tiates to whom they communicated it in the land of their adoption, amplified it, and composed the "Sri-Santara," making each part of easy comprehension.
This, at first sight, may appear like an assertion of private opinion. It is not, however. It is the stating of an historical fact, that becomes evident when we study said "Sri-Santara," and notice that the names of its different parts, from Aditi, the "boundless," to Maya, the "earth," are not Sanscrit, but pure American Maya words.
Now, if the Hindoo priests, the Brahmins, did not receive their cosmogony from the Mayas, together with the diagram by which they symbolized it, how did it happen that they adopted precisely the same geometrical figures as the Mayas to typify their notions of the creation of the universe, which we are told they borrowed from " the materialistic religion of the non-Vedic population;"[1] and that, in giving names to the various parts of said figures, they made use of vocables not belonging to their own vernacular, but to a language spoken by the inhabitants of a country distant many thousand miles from their own, and separated from it by the wastes of the ocean, the traversing of which was by them, as it is by their descendants, regarded as a defilement?
We must not lose sight of the fact that the Danavas and the Nâgás were peoples who did not belong to the Aryan stock, and that they suffered a fierce persecution at the hands of the Brahmins when these acquired power.[2]
As to these, their origin is one of the most obscure points in the annals of ancient India; they are barely mentioned in the Vedic hymns. When, in remote times, the Aryans invaded
