The _Shatapatha_ then tells us that a woman was produced who came to Manu and declared _herself his daughter, with whom he lived and begat the offspring of Manu_. This refers to the physiological transformation of sexes during the Third Root‐Race. And the allegory is too transparently clear to need much explanation. Of course, as already remarked, in the separation of sexes an androgyne being was supposed to divide his body into two halves—as in the case of Brahmâ and Vâch, and even of Adam and Eve—and thus the female is, in a certain sense, his daughter, just as he will be her son, “the flesh of his [and her] flesh and the bone of his [and her] bone.” Let it be also well remembered that not one of our Orientalists has yet learned to discern in those “contradictions and amazing nonsense,” as some call the _Purânas_, that a reference to a Yuga may mean a Round, a Root‐Race, and often a sub‐race, as well as form a page torn out of pre‐cosmic Theogony. This double and triple meaning is proved by various references to one and the same individual apparently, under an identical name, while in reality the references are to events divided by entire Kalpas. A good instance is that of Ilâ. She is first represented as one thing and then as another. In the exoteric legends it is said that Manu Vaivasvata, desiring to create sons, instituted a sacrifice to Mitra and Varuna; but, through a mistake of the officiating Brâhman, a daughter only was obtained—Ilâ or Idâ. Then, “through the favour of the two deities,” her _sex is changed_ and she becomes a man, Sudyumna. Then she is again turned into a woman, and so on; the fable adding that Shiva and his consort were pleased that “she should be a male one month and a female another.” This has a direct reference to the Third Root‐Race, whose men were androgynes. But some very learned Orientalists(349) think and have declared that: Idâ is primarily food, nourishment, or a libation of milk; thence a stream of praise, personified as the goddess of speech. The “profane” are not told, however, the reason why “a libation of milk,” or “a stream of praise,” should be _male_ and _female_ by turn: unless, indeed, there is some “internal evidence” which the Occultists fail to perceive. In its most mystical meaning, the union of Svâyambhuva Manu with Vâch‐ Shata‐Rûpâ, his own daughter—this being the first “euhemerization” of the dual principle of which Vaivasvata Manu and Ilâ are a secondary and a third form—stands in cosmic symbolism as the Root‐Life, the Germ from which spring all the Solar Systems, the Worlds, Angels and the Gods. For, as says Vishnu: From Manu all creation, gods, Asuras, man must be produced: By him the world must be created, that which moves and moveth not.