Nârada is one of the seven Rishis, the “mind‐born sons” of Brahmâ. The fact of his having been during his incarnation a high Initiate—he, like Orpheus, being the founder of the Mysteries—is corroborated, and made evident by his history. The _Mahâbhârata_ states that Nârada, having frustrated the scheme formed for peopling the universe, in order to remain true to his vow of chastity, was cursed by Daksha, and sentenced to be born once more. Again, when born during Krishna’s time, he is accused of calling his father Brahmâ “a false teacher,” because the latter advised him to get married, and he refused to do so. This shows him to have been an Initiate, going against the orthodox worship and religion. It is curious to find this Rishi and leader among the “Builders” and the “Heavenly Host” as the prototype of the Christian “leader” of the same “Host”—the Archangel Mikael. Both are the male “Virgins,” and both are the only ones among their respective “Hosts” who refuse to create. Nârada is said to have dissuaded the Hari‐ashvas, the five thousand sons of Daksha, begotten by him for the purpose of peopling the Earth, from producing offspring. Since then the Hari‐ashvas have “dispersed themselves through the regions, and have never returned.” The Initiates are, perhaps, the incarnations of these Hari‐ashvas? It was on the seventh day, the third of his ultimate trial, that the neophyte arose, a regenerated man, who, having passed through his second spiritual birth, returned to earth a glorified and triumphant conqueror of Death, a Hierophant. An Eastern neophyte in his Chrest condition may be seen in a certain engraving in Moor’s _Hindu Pantheon_, whose author mistook another form of the crucified Sun or Vishnu, Vittoba, for Krishna, and calls it “Krishna crucified in Space.” The engraving is also given in Dr. Lundy’s _Monumental Christianity_, in which work the reverend author has collected as many proofs as his ponderous volume could hold of “Christian symbols _before_ Christianity,” as he expresses it. Thus he shows us Krishna and Apollo as good shepherds, Krishna holding the cruciform Conch and the Chakra, and Krishna “crucified in Space,” as he calls it. Of this figure it may be truly said, as the author says of it himself: This representation I believe to be anterior to Christianity.... It looks like a Christian crucifix in many respects.... The drawing, the attitude, the nail‐marks in hands and feet, indicate a Christian origin, while the Parthian coronet of seven points, the absence of the wood, and of the usual inscription, and the rays of glory above, would seem to point to some other than a Christian origin. Can it be the victim‐man, or the priest and victim both in one, of the Hindu Mythology, who offered himself a sacrifice before the worlds were? It is surely so.