Fleeing from the wrath of her brother Aac, Queen Móo directed her course toward the rising sun, in the hope of finding shelter in some of the remnants of the Land of Mu, as the Azores, for instance. Failing to fall in with such place of refuge as she was seeking, she continued her journey eastward, and at last reached the Maya colonies that for many years had been established on the banks of the Nile. The settlers received her with open arms, called her the "little sister," iɔin (Isis), and proclaimed her their queen.
Before leaving her mother-country in the West she had caused to be erected, not only a memorial hall to the memory of her brother-husband, but also a superb mausoleum in which were placed his remains and a statue representing him. On the top of the monument was his totem, a dying leopard with a human head — a veritable sphinx. Once established in the land of her adoption, did she order the erection of another of his totems — again a leopard with human head — to preserve his memory among her followers? The names inscribed on the base of the Egyptian sphinx seem to suggest this conjecture. Through the ages, this Egyptian sphinx has been the enigma of history. Has its solution at last been given by the ancient Maya archives?
In the appendix are presented, for the first time in modern ages, the cosmogonic notions of the ancient Mayas, re-discovered by me. They will be found identical with those of the other civilized nations of antiquity. In them are embodied many of the secret doctrines communicated, in their initiations, to the adepts in India, Chaldea, Egypt, and Samothracia — the origin of the worship of the cross, of that of the tree and of the serpent, introduced in India by the Nagas, who
