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position of Persephoneia in Grecian mysteries. I beg to state further that the description, when judged by itself and not in connection with the usage of any particular class of writers, is more appropriate to the Egyptian Isis than to the Grecian Persephone.
It is my humble opinion that my critic has misconceived the position of the Egyptian Isis. What is really meant by saying that Isis represented "the Eighth sphere" it is not easy to understand. She further says that Isis is not a principle but an influence. In spite of my critic's assurance to the contrary, I um unable to find any authority for these assertions in her introductory essay. Though the word principle is now rejected as inapplicable, yet I find in p. 27 of the said essay that Isis is "a principle" represented by the Kabbalists under the figure of Malcuth or the Moon. The reason assigned for disproving my statement that Isis represented the 6th principle of the Cosmos is stated as follows:—"If, as is certain, Isis was identified with the moon, and wore as an ensign the double horns of Selene, it is placed beyond doubt that she symbolized the occult power of Increase and Decrease, Good and Evil, and cannot possibly therefore be identified with the soul whom she rejoices and afflicts according to an inflexible Law." To begin with, what proof is there that Isis was identified with the moon by Egyptian writers? There is no use in saying that Grecian writers identified her with Diana or Artemis. When the question whether Grecian writers rightly or wrongly interpreted the Hermetic doctrines of ancient Egypt is under discussion, it is improper solely to rely on their statements. The sign of the Crescent is no proof that Isis represents the moon. This symbol, which has a profound significance to every true occultist, is associated with a very large number of male and female deities in the Hindu religious philosophy; but not one of them is on that account ever confounded with the moon. Isis has not got all the attributes of Diana or Artemis. She was never represented as a huntress, for instance with a bow and arrows in her hands. Another Egyptian goddess—the Divine Neith—had these attributes. But Neith was clearly a Solar Deity in the Egyptian doctrine. It would be extremely unsafe for a student of comparative mythology to infer the identity of two deities belonging to the mystical conceptions of two very different nationalities from the mere fact that they have some similar attributes. Even admitting that the moon was a symbol of Isis, how does it follow from it that Isis was considered by the Egyptian as "the occult power of increase and decrease, good and evil?", The description itself conveys no definite idea, and there is no evidence to show that the Egyptians attached any such significance to the moon in their writings. Even supposing that the chain of inference is so far sound and that this influence called Isis rejoices and afflicts the soul, how is it shown thereby that Isis is not the Cosmic soul