(6) Now, in 'case one wishes, 'That a learned (pandita] daughter be born to me! that she may attain the full fength of life I '— they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her]. 1 8. Now, in case one wishes, 'That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life! '—they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef.

(1) When the soul had adorned herself again in her beauty, she enjoyed her beloved. He also loved her. And when they made love, she got from him the seed which is the life-giving spirit. By him she has good children and brings them up. Such is the great and perfect marvel of birth. This marriage is made perfect by the will of the father.

(6) Now, the woman whom one may desire with the thought, 'May she conceive!'— after coming together with her and joining mouth with mouth, he should first exhale, then inhale, and say: * With power, with semen, I deposit semen in you! ' Thus she becomes pregnant.

(3) Therefore, there was ordained regarding her who beareth a male or a female child the statute of those days that she should touch no hallowed thing, nor enter into the sanctuary until these days for the male or female child are accom- plished.

(90) Now behold! As in the deep of this world, through the kindling of the stars, a seed is generated out of the body of the dark deep, like the creaturely body, so also in like manner, in man's house of flesh there is generated a seed, according to the eternal birthright of the seven qualifying or fountain spirits.

(3) And for this reason the com- mandment is written on the heavenly tables6 in regard to her that giveth birth : " if she beareth a male, she shall remain in her uncleanness seven days accord- ing to the first week of days, and thirty and three days shall she remain in the blood of her purifying, and she shall not touch any hallowed thing, nor enter into the sanctuary, until she accomplished these days which (are enjoined) in the case of a male child. ii. But in the case of a female child she shall remain in her uncleanness two weeks of days, according to the first two weeks, and sixty-six days in the blood of her purification, and they will be in all eighty days."

(6) When she is about to bring forth, he sprinkles her with water, saying: — 'Like as the wind doth agitate A lotus-pond on every side, So also let thy fetus stir. Let it come with its chorion. This fold of Indra's has been made With barricade, enclosed around. O Jndra, cause him to come forth—-

(88) Behold, dost thou know how a Child comes to be Flesh and Blood, and in the End a living Soul? And do you not know that the Tincture of the Mother is first, when a Child shall be conceived? which is done in the Desire of the Will between Man and Woman; where then the Seed [for the Child] is sown, and then the Tincture in the Matrix assumes it, with the Mixture of the Limbus of the Man. And though the outward Mother does not desire [to have] the Child, but desires many Times only to have her Pleasure; yet the inward [Mother] desires it, and also first of all impregnates itself in the Tincture, and then attracts the oFiat to it, and holds the Limbus of the Man, and becomes impregnated.

(32) As above said, the visions of males and females in union will appear. If, at that time, one entereth into the womb through the feelings of attachment and repulsion, one may be born either as a horse, a fowl, a dog, or a human being.

(2) But individuals are brought into being by the union of the Reason-Principles of the parents, male and female: this seems to do away with a definite Reason-Principle for each of the offspring: one of the parents- the male let us say- is the source; and the offspring is determined not by Reason-Principles differing from child to child but by one only, the father's or that of the father's father.

No: a distinct Reason-Principle may be the determinant for the child since the parent contains all: they would become effective at different times.

And so of the differences among children of the same parents: it is a matter of varying dominance: either the offspring- whether it so appears or not- has been mainly determined by, now, the male, now, the female or, while each principle has given itself entire and lies there within, yet it effectively moulds one portion of the bodily substance rather than another.

And how are the differences caused by place to be explained?

Is the differentiating element to be found in the varying resistance of the material of the body?

No: if this were so, all men with the exception of one only would be untrue to nature.

Difference everywhere is a good, and so there must be differing archetypes, though only to evil could be attribute any power in Matter to thwart nature by overmastering the perfect Reason-Principles, hidden but given, all.

Still, admitting the diversity of the Reason-principles, why need there by as many as there are men born in each Period, once it is granted that different beings may take external manifestation under the presence of the same principles?

Under the presence of all; agreed: but with the dominance of the very same? That is still open to question.

May we not take it that there may be identical reproduction from one Period to another but not in the same Period?

(6) In case one wishes, 'That a white son be born to me! that he may be able to repeat a Veda! that he may attain the full length of life! ' — they two should have rice cooked with milk and should eat it prepared with ghee. They two are likely to beget [him],

(48) The seed of man is generated in such a manner as the wonderful proportion, harmony or form of nature in its wrestling and rising up is generated, from eternity.

(1) "And I said to her, 'May seed and power come forth from you upon the earth.' And she obeyed the will of the spirit that she might be brought to naught. And when her forms returned, they rubbed their tongues with each other and copulated; they produced winds and demons and the power that is from the fire and the darkness and the spirit. But the form that remained alone cast the beast from herself. She did not have intercourse, but she was the one who rubbed herself alone. And she brought forth a wind that possessed a power from the fire and the darkness and the spirit.

The children a woman brings forth resembles the man she loves. If it is her husband, they resemble her husband. If it is a lover, they resemble the lover. Often, if a woman must sleep with her husband but her heart is with the lover with whom she usually has sex, the child she bears will resemble the lover. So, you who live with the son of God, do not love the world but love the master, that what you bring forth may not resemble the world but may resemble the master.

(5) From him comes Agni (fire), the sun being the fuel; from the moon (Soma) comes rain (Parganya); from the earth herbs; and man gives seed unto the woman. Thus many beings are begotten from the Person (purusha).

(12) Far more excellent, in my opinion, than the seeds of wheat and barley that are sown at appropriate seasons, is man that is sown, for whom all things grow; and those seeds temperate husbandmen ever sow. Every foul and polluting practice must therefore be purged away from marriage; that the intercourse of the irrational animals may not be cast in our teeth, as more accordant with nature than human conjunction in procreation. Some of these, it must be granted, desist at the time in which they are directed, leaving creation to the working of Providence.

(7) "And in that hour the three-hundred-and-sixty-and-five servitors of the rulers go into her womb and take up their abode in it. The servitors bring the two portions the one to the other, and moreover the servitors withhold the blood of all the food of the woman which she will eat and which she will drink, and they withhold [it] in the womb of the woman up to forty days. And after forty days they knead the blood of the power of all the food and knead it well in the woman's womb. "After forty days they spend another thirty days in building its members in the image of the body of the man; each buildeth a member. I will tell you the decans who will build it [ sc. the body]; I will tell them you at the expansion of the universe.

(41) Now then the feminine Tincture comes in to aid, and strives for the Child, and supposes that it has the Virgin: And the two Tinctures wrestle both of them for the Virgin, and yet neither of them both has her, and which of the two overcomes, according to that the Fruit gets the Mark of Distinction [or Sex.] But because that the feminine [Tincture] is weak, therefore it takes the Blood also to it in the Matrix, whereby it supposes it shall retain the Virgin. The secret Gate of Women.

(91) Timaeus: And in women again, owing to the same causes, whenever the matrix or womb, as it is called,—which is an indwelling creature desirous of child-bearing,—remains without fruit long beyond the due season, it is vexed and takes it ill; and by straying all ways through the body and blocking up the passages of the breath and preventing respiration it casts the body into the uttermost distress, and causes, moreover, all kinds of maladies; until the desire and love of the two sexes unite them. Then, culling as it were the fruit from trees,

(24) Therefore we say now, according to our high Knowledge, that the Source [or active Desire] of all the three Principles does imprint itself together with the Child's Incarnation [or becoming Man,] in the Mother's Body. For after that Man is figured [or shaped] from the Stars and Elements, by the Fiat, so that the Elements have taken Possession of their Regions, [Kingdoms, or Dominions,] viz. the Heart, Liver, Lungs, Bladder, and Stomach, wherein they have their Regions, then must the there stands now the Image of God, and the Image of this World, and there also is the Image of the Devil. Now there must be Wrestling and Overcoming, and there is Need of the Treader upon the Serpent, even in the Mother's [Womb or] Body.