrous size. It was venerated under the symbol of
fire. It was called Mithra. It was worshipped in secret caverns. The rites
of Mithra were familiar to the Romans, but they worshipped them in a
manner different from the Persian ceremonies. Firmicus had seen Mithra
sculptured in two different ways: in one piece of sculpture he was
represented as a female with three faces, and infolded with serpents; and
in another piece of sculpture he was represented as seizing a bull.
Classic writers abound with references, not simply to a plurality of gods
among the heathen, but to a trinity in unity and unity in trinity,
sometimes approaching in the similarity of their broad outlines the
doctrine as held by orthodox religionists. Herodotus calls the deity of
the Pelasgians, _Gods_, and it is admitted that the passage evidently
implies that the expression was used by the priests of Dodona. The
Pelasgians worshipped the Cabiri, and the Cabiri were originally three in
number, hence it is inferred that these Cabiri were the Pelasgian Trinity,
and that having in ancient times no name which would have implied a
diversity of gods, they worshipped a trinity in unity. The worship of the
Cabiri by the Pelasgians is evident, for Herodotus says, in his second
book, "that the Samothracians learnt the Cabiric mysteries from the
Pelasgians, who once inhabited that island, and afterwards settled in
Greece, near Attica." Cicero testifies that the Cabiri were originally
three in number, and he carefully distinguishes them from the Dioscuri. A
passage in Pausanias states that at Tritia, a city of Achaia, there is a
temple erected to the Dii Magni (or Cabiri); their images are a
representation of a god made of clay. "We need not be surprised," said a
writer once, "that Pausanias should be puzzled how to express the fact
that, though it was the temple of the three Cabiri, yet there was only one
image in it. Is not this the doctrine of a trinity in unity?"
Potter informs us that those who desired to have children were usually
very liberal to the gods, who were thought to preside over generation. The
same writer also says:--"Who these were, or what was the origination of
their name, is not easy to determine: Orpheus, as cited by Phanodemus in
Suidas, makes their proper names to be Amaclides, Protocles, and
Protocleon, and will have them to preside over the winds; Demo makes them
to be the winds themselves." Another author tells us their names were
"Cottus, Briareus, and Gyges, and that they were the sons of heaven and of
earth: Philocrus likewise makes earth their mother, but instead of heaven,
substitutes the sun, or Apollo, for their father, where he seems to
account, as well for their being accounted the superintendents of
generation, as for the name of [Greek: tritopateres]; for being
immediately descended from two immortal gods, themselves," saith he, "were
thought the third fathers, and therefore might well be esteemed the common
parents of mankind, and from that opinion derive those honours, which the
Athenians paid them as the authors and presidents of human generation."
Again, the Tritopatoreia was a solemnity in which it was usual to pray for
children to the gods of generation, who were sometimes called
_tritopateres_. The names of the Cabiri, as Cicero says, are Tritopatreus,
Eubuleus, and Dionysius: this fact is supposed to give us a little insight
into the origin of the word _tritopateres_, or _tritopatreis_. Philocrus,
as we have seen, makes them the sons of Apollo and of the earth: this
fact will help us to develop the truth: the two last hypostases emanated
from the Creator: thus in the Egyptian Trinity of Osiris, of Isis, and of
Horus, Isis is not only the consort, but the daughter of Osiris, and Horus
was the fruit of their embrace, thus in the Scandinavian Trinity of Adin,
of Trea, and of Thor, Trea is not only the wife, but the daughter of Odin,
and Thor was the fruit of their embrace, as Maillet observes in his
_Northern Antiquities_ (vol. ii.), there is the Roman Trinity of Jupiter,
of Juno, and of Minerva, Juno is the sister and the wife of Jupiter, and
Minerva is the daughter of Jupiter: now, it is a singular fact, that in
the Pelasgic Trinity of the Cabirim, two of them are said to have been the
sons of Vulcan, or the Sun, as we read in Potter (vol. i.) Hence we see,
it has been contended, the mistake of Philocrus: there were not three
emanations from the Sun, as he supposes, but only _two_: their name
tritopateres, which alludes to the doctrine of the trinity, puzzled
Philocrus, who knew nothing of the doctrine, and he is credited with
coining the story, to account for this appellation: the Cabiri were, as is
known from Cicero, called Tritopatreus, Dionysius, and Eubuleus. Dionysius
is Osiris, and Eubuleus and Tritopatreus are the two hypostases, which
emanated from him: the name of the third hypostasis is generally
compounded of some word which signifies the third: hence Minerva derived
her name of Tritonis, or Tritonia Virgo: hence Minerva is called by Hesiod
(referred to in Lempriere's Classical Dictionary), Tritogenia: hence came
the Tritia, of which Pausanias speaks: hence came the Tritopatreus of
Cicero: hence came the Thridi of the Scandinavians. We read in the Edda
these remarkable words: "He afterwards beheld three thrones raised one
above another, and on each throne sat a man; upon his asking which of
these was their king, his guide answered, 'he who sits upon the lowest
throne is the king, and his name is Hor, or the Lofty One: the second is
Jaenhar, that is Equal to the Lofty One; but he who sits upon the highest
throne is called Thridi, or the Third.'"
Pausanias has a number of passages which bear upon this subject, and seem
to prove conclusively that the Greeks recognised the doctrine of a trinity
in unity and worshipped the same. In his second book he says: "Beyond the
tomb of Pelasgus is a small structure of brass, which supports the images
of Diana, of Jupiter, and of Minerva, a work of some antiquity: Lyceas has
in some verses recorded the fact that this is the representation of
Jupiter Machinator." Again, in Book I., when describing the Areopagite
district of Athens, he says:--"Here are the images of Pluto, of Mercury,
and of Tellus, to whom all such persons, whether citizens or strangers, as
have vindicated their innocence in the Court Areopagus, are required
sacrifice." "In a temple of Ceres, at the entrance of Athens, there are
images of the goddess herself, of her daughter, and of Bacchus, with a
torch in his hand."
That the grouping of the three deities was not accidental is evident from
the frequency with which they are so mentioned, and other passages show
that they were the three deities who were worshipped in the Eleusinian
mysteries. Thus in Book VIII., Ch. 25:--"The river Lado then continues its
course to the temple of the Eleusinian Ceres, which is situated in
territories of the Thelpusians: the three statues in it are each seven
feet high, and all of marble: they represent Ceres, Proserpine, and
Bacchus." In another passage (Book II., Ch. 2) he says:--"By a temple
dedicated to all the gods, there were placed three statues of Jupiter in
the open air, of which one had no title, a second was styled the
_Terrestrial_, and the third was styled the highest."
The learned say, of course, it is clear that the missing title should have
been the _God of the Sea_, as the others were the _God of Heaven_, and
the _God of the Earth_. Another passage in Pausanias confirms this:--"In a
temple of Minerva was placed a wooden image of Jupiter with three eyes;
two of them were placed in the natural position, and the other was placed
on the forehead.... One may naturally suppose that Jupiter is represented
with three eyes as the God of the Heaven, as the God of the Earth, and as
the God of the Sea."
It has been remarked that Pausanias records the tradition that this story
of the three-eyed Jupiter comes from Troy, and it is known that the
Trojans acknowledged a trinity in the divine nature, and that the Dii
Penates, or the Cabiri of the Romans, came from Troy. Quotations from the
translation of the Atlas Chinesis of Montanus, by Ogilby, show that the
three-eyed Jupiter was an oriental emblem of the trinity:--"The modern
learned, or followers of this first sect, who are overwhelmed in idolatry,
divide generally their idols, or false gods, into three orders, _viz._,
celestial, terrestrial, and infernal: in the celestial they acknowledge a
trinity of one godhead, which they worship and serve by the name of a
goddess called Pussa; which, with the Greeks, we might call Cybele, and
with Egyptians, Isis and Mother of the Gods. This Pussa (according to the
Chinese saying) is the governess of nature, or, to speak properly, the
Chinese Isis, or Cybele, by whose power they believe that all things are
preserved and made fruitful, as the three inserted figures relate."
In the doctrine relating to the Virgin Mary as held by the Church of Rome,
there is a remarkable resemblance to the teaching of the ancients
respecting the female constantly associated with the triune male deity.
Her names and titles are many, and though diversified, mostly pointing to
the same idea. Some of these are as follows:--"The Virgin," conceiving and
bringing forth from her own inherent power. The wife of Bel Nimrod; the
wife of Asshur; the wife of Nin. She is called Multa, Mulita, or Mylitta,
or Enuta, Bilta or Bilta Nipruta, Ishtar, Ri, Alitta, Elissa, Bettis,
Ashtoreth, Astarte, Saruha, Nana, Asurah. Amongst other names she is known
as Athor, Dea Syria, Artemis, Aphrodite, Tanith, Tanat, Rhea, Demeter,
Ceres, Diana, Minerva, Juno, Venus, Isis, Cybele, Seneb or Seben, Venus
Urania, Ge, Hera. "As Anaitis she is the 'mother of the child;' reproduced
again as Isis and Horus; Devaki with Christna; and Aurora with Memnon."
Even in ancient Mexico the mother and child were worshipped. Again she
appears as Davkina Gula Shala, Zirbanit, Warmita Laz. In modern times she
reappears as the Virgin Mary and her son. There were Ishtar of Nineveh and
Ishter of Arbela, just as there are now Marie de Loretto and Marie de la
Garde.
She was the Queen of fecundity or fertility, Queen of the lands, the
beginning of heaven and earth, Queen of all the Gods, Goddess of war and
battle, the holder of the sceptre, the beginning of the beginning, the one
great Queen, the Queen of the spheres, the Virgo of the Zodiac, the
Celestial Virgin, Time, in whose womb all things are born. She is
represented in various ways, and specially as a nude woman carrying an
infant in her arms.[13]
The name _Multa, Mulita, or Mylitta_, Inman contends is derived from some
words resembling the Hebrew _meal_, the "place of entrance," and _ta_, "a
chamber." The whole being a place of entrance and a chamber. The cognomen
Multa, or Malta, signifies, therefore, the spot through which life enters
into the chamber, _i.e._, the womb, and through which the fruit matured
within enters into the world as a new being. By the association of this
virgin goddess with the sacred triad of deities is made up the four great
gods, _Arba-il_.
We are here reminded of the well-known symbol of the Trinity which seems
to have been as abundantly used in ancient times, at least in some
countries--Egypt for instance. This is the triangle--generally the
equilateral--which of course symbolised both the trinity in unity and the
equality of the three. Sometimes we get two of those triangles crossing
each other, one with the point upwards, the other with the point
downwards, thus forming a six-rayed star. The first represents the phallic
triad, the two together shew the union of the male and female principles
producing a new figure, each at the same time retaining its own identity.
The triangle with the point downwards, by itself typifies the Mons
Veneris, the Delta, or door through which all come into the world.
The question has arisen:--"How comes it that a doctrine so singular, and
so utterly at variance with all the conceptions of uninstructed reason, as
that of a Trinity in Unity, should have been from the beginning, the
fundamental religious tenet of every nation upon earth?"
Inman without hesitation declares "the trinity of the ancients is
unquestionably of phallic origin." Others have either preceded this writer
or have followed suit, contending that the male symbol of generation in
divine creation was three in one, as the cross, &c., and that the female
symbol was always regarded as the Triangle, the accepted symbol of the
Trinity. The number three, was employed with mystic solemnity, and in the
emblematical hands which seem to have been borne on the top of a staff or
sceptre in the Isiac processions, the thumb and two forefingers are held
up to signify the three primary and general personifications. This form of
priestly blessing, thumb and two fingers, is still acknowledged as a sign
of the Trinity.
The ancients tell us plainly enough that they are derived from the
cosmogonic elements. They are primarily the material and elementary types
of the spiritual trinity of revelation--types established by revelation
itself, and the only resource of materialism to preserve the original
doctrine. The spirit, whether physical or spiritual, is equally the
_pneuma_; and the light, whether physical or spiritual, equally the _phos_
of the Greek text: so that the materialist of antiquity had little
difficulty in preserving their analogies complete.
The Dahomans are said by Skertchley to deny the corporeal existence of the
deity, but to ascribe human passions to him; a singular medley. "Their
religion," he says, "must not be confounded with Polytheism, for they only
worship one god, Mau, but propitiate him through the intervention of the
fetiches. Of these, there are four principal ones, after whom come the
secondary deities. The most important of these is Bo, the Dahoman Mars;
then comes Legba, the Dahoman Priapus, whose little huts are to be met
with in every street. This deity is of either sex, a male and female Legba
often residing in the same temple. A squat swish image, rudely moulded
into the grossest caricature on the human form, sitting with hands on
knees, with gaping mouth, and the special attributes developed to an
ungainly size. Teeth of cowries usually fill the clown-like mouth, and
ears standing out from the head, like a bat's, are only surpassed in their
monstrosity by the snowshoe-shaped feet. The nose is broad, even for a
negro's, and altogether the deity is anything but a fascinating object.
Round the deity is a fence of knobbed sticks, daubed with filthy slime,
and before the god is a flat saucer of red earthenware, which contains the
offerings. When a person wishes to increase his family, he calls in a
Legba priest and gives him a fowl, some cankie, water, and palm oil. A
fire is lighted, and the cankie, water, and palm oil mixed together and
put in the saucer. The fowl is then killed by placing the head between the
great and second toes of the priest, who severs it from the body by a
jerk. The head is then swung over the person of the worshipper, to allow
the blood to drop upon him, while the bleeding body is held over a little
dish, which catches the blood. The fowl is then semi-roasted on a fire
lighted near, and the priest, taking the dish of blood, smears the body of
the deity with it, finally taking some of the blood into his mouth and
sputtering it over the god. The fowl is then eaten by the priest, and the
wives of the devotees are supposed to have the children they crave for."
The principal Dahoman gods, described by Skertchley, are thus mentioned by
Forlong:--
Legba, the Dahoman Priapus, and special patron of all who desire larger
families.
Zoo, the god of fire, reminding us of Zoe, life.
Demen, he who presides over chastity.
Akwash, he who presides over childbirth.
Gbwejeh, he or she who presides over hunting.
Ajarama, the tutelary god of foreigners, symbolised by a whitewashed stump
under a shed, apparently a Sivaic or white Lingam, no doubt called foreign
because Ashar came from Assyria, and Esir from the still older Ethiopians.
Hoho, he who presides over twins.
Afa, the name of the dual god of wisdom.
Aizan, the god who presides over roads, and travellers, and bad
characters, and can be seen on all roads as a heap of clay surmounted by a
round pot, containing kanki, palm oil, &c.
"So that we have Legba, the pure and simple phallus; Ajarama, 'the
whitened stump,' so well known to us in India amidst rude aboriginal
tribes; and Ai-zan, the Hermes or Harmonia, marking the ways of life, and
symbolised by a mound and round pot and considering that this is the
universal form of tatooing shown on every female's stomach,--Mr.
Skertchley says, a series of arches, the meaning is also clearly the
omphi. Mr. S. says that Afa, our African Androgynous Minerva, is very much
respected by mothers, and has certain days sacred to mothers, when she or
he is specially consulted on their special subjects, as well as on all
matters relating to marrying, building a house, sowing corn, and such
like."[14]
Some years ago a writer, speaking of the Sacred Triads of various nations,
said: "From all quarters of the heathen world came the trinity," what we
have already revealed shows that the doctrine has been held in some form
or other from the far east to the extreme verge of the western hemisphere.
Some of the forms of this Triad are as follows:--India--Brahma, Vishnu,
Siva: Egypt--Knef, Osiris as the first; Ptha, Isis as the second; Phree,
Horus as the third: the Zoroastrians--The Father, Mind, and Fire: the
Ancient Arabs--Al-Lat, Al Uzzah, Manah: Greeks and Latins--Zeus or
Jupiter, Neptune, Pluto: the Syrians--Monimus, Azoz, Aries or Mars: the
Kaldians--The One; the Second, who dwells with the First; the Third, he
who shines through the universe: China--the One, the Second from the
First, the Third from the Second: the Boodhists--Boodhash, the Developer;
Darmash, the Developed; Sanghash, the Hosts Developed: Peruvians--Apomti,
Charunti, Intiquaoqui: Scandinavia--Odin, Thor, Friga: Pythagoras--Monad,
Duad, Triad: Plato--the Infinite, the Finite, that which is compounded of
the Two: Phenicia--Belus, the Sun; Urama, the Earth; Adonis, Love:
Kalmuks--Tarm, Megozan, Bourchan: Ancient Greece--Om, or On; Dionysus, or
Bacchus; Herakles: Orpheus--God, the Spirit, Kaos: South American
Indians--Otkon. Messou, Atahanto.