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42 to the word angel first ascertained. Though the said word is no-where defined in his book, yet from a foot-note in page 93, it can be easily seen that an angel means Dêvata. Those, who are acquainted with Sanskrit mythology, know very well that there are several classes of Dêvata; that these classes perish at the end of each Manwantara,* and that new classes or tribes (Ganams) come into existence at the beginning of every subsequent Manwantara. It will also be seen, from the Hindu Puranas and the Mahabharata itself, that neither the individuals of these various tribes, nor yet the tribes collectively, undergo any change, transmigrations or translations into a higher state, or a higher plane of existence. No Hindu has ever heard of a Yaksha or Gandharva† becoming a Deva, and of a Deva becoming a higher being. The really important difference, however, between the author's theory and the doctrines of the ancient Rishis, consists in the view taken of the various degress or "states-being" in a man and their esoteric significance. The author's desire to find some reference to the 12 signs of the Zodiac in almost everything connected with the ancient Aryan religion and philosophy, has probably led him to the belief that there are 12 degrees in man corresponding to the 12 signs ot the Zodiac; and it would also, appear that such was his guru's teaching. The author, however, has no right, it seems to me, to import into the Aryan doctrine either his guru's teaching or his own fancies, unless he is in a position to show that they are in accordance with the teachings of the ancient Rishis. I shall now state what the Aryan doctrine really teaches as regards these states or degrees, as far, of course, as I am permitted to say in an article intended for publication.

The seven-fold classification in man was already prominently brought to the notice of the readers of the "" in