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statues, Clement of Alexandria tells us,' were carried by the Egyptians at all the festivals of the gods.

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These "four powerful ones," these " Canobs," these heavenly architects, emanated from the "GREAT INFINITE ONE," evolved the material universe from chaos. The Maya occultists figured this manifested universe by inscribing a square within a circle; that is, by joining the ends of the vertical and horizontal diameters.



The Pythagoreans honored numbers and geometrical designs with the names of the gods.2 The Egyptians called the monadIntellect," male and female, "god," "chaos," "darkness."

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Damascius in his treatise "IIapi Apxiov" says: "The Egyptians asserted nothing of the First Principle of things, but celebrated it as a thrice unknown darkness transcending all intellectual perception." According to Servius, "they assigned the perfect number three to the Great God." Tetraktis was the mystic name of the Creative Power, and three was looked upon as embracing all human things. "Know God," says Pythagoras, "who is number and harmony. Number is the father of the gods and men." Pythagoras borrowed his knowledge of numbers and their meanings from the Egyptians. received their science from the Mayas, those civilized strangers, their ancestors, who in remote ages, coming from the East and from the West, had settled and brought civilization to the banks of the Nile. Such being the case, it is but natural that we should find the same doctrine regarding cosmogony and the meaning of numbers in Mayach, their mother country in the "Lands of the West."


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Pythagoras's teachings were that the rectangular triangle which Plato called the mystic diagram, its height being represented by 3, its base by 4, and its hypothenuse by 5, was the most perfect image of the "Infinite Spirit in the Universe,' because 3, composed of 1 + 1 + 1, stood for the male principle; 4, the square of 2, for the female; and 5, proceeding from both 2 and 3, the universe, and so was counted Penta in the general numeration.

The Mayas called the first centenary (100, the square of 10) the number representing the "INFINITE ONE ABOUT TO MANIFEST," Hokal, and placed it in their diagram at the upper end of the vertical diameter.

The second centenary (200) they said was "THE INFINITE STILL WHOLLY ENCLOSED," Lahunkal (that is, Lah,

"wholly; " hun, "one;" kal, "enclosed "), and placed it at the right hand end of the horizontal diameter.

The third centenary (300) they held to be the piercing of the closed virgin womb, Holhukal (that is, Hol, "to pierce;" hu, "virgin womb," and kal, "closed"), and placed it at the lower end of the vertical diameter that forms the height of the four rectangular triangles which compose the square, and therefore stands for the male principle in Plato's mystic diagram.

Out of this notion came the doctrine so general in the theogonies of all civilized nations of antiquity, of an immaculate virgin conceiving and giving birth to a god.

The fourth centenary (400) the Mayas called Hunbak, the one male organ of generation, and placed it at the left end of the horizontal diameter; that is, the base of the rectangular triangles composing the square, corresponding therefore to the female principle of Plato's mystic diagram.

The hypothenuses, standing for number five and the universe in said diagram, form the sides of the square inscribed in the circumference. Their numerical aggregated value is twenty, which the Maya sages called kal, or that which closes and completes the square.

Thus we come to know that the identical doctrine regarding the esoteric meaning of numbers which existed in India, Chaldea, Egypt, and Greece was likewise taught to the initiates in the temples of Mayach, and why, in their numerical computations, the Maya sages counted in fives up to twenty, and by twenties to one hundred, thus making use of what we moderns call the decimal system.

They refrained from counting by tens for the same reason that we forbear to habitually utter the name of God; number

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