coming Sixth Root Race, these
anthropoids will obtain human incarnation, in the bodies doubtless of
the lowest races then existing upon earth.

That part of the Lemurian continent where the separation of the sexes
took place, and where both the fourth and the fifth sub-races
flourished, is to be found in the earlier of the two maps. It lay to
the east of the mountainous region of which the present Island of
Madagascar formed a part, and thus occupied a central position around
the smaller of the two great lakes.

[Sidenote: Origin of Language.]

As stated in the stanzas of Dzyan above quoted, the men of that epoch,
even though they had become completely physical, still remained
speechless. Naturally the astral and etherial ancestors of this Third
Root Race had no need to produce a series of sounds in order to convey
their thoughts, living as they did in astral and etherial conditions,
but when man became physical he could not for long remain dumb. We are
told that the sounds which these primitive men made to express their
thoughts were at first composed entirely of vowels. In the slow course
of evolution the consonant sounds gradually came into use, but the
development of language from first to last on the continent of Lemuria
never reached beyond the monosyllabic phase. The Chinese language of
to-day is the sole great lineal descendant of ancient Lemurian
speech[20] for "the whole human race was at that time of one language
and of one lip."[21]

In Humboldt's classification of language, the Chinese, as we know, is
called the _isolating_ as distinguished from the more highly evolved
_agglutinative_, and the still more highly evolved _inflectional_.
Readers of the _Story of Atlantis_ may remember that many different
languages were developed on that continent, but all belonged to the
_agglutinative_, or, as Max Mueller prefers to call it, the
_combinatory_ type, while the still higher development of
_inflectional_ speech, in the Aryan and Semitic tongues, was reserved
for our own era of the Fifth Root Race.

[Sidenote: The First Taking of Life.]

The first instance of sin, the first taking of life--quoted above from
an old commentary on the stanzas of Dzyan, may be taken as indicative
of the attitude which was then inaugurated between the human and the
animal kingdom, and which has since attained such awful proportions,
not only between men and animals, but between the different races of
men themselves. And this o