Days of Genesis and Days of Brahma

The cosmogonical speculations of the first six chapters of Genesis are shown in the races of "sons of God," "giants," etc., of chapter vi. Properly speaking, the story of the formation of our earth, or "creation," as it is very improperly called, begins with the rescue of Noah from the deluge. The Chaldeo-Babylonian tablets recently translated by George Smith leave no doubt of that in the minds of those who read the inscriptions esoterically. Ishtar, the great goddess, speaks in column iii. of the destruction of the sixth world and the appearance of the seventh, thus:

"Six days and nights the wind, deluge, and storm overwhelmed.

"On the seventh day, in its course was calmed the storm, and all the deluge,

"which had destroyed like an earthquake,* "quieted. The sea he caused to dry, and the wind and deluge ended. . . .

"I perceived the shore at the boundary of the sea. . . . "to the country of Nizir went the ship (argha, or the moon).

"the mountain of Nizir stopped the ship. . . . "the first day, and the second day, the mountain of Nizir the same.

"the fifth and the sixth, the mountain of Nizir the same.

"on the seventh day, in the course of it "I sent forth a dove, and it left. The dove went and turned, and

. . . the raven went . . . and did not return. "I built an altar on the peak of the mountain. "by seven herbs I cut, at the bottom of them I placed reeds, pines, and simgar. . . .

"the gods like flies over the sacrifice gathered.

"from of old also the great God in his course.

"the great brightness (the sun) of Anu had created.+

* This assimilation of the deluge to an earthquake on the Assyrian tablets would go to prove that the antediluvian nations were well acquainted with other geological cataclysms besides the deluge, which is represented in the Bible as the first calamity which befel humanity, and a punishment.

f George Smith notes in the tablets, first the creation of the moon, and then of the sun: "Its beauty and perfection are extolled, and the regularity of its orbit, which led to its being considered the type of a

When the glory of those gods the charm round my neck would not repel," etc.

All this has a purely astronomical, magical, and esoteric relation. One who reads these tablets will recognize at a glance the biblical account; and judge, at the same time, how disfigured is the great Babylonian poem by euhemeric personages — degraded from their exalted positions of gods into simple patriarchs. Space prevents our entering fully into this biblical travesty of the Chaldean allegories. We shall therefore but remind the reader that by the confession of the most unwilling witnesses — such as Lenormant, first the inventor and then champion of the Akkadians — the Chaldeo-Babylonian triad placed under Ilon, the unrevealed deity, is composed of Anu, Nuah, and Bel. Anu is the primordial chaos, the god time and world at once, xpovo^ and Koo^og the uncreated matter issued from the one and fundamental principle of all things. As to Nuah, he is, according to the same Orientalist:

judge and the regulator of the world." Did this story of the deluge relate simply to a cosmogonical cataclysm — even were it universal — why should the goddess Ishtara or Astoreth (the moon) speak of the creation of the sun after the deluge? The waters might have reached as high as the mountain of Nizir (Chaldean version), or Jebel-Djudi (the deluge-mountains of the Arabian legends), or yet Ararat (of the biblical narrative), and even Himalaya of the Hindu tradition, and yet not reach the sun — even the Bible itself stopped short of such a miracle. It is evident that the deluge of the people who first recorded it had another meaning, less problematical and far more philosophical than that of a universal deluge, of which there are no geological traces whatever.

". . . the intelligence, we will willingly say the verbum, which animates and fecundates matter, which penetrates the universe, directs and makes it live; and at the same time Nuah is the king of the humid principle; the Spirit moving on the waters."

Is not this evident? Nuah is Noah, floating on the waters, in his ark; the latter being the emblem of the argha, or moon, the feminine principle; Noah is the "spirit" falling into matter. We find him as soon as he descends upon the earth, planting a vineyard, drinking of the wine, and getting drunk on it; i.e., the pure spirit becoming intoxicated as soon as it is finally imprisoned in matter. The seventh chapter of Genesis is but another version of the first. Thus, while the latter reads: " . . . and darkness was upon the face of the deep. And the spirit (of God) moved upon the face of the waters," in chapter seventh, it is said: " . . . and the waters prevailed . . . and the ark went (with Noah — the spirit) upon the face of the waters." Thus Noah, if the Chaldean Nuah, is the spirit vivifying matter, chaos represented by the deep or waters of the flood. In the Babylonian legend it is Istar (Astoreth, the moon) which is shut up in the ark, and sends out a dove (emblem of Venus and other lunar goddesses) in search of dry land. And whereas in the Semitic tablets it is Xisuthrus or Hasisadra who is "translated to the company of the gods for his piety," in the Bible it is Enoch who walks with, and being taken up by God, "was no more."

The successive existence of an incalculable number of worlds before the subsequent evolution of our own, was believed and taught by all the ancient peoples. The punishment of the Christians for despoiling the Jews of their records and refusing the true key to them began from the earliest centuries. And thus is it that we find the holy Fathers of the Church laboring through an impossible chronology and the absurdities of literal interpretation, while the learned rabbis were perfectly aware of the real significance of their allegories. So not only in the Sohar, but also in other kabalistic works accepted by Talmudists, such as Midrash Berasheth, or the universal Genesis, which, with the Merkaba (the chariot of Ezekiel), composes the Kabala, may be found the doctrine of a whole series of worlds evolving out of the chaos, and being destroyed in succession.

The Hindu doctrines teach of two Pralayas or dissolutions; one universal, the Maha-Pralaya, the other partial, or the minor Pralaya. This does not relate to the universal dissolution which occurs at the end of every "Day of Brahma," but to the geological cataclysms at the end of every minor cycle of our globe. This historical and purely local deluge of Central Asia, the traditions of which can be traced in every country, and which, according to Bunsen, happened about the year 10,000 B.C., had naught to do with the mythical Noah, or Nuah. A partial cataclysm occurs at the close of every "age" of the world, they say, which does not destroy the latter, but only changes its general appearance. New races of men and animals and a new flora evolve from the dissolution of the precedent ones.

The allegories of the "fall of man" and the "deluge," are the two most important features of the Pentateuch. They are, so to say, the Alpha and Omega, the highest and the lowest keys of the scale of harmony on which resounds the majestic hymns of the creation of mankind; for they discover to him who questions the Zura (figurative Gematria), the process of man's evolution from the highest spiritual entity unto the lowest physical — the post-diluvian man, as in the Egyptian hieroglyphics, every sign of the picture writing which cannot be made to fit within a certain circumscribed geometrical figure may be rejected as only intended by the sacred hierogrammatist for a premeditated blind — so many of the details in the Bible must be treated on the same principle, that portion only being accepted which answers to the numerical methods taught in the Kabala.

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