A U M TRUTH, LIGHT AND LIBERATION

"'Tis time, through deeds, this word of truth to thunder, That with the height of Gods Man's dignity may vie!"

- Faust, Goethe

UNIVERSAL BROTHERHOOD-----------------------------------------------------------------------------------------------------Vol. XIV October, 1899 No. 7-----------------------------------------------------------------------------------------------------

PROMETHEUS by Byron

(Selected)

Titan! to whose immortal eyesThe sufferings of mortality,Seen in their sad reality,

Were not as things that gods despise; What was thy pity's recompense? A silent suffering, and intense; The rock, the vulture, and the chain, All that the proud can feel of pain, The agony they do not show,The suffocating sense of woe,

Which speaks but in its loneliness, And then is jealous lest the sky Should have a listener, nor will sigh

Until its voice is echoless.

Titan! to thee the strife was givenBetween the suffering and the will,Which torture where they cannot kill;

And the inexorable Heaven,And the deaf tyranny of Fate,

The ruling principle of Hate,Which for its pleasure doth create The things it may annihilate,Refused thee even the boon to die; The wretched gift eternityWas thine - and thou haft borne it well. All that the Thunderer wrung from thee Was but the menace which flung back

On him the torments of thy rack;The fate thou didst so well foresee, But would not, to appease him, tell;And in thy Silence was his Sentence, And in his Soul a vain repentance, And evil dread so ill dissembled,That in his hand the lightnings trembled.

Thy Godlike crime was to be kind,To render with thy precept lessThe sum of human wretchedness,

And strengthen Man with his own mind; But, baffled as thou went from high, Still in thy patient energy.In the endurance, and repulse

Of thine impenetrable Spirit,Which Earth and Heaven could not convulse,

A mighty lesson we inherit:Thou art a symbol and a sign

To Mortals of their fate and force; Like thee, Man is in part divine,

A troubled stream from a pure source; And Man in portions can foreseeThis own funereal destiny;His wretchedness, and his resistance, And his sad, unallied existence;To which his Spirit may oppose Itself - and equal to all woes,And a firm will, and a deep sense, Which even in torture can descry

Its own concenter'd recompense, Triumphant where it dares defy,And making Death a Victory.

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EGYPT AND THE EGYPTIAN DYNASTIES. by Alexander Wilder, M.D.

VII - Brief Summary - Feeble Dynasties - The Eleventh - The Twelfth, with its Mighty Kings.

Two royal lines, those of Mena and Pepi, had completed their career in Egypt. Theseat of dominion, which had been at Abydos, had been transferred to the new city ofMemphis, which had risen from the bed of the Nile. Monarchs great and powerful hadsucceeded to the quieter rule of the Hor-shesu, and there had been established other forms

of government, culture and social life. Conjecture has been busy in efforts to determinewhence these master-spirits came that created these new conditions, from what regionthey derived their skill, and the periods of time when all this was begun and brought topass.

The reply so far has been little more than the echo of the questions.The discoveries of Professors Flinders-Petrie, of M. Jacques de Morgan, the

Director-General of French Exploration, of M. Amelineau and their fellow-laborers, are thelatest contributions at hand. They are very interesting as tending to modify some of theopinions which had been entertained. They seem to demonstrate the African origin of theearly Egyptian population, but likewise a probable racial affiliation of the ruling classes ofKushites of Ethiopians of Southern and Middle Asia.

Perhaps the disclosure least expected was the practice of cremation. At the deathof any of the earlier kings, the body, together with his personal property, was placed on thepyre for incineration; and when this had been accomplished the bones and remains of thevarious articles were preserved in the vases in the tombs. This was a structure of sun-dried bricks.

Inside of these tombs were found implements of flint, vases of stone, both ofalabaster and obsidian, figures of animals carved from ivory and rock crystal, together withornaments, glass beads and bracelets, and pieces of burned cloth. Many of the vaseswere of material which was not to be obtained in Egypt, but had been brought from Asia.The style of art was primitive.

The tombs near Nagada, in the Thebaid, resembled those of Chalda. There wereno metallic implements or ornaments to be found. At Abydos the case was different. M.Amelineau describes a tomb at that capital very similar in style to those of the oldernecropolis, with the remains of a terrace-like roof supported by wooden beams. The bodyof the king was in a central room of the structure, but the cremation had been so completethat only a few bones were left. He also found both implements made of stone, vases, andfigures of animals cut from rock-crystal, together with large quantities of ornaments ofbronze. The style of manufacture is like that employed in ancient Assyria.

It seems that in Egypt as in other Oriental countries the bodies of royal personagesonly were cremated. For others the common practice was interment. The king, beingvenerated as a divine being, the offspring and representative, or even the incarnation of thegod Ra or Horos, he was supposed to rise

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from his ashes to a new life, like the Phoenix of Egyptian tradition.The name was preserved by hieroglyphic engraving in a tablet of stone of square

or circular form. M. Arnelineau discovered also the tombs of the kings Den and Dja, andothers belonging to the First Dynasty. He also found vases of offerings, and not only the"banner-names" inscribed on the cylinders, but the titles of "King of Upper and LowerEgypt, Lord of the Vulture mid Sacred Serpent."

A more significant discovery, however, was made by M. de Morgan at Nagada in1897. He found in the royal tomb the name of the king, "Aha," carved in hieroglyphiccharacter. This is a demonstration of the proficiency of the Egyptian learning at that periodand that they then employed that mode of writing. The cutting, however, exhibited

indecision, as though the knowledge of it was but newly acquired. M. Amelineausupplemented this discovery by the finding among the seals on the vases of the tombs atAbydos, one that was marked by the cylinder of that monarch. The scarabaeus had notbeen adopted at that period as a device for seals.

The calcined fragments of the body were removed from Nagara to the Museum atGizeh, together with other relics, including vases and the figure of a dog artistically carvedin ivory. Besides these, there were also broken pieces of an ivory plaque, which whenjoined together, disclosed the "Ka-name," or mystic appellation of the astral or divinecounterpart of the royal personage; and attached to it was likewise the name borne byKing Aha during his lifetime: MENA!

Fixing the capital of a united Egypt at the new site of Memphis, he and hissuccessors directed their efforts persistently to the consolidating of their dominions, thepromoting of sacred learning and the development of useful industries. Important featureswere incorporated into the laws, religious rites and administration. King Bai-neter enactedthat women likewise should inherit royal power; and Seneferu, who extended his dominionbeyond Goshen and the Sethroite nome to the peninsula of Sinai, made other changes ofan important character. About this time the embalming of the dead and the erecting ofpyramids for the reception of the royal coffins, appear to have come into practice. Khufuwas distinguished beyond his predecessors or the kings that succeeded. He enlarged thescope of royal power, added to the rites of worship, and increased the territory of thecountry. The Great Pyramid was a temple as well as a Holy Sepulchre, and throughout thesucceeding dynasties was provided with a college of priests and prophets for thecelebration of religious offices and initiations. The divinities revered in Upper Egypt, Num,Isis and Osiris, were now recognized at the royal court, and the king prepared a sacredritual for their worship. This was the Augustan age of archaic Egypt.

The Fifth Dynasty followed clearly in the path marked out by its predecessors, in thecultivating of knowledge, and the diligent observing of religious worship. But theascendency of Memphis was now waning, and the influence of other regions wasperceptibly increasing.

The Sixth Dynasty, as we have seen, was in important respects a new departure.The sovereigns of this line appear to have displayed a stronger disposition for foreignconquest. Pepi, the principal king, had numerous wars with the Semitic populations at theeast of Egypt, and he is supposed to have carried his arms into Arabia and Nubia. LikeKhufu, who was in a great degree his prototype, he was a builder. He founded a city inmiddle Egypt which was known by his own name, and he also rebuilt and

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enlarged the principal sanctuaries. Carrying out the plan of his famous predecessor, heerected a new temple at Dendera or Tentyris (Ten-to-Ra) to the great Goddess, Hathor, inwhich were halls for occult and initiatory rites, a planisphere, and typical representationsof the birth of the Universe.

The three children of Pepi succeeded to the throne. With the last of these, thebeautiful Queen Neitokris, the dynasty came to an end.

Egypt was now rent by internal dissensions. No one was able, for centuries, to wearthe double crown and to wield the lotus as well as the papyrus scepter. The local

sovereigns in the several districts were engaged increasingly in conflict. "All this," saysBrugsch-Bey, "suggests the picture of a state split up into petty kingdoms, afflicted with civilwars and royal murders; and among its princes or rulers of homes there arose nodelivererable with a bold arm to strike down the rebels and seize and hold with firm handthe fallen reins of the reunited monarchy."

Manetho has no record of names from the Seventh to the Eleventh Dynasty. He orsome one in his name has left the following meagre record:

"Seventh Dynasty. - Seventy Memphite Kings who reigned seventy days (or, as hasbeen corrected, five Kings who reigned twenty years and seventy days).

"Eighth Dynasty. - Twenty-seven Meniphite Kings who reigned one hundred andtwenty-six years.

"Ninth Dynasty. - Nineteen Herakleotic Kings who reigned four hundred years."Tenth Dynasty. - Nineteen Herakleotic Kings who reigned one hundred and eighty

years."Eleventh Dynasty. - Sixteen Diaspolitic Kings who reigned forty-two years. After

them Amenemes reigned sixteen years."This enumeration is little less than a jumble. There is every likelihood that Memphis

was the arena of bloody conflict and ceased to be a capital. The two Dynasties of Khien-suor Herakleopolis, it has been insisted, held only a local dominion, while other parts of thecountry had also kings of their own.

The Tablet of Abydos, which was compiled by Seti and his famous son, gives theofficial names of nineteen Kings who reigned over southern Egypt, during six hundredyears of misrule. Eratosthenes names eight, and the Turin Papyrus, six.

Thebes or No-Amun now became the mistress of Egypt. Only there the semblanceof order seems to have been steadily maintained. The first kings of the Eleventh Dynastywere monarchs of moderate pretensions, who left few memorials except tombs that weresimple pyramids built of unburnt brick. Mr. Birch describes their names as being alternatelyAntef and Mentu-hetep, and considers it probable that they continued in a direct unbrokensuccession. The coffins of two of them have been found. They were made of single trees,and their mummies were enclosed in pasteboard envelopes.

The first of these was Antef or Anentef, "the greet Father." He was descended fromthe southern line of Theban princes. His tomb was rifled by the Arabs in 1827, andcontained the royal mummy, adorned with a golden diadem which bore the usual figure ofthe royal serpent. The simulacra of the wasp and branch attested the rank of the illustriousdead, and the escutcheon bore the name of "Antef."

This monarch had been embalmed and inhumed by his brother Anentef-ao, who alsosucceeded to the throne. The tomb of this king was found by Mariette-Bey. It was a brickpyramid with a single chamber, and contained a memorial stone bearing the date of thefiftieth year of his reign. He was addicted to

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hunting and was warmly attached to pet animals. His image was found in a standingposture, and at the feet were the figures of four dogs, each of a different breed, andwearing a collar on which his name was inscribed. The animals were called Beheka Mahet,Ab-akar, Pehet-Kamu and Tekal Uhat-Khempet.

The third sovereign bearing the name of Antef, Nantef or Anentef was designatedTosi-Meres by Eratosthenes, with the additional sentence: "who is the sun," or incarnationof Ra. After him was another called by way of distinction, Anentif-na, "The Greater Antef,"and likewise Sethi-Neilos. He was renowned for having raised his country to a ranksuperior to the others. The Tablet of Karnak significantly points out as a change that afterthe Antef hyks or local rulers were four kings. In plainer words, Egypt had once more aunited government - the Eleventh Dynasty.

The scepters which had departed from Memphis were now in the hands of the Kingsof Thebes, the city of Noph-Amun.

The most imposing figure of the new line was Mentu-hetep, who bore also the officialname of Neb-kha-Ra or Ta-neb-Ra. He not only established a dynasty, but the rulers ofthe vivified Egypt of later centuries were his descendants and based their divine authorityas kings on the fact. A record on a rock in the island of Konossa, not far from Pi-lakh orPhilae, commemorates this king as the conqueror of thirteen nations. He made hisresidence at the town of Kebta or Koptos in "The beautiful valley of Hammantat," and hisname together with that of his mother, Ama, is found in an inscription there.

The god Khem, "The Lord of the inhabitants of the desert," was the tutelary ofKoptos, and Mentu-hetep was diligent in his worship. At the same time he was by nomeans derelict in devotion to other divinities. It ought to be borne in mind, however, thatthe names and personifications of the gods had reference to prominent divine qualitiesrather than to distinct individuality. Khem personated Amun, "the unknown god," ofThebes, and Ra or Horos of Abydos. An Egyptian was nothing if not religious.

After the practice of former kings, Mentu-hetep, in the second year of his reign, setabout the construction of his pyramid. It bore the name of Khu-setu, "the place ofillumination." A memorial stone at Abydos commemorates the priest who officiated at thesacrifices for the dead which were offered to the deceased monarch at this shrine. Thisking is recorded as having reigned over fifty years.

Mr. Birch credits to "Mentu-hetep III" the inscription in relation to the transporting ofstones for the royal sarcophagus from the mountain to the banks of the Nile. It bears dateon the 15th day of the month Paophi,* in the second year of his reign. Three thousand menwere required for the work, masons, sculptors and workmen of all classes. Amun-em-hat,the royal commissioner of public works, superintended the whole undertaking. "He sentme," the inscrip-

----------* August-September.

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tion reads, "because I am of his sacred family, to set up the monuments of this country.He selected me from his capital city, and chose me out of the number of his counselors.His Holiness ordered me to go to the beautiful mountain with the soldiers and principal menof the whole country."

The way from Koptos to the mountains lay through the valley of Hammamat, andanother inscription records that the king caused a deep well ten cubits in diameter to besunk in the desert for the use of the workmen, and for the refreshment of pilgrims.

The origin of obelisks is now set to the credit of the Eleventh Dynasty. Near thegrave of Queen Aah-hetep, the illustrious descendant of Mentu-hetep, in the necropolis ofThebes, two obelisks were dug up in broken pieces. They were put together by Mr. Villiers-Stuart, and each was found to bear the name of an Antef. One of them also bore theinscription: "Neb-kheper-Ra, perfect of God, made for himself splendid temples."

The artist of this monarch, Mer-ti-sen, achieved a reputation almost surpassing thatof his royal master. He was the beginner of a line of architects who flourished till the latesttimes, and their works of skill made Egyptian art celebrated over the world. The Doricorder, the canon of proportion, and imperishable coloring are among the achievements ofthis period.

The last king of this series, Sankh-ka-Ra, is enumerated in the Tablet of Abydos asthe fifty-eighth. His reign is memorable for the voyage of Hannu to the "divine country ofPunt." This region was regarded as the cradle of archaic Egypt. It is described as washedby the great sea, full of valleys and hills, abounding in ebony and other choice woods, infrankincense, balsam, precious metals and costly stones; and also in animals, such asgiraffes, hunting leopards, panthers, dog-headed apes, and ring-tailed monkeys, andlikewise birds of strange plumage.

Tradition depicted Punt as the original land of the gods. Amun was considered asthe hyk or king, Hathor as the Queen, and Horos as the "holy morning star." Bes, theEgyptian Pan or Dionysos, was regarded as the oldest form of Deity and was described asgoing forth thence all over the world. The divinities, it was believed, had migrated from thatregion to the valley of the Nile, and hence the country on the Red Sea was named Ta-neter, "the land of the gods."

Hannu set out from Koptos for the sea with a force of three thousand men, andbefore taking ship offered a great sacrifice of oxen, cows and goats. His voyage was veryprosperous. "I brought back," says he, "all kinds of products which I had not met with in theparts of the Holy Land. And I came back by the road of Vak and Bohan, and brought withme precious stones for the statues of the temples. But such a thing had never taken placebefore, since there had been kings [in Egypt]: nor was the like ever done by any blood-relations who had been sent to those places since the time of the Sun-god Ra."

TWELFTH DYNASTY."After these kings," says Manetho, "Amenemes (Amun-em-ha) reigned sixteen

years. The name of this king has a suggestive likeness to that of the famous minister ofMentu-hetep, and both Manetho and the Turin Papyrus include him in the same dynasty.His claim was evidently based upon marriage to a princess of that dynasty, and certainlyhe held the throne by a precarious tenure. He was twice dethroned, and his whole reignwas disturbed by conspiracies. His instructions to his son and successor declare this. Hewas, nevertheless, an able sovereign and ruled the two realms of Egypt, from Elephantinato the lowlands of the North, with

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a justice and wisdom that were generally acknowledged. Having succeeded in establishinghis power, he proceeded to deliver his subjects from the inroads of the negro tribes ofNubia. A rock by the road from Korusko to the seacoast commemorates this expedition by

this inscription:"In the twenty-ninth year [ninth?] of king Amunemha he came hither to smite the

inhabitants of the land of Wawa-t."The Twelfth Dynasty has recorded in its monumental records an extraordinary zeal

for religion and public improvement. Amunemha founded the temple of Amun at Thebes,which became afterward eminent as the royal sanctuary of Egypt. He also built templesat Memphis and other capital cities, and placed in them images exquisitely carved in stone.

Each royal dynasty had its own precinct for the dead. Amunemha followed thecustoms of the Memphite kings and set up his pyramid. It bore the name of Ka-nefer, "thebeautiful high place." He commissioned Anentef, the high priest of Khem at Koptos, theroyal residence, to superintend the work of preparing the sarcophagus. It was cut from themountain of Rohanna, in the valley of Hammamat, and removed to the plain. It was thelargest receptacle of the kind, and the usual assurance is given: "Never had the like beenprovided since the time of the god Ra."

During the last two years of his reign the king made his son, Osirtasen I,* his partneron the throne. This policy avoided a disputed succession, and as the

-----------* This country was in the gold-producing region now known as Ollaqui.** Later Egyptologists spell this name with the initial letter U. The Egyptian priests

also pronounced the name Osiris, with the upsilon. The hieroglyphic symbol is renderedindifferently a, e, or u. As the divinity Asari, Usari, or Hesiri, is best known by its Greekform, we have, though with misgiving, conformed to that orthography.-----------

prince had inherited the regal divine quality from his mother, it obviated any dispute inregard to his father's authority. Indeed, he was set apart to this kingly office from beforehis birth.

The record of Manetho, is involved in some confusion; as we find this statementequivocally made that this king was murdered by his eunuchs.

[[illustration: Columns at Beni Hasan]]

Osirtasen addressed his first efforts to the securing of the support of the priests. Heproceeded to complete the public buildings at Thebes and other places which Amunemhahad founded, and also built over the shrines at Heliopolis,* then the most revered of theholy places of Egypt. All through the coming centuries, the kings resorted to it year by yearon pilgrimages. The two obelisks before its temple which commemorate this work werelong regarded as the oldest of any in the country.

Under this king and his successors the arts and scientific knowledge acquired aperfectness which was not attained in former or later centuries. The grotto-tombs of thisdynasty at Beni-Hassan are models of artistic skill, and their inscriptions and carvingsglorify death itself, as a very conquest which life had

------------* Heliopolis was called Annu or An, as being "the city of obelisks."

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made. Their limed columns indicate to us the origin of the Doric order of architecture forwhich later Greece is famous, while the paintings and sculptures are a revelation ofEgyptian life and history in an age of glory almost forgotten.*

[[illustration: Lotus Column]]

At Tanis there were also buildings and works of art of superior beauty andexcellence. The picture of Osirtasen was often among them, and so it was elsewhere inupper and lower Egypt.

The king was also diligent in the details of administration. The tomb of Ameni atBeni-Hassan gives an elegant description of his government. This

----------* Ewald has translated the passage in the Book of Job (III, 14) very ingeniously as

follows:"Then should I have sunk in repose;I should have found rest then in sleep; With the kings and counselors of the earth, Who built themselves pyramids."

-----------

man was a Khar-tut* or warrior priest, and was hereditary prince of the nome of Mah orAntinoc, and child of the seers and prophets of the temple. He accompanied the king onmilitary expeditions into Nubia, took charge of the booty and conveyed it to his royal masterat Reptos. He "conquered" in the forty-third year of the king's reign, and the epitaphdescribes the character of his administration.

"I was a kind master," he declares of himself, "a ruler who loved his city. All theworks of the palace of the king were placed in my hands.... No child of the poor did I afflict;no widow did I oppress; no land-owner did I displace; from no five-hand master [smallfarmer] did I take away his men for my works. No one was unhappy in my time, no onewas hungry in my time, not even in the years of famine. For I caused all the fields of thenome of Malt to be tilled. Thus I prolonged the life of its inhabitants and preserved the foodthat was produced. There was not a hungry man in the province. I distributed equally tothe widow and to the unmarried woman; I gave no advantage to the great over the humblein all that I gave away."

Another official, Mentu-hetep, was the Ab, or confidential advisor to the king. Histombstone is now at the museum at Bulak, and his inscription describes him as "a manlearned in the law, a legislator, one who apportioned the services, who regulated the worksof the nome, who carried out the behests of the king, and who as judge gave decisions andrestored to the owner his property. As the king's chief architect, he promoted the worshipof the gods, and he instructed the inhabitants of the country according

------------

* The "magicians" of the Pharaoh, mentioned in the book of the Exodus, are styledKhartummin in the Hebrew text. They were of sacerdotal rank, and often held officialpositions of a confidential character and important military commands.--------------- 329

to the best of his knowledge, even as God [the King] commanded to be done. He protectedthe unfortunate and freed him who was in want of freedom.

"The great personages bowed down before him when he arrived at the outer doorof the palace."

He superintended the building of the temple at Abydos and constructed a well,"according to the order of his Holiness, the Royal Lord." This well is described by Strabo,but has not been found.

Another minister of great distinction was Nef-hetef, who also held office in the reignof his successor, Osirtasen II. He was of royal blood, and accordingly was made ruler inthe city of Menat-Knufu, in the nineteenth year of the king's

[[illustration: Papyrus column]]

reign, his functions were largely religious. He provided for an abundant production of thenecessaries of life, attended to the funeral services of the dead, sculptured descriptions ofthem for the "holy dwelling," and established there an officiating priest. He also orderedfuneral offerings at all the feasts of the world below, - likewise offerings at the festivals ofthe new year, at the beginning of the great year, at the beginning of the year, at the end ofthe year, at the great feast of joy, at the feast of the summer solstice, at the feast of thewinter solstice, at the festival of the five intercalary days, at the festival of She-tat, at thefestival of the sand, at the twelve monthly feasts, and at the feasts on the plain and on themountain.

Thus we observe that the king fixed the boundaries of the names or districts,confirmed the appointments of their hereditary princes as viceroys and directed the properdistribution of water for irrigation. The list of festivals further shows that the savants of theNile were diligent in their studies and observations, knowing the stars and their positionsin the sky, and the exact length to minutes of the year.

Manetho names this king Sesostris, and describes him as reigning forty-eight years,conquering all Asia Minor in nine years, and Europe as far as Thrace. He also representshim as setting up pillars in the different countries. Strabo also affirms that he conqueredEthiopia [Nubia] and the country of the Troglodytes and then crossed over into Arabia andoverran all Asia. Apollonios the Rhodian also mentions these conquests. Aristotle andDikearkhos also entertained the same opinion. Baron Bunsen also sustained this view, butconsiders Osirtasen III. as the actual Sesostris. "The Egyptians considered him to be firstafter Osiris." It is true that Thethmes III. and other kings of later periods honored Osirtasenas a god. But the more

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general belief, supported by evidence, indicates that Rameses II was the king to whom this

designation belongs.The reign of Osirtasen II is characterised in the painting at Beni-Hassan by the

representation of a Semitic group of thirty-seven persons of the race called Mes-stem.They were from the "land of Abesha," and were received by the son of the prince, Nef-hetep. Their great eyes and aquiline noses indicated their origin.* Their wives and childrenhad come with them. They were dressed in robes of many colors, and had brought aspropitiary gifts a young gazelle and a quantity of al kohol suitable for painting the face.They were seeking a home in Egypt to escape famine. This was probably the beginningof the migrations which resulted finally in the subjugation of Egypt.

Osirtasen III was superior to former kings in power and wisdom. He extended hisconquests from Syene to the country beyond the second cataract and protected them fromthe incursions of the negro hordes by strong fortifications. He set up two pillars of stonewith an image of himself at the landing, and inscribed on them a threat to disown thegenuine descent of every son of his who did not maintain it. Egyptian temples were erectedin the territory, and in later centuries Osirtasen was revered in Nubia as the guardiandivinity along with god Neph or Totun.

Nevertheless Amunemha III was more estimable for his achievements. He wasdistinguished by no extensive foreign conquests with their attendant massacres andatrocious cruelties, always characteristic of ancient and savage warfare, but by the nobleracts of benefaction to his people. He appears to have surpassed those who preceded him,in the extent of his scientific and geometric

-----------* They were not Hebrews. The Jewish nose is "Roman" and not aquiline.

-----------

[[Illustration]]

knowledge. Egypt is known to depend upon the annual inundations of the Nile for its veryexistence. These also took place in Nubia till the giving way of the chain of rocks at Silsilisabout this time consigned that region to hopeless sterility. The famines which hadprevailed in the previous reign and probably were now repeated turned the attention of themonarch from building to providing for the exigency. There was a natural basin in theFayum, bounded on the two sides by the mountain. In the archaic period before Mena,artificial changes had been made in the channel of the river by princes of Abydos, thattransformed the basin into a lake. The accumulation of mud brought thither by the rivermade the lake into a marsh. After a careful investigation of the topography of the countrya canal was opened from the river to this marsh.* The gorges around were closed bydams, which thus converted it into an artificial reservoir,

-------------*Sir J. Gardner Wilkinson conjectures that the canal at this time extended from the

higher land above Silsilis, in Nubia, conducting the water to Lake Moeris and also to thegeneral tank system of Egypt, as the river offered a greater fall of water before the rocksgave way.-------------

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which received the water from the river at the inundations and retained it till the dryseasons, when it was let out to irrigate the fields.

Much curious speculation took place in regard to the personality of the monarch whoaccomplished this work. The lake was known by the Egyptian name of Mera, as was alsothe Labyrinth which stood a little distance away. Tradition becoming fixed in the form ofhistory, designated a king Moeris as the founder. There were several kings in whosenames the word "Mer" formed a part. Besides, there were many reasons for supposingMena himself to have been the author. He had changed the course of the Nile to providea site for his new metropolis. But the official designation of Amunemha III, Ra-en-ma, orMa-en-Ra, was fixed upon as the origin of the name Moeris.

This was confirmed by the fact that he had constructed his sepulchre at the cornerof the lake. The period of pyramid-building was passing away, and he ventured upon awide innovation. Instead of placing the structure in the desert, he selected its site in thefertile home of Arsinoe, where he had transformed a pestilential swamp into a salubriousgarden. It was a truncated pyramid-shaped pediment, which served as a base for both thecolossal statue of the king and also of the queen, his consort or successor. Their nameshave been found on blocks of stone, resolving all doubts in the matter.

The Labyrinth has been justly termed one of the seven wonders of the world.Amunemha began the work of building when he began his reign, and in his ninth year heset about the procuring of material for this undertaking. Thousands of workmen wereemployed at the mines and quarries of the peninsula of Sinai and in the valley ofHammamat, and the king went personally in the ninth year of his reign to the valley ofRohan to give direction in regard to stones for statues.

[[illustration]]

The Labyrinth is described by Herodotos as having three thousand chambers, halfof them above and half of them below ground. The priests would not permit him to see theunderground apartments, affirming that the kings and the sacred crocodiles were buriedthere. The upper rooms filled him with admiration. The paths across the courts, windingin every direction, the numerous structures, the walls covered with sculptures andpaintings, the courts surrounded with colonnades built of white stone, exquisitely fittedtogether, excelled even imagination itself. At the corner stood a pyramid forty fathomshigh, with figures engraved on it.

The monuments are significantly silent about this work. It is not very difficult nowto guess the reason. The Arsenoite nome was hateful to the Egyptians of Abydos,Tentyris, and the country of Amun. Sebek, the Siva of Egypt, was the tutelary there, andthe crocodile was his symbolic animal. Pi-Sebek, or Krokodilopolis, was the capitol of thenome, and abounded with temples founded by the kings of the Twelfth Dynasty, andobelisks of stone were erected to Sebek and his associate divin-

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ities. There was always a tame crocodile kept in the lake that visitors fed as a pet animal.

There were indications of a politic toleration on the part of the king. The title of thequeen whose statue was placed on the pyramid with Amunemha was Sebek-nefru, and wefind the same name borne by other ladies at this period. Amunemha IV succeeded to thethrone, but little of importance is known of his career. He simply followed the course of hisdistinguished father. He was succeeded by his sister, Sebek-nefer-ra, and with her theTwelfth Dynasty came to an end. The royal inheritance passed to a new family.

During the period of this dynasty the centre of gravity of the Egyptian state wassituated in Middle Egypt. M. de Rouge remarks the progress made in art: "That longsuccession of generations which we are not able to determine precisely witnessed variousand changing phases in the development of Egyptian art." He adds: "The origin of this Artis unknown to us; it begins with the remnants of the Fourth Dynasty. Architecture certainlyshows an inconceivable perfection in regard to the working and building of blocks of greatdimensions. The passages in the interior of the Great Pyramid remain a model that hasnever been surpassed." He remarks one form of ornament in the temples and tombs, twolotus-leaves placed opposite to each other. The human form is distinguished by somebroad and thick-set proportions; but near the end of the Twelfth Dynasty the human figuresbecame more slender and tall. The sculptures in relief are often of incredible delicacy.They were always painted over with colors. The engraving of the inscriptions on themonuments leaves nothing to be desired. The artist was the most honored man in thekingdom, standing near the monarch, who poured his favor in a full stream on the man of"enlightened spirit and a skillfully working hand."

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AMERICA AND THE GOLDEN AGE by Amos J. Johnson

The legend runs that America was the mother of civilized arts; that here was thecentre of the mighty forces which swept out in all directions and gave knowledge andculture to the successive races of the earth. As the tide of the ocean flows out and back,so all currents of force react to the starting point.

Not only has the memory of the first humanity passed out of the mind, but of thesucceeding civilizations only fragments are found, hardly sufficient for the archeologist totrace the connecting links. Yet between the archaeologist, the philologist and the botanistthe rough outlines of evolution are discernible, and by filling in these outlines with thetraditions of mythology a fairly interesting view may be obtained by the student. But it isnot now purposed to trace these stages of growth more than to suggest the relationAmerica bears to the education of man.

It is admitted that the names "Atlantis" and "America" were not limited to thecontinental area which is now assigned to the latter, but rather that they included all theland on the globe during their respective periods. Hence they are the names of epochsrather than of continents, but the continental areas known by those names were the centresof the civilizations of those epochs. Lemuria is said to have covered what is now the PacificOcean, and when Atlantis sank, the Atlantic Ocean replaced it. So our continent was thepivotal point between them, and unquestionably, according to researches made, portions

of America were parts of both the other "continents." This fact is also traditionary.Previous to Lemuria was the Hyperborean Region, which some identify with Siberia oftoday, and which is also contiguous to America; and preceding that was the SacredImperishable Land, the location of which has been the subject of much speculation. It hasbeen said to lie at the North Pole, but as the equator and the poles have changed theirlocations several times, owing to the shifting of the axis of the earth, it seems evident thepresent North Pole was not meant. From the relation and contiguity of America to the other"continents," and the tradition that America was the cradling place of humanity, it is notunreasonable to presume that here was and is the Sacred Imperishable Land. Furthersupport for this belief lies in the fact that there are portions of the American continent whichhave never been submerged beneath the ocean.

This view is also supported by the law of cycles. The wave of material life is sentout in all directions. Its crest proceeds everywhere, and on the reflux it returns to itssource. It is logical to suppose that the centre of evolution is the same, and that successivewaves flow from it. So, if we assume that material civilization, and humanity itself, had itsstarting point in this Land, then it follows that the spiritual evolution of the future must alsostart from here. The nature of the wave varies according to the cycle, at one time material,at another spiritual, but all degrees of growth are but steps in the great evolution, and allmust proceed from the same centre. The principle holds good whether we

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consider the finality or only relative events; whether we study life as a totality, or only in itsrelation to this globe.

When humanity began its journey on the Earth, the Golden Age of innocence heldsway over all. We are now entering what will prove to be the Golden Age of perfectedvirtue. More than this, the figures on the screen of time show that henceforth the progressmust be continuously upward. This is determined by a study of the "ages." These are fourin number - Gold, Silver, Bronze and Iron - but they manifest as seven. The cycle isopened and closed in the same age, half of the age manifesting itself on the outgoing waveand half as the wave returns. As the two halves of the fourth age join each other, it is notcounted as being divided, but is considered as one of the seven divisions. Normally theorder of the ages is Gold, Silver, Bronze, Iron, Bronze, Silver and Gold, this arrangementbeing repeated in each succeeding era. These ages manifest in every cycle, whether it belong or short, whether it be the lifetime of a world, a nation, or a man.

In the descent into matter, in the revolution of the great cycle, the order ofappearance of the ages was transposed, and at some point in past time the Golden Agewas deposed as the usherer-in of cycles, and was replaced by the Iron Age, and becauseof this change every succeeding cycle became darker than the one preceding it. For manythousand years the order has been Iron, Bronze, Silver, Gold, Silver, Bronze and Iron. Sofar as known history extends, the beginning and end of each nation has been desolate andforlorn. Only in the middle of its career did it reach the height of its possibilities. Thisdescent into matter has continued until the bottom of the circle of Earth life has beenreached and passed. The involution into matter has been completed. The great cycle hasbeen half traversed. The world has entered upon the upward arc of the circle of time, andnow is ready to begin its true spiritual growth.

America has changed the order of the ages, has transposed them back to theiroriginal order of appearance, and has insured the overwhelming preponderance of goodthroughout the future. This is mathematically demonstrable to the student. The normal lifeof a nation is placed at 3,000 years. Half of this, 1,500 years, is the "involutionary" period,which is divided among the respective ages as follows: Iron, 150 years; Bronze, 300years; Silver, 450 years; Gold, 600 years. Sometimes the ages overlap each other;sometimes they are concurrent. Now, America was "discovered" 400 years ago, and whilethe country has borne the name "United States of America" for only about 100 years, it hasbeen practically the same nation since the first immigrant landed on its shores. The firstthree ages have run concurrently, Bronze overlapping Iron, and Silver overlapping thesetwo. In the successive developments of the country, in its husbandry and commerce, andeven its monetary affairs, the successive ages may be readily traced. And while the SilverAge has not completed its normal term, we already see the overlapping of Gold, in amonetary sense and otherwise. It has often been a matter of wonderment how the rapidprogress of America could be explained in the light of the different ages, the fact of theseappearing concurrently being overlooked. But more than this, they have been merelypreliminary, in order that the succession of events might be revolutionized and the dominionof spiritual forces be re-established throughout the world.

America, "the land of destiny," is just beginning its real life, and is beginning it in theGolden Age, in which it will also close when its cycle has run its full course. By this it is tobe understood that when its natural term of life elapses, instead

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of dying out in desolation it will merge into a still higher civilization, and that the civilizationsto follow will each, in their turn, give place to a grander and higher life.

While the Earth is in its great Iron Age, this does not portend violence and passion,for iron is a symbol of strength, and it is only when strength is misdirected that vice andpain appear. The minor Golden Age will change the sentiments in men's hearts, and then,with virtue and duty as the controlling impulses, they will use the force of the iron of thegreater cycle, and will weld virtue to wisdom by the strongest of bonds. By the power ofright thought and right action the Earth will be relieved of the obstacles to spiritual growth,and the great forces of Nature will yield themselves to the thought of the pure in heart.

The winnowing of passions from the hearts of men has not been quite completed,the Golden Age of the nation has not yet assumed full sway, but the season of joy is notfar away. It will appear first in America, and then extend to other lands.

The fact that the order of the ages has been reversed back to their original position,at the very beginning of the ascent of the upward arc of the Earth's career, means muchfor humanity, and the fact that this has taken place in the original home of the children ofthe Earth should be the cause of great joy, for it means that the Watchers are again offeringspiritual life to the returning pilgrims, and it means that Unity and Brotherhood will soonbecome the governing factors in the life of the world.

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THE BETTER PART

(Selected)

Long fed on boundless hopes, O race of man, How angrily thou spurn'st all simpler fare! "Christ," some one says, "was human as we are; No judge eyes us from Heaven, our sin to scan; We live no more when we have done our span.""Well, then, for Christ," thou answerest, "who can care?From sin, which Heaven records not, why forbear?Live we like brutes, our life without a plan!" So answerest thou; but why not rather say, Hath man no second life? Pitch this one high! Sits there no judge in Heaven our sins to see? More strictly then the inward judge obey! Was Christ a man like us? - Ah! let us try If we then, too, can be such men as he!"

- Mathew Arnold

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WHAT IS GENIUS? by a Student

If it be thought that the genius is always a man to be differentiated by a sharp line,easily seen, from the rest of humanity, then there will be no understanding of the matter.For there is no such line. The Light (of genius, it is always this) lighteth every man thatcometh into the world. But some have a spark, some a flame, some a conflagration.

Genius is the manifestation in consciousness of a Light, occurring at the "criticalstates," critical periods, nodal points, "laya" states, between the movements or activities ofthought, and then furnishing subject matter for thought to occupy itself with, furnishing asoul of which thought must then become the active body, and stimulating its body ofthought to the very utmost.

Its emergence into thought is known to its victim in various peculiar subjective ways;to others it is known by the definitely effective quality of the thought-work thereupon done.This work is usually thus straightly effective in respect only of that form of activity whereinthe man is a genius. It appears to me that that in woman corresponding to genius in manis of another nature, and hence genius in its ordinary sense has been so seldom found inwomen.

Talent is acquired aptitude, and thus not at all necessarily related to genius.Chatterton had not time in his short incarnation to acquire much versificatory talent, and

hence his poetic genius could not greatly manifest. On the other side, the talent of Lisztwas considerably in excess of his genius. To say that "genius is the capacity for takingtrouble" is absurd. The definition is solely true of perseverance, and it is only legitimate tocontinue to say that talent results from perseverance, a truth not requiring the insight of theSage of Chelsea to perceive. I once knew the secretary of a noted philosopher, whoseduty it was to employ his talents in collecting data which should demonstrate the truths thatthe genius of his master had divined; but the secretory had at that time yet to learn therelation of importance.

Whatever degree of Light of genius a man may have is always ready to shine intohis mind, but it is only at certain moments, called moments of inspiration, that the mind isready to receive. The arrival of these moments is determined in various ways. Mind isclosely related to body and is therefore greatly dominated by physiological cycles andconditions, and these again by meteorological and seasonal conditions. Genius, therefore,can usually only manifest at certain favorable epochs and conditions which are generallyentirely unstudied by the man who experiences them; and in the same way there arecertain seasons of the year when genius manifests most readily. But all obstacles of time,body and season can be surmounted by a strong enough will.

During the manifestations of genius the mind more or less perfectly, for a longer orshorter time, disconnects itself from the senses and sensations, turns itself tremblingly, asit were, like a mirror, inwards or upwards, square (if it can) to the Light. Then it getsillumination upon whatever matters with which it has heretofore strongly occupied itself.This is a meditation, sometimes a prayer. If it have been done

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often, in this or former lives, some or all of the effort will have disappeared; it will occur ofitself rhythmically or at any favoring moment, and is called then inspiration, the divineafflatus. Carried to its utmost it is the ecstasy, the gnosis, the illumination, the trance, ofthe mystics; for it is at that degree incompatible with consciousness of the body. If theperceptions in this state have to be recorded, as in the case of the poet or artist, thenenough hold upon the body must be kept to use the pen or brush. The illumination is ofnecessity but partial, for it is relative to the receiving mind, and may intensify theerroneousness and the mischievousness, whilst also the energy and brilliance, of the ideastherein contained. But these it will also clarify, correct, and rearrange, if truth be the utterlysincere wish of the man. For the Light can awaken the higher senses, those which dealwith the ideal, paradigmic world, the interpenetrating prototype, that from whence lifeemerges in harmony and beauty upon this one, the conscious soul hidden in appearances.The perception of beauty in anything, gleaming amidst the dull clouds of sensation, is anelementary manifestation of the Light of genius; so is real love; so also the discernmentof harmony, of relation. The universe is a harmony, and in time a stream of dissolving andresolving harmonies; the perception of this is the feeling of beauty, the perception ofoneness, that of love. Thus, for example, arose the dream of Napoleon (darkened withambition), a united mankind; thus the Pythagorean "harmony of the spheres." Thesedreams or visions once attained, impel the seer to carry them out; hence the impulse toteach, to help, to make harmony and melody in words, sounds, forms, colors; even to fight,that an ultimate harmony may arise out of dissonance. Hence the real impulse to geometry

and mathematics in their pure forms.So at times and in gleams we are all geniuses, and a Master is such because he is

a genius at all times and with a steady flame. Of the new humanity the keynote will begenius, not thought, just as of the present humanity the keynote is thought, not instinct oranimalism. We have instinct, and to it have super-added thought, thus rising from animalto man. To thought whilst retaining it, we shall superadd Light (genius), thus passing fromthe old to the new humanity. Our organization will undoubtedly produce many geniuses(besides attracting many), since so many intelligently and consciously seek the Light; andalso because of the stimulation of inner contact with those who have completely attainedthe Light.

It is easy to see, after this preliminary examination, that the Light of genius is noother than the force that inspires or compels evolution. It is life itself. It woke the plant intothe animal. Gathering sensations together under the wings of thought, it made man fromthe animal. Still acting, we can say either that it is a new activity of consciousness or thatit causes one to appear, which is as much higher than thought as thought is higher thanelemental sensation. The senses induce feelings which are perceptions of the aspects ofthe phenomenal world; the intense feelings that arise in the man of genius are perceptionsof a more real universe now manifesting or to manifest hereafter. The actions of the manof genius which arise out of his inspiration tend to induce this manifestation or do actuallyinduce it. The poem or the symphony are actual manifestations; our nascent nucleus ofa "brotherhood of humanity" is a manifestescence of it.

It is also clear that no man is wholly devoid of genius, and that the next step inevolution is the production of a super-intellectual humanity.

As not being thought, genius is an in-

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trusion into thought, when thought has been recently or is at the time carried to its furthest.Thought-consciousness flows, so to speak, not as a continuous stream, but in globules.It seems probable that the speed of thought depends on the duration of the intervalbetween two units rather than on the duration in time of the unit, just as the density ofmatter depends on the spaces between the unvarying molecules.

But the unsealing of the eye of genius is only the taking by man of his proper placein nature. His containing casket is burst open; a little of his force is set free in him. Acurious point comes up here. In ancient times they reverenced the victim of epilepsy. Inmodern times the worshipers of genius (and who is not?) have been scandalized by thescientific suggestion that genius is a form of epilepsy! Well, let us examine the point andsee whether there is really any reason for horror. Many men of genius have been subjectto epilepsy; epilepsy has sometimes replaced and annulled their genius; sometimesalternated, so to speak, with their attacks of inspiration. Furthermore, great ragesometimes ends in an epileptic seizure; or victim of epilepsy has a convulsive fit replacedby an outburst of rage. Where are the links between rage, genius mid epilepsy?

In epilepsy there is a sudden and enormous accession of life force to the motor cellsof the cerebral cortex. The premonitory "aura," as it is called, is often felt by the victim totake origin from some point about or within the body and mount to the brain. Thisaccession, leaving the motor cells and flowing down the motor nerves to the muscles,

entails the muscular convulsions and spasms of the attack. But the cells must have asubjective or ideational side concerned with thought-pictures (stored sense impressions)as well as a motor side. It is almost certain that an epileptic fit is accompanied by a vasttorrent of dream-pictures, usually totally forgotten as are other dreams. In variousepilepsies there must be every degree of the two factors, the motor and the pictorial,varying inversely as each other. In rage the pictorial predominate, the motor remainingunder control. The pictorial, judgment not being wholly suspended, and the ego remainingas directing witness except in extreme cases, concern themselves with the objects of therage which become intensely vivid. The motor may be excessive, but are directed in wayscalculated to attain the desired end. In the inspirations of genius the motor side is nottouched at all and the rising torrent of force is consciously or unconsciously guided by thejudgment of the fully-present soul, whose property it is and was from the first, howevermuch he may have permitted its misuse. He brought it to the body and with him it goes.The soul of the genius resumes for a while the control of his own, resuming thereby hisdivine status. It seems possible that the initiate priests of the temples took care of thevictims of epilepsy, shifting, so to speak, the incidence of the malady, helping it from theconvulsive to the ideational side, causing it to take on some of the characteristics of genius,e.g., prophecy.

Gradual resumption of empire is the work of the soul. Its forces are desecrated inthe chambers of the body, and it has to take them once more into its own hands.

GENIUS AND INSANITY. Several writers have attempted to show that these are isomers or allotropic

modifications of each other; others, not going so far, have simply maintained that thegenius has a special liability to insanity. An analysis of the evidence does not appear tome to support that view. The evidence itself is simply that of the frequent association ofgenius with insanity, and the deduction is that genius

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is not a healthy manifestation, but a form of unbalance.Let it be first noted as Lombroso points out, the life of the man of genius tends to be

prolonged considerably beyond the average period and a large number have lived to agreat age. With only the ordinary tendency to insanity, there would, therefore, occuramongst them a number of cases of insanity as much greater than among an equal groupof other men as their lives are longer.

Owing to the fact that they are subjects or public interest, peculiarities exhibited bythem are remarked and held as insane stigmata which in others would go unnoticed.Moreover, the tension of consciousness peculiar to genius makes flaws manifest that inothers would remain latent, but it does not follow that the flaws are more numerous.

Genius in some form is sometimes manifested dining the course of an attack ofinsanity, but to infer a connection on this ground is as absurd as to argue that becauseduring an attack of typhoid fever a hitherto unsuspected constitutional vigor and tenacityof life manifests itself, there is therefore a connection between the fever and the vigor, orthat they are obverse and reverse of one thing.

There are some forms of decadent genius, like that of Verlaine, of which the moral

is obvious. Associated with tendencies to the grossest sensuality, they seem to presentthe remains of crumbling genius. Such men bear evidences of power or height won in thepast, perhaps many lives ago, and since then slowly frittered away in debauchery. It isexactly parallel to the waste of a fine constitution by the same methods, and has no otherimport.

Nevertheless we have to remember that a sort of fortuitous connection betweengenius and mental perversion may really exist. For the genius is always either hated orflattered, or both. He is likely to be either in great want, fighting a lonely battle, embitteredby injustice and persecution; or, flattered and wealthy, with every temptation to excessesand indolence. And these conditions are apt to follow him through many lives, tending tothe production of much perversity and torsion of character.

Lastly it is also true that the genius, having to inhabit a body and nervous systemwhich are the product of today and the heritage of yesterday, is the man of a far tomorrow;he is new wine in an old bottle.

For all these reasons it is clear that in the face of any hereafter-coming statistics weneed not consent to regard genius as a morbid though beautiful product. It is not a spiritual"hectic flush," but the highest manifestation of human life, the harbinger and annunciatorof a greater era. With our growing understanding of the nature of genius, we shall learnhow to produce it and to favor its production among children. Genius is the very nature andessence and Light of the soul, a few of whose rays succeed in getting access to theintellectual web and illuminating a little of it here and there. If the children were begotten,fashioned and thereafter trained in accord with the laws of the soul, with wisdom, geniuswould no longer be an isolated phenomenon,

But the old order is slowly changing; ideals and hopes arise where the path ofpossibility is seen. "As the whole life of humanity rises upward by slow and imperceptibleprogress, its teachers drink their life from purer founts. Life has in it more than theimagination of man can conceive." Mounting more and more rapidly the ever unfoldingheights, man will everywhere learn "to enter into the life of his highest self, to hold withinhim the glory of that highest self, and yet to retain life upon this planet so

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long as it shall last, if need be; to retain life the vigor of manhood till his entire work iscompleted." We shall progress fast or slowly only as we recognize that intellectuality is buta negative and phenomenally dependent activity of consciousness; it is comparing andrecombining the data of the senses. Not affecting the flow of phenomena, it is but theirreduction to order in the mind of the perceiver, and the order is determined among thephenomena. But in the consciousness of the genius, though the external order is perceivedwith infinite speed and clearness, another possible but not yet existing order is divined, andwith that perception arises the will and the strength to bring it about. Metaphysicalperception and formative will are the two aspects of genius.

It stands creatively between latency and actuality, the power that reigns along thepath between the concealed and the revealed, the power in manifesting, emerging, orevolving nature. Genius can arise and can have arisen in no other way than by the use ofwill, its active aspect having before us the ideal of a perfect man, and knowing that thatideal exists within us, the prototypal spirit, the divine germ, meditation thereon will bring to

it the golden Light of life, so that it will grow, unfold in this place and time, destroy like Horusthe Typhon of passions, purify and illuminate its darkened tabernacle, and, merging intothe man and the man into it, the prophecy is fulfilled, the ideal is made flesh, the shadowydream has awaked into the triumph and glory of the open day.

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THE TRUE CRITIC"The true critic strives for a clear vision of things as they are - for justice and

fairness; his effort is to get free from himself, so that he may in no way disfigure that whichhe wishes to understand or reproduce. His superiority to the common herd lies in thiseffort, even when its success is only partial.

"He distrusts his own senses, he sifts his own impressions, by returning upon themfrom different sides and at different times, by comparing, moderating, shading,distinguishing, and so endeavoring to approach more and more nearly to the formula whichrepresents the maximum of truth."

- Henri Frederick Amiel

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RICHARD WAGNER'S PROSE WORKS * by Basil Crump

VOL. I., A COMMUNICATION TO MY FRIENDS.

"All my books are a confession." - Goethe.

"The architectBuilt his great heart into these sculptured stones."

- The Golden Legend

"If this Communication to my Friends had been penned as a fiction it would probablyhave long ago been greeted as one of the most notable psychological studies everwritten.... The most remarkable of the features of this work is the boldness that promptedan artist to stop short in the middle of his career and tell the world that was scoffing at himwhat he felt and how he worked.... From such a work the word 'self' is inseparable; but theextraordinary thing about it is that the author has had the daring to write of himself from an'objective' standpoint, to record his weaknesses, and his faculties, too, as though he wereanother man. No other eyes have ever seen Wagner, the man and artist, so clearly as hehas seen himself in this Communication."

In these few words from the translator's preface we are at once given the rightkeynote necessary for a true appreciation of this remarkable human document, a documentwhich more than any other has earned for its writer the epithet of "Egotist."

At the outset Wagner defines his Friends as who do not seek to separate the Artist

from the Man, which he calls "as brainless an attempt as the divorce of soul from body."This is a common device of crafty enemies, who are forced to acknowledge genius andthere-

------------* Translated by W. Ashton Ellis. London: Kegan, Paul.

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fore separate off the personality and tear it to pieces. Where we cannot understand theactions of a greater than ourselves we had better not try to explain the problem on thisbasis. A true understanding must, as Wagner says, "be grounded upon sympathy, i.e.,upon, a fellow-pain and fellow-feeling with the veriest human aspect of his life."

In these days when education means cramming the brain with a mass of facts, it isinteresting to find that such a process is not necessary to high mental and artisticdevelopment - nay, may even be a hindrance to it.

In giving some details of his early life Wagner tells a pretty story of the birth of SmithWieland's sire. The three Norns (Goddesses of Fate) attended to bestow their gifts. Onegave Strength, another Wisdom, but the third bestowed upon the child "the ne'er contentedmind that ever broods the New." The parents foolishly rejected this third gift, and soWieland's father went through life so fatally content that he never made an effort to doanything. But now we see the meaning of the gift:

"That one rejected gift, 'the ne'er contented mind, that ever broods the New,' theyoungest Norn holds out to all of us when we are born, and through it alone might we eachone day become a 'Genius'; but now, in our craze for education 'tis Chance alone thatbrings this gift within our grasp - the accident of not becoming educated. Secure againstthe refusal of a father, who died beside my cradle, perchance the Norn, so often chasedaway, stole gently to it and there bestowed on me her gift, which never left

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poor, untrained me, and made Life and Art and mine own self my only quite anarchiceducators."

Passing over some details which appear in the "Autobiographic Sketch," * we arriveat the period when Wagner was in Paris and in the direst poverty, after failing to get ahearing for Rienzi. In the psychological experience he here lays bare to us we can see howby force of outward circumstances the man of ambition was crushed, and the real artist andservant of humanity came to the front. He tells us that he was now starting on a new pathof "Revolution against our modern Public Art," and that "it was the feeling of the necessityof my revolt, that turned the first into a writer!" It was at this time that he contributed thebrilliant series of articles to the Gazette Musicale, which proved that he was easilyforemost, among his literary contemporaries there. But with the exercise of one smallsection of his protean genius he could not feel content. He needed Poetry and Music. Outof his sorrowful plight arose the simple, but deeply moving, drama, of The Flying Dutchman,the first of his tragedies of the Soul, based upon the Mythos of the Folk. He speaks ofmusic at this time as "the good angel which preserved me as an artist.... I cannot conceivethe spirit of Music as aught but Love. Filled with its hallowed might, and with waxing power

of insight into human life, I saw set before me no mere formalism to criticize, but cleanthrough the formal semblance the force of sympathy displayed to me its background, theNeed-of-Love, downtrodden by that loveless formalism..... Thus I revolted out of sheer love,not out of spite or envy; and thus did I become an artist and not a carping Man of letters."

We now pass on to same most interesting and valuable hints as to the real

-----------* See Universal Brotherhood, February, 1899

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meaning of his earlier dramas. In studying these we shall see at once how much they werea part of his very life. Just as Faust was the distillation of Goethe's life-experience, so it iswith the great cycle of Wagner's dramas.

It will be useful here to quote a passage from his correspondence with AugustRoeckel regarding these earlier works.* "The period since which I have wrought from myinner intuition [Italics mine. BC] began with the Flying Dutchman; Tannhauser andLohengrin followed, and if any poetic principle is expressed in them it is the high tragedyof Renunciation, of well-motivated and at last imperative and alone-redeeming Denial ofthe Will, [i.e., the personal desires]. It is this deep trait that gave my poetry, my music, theconsecration without which they could never have possessed any truly stirring power theynow may exercise."

Now let us learn at his hands tile inner meaning of the Flying Dutchman."The figure of the Flying Dutchman is a mythical creation of the Folk; a primal trait

of human nature speaks out from it with heart-enthralling force. This trait, in its mostuniversal meaning, is the longing after rest from amid the storms of life." The samemeaning is shown in the Legends of Ulysses and the Wandering Jew, both being blendedin the figure of the Dutch mariner after "the sea became the soil of life." Condemned tobattle forever with the waves (of life) Vanderdecken longs, like Ahasuerus, for Death. Andhere we light upon a very important element in Wagner's symbology - the figure of the"Eternal Womanly." The Dutchman may gain his redemption at the hands of - "a Womanwho, of very love, shall sacrifice herself for him. The yearning for death thus spurs him onto seek this Woman; but she is no longer the home-

-----------* Also quoted in Theosophy, September, 1897.

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tending Penelope of Ulysses, as courted in the days of old, but the quintessence ofwomankind: and yet the still unmanifest, the longed-for, the dreamt-of, the infinitelywomanly Woman - let me out with it in one word: the Woman of the Future."

How broad and universal this conception of womanhood was in Wagner's mind wecan see still more clearly a little further on, where he speaks of his yearning at that time forhis German homeland:

"It was the longing of my Flying Dutchman for das Weib - not, as I have said before,for the wife who waited for Ulysses, but for the redeeming Woman, whose features had

never presented themselves to me in any clear-marked outline, but who hovered before myvision as the element of Womanhood in its widest sense."

Why have all poets and thinkers, who worked from their "inner intuition," given thislofty place of redeemer to the truly womanly? What of Dante's Beatrice? Why isTennyson's Sir Galahad led to the Holy Grail by the "wan sweet maiden" who had seen itfirst? Why do the Maoris in their secret religious teachings call the Intuition the "inner orconcealed woman," and so on, in a thousand cases more?

Surely these things are intended to teach us that in Woman there is that divinequality which can make her the inspirer of Man if both will only recognize it, rising abovethe faults and limitations and petty desires of the lower nature. Therefore it has been trulysaid that a man has never achieved anything great without the influence of Woman to backhim (as Rudyard Kipling says in "Under the Deodars"), and he who ventures to underrateher, whether as friend or foe, has yet to learn one of the most important lessons of life.

One of the greatest women and mystic philosophers of modern times has expressedherself as follows in an article addressed to a body of French mystics: "We have permittedourselves to say that many French Kabbalists have often expressed the opinion that theEastern school could never be worth much, no matter how it may pride itself on possessingsecrets unknown to Europeans. Because it admits women into its ranks.

"To this we might answer by repeating the fable told by Bro. Jos. N. Nutt, GrandMaster of the Masonic Lodges of the T. S. for women, to show what women would do ifthey were not shackled by males - whether as men or as god.

"A lion passing close by a monument representing an athletic and powerful figureof a man tearing the jaws of a lion, said: 'If the scene which this represents had beenexecuted by a lion, the two figures would have changed places.' The same remark holdsgood for Woman. If only she were allowed to represent the phases of human life she woulddistribute the parts in reverse order. She it was who first took Man to the Tree ofKnowledge, and made him know Good and Evil; and if she had been let alone and allowedto do that which she wished, she would have led him to the Tree of Life and thus renderedhim immortal." Richard Le Gallienne, the eminent poet and writer, takes the same view ofthe third chapter of Genesis in "A Vindication of Eve," a poem which appeared in theCosmopolitan Magazine for June last.

From his earliest years Wagner looked instinctively to women for that intuitional helpwhich they alone can give. Appealed to in their higher nature, they responded, as theynearly always will, and so it was that many noble women were among the first to recognizehis great mission and to uphold his hands

-----------* Alchemy in the Nineteenth Century." Translated from the French of H. P.

Blavatsky in Theosophical Siftings, Vol. II, 1891.-------------- 344

from first to last. Speaking of one of his earliest attempts at an opera, he says in the"Autobiographic Sketch": "The text book found no favor with my sister; I destroyed itsevery trace." Brother reader, would you or I destroy a pet poem on the opinion of a sister,a wife, or even a sweetheart? I fear our natural egotism would be too much for us!

Again in the Communication he records the ennobling influence exercised upon hisartistic faculties by the great operatic artiste, Madame Schroder-Devrient: "The remotestcontact with this extraordinary woman electrified me; for many a long year, down even tothe present day, I saw, I heard, I felt her near me, whenever the impulse to artisticproduction seized me." And further on he speaks of "the extraordinary and lastingimpression which the artistic genius of this in every respect exceptional woman had madeupon me in my youth. Now, after an interval of eight years, I came into personal contactwith her, a contact prompted and governed by the deep significance of her art to me.... Shewas dramatic through and through in the fullest sense of the word. She was born forintercourse, for blending with the Whole.... It is only at the present that I have learnt tovalue her instinctive judgment."

Here, again, are a few sentences from his letters to his beloved friend and helper,Franz Liszt:

"The contact with a sympathetic, noble female nature is to me an infinitely joyfulfeeling, and that feeling I should like to gain as a blessing for my impending work."

Writing of the success of the Flying Dutchman, he said: "With the women I havemade a great hit," and again, about Lohengrin: "All the women are in my favor."

Again, at a time of great difficulty, he said: "My dearest Franz, give me the heart,the spirit, the mind of a woman in which I could wholly sink myself, which could quitecomprehend me. "How little should I then ask of this world."*

The so-called "man of the world" will smile at what he will call an amiable weaknessin Wagner. He belongs to the class so well described by Leo Tolstoi: "The lord of creation- man; who, in the name of his love, kills one-half of the human race! Of woman, whoought to be his helpmate in the movement of Humanity towards freedom, he makes, for thesake of his pleasures, not a helpmate but an enemy."

His boasted knowledge of Woman is in reality limited to those types who ignorantlyor deliberately cater to his vanity and sensuality, so that it has passed into a proverb amongwomen that a man can always be swayed through either his vanity or his appetites. Thus,to take one of the greatest specimens of this type - Goethe - we find it said of him: "Hiswomen are the worshiping, loving type. He has never drawn the highest type ofwomanhood. His nature and system of morals placed her beyond his knowledge. If hecame in contact with such women they were not the ones who fell down and worshipedhim; and so in his richly stored workshop there are no materials out of which he can createher."** Yet almost at the gate of death he would seem to have learnt his lesson, for Faustcloses with the lines:

"The IndescribableHere it is done;The Woman-Soul leadeth usUpward and on!"

Let the "man of the world" pause a moment and reflect that Wagner was not only amighty genius, but that he fought single-handed for half a century against terrific odds incarrying out his reforms. No evidence of weakness there! Rather,

-----------

* Wagner-Liszt Correspondence, New York: Scribner.** New York Times, Aug. 26, 1895.

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was he not wise enough to recognize that divine Womanly to which the majority are blind,and great enough to place it upon its throne?

In giving so much space to a consideration of this subject, my object is to try andgive a clear idea of the position of a great soul on a question which I hold to be of vitalimportance. And let us always bear in mind that Wagner, as a philosopher and mystic, didnot muddle himself up in a merely personal view. The Womanly was to him a greatprinciple or element in Nature, present to some extent in man's consciousness, butspecialized in women as such, just as the Manly (Will, Intellect, etc.) is specialized in Men.But he speaks of Beethoven and others being both man and woman in their creative art.Wagner was conspicuously so himself, but as "man" he needed woman's help; and thisis a fact in all human activity, although it acts unconsciously in the great majority of crises.Cherchez la femme! Oh, how universally true! And yet only partially in the satirical orreproachful sense.

A few more words about the Flying Dutchman must close this article. We have seenthat it began a new era in the Poet-Composer's life. He forsook History for Myth; heceased to concoct opera-texts and string together arias, duets, ballads and choruses. Hebecame a Tone-Poet whose Music and Poetry were absolutely dictated by the nature ofthe dramatic material. And behind all were the magnificent motives we have outlinedabove. Hence it is that his creations have that peculiar power which is the hallmark ofAeschylus and Shakespeare.

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AN ANALOGY by Meave

We are taught that man's physical body is an organism composed of countless lives- called cells.

These cell-lives are incomparable one with the other, as all are equally perfect andimportant in nature's economy.

A perfect organism was formed when the various cells of the body acted togetherin harmony, each fulfilling its own part in nature's economy.

When the physical form was prepared its Lord - the Soul - entered therein, in orderto raise to its own divine consciousness these lower lives.

A mighty impetus on the upward path of evolution was the result.Analogy leads us one step further.As is the individual body - so is the body corporate. Each unit in the mighty

organism of humanity is different, and in no wise comparable to any other, the musicianand the farmer being of equal importance to humanity's well-being.

When each individual finds and does his own work for the benefit of the whole then

a fitting organism will be formed for the indwelling of the world-soul, who, entering in, willraise mankind to their true estate, from which they, for experience sake, fell.

This incarnation of the Oversoul is alone made possible by a Universal Brotherhood- by an implicit trust and loyalty in our Leader, and in the ideals which the old WisdomReligion has unfurled in our midst.

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CIVILIZATION by T. W. Willans

An observance of the growth of civilization will show that in no instance have we onrecord facts supporting the supposition that there is a slow process of growth from inherentbarbarism to civilization. On the other hand, evidence is bountiful to prove that each nationor race owes its civilization primarily as an offspring of a prior civilization's applying theintelligence transmitted to awaken the innate possibilities of the race and so unfold itsdominant characteristic.

Viewing our present civilization as the outcome of the European, we find that it owesits birth to Greek, Roman and Druidic intelligence, modified by Alexandrian-Egyptian,Moorish and Saracen influence, etc. Without this transmitted stimulus there is no reasonto suppose that we could have created any European civilization at all. In no instance dowe find a civilization existing in itself except as the degenerate remains of a once highertype, such as in China and India of the present day.

In following the European civilization back to its teachers or transmitters, we find thatthey in their turn were built upon still older civilizations, till we get back to the traditions ofa Golden Age, when, as Confucius put it, "the Prince was Prince, the Minister was Minister,the father was father, and the son was son," giving a perfect government, high refinement,and the blessings of an ideal life. Families are only smaller groups of the same order asnations or races.

A family without a teacher will gradually degenerate and become barbarous. Thedecay of civilizing influence can be readily observed in instances where families have beenisolated, though the parents have originally possessed refinement and culture.

In countries newly settled and sparsely populated, where communication is rare anddifficult with civilized centres, a family so placed will gradually lose all refinement andprogressive intelligence, and if isolated long enough will decay with savagery andbarbarism. This has often been observed, and follows apparently the natural law of decayby exhaustion of nutriment. The energy exhibiting itself in youth can evidently be turnedto aid progressive intelligence by wise teaching, or left to extend itself in purely animaldesires. On the one hand we have a growth in civilization, and on the other a growth of,or decay into, barbarism. We see here the weakness and inaccuracy of the suppositionthat acquired intelligence is transmitted by physical heredity, and how impossible it is tocover the facts of broad observation. This process of transmission of knowledge fromnation to nation shows also the liability of error and gradual loss of the true meaning ofterms by recording the symbol without the vitality of individual demonstration. So, carryingthe letter, but not the spirit, of the teaching, knowledge at length becomes a mere husk fit

for swine, but not for true men. In this we get the difference between true and falsecivilization, the latter often being but a thin veneer over an appalling rottenness andsavagery, far more degrading than the barbarism of the lowest aboriginal races.

Again, we are faced with the dual nature of man, God-like and devilish, the doubleline of heredity and the irresistible fact of immortality which explains the origin andtransmission of civilization and the possibility of its restoration on true lines for yet higherdevelopment.

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SOME NEEDS OF TODAY

UNIVERSAL BROTHERHOOD CONGRESSPoint Loma, Cal.

THE NEED IN LITERATURE TODAY.That the UNIVERSAL BROTHERHOOD MAGAZINE is a publication well fitted to

interest seeker, after truth is an established fact, and it is only a question of a short timebefore it will contain more interesting matter on many vital topics which could not beintroduced heretofore on account of the changes which the magazine had to pass through.The public mind needs an all around education. The head doctrine is valueless apart fromthe heart doctrine; intellectualism has no lasting influence without the practice of thehighest morality - the heart-touch must be behind the letter in the writings of all those whoexpect to permanently affect the life of humanity. There must be something behind thewords - in the spirit of the writings - for a connection is formed, whether consciously orunconsciously, between the motive of the writer and the mind of the reader, and this iswhere the danger lies and also the opportunity to help. However well expressed, whetherin the most beautiful phrases and presenting the grandest metaphysical aspect, unless themotive of the writer is lofty and unselfish, the real vibration is lost - that which evokes thebest in man.

Have we not found in our experience with human nature many willing, earliest soulswho demand the Light, but it must be presented in their hard and fast lines according towhat they think it should be and not according to their real needs? To cater to the mentaldemands of humanity is to forge another link on the lines of retrogression. It is not whathumanity wants, it is that which will best serve them, that we must give. Our writers shouldbe moved by the highest motive and the broadest conception of truth. They shouldfearlessly step into the arena of literary effort and speak from their hearts, irrespective ofpopular approval. Place your subject before the people in such a way that they can drawtheir own conclusions, thus avoiding the dogmatic "this is so," and "that is so, because I sayit." In the ages past we have had enough of this, and humanity is suffering today becausethe letter of the Law is separated and the spirit is lost.

There is another class of writers, well meaning no doubt, who in their carelessenthusiasm get off the track of the best work through their love of high sounding words and"the best literary style." From an such may the good Law deliver us!

The writers we need today are those who have the courage of their convictions, like

H. P. Blavatsky, W. Q. Judge, Walt Whitman, Emerson, Ruskin, who dare to place theirhigh ideals clear cut, diamond-like, before the world. Oh for a whirlwind, a cyclone, tosweep away the debris of literature which has accumulated for ages! Fewer books andbetter ones do we want, writers who regard duty as a sacred obligation, who feel that theyare their brothers' keepers in the highest sense of the word, who place the love of gain andfame under foot, and who as souls use their pen only as a sword of truth in helping othersouls along the path of light. The trend of things is all in this direction when this sublimeplan shall be fulfilled.-------

Contributors on these lines are few. Our magazine is conducted on unique lines.It is devoted to the promulgation

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of the principles of the Brotherhood of Humanity in the widest sense, and all profits arisingfrom the publication are devoted to the cause of Brotherhood. Hence the plan has beento induce contributors to write for the love of the work, but although there are many willingto serve in this way, some cannot do so because of the bread and butter question andthese must receive remuneration for their articles or starve. Hence many of the best writerswho have a deep conception of the needs of humanity and the hour have not their placesin this magazine.

We shall in the next issue present some new departments which will greatly add tothe value and interest. For several months we have had in mind a plan to introduce thefollowing new features:

Current News and Sketches, by F. M. Pierce.Ancient Wisdom as told in Legend and Fable, by D. N. Dunlop.Woman's Column, by Beatrice Barr. The Young Folks' Department has been placed

in charge of Annie H. McDermid, who writes from the heart with such a delightful Scotchtouch. In this Department both children and grown-ups will find much to please them.------

THE CHILDRENThe chiIdren! the children! what mighty powers do they evoke in the hearts of men!

Truly they are the torch-bearers, the sunbeams, the blessings! Our duty to them is plain.We must give them "the light of our countenances" in helpful, loving deeds - we must takethem in our hearts as tender, budding souls to be nurtured with the sweet breath of truth -with the protection of rare discrimination for their soul's unfoldment. We must stand firmlyin our mental and moral attitude toward the right and the true, and thus command their loveand trust. Then the victory is gained, we have reached a point where we can become thegood shepherds to these little lambs.

Work carried out on this basis by all mothers and teachers would result in a newcivilization. How the heart of humanity thrills at the thought of such a blessing!

OUR BOYSThe small boys and the large boys who so quickly step into the ranks of human life

as law-makers and teachers of the human race. How their souls plead with us throughtheir young eyes and their youthful voices for the best that there is in us!

Too often do we ignore that which lies behind the young form - the soul seeking,reaching out, to gain a place in the common life of humanity to fulfill its mission in servingall that lives.

Discipline the body, the temple of the living god, make it a sweet, pure, strongvehicle for its lifework. Make it acquainted with its divine nature - point out its companionin arms, the little evil-doer, the undeveloped lower nature, who walks ever by its sideseeking entrance and to blind it and draw it away from its good, true, happy, joyous placein life. Parents and teachers, study the way more thoughtfully, more trustingly, morehopefully, more soulfully; bind yourselves to the treasures of your hearts with a new bond -to those who are now your children, these precious souls entrusted by the great Law toyour protection and guidance and, who perhaps have been or may be your comrades, oreven your teachers.

OUR GIRLSThe tender, sensitive souls need all we have said in our words about "Our Boys."

They need even more watchful care of a peculiar kind, for they are to be the guardians ofthe unborn in the future time. The dignity of childhood which expresses itself in purethought and uprightness of action cannot be man-

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ifested where the atmosphere, the surroundings, are of a character that is teeming withdisharmony and worldliness. Make them little mothers in the truest sense, and watch overthem as the tenderest of all.

How often do we see mothers who devote their lives in studying their pretty ways,their smart sayings, admiring and encouraging them in seemingly innocent deceptions -comforting themselves with the thought: they will soon outgrow these darling littleweaknesses. Poor mothers! you may be fostering a vice which, hidden now, may in timewreck the happiness of your children's lives and your own.

When these weaknesses are seen it is the mother's and the teacher's duty to pointout the opposite - the right action. It is her duty to make the child feel that at that verymoment the evil-doer must be thrown out as a little somebody who has no right to be there.Then picture to the mind of the child that it is something more than the body, and that itmust always keep the door of its little house closed that "the naughty thing" cannot get in.Cultivate a sense of spiritual honor in the child. Keep its little mind filled with little duties,for idleness destroys soul life. Watch it in its sleeping hours as well as in its waking hours,for the brooding loving thought will discover dangers and thus be able to protect. For it istrue and was known to the ancients that in sleeping hours the body, unless guarded, oftenbecomes the prey to psychological forces of a pernicious nature. The wrecks we see in ourprisons and insane asylums, of men and women, were once children with possibilities ofgood, who have been stranded on these very danger points alluded to - the result ofdevoted mothers' lack of discrimination and neglect of keeping their children guarded at alltimes. Alas! often too late do they discover their mistakes. - Katherine Tingley

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STUDENTS' COLUMN Conducted by J.H. Fussell

KEYNOTES.Perhaps the greater difficulty of spiritual advancement consists, not so much in the

learning of the new as in the unlearning of the old; not so much in the taking hold of thatjust beyond, which we have not, as in the letting go of that which we have. This resistantstruggle of the old against the new is characteristic of every upward step. Perhaps it is butan intense form of that human tendency which we politely term "conservatism."

In all domains of nature - and they are wise who heed her ways - there is nothingsuggestive of such a tendency. There one finds no hesitation, no lingering by the way;nothing resembling a shirking of responsibility; no fear of the unknown. Always is theredue preparation and prompt readiness to press on.

A plant imprisoned in an enclosure into which the sunlight can penetrate but througha single aperture instinctively turns with every leaf in the direction whence comes the light,and with all its limited force it reaches out in its growth toward that single ray. And the tree,when its leaves have had their day, does

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not tighten, but loosens its hold upon them, as of a part which, having served its purposeand accomplished, as it were, its destiny, is thereby of no further use.

But man, perchance by reason of the very powers that make him superior to theplant and tree, is less wise; and wisdom comes not without effort. Although endowed withpowers of discernment, will and choice, he is prone to cling to old beliefs, even deemingit a virtue to do so, and to selfish and familiar hopes and joys. Lacking faith in theorderliness and wisdom of progression, he fears to let go.

Thus the soul becomes clogged and cluttered with the "dead leaves" of life, fromwhich it needs must shake itself free that it may be receptive to the light of truth, which onlyawaits fitting lodgment. Then, and only then, will be perceived the promise of a larger,higher life; a newer and a purer joy.

This is the lesson of Nature: Make room for the new. - Louise H. Armstrong

---------

Anything that brings us nearer humanity, that leads us to realize more deeply ourclose relationship with our fellowmen, is a real gain for the soul. E'en though the guidinghand be the blot of a sin, or the burn of a shame - if, through that, the heart has learned tofeel another's woe; if, through that, the heart expands with a tender pity and sympathy forothers, weak and burdened, regret it not. It is the birth of compassion and the soul hasneed to rejoice. It has come; question not the manner of its coming. - Louise H. Armstrong-------

The human heart wells up with feeling for another soul and conscientiously exclaims:"I love." The mother even strips herself of all she has for one whom she has borne andevery feature of her face proclaims her weight of love. And yet each act, each thought, likecoral beads upon a thread, is strung upon one central hope, one fierce demand, that onewho makes such sacrifice lose not the object of the love.

A good book says: No man hath greater lore than this, that for a friend he offer uphis life. Such love is truly great, but greater far is that which urges one to live, perchanceforgotten and unknown, and still perform the deeds of love, but asking no return.

And yet one cannot criticize a love that erases the very thing which in due time theLaw will bring to it. If it deserve the name of even human love, there must interblended inits warp and woof that persevering something which insists on further sacrifice, e'en thoughthe object of the toil pays no regard or even frowns upon the proffered gift.

Such love, though justly ranked human sort, is still potentially divine. 'Tis true, itseek its own at first, yet never does it fail, although denied its right return. And thus it is,by laboring on, the heart grows broader in its scope, until at length it learns that love mayask recompense, but patiently and bravely must continue on with fullest trust andconfidence.

Whatever fate may then betide."All's well!" - the faithful watchman cries;"All's well!" - the patient heart responds;"All's well!" - the universe proclaims;"All's well!" - rings through eternity.

- Lucien B. Copeland-------

"As the great majority of human beings have in every age been poor andunfortunate, does it not follow as a necessary corollary that they must have been reborninto something like their previous conditions? Where, then, is the justice of Karma andwhere is the new experience the soul is supposed to reap in each new earth-life?"

In the first place, the assertion that the "great majority of human beings have in

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every age been poor and unfortunate" is a pure assumption and certainly shows the needof following the advice of the Leader of the Universal Brotherhood to study ancient Egyptand America and the prehistoric myths and legends of all races. This is the iron age, anage of darkness, unbrotherliness, suffering and poverty. Perhaps today the majority ofpeople do think themselves poor and unfortunate, but it was not always so. There wasonce a golden age, when there was no suffering or poverty, but all was joy and innocenthappiness. Then came the silver age, when men and women were still happy, thoughperhaps they began to know something of the pain that comes through the loss ofinnocence. The bronze age followed, and then the present dark age of iron, in whichselfishness rules.

So, according to that truer history of tradition and myth, men have not always beenunfortunate and poor. And the questioner seems to forget the bright days that come like

gleams of sunshine into the lives of every one and the happy childhood days of even thechildren of the poorest.

But let us for a moment grant the really untenable position of the questioner, and letus accept for the moment his unwarranted statement that the great majority have alwaysbeen poor and unfortunate; is his inference, then, correct that there is no justice and noprogress? Not at all; all our observations of nature go to prove the contrary. We findnothing in nature standing still, but everywhere growth and development. Taking theanalogy of nature, then, we must conclude that our observations of the conditions ofhumanity have not extended far enough - that we have neither gone far enough back intothe past nor have we been able to see into the future. According to the scientificresearches of the student of nature, it took ages upon ages for the development of newspecies from old, yet the same act repeated an untold number of times by successivegenerations, the same unsatisfied longing seeking satisfaction, yet never finding it, throughimmeasurable periods of time, have at last produced new powers, created (by an infinitelyslow process) new organs, so that finally the mineral passed into the plant, the plantbecame animal, the animal became man.

A person who knew nothing about birds, nor the relation between the egg and thebird, might be very surprised at seeing a bird sitting upon her eggs in the nest, and mightreason long and philosophically there of and argue that the egg forever remained an eggand that the bird forever sat thereon. Day after day to his sight the egg would present nochange, yet we know that after fourteen or twenty-one days, or thereabouts, the shellbreaks and the chick is born.

And may it not be that the suffering and pain endured life after life (and let us notforget the joys) at last cause that stirring of the divine life within the heart that at theappointed time man breaks his fetters and rises glorious on his soul-wings in the free airand the sunlight. He is no more tied down to earth nor a slave to its suffering andwretchedness, because these have been dispelled by the soul's own radiance and joy. -Orion

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YOUNG FOLKS' DEPARTMENT

THE PRINCESS AND THE SHINING ONE A FAIRY STORY by R. W. Machell *

[[illustrations]]

One day when the Princess Psyche was going to bathe in a quiet pool amongst therocks, where the trees hung over the bed of the river, she looked down into the smooth,dark water to see her own pretty face reflected there. But that day a strange thinghappened.

As the princess looked at her own reflection in the water of the pool she saw itgradually fade away and slowly change into the form of a wonderful fairy, shining with light

and with such a wonderful look in the eyes that the princess hardly could see anything elsebut just those

------------* Illustrations by R. W. Machell.

------------

lovely eyes, and the shining light, which seemed to come from the fairy. Was it a man orwoman? She hardly knew, for it was like no one she had ever seen, and yet she seemedto know him quite well, as if she had known him all her life, and in many other lives.

She thought it must be a fairy prince, and she loved him with all her heart and calledhim "The Shining One," and longed for him to come to her and speak. Then she thought,"Well, if the reflection is in the water the reality must be above; how silly of me not to lookup and see the real prince instead of only his reflection."

So she quickly raised her eyes and looked up, but there were only the leaves andthe trees and the birds above. She quickly looked down again into the pool, and he wasgone; she only saw her own face, and she thought it very plain and ugly now, after seeingthe face of the Shining One. So she sat down and cried. She thought, "I will never marryany one but my own fairy prince, my 'Shining One,' and I will wait till he comes, if I wait tillI die and live here again; I will always wait for him."

Then she looked up and saw a white dove flying toward her, and the dove flew downto her shoulder and rested there, and she felt so happy, though she did not know why, andthe dove went with her and flew round her as she walked, or settled on her shoulder andtook grains of corn from her hand or even picked

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them gently from between her lips when she put them there for fun. And people began tosay that the dove was a fairy that had come to take care of the princess, and they allthought it was a very good thing that the dove had come to the princess.

A little way from the garden of the palace, just in the beginning of the forest, therewas a kind of summer house, where the Princess Psyche used to go in the hot weather toget away from the people and to dream of her fairy prince, whom she had not seen sincethat first day.

One day while she was there she was surprised to see a very handsome youthcoming toward her. Two big deerhounds were with him, and he had a leopard skin on hisshoulders, a hunting spear in his hand, and was carrying a lovely, little tiger puppy. He heldup the little tiger, and when it saw Psyche it scrambled down and toddled up to her andbegan playing with her dress. Psyche was so amused that she asked if the young hunterwould let her keep the tiger pup.

Then he handsomely laughed and said: "You shall keep him as long as you please,and perhaps longer," and then he went away, laughing gaily; but the dove was veryfrightened and flapped its wings to warn Psyche, for it knew that there was danger in thattiger pup. But Psyche only laughed and kept on playing with the tiger till the boy was gone;then she went home and took her new pet with her, and soon began to forget the dove andto neglect it, because there was more fun in playing with the tiger puppy.

But the puppy grew big very fast and became more and more mischievous, bitingand scratching the people. And then a curious thing happened, for when people werebitten or even scratched by the tiger they became very disagreeable to their friends, veryquarrelsome and jealous, and they were always angry and cross. Then people began tosay that the tiger was an evil fairy and they were all afraid of it except Psyche, who

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thought she could always make it do what she wished.One day, when Psyche was asleep and the dove was picking up crumbs on the

floor, the tiger came in very quietly and sprang upon the dove and nearly caught it, but thedove flew out of the window and away, while Princess Psyche slept on. When she awokeshe only found the tiger crouched at her feet, purring.

Then the dove flew home, up into the where the "Shining One" lived, and she toldhim all about the tiger and the Princess Psyche. So the "Shining One" said: "I must godown to earth again and free her from that tiger, or she will soon be killed by him, for he willnow be fiercer than ever, and no one else can kill him: therefore I must go myself."

The tiger had bitten and scratched so many people that they were all very unhappy,and they would have killed it if they had not been so much afraid of it; but the princessused to like to go and walk by the riverside and play with the tiger, and now she began tothink unkindly of her fairy prince, and to say that she was tired of waiting for him.Sometimes she almost wished the handsome youth who gave her the tiger would comeback again. But that was only because she felt cross at not seeing her "Shining One," forshe really loved him all the time better than any one else in the world.

So one day she was standing near a large pool where the river flowed in

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cascade over thy side of a rock, and the tiger was near her; she looked up to the settingsun and in the blaze of light she saw once more her fairy prince. Then her heart stood stillfor joy, but as he came nearer she trembled and was quite frightened, for his eyes werecold and stern and there was no smile on his face. He looked coldly and sadly at Psychefor a moment; then he took an arrow from his quiver, and the tiger growled fiercely andbegan to move away, but before he had gone two steps the arrow flew from the bow, anddown the tiger dropped with a howl and died.

When the princess saw what had happened she was very sad, and she sat there bythe side of the dead tiger, crying, and the "Shining One" mounted his horse and rode offinto the sky, to his home in the Sun. And darkness came on, but the princess sat there bythe dead tiger, and her heart was full of bitterness against the Prince of Light, who hadrobbed her of her fierce pet, the tiger.

Then an evil fairy came to her in the shape of a great bat and said: "Make one ofyour people pull out all the teeth and the claws of the dead tiger and then quickly takethem, and when the moon is in the sky plant them in the ground; do this, and you will soonhave an army of soldiers to defend you from that Shining Prince who killed your beautifultiger." And the princess did as she was told by the bat, and went by night, when the moonwas in the sky, and planted the teeth and the claw's of the tiger in the ground.

When the next day dawned you might have seen queer vapors and mists comingout of the ground where the teeth and claws had been sown, twisting themselves slowlyinto queer shapes that swayed about like flowers on their stalks. But as the sun rose andmade all the sky red and bright, the mists quickly began to take form, and soon they werefull grown-men with swords and spears and fierce looks and angry voices, wanting to fight.And

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soon they broke loose from their places in the ground and ran about, looking for some oneto fight. They rushed about the country and killed every man they met, and then began tokill each other.

And the women and children came to the princess, crying for their husbands andfathers and sons who had been killed by the fierce soldiers that had grown from the tiger'steeth.

The princess was very sorry for those poor women and children, and she took a silkscarf from her shoulders and dried their tears, trying to comfort them, till at last the scarfwas quite wet with the tears of the people. Then she longed to help those poor people andto get rid of her new soldiers, and she thought that nobody but the "Shining One" could helpher, and as she thought that, she heard a flutter of wings, and, looking up, she saw againthe white dove, and it flew round her head three times. Then all at once she knew what todo.

She went into her own room and, taking the silk scarf, she wrung out of it theteardrops, and as they fell into a silver bowl they turned to shining jewels, and the bowl wasfilled with light and color from the shining drops. Then she went out in the night again andplanted them in the ground, just as she had done with the tiger's teeth, and in the morningthe mists and vapors began to rise as before; but, when the sun shone upon them, themists took the forms of beautiful maidens in pretty colored dresses, and they laughed andsang so prettily that any one could tell they were glad to be alive.

Then they danced away from their places and began to wander about, singing andlaughing, when all at once they saw a party of the fierce, cruel soldiers coming that way.These were all that remained when they stopped killing one another the night before.

When the maidens saw them they laughed and ran to meet them, and then stoodand just laughed at the funny looks

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of those wild men. They laughed so sweetly and merrily that the men began to feel foolish,trying to smile and look pleasant, and they would have hidden their swords and spears, butthe maidens had seen them, and wanted to know what they were for.

Then one of the men said: "Oh, that is a kind of spade for digging with," and as hesaid so he stuck it in the ground, and it at once turned into a spade. And another man witha sword tried to explain that it was a sickle for reaping the corn with, and he pretended toreap the corn, when at once his sword changed into a sickle and his armor into roughclothes, and so each man was quickly changed into a farming man, and then they beganto smile at the maidens, and they all went together in couples down to the village.

When the people saw them coming with spades and sickles, and their brides withthem, they were very glad and took them into their houses. Soon they all settled down inthat land and worked hard, sharing all their earnings with the people who had most need,and they all looked on the Princess Psyche as their queen and their mother.

-------------

DAREST THOU NOW, O SOUL? - Walt Whitman

(Selected)

Darest thou now, O soul.Walk out with me toward the unknown region,Where neither ground is for the feet nor any path to follow?

No map there, nor guide,Nor voice sounding, nor touch of human hand,Nor face with blooming flesh, nor lips, nor eyes, are in that land.

I know it not, O soul,Nor dost thou, all is a blank before us,All waits undream'd of in that region, that inaccessible land.

Till when the ties loosen,All but the ties eternal, Time and Space,Nor darkness, gravitation, sense, nor any bounds bounding us.

Then we burst forth, we float,In Time and Space, O soul, prepared for them,Equal equipt at last (O joy! O fruit of all!), them to fulfill, O soul.

[[photos: Point Loma shoreline]]

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BROTHERHOOD ACTIVITIES

One Crusade ended and another almost immediately begun - or is it not the sameCrusade, and are not the Congresses to be held in Sweden and England the sameCongress as that begun at Point Loma on April 13th, continued and carried to thosecountries? The Leader has said that this Congress still continues. A work was begun atPoint Loma which knows neither cessation nor pause. The enthusiasm and energy whichstirred all hearts, both of those who were present on that sacred site and those who, though

remaining at home, were yet present in thought and spirit, have been carried back to theirLodges and into their work.

Thus it is but the one Crusade and the one Congress.Just five short weeks intervened between the Leader's return to New York and her

sailing for Europe, yet in that five weeks it seemed as though five months' or even fiveyears' work was accomplished. The intensity of this age is tremendous, and the UniversalBrotherhood touches the heart and root of all due intense life manifest in every departmentof life - it does more than this, it goes ahead, bearing aloft the torchlight of the promise ofa new age, thus partaking of all the intense activity, being, in fact, the very foetus of it, yetat the same time being a haven of peace and joy.

On August 7 a flying visit was paid to the Boston Headquarters by the Leader,accompanied by F. M. Pierce and Basil Crump, and although it was the middle of thesummer vacation, there was a great gathering of members, enthusiastic and united, and,as B. C. writes in The New Century, "assuredly Boston will turn up smiling on the thresholdof the new century."

On August 29 the Leader and Bros. E.A. Neresheimer, H. T. Patterson, F. M. Pierce,C. Thurston, Mrs. A. L. Cleather, B. Crump and Senorita Fabre sailed on the North GermanLloyd steamer for Europe to attend the Congresses in Sweden and England. The Leaderwill also visit Norway, Germany and Holland. The Congress at Stockholm, Sweden, wasto be held on September 10 and 11, and on Saturday, September 9 about midnight, a cablemessage was sent from New York onbehalf of all the American Lodges. It read as follows:

"Dr. Gustaf Zander, Stockholm, Sweden:"Loving greetings from American Lodges to Swedish Comrades."

The Congress in England is to be held in the Royal Pavilion, Brighton, on October6 and 7. Great preparations have been made by our Swedish and English Comrades forboth these important occasions.

Bro. E. A. Neresheimer writes in The New Century of the planning of the EuropeanCrusade as follows:

"Brotherhood Power and indomitable will, which make seemingly impossible projectsan actuality in the twinkling of an eye, circumstances marshal themselves in convenientarray to take across the water to our brothers the heavenly message of love which wasliberated at the Point Loma Congress.

"This Crusade was outlined by the Leader on December 4, 1897, at a privatemeeting of the Friends in Council, its importance vouchsafed, but not understood nordreamed possible even by those who now participate in it. Still, here we stand

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[[photo: Making clothes at headquarters for the Cubans]]

today on the eve of departure. Verily, a miracle with no end of beneficent consequences."Here I must pause and salute my brother, F. M. Pierce, who came to us, as many

know, at a great crisis - March 21, 1896 - who goes with us now, and who has been an

example and an inspiration to us all. This elder brother, since aeons of time, is againwedged with us in an impregnable circle, surrounding and protecting. Humanity's Helper -a warrior and a pillar of strength, a real comrade to us all. Our foreign brothers will rejoiceto meet him as the living symbol of their own ideal, and love him well.

"The message of a brighter side of life: joy, happiness, glory, beauty and radiance,is now being carried abroad by the Leader. It will overtake the world with irresistible force."

- E. A. Neresheimer-----------

CUBAN RELIEF WORKJust before leaving for Europe the Leader made arrangements for a large quantity

of supplies, food, clothing and medicine to go down to Porto Rico to help relieve thesuffering caused by the recent terrible hurricane, and on her return the Leader is goingagain to Cuba, as urgent appeals for help still come from there. All the supplies on handhaving been sent to Porto Rico, a special meeting of members of the UniversalBrotherhood in New York was held immediately after the regular Aryan

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Lodge meeting, on Tuesday evening, August 29, the day the Leader and party sailed. Thiswas entirely an impromptu Meeting, and not large, as many of the New York memberswere away and no notice had been sent out, but a more enthusiastic meeting has neverbeen held. The object of the meeting was stated by the chairman, and it was immediatelyagreed that the men would be willing to furnish all the funds necessary to purchase thematerial which the ladies would require for making into garments. Needless to say theladies also contributed toward the funds. Clothing for woman and children is especiallyneeded, also shoes, for the soil is of such a nature that the people cannot go barefoot. Thewomen in Cuba are mostly small, so that any garments made or sent should be of smallsize. Although there were many members not present at the meeting, the sum of $53 wasimmediately subscribed as a starter, and at the time of writing this amount has been nearlydoubled. On the next day appeared four sewing machines, which the Messrs. Wheeler &Wilson have very kindly lent for this work through our devoted comrade, Mrs. I. H. Butler.of Bridgeport, who very fortunately happened to be in New York just at that time andpresent at the meeting. Messrs. Wheeler & Wilson also sent a young lady to teach any ofthe workers how to use the machines. The next day, and every day since, the Aryan Hallhas presented a lousy scene, a picture of which was taken for The New Century and ishere reproduced, and a result over 500 yards of material have been made up and thesecond 500 yards is in process of being made up.

Besides the garments, supplies of food and medicine are also being obtained, sothat, as one of the members expressed it, we hope to have such a large quantity ofsupplies ready for our Leader on her return that she will have to climb over the boxes andcases in order to get into Headquarters.

Brother Crosbie, of Boston, writes: "Boston will add something - not small, I hope -to the general doorway obstructions at 144." We know that nothing small has ever issuedfrom Boston, and that our comrades there can always be relied on.

Two days after the work was started in New York a letter came front Chicago saying

that one of the largest biscuit manufacturers would donate half a carload of biscuits. OtherLodges have also written to say supplies are being obtained and work being done.Comrades, would it not make the Leader's heart glad to find on her return from Europeevery Lodge represented by a case of supplies! What an accumulated power of love andsympathy would thus be ours to share in and to add to, sending it out, guided and directedby the wise, loving hand of our Leader, "for the healing of the nations!"

If every Lodge would mark plainly on every case sent the number of the Lodge, andalso send a separate list of contents, it would greatly facilitate handling the supplies at NewYork.----------

THE BOYS' BROTHERHOOD.The B. B. C. and the N. C. G. are now established facts in New York; institutions

not only of the future, but in the present, and destined to play an important part in the nextcentury. The B. B. C. stands for Boys' Brotherhood Club, of which No. 1 has itsHeadquarters at 144 Madison Avenue, and No. 2 at Greenwich Hall, Hudson Street, eachbeing regularly organized with President, Vice-President and Secretary. The N. C. G. isthe New Century Guard, a name specially chosen by the Leader for the drill corps of theB. B. C.

Preliminary to forming the Clubs, cards of invitation were sent out. The first

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[[photo: Boys Brotherhood Club, No. 2]]

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preliminary meeting was that held at Hudson Street July. 26. In response to the invitation,sixty-three fine boys attended. A few short talks on the objects of the Club were given,interspersed with music, and then Bro. C.L. Carpenter, whom the Leader has appointedSuperintendent of the Boys' Brotherhood Clubs in New York State, asked the boys whowere ready to join to come to the platform and enroll themselves as members. Every boyresponded, not singly, but collectively - so much so that they had to be ordered back totheir seats and then come up row by row, in single file.

On the following evening the Boys' Brotherhood Club No. 1 was regularly organizedat 144 Madison Avenue. The organization of the Hudson Street Club did not take placeuntil a week later, although the first preliminary meeting was held there. The constitution,which is to be the same for the B.B.C.s throughout the country, and which had beenapproved by the Leader, was read and accepted by the boys present, who then signedtheir names to the roll. The officers were then elected and duly installed. Short addresseswere given and also music, and the B.B.C. is well launched.

Bro. Carpenter, speaking of this first meeting, says, in The New Century:"The meeting, being thus in the hands of its own officers, was carried on by them,

and I know that down in the hearts of the men present a certain spot, which maybe hadbecome very slightly ossified, began to soften and to grow warm and warmer. Thereseemed to hover in the room the thoughts - nay, almost the presence - of the Leader, which

gave a glow and purpose to the whole proceeding."So now the thing is started. The grand idea is being evoked into reality, and to my

mind come the following words: 'We are coming, Brothers, in one vast, loving throng. Thewhole Earth shakes and trembles as we proudly march along. Listen, Comrades, and youmay hear the tread of feet. The banners of the hosts tinge the sky with the colors of themorning, and the great heart of all heats in unison with our own.'"

The following card of invitation to a meeting of the Club was given to the boys fortheir friends:

BOYS' CLUB.A Club for Boys, called the "Boys" Brotherhood," has been formed under the

auspices of the International Brotherhood League, Katherine A. Tingley, President;Headquarters, 144 Madison Avenue, New York.

The objects of the Club are: To give larger opportunities to boys and better ideasof TRUE COMRADESHIP and HIGHER PATRIOTISM, and to surround them with suchbeneficent and moral influences as will tend to prepare them for the battle of life. Theyshall be taught true NOBILITY of CHARACTER and the DIGNITY of a PURE LIFE. Theobjects shall further be: (a) The training in DEBATE and PARLIAMENTARY LAW; (b)Physical "Development by GYMNASTIC EXERCISES; ©) MILITARY DRILL.

The Club will be conducted (under supervision) by the Boys themselves, who willelect their own officers. Parents will be invited to attend the meetings as visitors from timeto time, and especially the Entertainments which will be given periodically. It is hoped thatparents will co-operate with the Club in carrying out its objects. The Club is strictlyUNSECTARIAN and NON-POLITICAL.

The officers of the Club are: President, Joseph Walker; Vice President, WilliamCampbell; Secretary, Benjamin Hoffman.

Correspondence is invited with the officers of the Club. Address, Secretary

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Boys' Club, 144 Madison Avenue, New York. The Club meets every Thursday evening at8 P.M. at 144 Madison Avenue.

Admit........Boys holding these cards are invited to at tend the next meeting.Authorized by I. B. L. Committee.

----------

AN IMPORTANT MEETING OF BOYS' BROTHERHOOD CLUB NO. 1.Thursday, Sept. 7th, the B.B.C. No. 1 gave their first public reception to their friends.

The Aryan Hall was beautifully decorated, having undergone in a few hours a completetransformation from the busy sewing room where the ladies were making garments for thedestitute Cubans. Back of the platform were two beautiful flags, the Stars and Strips andthe purple and gold S.R.L.M.A. Flag, and between them just below, a large facsimile of theBoys' Brotherhood Badge. [[illustration]] Several other flags and great bunches of goldenrod and flowers made a very pretty setting to the proceedings. The hall was crowded andthere was a feeling of expectancy when the young President and the Secretary took their

places on the platform. The gavel fell and the voice of the President rang out clear: "Themeeting will please come to order." Then came the roll-call, every member beingaddressed as "Brother" and responded to by each Brother rising in his place and giving amilitary salute as well as answering. The next business was the report of a Committee forselecting a subject for the next debate. The subject selected was "Which is the mostdestructive, Fire or Water?" but it was not accepted by the meeting, two other alternativesubjects being proposed. The discussion on these brought up some interesting points inparliamentary law and showed how well the boys had grasped its principles. There werepoints of order raised and once the ruling of the Chair was objected to, so that hit had toappeal to the meeting, who by vote supported his ruling. The subject finally selected was:"Is War inconsistent with Brotherhood?"

The most important event of the evening under the head of Miscellaneous Businesswas the presentation of the Boys' Brotherhood Flag to the Club by Brother C. L. Carpenter,Superintendent of the Brotherhood Clubs in N. Y. State, on behalf of Katherine Tingley,President of the INTERNATIONAL BROTHERHOOD LEAGUE, who at the request of theBoys had specially designed the flag for them. In speaking of the flag and the meaning ofits colors, Brother Carpenter said that the solid field of blue stood for the broad principlesof Brotherhood we teach, and the gold letters, for the Golden Rule, which all men shouldpractice in their lives. Bro. Rieger, one of the boys, received the flag on behalf of the Cluband made the speech of the evening. His speech was entirely impromptu, but it containedthoughts that any of the grown members among us would have been proud to giveutterance to. Here is his idea, in his own words, of what the Club stands for: "Unity, notseparation; Peace, not antagonism; and Love, which we learn by living it." Bro. Riegerthen delivered the flag into the custody of the Color Sergeant of the New Century Guard,who carried it down the hall and back again, all the boys rising and saluting it.

Bro. J. H. Fussell gave a short address to the boys and spoke of the significance ofthe founding of the New Century Guard. He gave the Boys a message that KatherineTingley had sent to them about the meaning of the New Century Guard, that it did not meanthey were to be trained to kill their brother-men, but to stand guard against all that is wrongand unbrotherly in their own lives and in the world and to be on guard for all that is nobleand pure and brotherly.

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Then came some musical selections by the members of the Club and the Club-songs, after which the meeting closed in due form.

At both the Clubs part of the time is spent in drilling and in the other part a regularorder of business is carried out. The order of business is: (1) Calling to Order, by thePresident; (2) Calling the Roll, by the Secretary; (3) Reading the Minutes, by theSecretary; (4) Reports of Officers; (5) Reports of Committees; (6) Election of Officers;(7) Election of Members; (8) Miscellaneous Business; (9) Adjournment.

Under the head of Miscellaneous Business come addresses and debates, and manyof the boys show very promising signs of becoming good speakers. Especially interestingwas one debate at Club No. 1, on the subject, "Upon What Does the Future of AmericaDepend?" and the little speeches of the boys showed that some very good, original thinkingwas done by them.

The accompanying picture was taken by flashlight at the close of one of themeetings of Club No. 2. Both the Clubs are now in good working order. Club No. 1 hasadopted a "Club yell" - "Rah, rah, rah - Rah. rah, ree - We are Brothers, can't you see -Brotherhood, Brotherhood, N. C. G." Bro. Carpenter has also written some excellent Clubsongs and adapted them to well-known college tunes, which have taken immensely; thesehave been printed in The New Century.

And so the work goes forward: the new century is close at hand, and old and young,as Comrade's and Brothers, we stand united, faithful to the great cause of Humanity, loyalto our Leader, and thus we march forward into the new age with a great song of "Truth,Light and Liberation." - J. H. Fussell------------

THE EUROPEAN CRUSADE.

Extracts from a Letter from E.A. NeresheimerOn Board S.S. Saale, Nearing Southampton, Sept. 5, 1899

All is well with the party. We have had a pleasant voyage, only one day stormy. Weare nearing the English coast, expect to arrive at Bremen on the 7th, and at Stockholm onthe night of the 9th, or early on the 10th.

There has been no time lost while on board. On the contrary, being favored with fineweather, we have been able to dispose of considerable literary matter that had to be gottenready in connection with the S. R. L. M. A. Community and Colony.

The Leader has been able to give us attention almost during the entire trip, and youknow by experience that under such conditions the work proceeds most rapidly.

We are looking forward to a demand of great activity upon us in the near future, andhaving had such a delightful rest during the voyage we are prepared for it. The Leader andall send regards and love to all members. Ever yours, - E.A. Neresheimer---------

THE UNIVERSAL BROTHERHOOD CONGRESS IN SWEDEN

The First News By CableStockholm, Sept., 1899.

Four days Congress, enormous success. All Swedish Lodges represented.Greetings from the Swedes and Crusaders. - Zander Hedlund and Cabinet

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PACIFIC COAST ACTIVITIES.The Pacific Coast Committee reports good work being done all over the coast. We

have not space for all the report, but give the following: PASADENA, CAL., U.B.L. No. 76 - Owing to the fact that so many people go to the

seaside in August we closed our public meetings for the month, though we kept up our

Wednesday evening study class for members. September 1st all work will be resumed.The ladies have been busy making clothing for the Cuban children and have a box readyfor shipment. A Boy's Brotherhood Club has been organized by the members of the Lodge.On receipt of suggestions for U.B. work from the Leader they called a meeting toimmediately carry these out. A few boys were invited in, who proved to be of greatassistance to their seniors. The membership consists of a dozen strong, manly boys, andonly five meetings have been held. Good music is supplied by one of the boys - a violinist.- Miss Edith White, Secretary

SAN FRANCISCO, CAL., U.B.L. No. 7 - Music has been introduced into the closedLodge meetings, as well as in the public meetings. The headquarters are brightened withpotted plants and flowers, and bouquets adorn the hall at all public meetings. At the closeof the meetings these flowers are presented to the audience for distribution among the sick,and the aroma of Brotherhood has thus cheered many invalids. A new department is aChoral Society, under the direction of H.B. Monges. The Spanish class is now conductedby Senor Juan T. Marin, who recently arrived from Cuba, where he met Katherine A.Tingley, and became deeply interested in Brotherhood work. Mr. W.N. Dingle is conductinga sewing class at the Bryant street rooms. Sunday lectures: "Beyond the Grave," Mrs.H.H. Somers; "Man and His Bodies," Julius Oettle; "Rebirth of the Soul," Dr. J.A.Anderson; "Memories of Past Lives," H.H. Somers. I.B.L. subjects: "Capital Punishment,"Miss Alma Day and Dr. Allen Griffiths; "Savagery and Civilization," Mrs. Mercie M. Thirdsand Dr. J.A. Anderson; "Human War," H. Buntrock and Alfred Robinson; "Cursed be theEarth for Thy Sake," Miss E.J. Whittier and Dr. J.A. Anderson; "Ideals of Youth," Mrs. E.M.Poole and H.B. Monges. - A.J. Johnson, Secretary.

SAN JOSE, CAL., U.B.L. No. 4 - We resumed the Sunday meeting August 27th afterthe usual summer vacation with the hour changed from 3 p.m. to 10.30 a.m. We are allfilled with a renewed energy and determination to work. THE UNIVERSALBROTHERHOOD MAGAZINE has been placed on sale at four of the leading newsdealerswith very encouraging results in the way of sales. The Magazine and New Century havebeen put in the public library, and from their well-thumbed appearance would indicate thatthey are found interesting reading. - Nellie Keaton, Secretary

SAN QUENTIN, CAL. - On August 27th the Pacific Coast Committee for UniversalBrotherhood held their usual monthly meeting at San Quentin Prison, Dr. Allen Griffithslecturing on "Patriotism." The usual large audience was present, and the growing interestmanifested by the best element among the 1,400 inmates is evidenced by the manystatements received of the general discussion among them carried on for days after eachmeeting. The questions asked following each lecture bring out many telling answersembodying the necessity of discipline of the "wayward boy," full of force, who does not useit for the benefit of his fellows, and finally winds up in prison. Heads young and old andgray nod many assents as the passing thoughts seem to apply to their experiences.

SANTA CRUZ, CAL., U.B.L. No. 19 - During the month Lodge meetings

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kept up their interest. Among the events may be mentioned the sending of a box of usefularticles to the I.B.L. Cuban Colony, Point Loma. A promising feature of the Lotus Groupis that the attendance at the meetings continues to be as good as at any other part of the

year. All the children have been given seeds and will soon have "thought flowers" growing.The Lotus Mother may expect some. Every Sunday they send "golden boats" filled withloving thoughts to the Superintendent who is absent. As improvement is the order of theage, we hope to keep step. - Francis M. Hazleton, Secretary

SEATTLE, WASH., U.B.L. No. 100 - Two meetings a week have been held duringthe summer with increasing attendance. Plans are being made for a monthly socialgathering to which friends of the members and also strangers will be invited. Our soldierboys who sailed for Manila via Seattle have been supplied with a large quantity of readingmatter in the form of U.B. Magazines and New Century, The Ocean of Theosophy, and aquantity of leaflets, as well as a large number of Pacific Coast Theosophists. They weredistributed among the boys in camp and two large bundles were carried on board and alsodistributed. - A.W. Schroeder, Secretary

VICTORIA, B.C., U.B.L. No. 57, 28 Broad St. - The following is a list of addressesfor the month of July: "Life and Death," W.H. Berridge; "Humanity's Opportunity," W.Stewart; "The Finest Thing on Earth," G.F. Jeanneret; "The Religion of the Future," F.C.Berridge. We have now introduced a system of sending out thirty or forty programes everyweek, detailing what is to take place at our Sunday evening meetings, and the results havebeen very satisfactory, as the attendance and general interest is steadily increasing. Wealways have music at our meetings, and on the second Sunday in each month we aim tomake this an especial feature. There is a splendid feeling of harmony in our Lodge. All themembers are pulling together, each doing his work and doing it better every time, with agreater love, a greater earnestness and a greater joy. The Lotus Group is increasing, andthere is a boy's club in the air and things are generally bright all round. - W. HaroldBerridge, Secretary----------

U.B. LODGE NO. 87, VICTORIA, B.C.A letter has been received by the Leader, signed by the members of Lodge 87,

expressing gratitude and heartfelt thanks for the noble work accomplished during the recentvisit of the Leader and Cabinet to Victoria and throughout the Continent. "There is not oneamong us who has not become a better man or a better woman" for this visit. "You havegiven a new Light and new Life to out Lodge, inspired us with a still greater joy in the work,and it is with our hearts full of love that we again pledge our undying devotion to the GreatCause, and our unswerving loyalty to yourself."---------

THE ISIS CONSERVATORY OF MUSICOf the Art Department of the Universal BrotherhoodWhile in vacation mood, we can note with virtuous approval the labor of other

people! In a gently swing hammock, we can admire the energy of the projects of thesummer schools for the promotion of this, that, and the other art, science and religion. Ina reverie which concerns itself chiefly with what can be done to obviate the necessity ofdoing anything whatever, we can be sweetly glad that the world's

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activities still go on. Therefore, the circular of the Isis Conservatory of Music, Point Loma,San Diego, while telling of school for all-the-year-round, seems of special value forconsideration just now in the holiday time. This Conservatory is department of theUNIVERSAL BROTHERHOOD. From an accompanying private letter sent by a musicianfriend, who is particularly in touch with this Organization, we learn many things of concernto all musicians on this coast.

The Isis Conservatory is beautifully situated as to climate and accessibility, and isunder what one is assured is unusually competent superintendence. Mrs. ElizabethChurchill Mayer, of New York, supervises the classes in singing and harmony; Miss JuliaFreda, an accomplished pupil of Carl Wolfsohn, has charge of the piano pupils, and ateacher of languages from Paris has been added to the staff. The terms, considering theadvantages, are not high - in fact, compare favorably in that respect with any of the well-equipped institutions of a similar class; and private lessons, as well as those in classes,are provided.

The assurance is given in the letter referred to that a financial success is not the onlyone expected, nor does the continuance of the Conservatory depend on its financialsuccess. It is an American institution on somewhat different lines from those in Europe.Quoting from his letter:

"The Isis League of Music and Drama has the following objects, viz.:"1. To accentuate the importance of Music and the Drama as vital educative factors."2. To educate the people to a knowledge of the true philosophy of life by means of

dramatic presentations of a high standard and the influence of the grander harmonies ofmusic."

It will thus be seen that the aim is for more than mere technical acquirement.Interpretation in its highest and deepest sense, as taught - and more subtly suggested - bythe most devoted of the teachers everywhere, will be made a special feature.

A short time ago the Isis League gave the play Eumenides, with orchestra, scenery,and the dances appropriate to the festival. This is said to have been a remarkableproduction, and full of information as well as charm.

Those interested in the Conservatory noted above may write to Mrs. Mayer, P. O.Box 367, San Diego, for further information. - Alameda Journal.------------

THE PROGRESS OF ART IN INDIA.An Interesting Letter to the Leader

Katherine A. Tingley, Leader, Universal Brotherhood:My Dear Sister and Madam - Thanking you very much for the deep interest you take

in the welfare of my poor country, as is clearly evinced in the thoughtful, sympathetic andremarkable articles that your beautiful journal, The New Century, is often studded with. Ihave a great pleasure in forwarding to you the accompanying Application of the Secretary,Council of Management of the Jubilee Art Academy for your kind consideration.

The application I am sure is quite capable of pleading its own cause. Thanking you once more for your deep concern for the well-being of poor India, I

remain, Yours fraternally,Rakhal Chundra Sen, M.C.P.S. & L.M.S., President, Indo-

American Theosophical Society, Calcutta.

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Extracts from the Prospectus.

THE JUBILEE ART ACADEMY.

76, Harrison Road, Calcutta. The object of the above Institution is to diffuse a taste for Arts in our country. In

Ancient India, the Arts attained great excellence, such as Portrait-painting, Sculpture andWood-engraving; even now in every native Indian Court, there is a painter on itsestablishment. The art of sculpture appears to have made special progress in Rajpootanaand other places, but it never reached the highest pitch of excellence of the Greeks and theRomans. Since the establishment of the British rule in India, a taste for fine arts has beenrevived in this country. And this revival we undoubtedly owe to the generosity of the Britishnation.

In Bengal, the establishment of a School of Arts by Government in Calcutta firstpaved the way for acquiring a knowledge of Arts. The paucity of such institutions is greatlyfelt nowadays. To remove this long-felt want, some distinguished students of the CalcuttaGovernment School of Arts have joined together, and have established this Instruction atNo. 76, Harrison Road, and have named it the Jubilee Art Academy, as it has been foundedin the year of the Diamond Jubilee of Her Majesty. They have formed an Art Gallery, inwhich a good collection of the best specimens of fine arts have been made. The Institutionhas been also provided with a good Library, containing art magazines and rare books ofart. A photographic studio has also been attached to the Institution. They have organizedthe system of its work in such a way as to insure success.

The Institution was opened in April 1897, and during this short time, students, aboutfifty in number, have been regularly given lessons on Painting, Modeling, Lithography,Engraving, Photography, etc. We have been obliged to refuse many applications fromcandidates for admission on account of the insufficient accommodation in the Institution.

The primary object which the founders of the institution have in view is not to teachthe students merely to become mercenary sculptors and painters, but to awaken in thema keen spirit of love of the aesthetic art in all its branches. They have established theGallery, etc., at great cost, without any help from the outside public, but the means at theircommand are insufficient to enable them to carry out fully the programme of the Institutionwithout public support and help.

The Institution has been visited by some illustrious men and connoisseurs of arts,and they have expressed their sympathy with the object of the Institution, and theirsatisfaction with the works turned out by the students of the Institution.....

Ranada Prasad Gupta, Secretary

By order of the Members of the School Committee.---------

It is a matter of deep interest to all lovers of Art and of the well-wishers of the people

of India, to hear of this Art Revival in that ancient land. For a true love of Art means alsoan awakening to the real needs of the soul in life. Art is one of the handmaidens ofBrotherhood, as is being so clearly shown by our Leader in the work of the Art Departmentof the UNIVERSAL BROTHERHOOD and the Isis League of Music and Drama, and so wewelcome the efforts of our Brothers in India as forging another link in the great chain ofUniversal Brotherhood that encircles the world, and greet them with words ofencouragement and love.------------- 370

THE S.R.L.M.A. MUSEUM AND LIBRARY.Several valuable contributions have been received both for the Museum and Library

of the S.R.L.M.A. Mr. E. A. Neresheimer has donated his valuable collection of GermanSongs, probably one of the most complete collections in the world, and Rev. S. J. Neill hasdonated his library of several hundred volumes. Other donations of books for the Libraryand articles of interest and antiquity for the Museum have been received.----------

SCHOOL FOR THE REVIVAL OF THE LOST MYSTERIES OF ANTIQUITYFor information relating to the School for the Revival of the Lost Mysteries of

Antiquity, excepting financial matters, address Frank M. Pierce, Representative of theS.R.L.M.A. Donations to the Museum and of books to the School Library should becarefully packed and addressed to Rev. S. J. Neill, Assistant Librarian, Point Loma, SanDiego, Cal. - Frank M. Pierce,Representative of S. R. L. M. A.,144 Madison Avenue, New York.---------

DO NOT FORGET THISThe Secretaries of the U. B. and the E. S. are pleased to acknowledge the influx of

stamps in response to the following notice. We are glad to see even this sign ofhelpfulness:

If every letter sent by members to Headquarters, 144 Madison Avenue, New York,contained one stamp or more, many hundred dollars would be saved to use in otherneeded work. Do not stick the stamps to letters, SEND THEM LOOSE.

Comrades! do not forget this. - Editors

-----------------

A U M TRUTH, LIGHT AND LIBERATION

"He only earns his freedom and existenceWho daily conquers them anew."

- Goethe, in Faust

UNIVERSAL BROTHERHOOD--------------------------------------------------------------------------------------------------Vol. XIV November, 1899 No. 8--------------------------------------------------------------------------------------------------

EGYPT AND THE EGYPTIAN DYNASTIES by Alexander Wilder, M.D.

VII - The Brilliant Twelfth Dynasty - Lake Moeris and the Labyrinth - The Menti or Hyksos -The New Empire - The Queens.

AMUNEARIA III had supplemented the achievements of his predecessors by theprovision which he had made for stable government by his magnificent system of canalsand other public works. He had consolidated his dominion from the Sudan to theMediterranean and had transformed the Fayum, which had been little more than a desertand field of marshes, into a region of fertility and abundance, making it the seat of powerand influence in Egypt. The Labyrinth, with its numerous structures, pathways andthousands of apartments, was, doubtless, a place of assembly, where the representativepriests, lesser kings and others who were of note amongst the people met in council topropose and discuss measures which were for the welfare of the Empire. Everything hadbeen conducted upon a scale of grandeur and with reference to the general welfare.

The Twelfth Dynasty, like others, "came in with a lass and went out with a lass." Andafter its departure dense clouds began to obscure the glory of Egypt. With the exaltationof the Fayum and Middle Egypt and the introduction of a heterogeneous population, it islikely that the rulers of the other districts were excited by jealousy. There was probably,likewise, an increase of the public burdens. An analogous condition of affairs is describedas recurring in Hebrew Palestine at a later period. King Solomon had also filled hisdominion with costly buildings and "made silver as stones,"* so that it was of no accountfor coinage or ornament. His people being overburdened beyond patient endurance, theirrepresentatives appealed to his successor for relief. Upon his refusal they promptly set theDynasty of David aside.

Religion, even more than jealousy and political ambition, was likely to have a greaterinfluence. The exaltation of the Fayum and increase of its influence naturally tended tobring the tutelary divinity of the Arsinoite district into greater distinction. The divinity, Sebek,the patron god of the inundation, had

-----------* Chronicles, II, ix., 20-27.

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the crocodile for representative symbol, and homage was paid to it similar to that bestowedelsewhere upon the sacred ram at Mendes, the black Apis at Memphis and the white Mena

at Heliopolis. Amunemha erected temples and obelisks to this divinity, and the nameSebek became a frequent constituent of the names of individuals belonging to the royalfamily and court. The King's own daughter, the last of his line, was Queen Sebek-neferu,and she was succeeded by Sebek-hetep I of the Thirteenth Dynasty.

The history of this dynasty is involved in much obscurity. The Tablet of Abydosomits all mention of it, passing from the Twelfth to the Eighteenth as though continuous.The Chronicle of Manetho barely states that it consists of sixty Theban or Diospolite Kings,whose names are lost, and that of the Fourteenth nothing is known. The Turin Papyrus isbadly tattered at this point. It enumerates eighty-seven kings, while, owing to its mutilatedcondition, there are about sixty more names that cannot be transcribed. Seven of thesekings are recognized as bearing the name of Sebekhetep, and Brugsch-Bey declares hisconviction that the greater number of the kings of this family had the same designation.This name, implying homage and veneration for the Crocodile-God, appears continually tillthe beginning of the Eighteenth Dynasty. Then, as will be seen, there occurred otherchanges of vast importance.

The Kings of the Thirteenth Dynasty, the first of them at least, were duly investedwith full royal authority in both the Egypts and in the subject-provinces, and theirinscriptions have been found in Nubia, the Peninsula of Sinai and in several of the cities.Two statues of King Mermesha were found by Mariette-Bey at Tanis (Zoan), on which hisname was distinctly inscribed. They had been set up in the great Temple of Ptah, and thenames of Apapi of the Fifteenth Dynasty and Rameses II had also been cut in them. Thestatues of Sebek-hetep IV were so set up at Tanis, and those of Sebek-hetep V were foundat Bubastis, in Lower Egypt, and on the Island of Argo, in the Upper Nile. This shows thattheir power was recognized in Lower Egypt and undisputed in the South. Brugsch-Bey wasof the opinion that the monarchs, beginning with Sebek-hetep III and ending with Sebek-hetep VII, were connected with the most powerful families of the country and formed aseparate series. They were inscribed under Thothmes III. in the Royal Tablets of theChamber of Karnak.

The tombs at Siut or Lycopolis belong to this period and may yet disclose more.Eratosthenes has recorded but three names as ruling in Thebes, namely: Siphoas or Si-Ptah, Phuron or Phi-iaro (Neilos), and Amuthantaeos or Amun- Tima-o. This last name ismemorable as belonging to a prince in whose reign took place an event that was destinedto change the fortunes of Egypt.

"There was a King Hemin-timaos (or Amuntimao)," says Manetho. "Under thismonarch God became angry, I know not why, and there came unexpectedly out of theregions of the East men of an insignificant race, who marched boldly over the country andeasily took possession of it by force without resistance. And having overpowered thosewho ruled in it, they not only savagely burned the cities, but they likewise overthrew thesanctuaries of the Gods. They also in various ways ill-treated the inhabitants, putting someto death and leading others into bondage with their wives and children."

In fact the lowland regions of Northern Egypt had already for many centuriesattracted colonies from Asia. The country east of San or Tanis and the Tanitic Branch ofthe Nile had already been peopled by inhabitants of Phoe-

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nician descent and was named in their dialect Zar and Ma-zor (Zoan*), "the region offortresses."

In the Hebrew writings the southern realm was called Pa-to-ris or Pathros, "thesouthern country," and Northern Egypt was also presently termed Keft-or or Kaptor, thecountry of Kefts or Kephenians, which was a designation of the Phoenicians andPalestinians. The plural term, Mizraim, became a name for Upper and Lower Egypt. Thiswas probably after the foreign Prince or Salit had fortified his dominion.

The newcomers, whom Manetho has described so unfavorably, were denominatedin the monumental records "Men-ti," or Easterners. The country from which they came wasknown in subsequent periods as Asher, and Rutennu, or Lutennu, and to us as Syria andPalestine. They were the same peoples evidently as are designated in the Hebrew booksas Anakim, Amorites and Philistines. They were afterward styled Sos or Shasu, theappellations also of the Amalekites, Idumeans and the Bedouins of Arabia. Hence theMenti Kings are now known in history as Hyk-Sos or Arabian Princes.

An ancient tradition informs us that Shedad, the son of Ad, conquered Egypt and thewhole of Northern Africa, and founded a dynasty with its capital at Avaris, or Pelusium,which continued more than two hundred years.

Whether the invaders whom Manetho described were Arabians or emigrants fromPalestine is a debatable question; but as they found the region in the Eastern Lowlandsalready occupied by Phoenicians and perhaps other people of the Semitic family, it isprobable that the

-----------* Tyre was named in Hebrew Sur or Zur, and is so called by the Arabs at the present

time. The initial letter, ts, is the same as that of Sidon, but was changed to T by the Greeksfrom their hatred of sibilants, yet the region of Aram was named Syria, or the country ofTyre.-----------

latter gave the newcomers a fraternal welcome.It seems evident, however, that their emigration was prompted by apprehension of

an invasion of their own country by hostile hordes from Middle Asia. They came to Egyptoriginally as colonists, but the country afforded an opportunity of which they tookadvantage. Brugsch-Bey declares that "the history of Egypt at this period consisted chieflyof revolts and insurrections, of murders and assassinations of various princes, inconsequence of which their lives and reigns were not governed by the ordinary conditionsof the duration of human existence."

In such a state of affairs the Kings of the Thirteenth Dynasty found it difficult tomaintain their regal authority. This made it easy for the new lords of the alien peoples inthe Egyptian Lowlands to supersede them in one tract of territory after another and to holdpossession by the right of conquest.

The history of the Fourteenth Dynasty is yet to he brought to light. The Chroniclerepresents it as consisting of seventy-six Kings belonging to Xois or Sakha, a city in theDelta of the Nile, and as having continued four hundred and eighty-four years. Manethoseems in this statement to recognize actual kings, with no question of their legal title. TheTablet of Abydos, more tenacious of technical rights, ignored their existence altogether.

Owing to the mutilated condition of the Turin Papyrus, their names are not yet ascertained,but it is certain that few of them reigned for any considerable length of time. Whether thisDynasty succeeded to the Thirteenth or was only contemporary with it, and whether it helddominion over any considerable part of Egypt are questions which are still debated. It willsuffice, however, to say: "It once existed; it was!"

It is hardly probable, however, that the

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Menti seized on the sovereign power in the way of conquest. They may have been invitedby some of the under-Kings of Egypt who had become disgusted with the prevalent misruleand feeble administration to accept the suzerainty. Perhaps their princes had intermarriedwith the families of some of the native rulers and so obtained a claim to supreme powerthat was not without valid foundation.

They were not fairly described by Manetho. It is not probable that they governed thecountry with any uncommon harshness. They may have treated the worship of Egypt withlittle respect and suffered the temples to go to decay without attempt to repair them. Thesame thing had taken place in former periods, and more religious monarchs of laterDynasties had devoted themselves to rebuilding them, as Herod rebuilt the Temple atJerusalem. Ancient religion, however, was more domestic and less a public matter. Inarchaic times every household, clan and tribe had an eponymous divinity, an altar orhearth, and a religious rite that were all its own; and for a stranger to take part or even bepresent at the worship was considered a profanation. Likewise, under the differentdynasties, the various divinities, Ptah, Khem, Menthu and Sebek, had in turn received theprincipal worship. The Menti Kings had their own tutelary, Baal, called also Sutekh orSedek, "the Just One." It is probable that they considered him as clearly allied to Ptah, theDemiurgos, and that they also identified him with Seth or Typhon, who was worshiped bythe Egyptians in the same region. Indeed, the distinct individuality of several gods is notto be too much counted upon. There was a concept of their actual oneness behind themall, but there is no trustworthy evidence that the newcomers when in supreme powerinterfered with the local worship or destroyed any edifice that was regarded as sacred.

The obelisks and monuments of the earlier kings, the tombs and other structureswere not meddled with. Little innovation was made upon existing customs. The new rulersactually adopted the manners of the Egyptians and made use of the Egyptian manners andwriting. The order end etiquette of the Royal Court were arranged as they had beenbefore. Even their first monarch, as he was named by Manetho, was designated simplyby an official title - the Salit,* or Sultan.

He is said to have made his official residence at Memphis, to have filled the regionwith garrisons and to have collected taxes and tribute from both Lower and Upper Egypt.As he apprehended a possible attack from Assyria, then in full career of conquest, hefortified the eastern frontier against invasion. At the east of the river, in the Saitic orSethroite nome, or district, was the old town of Havar, or Avaris, which had its name froma theologic tradition.** The Salit perceived that it was a point of superior strategicimportance and rebuilt it with strong fortifications. He placed a strong garrison in it andspared no effort to place his dominion in complete defense. It may be that this was theoccasion of giving it the name "Mizraim," or fortified regions.

------------* In the story of Joseph, as given in the Book of Genesis, he is denominated the

salit, or governor. (Chap. xlii. 6.) He is also designated the Zaphnath-paaneah, or, as thehieroglyphic inscriptions render it, Za-p-u-nt p-aa-ankh, "Governor of the Region of Life'';i.e., the Sethroite district, which was occupied by a Semitic population. Others havetranslated the title "Governor of the Phoenician district."

** This term is defined as meaning the "place of the Leg." The Eastern branch ofthe Nile was designated the Var, or leg of Osiris. In the legend of Isis and Osiris, whichconstituted the basis of the Sacred Drama of the Lesser Rite, it is set forth that after Isishad recovered the body of Osiris from Pi-Balis or Byblos, it was again found by Seth orTyphon, cut into 14 pieces, and scattered over Egypt. She searched again, and buriedeach part where it was found. The right leg was in this way assigned to Avaris, and theothers, the Havar Amenti, to Edfu, on the Westernmost branch of the Nile.-------------- 375

There were six kings enumerated by Manetho under the title of "PhoenicianForeigners" in the Fifteenth Dynasty. Their names are given as follows: Saites or the Salit,Benon, Apakhnan, Staan or Apapi, Anan or Arkhles and Azeth. Manetho adds that "theycarried on war constantly, as though they were desirous to root out the whole populationof Egypt."

The Sixteenth Dynasty is described as consisting of thirty-two Hellenic Kings,shepherds or Shasus, who reigned five hundred and eighteen years. There is no goodreason for describing them as Greeks. They were patrons of art, and under their directionthe artists of Egypt erected statues and monuments, procuring the stone from the quarriesof the South. In these statues they reproduced the foreign characteristics, thephysiognomy, the peculiar arrangement of the beard, head-dress and other variations. Thenumber of these monuments, however, is limited, and the inscriptions have beenobliterated by the chisels of their adversaries of later time.

The foreigners brought to Egypt many arts and much new knowledge. The wingedSphinx or Cherub, characteristic of Assyrian sculpture, was introduced by them andbecame a feature in their temples. Egypt from this time on was famous for horses and thechariot, or war-car. Before this the steeds of Libya had not been common, but afterwardthe horses of Egypt were equal to those of Africa and Arabia, and became famous incommerce and warlike expeditions.* In no way did these Menti Kings actually impoverishEgypt. They added to

---------* Kings I, x, 28, 29. "And Solomon had horses brought out of Egypt; ... a horse for

150 shekels, and so for all the kings of the Hittites and for the kings of Syria did they bringthem out by their [the merchants] means."

Isaiah, xxxi, 1. "Woe to them that go down to Egypt for help; and stay on horsesand trust in its chariots, because they are very strong."----------

the resources and the military power of the country.

One of the kings, probably of the Sixteenth Dynasty, but this is not certain,introduced a new era into Egyptian calculations, which was employed in the later centuries.An inscription found on a memorial stone of Rameses II., at Tanis, bears the date of thefourth day of the month Mesori, "in the year 400 of King Set Apehuti-Nub, the friend of thegod Hormakhu." This fact is significant of the influence which the alien monarchs exertedon the future of Egypt.

Another result of the presence of foreigners was the adopting of Semitic terms inplace of Egyptian. We have experienced in our own English speech the discarding of goodhomespun words, indigenous to our language, for others of Latin and French origin almostto the alienizing of our entire literature. The educated Egyptians, the priests and temple-scribes contracted the similar habit of interlarding their compositions with Semitic terms,like ras for head, sar for neter, or king, beth for house, bab for door or gate, keten for nubor gold, ram for high, barakh for bless, salam for greet, etc. The introduction of the Semiticdesignations of sus for hall, kamal for camel, abri for a particular race of oxen, showwhence these animals came. Indeed, in the eastern Lowlands, which the foreign rulers andcolonists occupied, there was an interblending of the two peoples, till Northern Egypt hada large composite population. Even the towns had Semitic names, like Azala, Pi-Bailos orByblos, Koheni or Priest-town, Adirama, Namurad, Pet-baal.

The Seventeenth Dynasty, Manetho represents as consisting of forty-three alienkings, the Shepherds, and forty-three Thebans, or Diospolitans, who reigned at the sametime for one hundred and fifty-one years. The names of the Easterners are not given, butas the family name of Apapi was also frequently

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adopted by native Egyptians, we may presume that it was also borne by some of thesekings; one, at least, having the official designation of Ra-a-kenen, also the name Apapi.

Time gradually weakened the energy of their dominion. They ruled for five centuries,and perhaps longer, in Northern Egypt and held the whole country tributary. Now, adynasty came into existence at Thebes, which, though subordinate for a long period, wasbecoming able to dispute the title to supreme power. It was a bitter struggle and for manyyears the issue was uncertain.

THE SALLIER PAPYRUSA brief account of the beginning of the contest is given in the Sallier Papyrus; but

owing to the mutilated condition of the document, an imperfect version only can be made."It came to pass that the land of Khemi fell into the hands of the lepers.* There was

no one king over the whole country. There was, indeed, a king, Se-kenen-Ra, but he wasonly a hyk or prince in the Southern region. The lepers occupied the region of Amu (or theSemitic tribes), and Apapi was supreme king (uar) at the city of Avaris. The whole countrybrought him its productions; the Northern region also brought him the valuable product ofTa-mera.** "And the King Apapi chose the God Sutekh as his god and neglected to serveany other god in the whole land that was worshiped.

"And he built him a temple of goodly workmanship that should last for ages. AndApapi observed festivals, days for making offerings to Sutekh, with all the

------------* It was the practice to distinguish adversaries by opprobrious epithets. The social

and often hypocritical amenities of our modern civilization were not in fashion in formertimes.

** Lower Egypt.------------

rites that are performed in the Temple of Ra-Hormakhu."Many days after this Apapi [sent a message] to King Sekenen-Ra [requiring that he

should also establish the worship of Sutekh in Upper Egypt.*]["To this Sekenen-Ra made answer that] he would not assent [to worship] any other

of the gods that were worshiped in the whole land except Amun-Ra, King of the gods alone."Many days after these events King Apapi sent to the ruler of the Southern country

this message, which his scribes had drawn up for him. [It related to the stopping of a well.]"And the messenger of King Apapi came to the ruler of the South. And he was

brought before the ruler of the South."And he said to the messenger of King Apapi: 'Who sent thee hither to the City of

the South? Why hast thou come to spy out our domain?'**"And the messenger said to him: 'King Apapi sent me to give this message

concerning the well for cattle which is near the city. Verily, no sleep came to me day ornight while on this journey.'

"And the ruler of the Southern country was for a long time troubled in mind, and heknew not what to answer the messenger of King Apapi. [The Papyrus is here mutilated.It is a demand for supplies for some purpose.]

"And the messenger of King Apapi

------------* This is an attempt to supply a lacuna with a statement which is the substance of

the omitted matter. This arbitrary attempt to enforce uniformity of worship and its resultsare very similar to the decree of Antiokhos Epiphanes that all his subjects should discardtheir local religions and adopt that of the royal court. Resistance was made in Judea, andafter long combat, national independence was secured.

** Compare Genesis xlii, 9: "And Joseph remembered .... and said unto them: 'Yeare spies; to see the nakedness of the land are ye come.'"--------------- 377

arose and went back to the place where his royal master was abiding."Then the Prince of the Southern Country called to him his great men and chief

officials, and likewise his captains and higher military officers, and he repeated to them allthe messages that King Apapi had sent to him.

"But they were full of dismay and were silent, all of them, with one mouth, for theyknew not what to say to him, either good or bad."

[[illustration]]

Dr. Samuel Birch construes this somewhat differently. "It is stated," he says, "thatthe Shepherd King sent a herald or ambassador to demand workmen and materials of theEgyptian Prince to build the Temple of Sutekh or Set. The King assembled his Council andrefused."

Such is the account given by the monuments of the immediate cause of the uprisingof the Egyptians against the dominion of their foreign over-lords. It seems, however, hardlycredible that an authority which had been in power for centuries would be the occasion ofso much animosity. Yet the attempt to foist a strange worship on an individual or peoplehas generally been resented far more than actual oppression.* It was consideredequivalent to a requirement to commit suicide or become outlawed.

The Theban Kings of the Seventeenth Dynasty had been, like the other under-kingsof Egypt, vassals or tributaries of the foreign monarchs in the North. The last of the lineconsisted of three monarchs by the name of Taa. The first of them, bearing the officialname of Sekenen-Ra, was succeeded by Sekenen-Ra II., or Taa the Great. The third ofthe name was Taa Ken, or Taa the Bold. He was the king who ventured to brave theOverlord when those around him were quailing in terror. He possessed the zeal andfortitude of a Maccabee and now prepared for the conflict. A flotilla of vessels was built andplaced on the Nile. The command was given to Baba, a relative of the King and an officerof superior ability. He had often held important commissions and performed them withperfect acceptance.

The inscription on his tomb at El-Kab, or Eileithy-opolis, sets forth his rank, characterand services, and likewise contains a very significant statement. It describes him first as"Baba, who has risen again, the chief of the table of the sovereign."

"I loved my father, I honoured my mother," he declares. "My brothers and my sistersloved me.

"I went out of my house with a benevolent heart; I stood there with a refreshinghand; splendid were my preparations of what I had collected for the Festal Day....

"My words may seem absurd to the gainsayer; but I called the God Menthi towitness that what I say is true.

"I had all this prepared in my house.

------------* An example is afforded in the execration of King David, when himself leading the

life of a freebooter. Sam, I., xxvi., 19: "Cursed be they before Yava; for they have drivenme out from abiding in the inheritance of Yava, saying: 'Go serve other [i.e., foreign]Gods.'"--------------- 378

In addition, I put cream in the storeroom and beer in the cellar in a more-than-sufficientnumber of hin-measures.

"I collected corn as a friend of the harvest-god: I was watchful at the time of sowing."And when a famine arose, lasting many years, I provided corn for each hungry

person in the country during each year of the famine."It does not appear that any important conflicts took place or advantages were

obtained during the time of Taa the Great. The famine, lasting for years, was the principal

event.The Eighteenth Dynasty began with a prince bearing the official name of Aahmes.*It would seem, however, that he was not of the recognized royal blood. The divinity

that hedged about kings appears to have been wanting. His name was accordingly omittedfrom the number inscribed on the walls of the Temple of Thebes. His successor, Amun-hetep, or Amun-oph, heads the list.*

Aahmes prosecuted the war of liberation with energy. Making the son of Baba, whowas also his own namesake, his commander-in-chief, he led an expedition down the Nileand besieged the enemy in his own capital. Avaris fell after a long siege. Hostilities werecontinued without intermission till the Menti had abandoned Egypt for Palestine.** The Cityof Sheruhan*** was cap-

------------* It will be observed that many of the kings after this period had for names the title

of a god with the suffix, which is variously rendered, according to taste - mes, meses,mases or muses. It is equivalent to ides in Greek nouns, and signifies a child. Aahmes orAmasis is the child of the moon-god, Thothmes or Thathmoses, the child of Thoth;Ramases, the child of Ra, etc.

** The suffix signifies beloved, joined, affiliated. It is written Hotep, Hetep, Opht,Epht. Thus the name of the Egyptian Aesculapius. lmhetep, is also written Imopht,Emeph, etc.

*** Jer., xlvii, 4: "The day that cometh to spoil all the Philistines, to cut off from Tyreand Zidon every helper that remaineth; for the Lord will spoil the Philistines - the remnantof the country of Caphtor."------------

tured in the sixth year of the reign of Aahmes, and the land of Khemi was restoredevermore to the possession of its natural rulers.

The conquerors followed up their victories by acts similar to those which Manethoimputed to their adversaries. The cities Avaris and Tanis suffered severely from theirrevengeful fury. The monuments of the alien kings were defaced, their inscriptions wereobliterated and those of the victors engraved in their place. The vandalism anddestructiveness appear to have exceeded the worst which the enemies had inflicted.Owing to this fact it had been thus far impossible to ascertain the history of the three MentiDynasties.

Aahmes had a task before him similar to that afterward encountered by DareiosHystaspis after the overthrow of the Magian King in Persia. He found many of the princesof the homes disaffected and unwilling to submit to his authority. It took him many yearsto bring them into subjection mid settle the affairs of Egypt.

The subject-tribes of Nubia had taken advantage of the state of affairs to throw offthe Egyptian yoke. Accompanied by his faithful general, Aahmes, the new king marchedthither and succeeded in reducing the insurgents to submission, with an immenseslaughter. A large number of prisoners were taken and given to his followers for slaves.*The record of this expedition is the first account that we have of the employing of horsesand war-cars by the Egyptians.

Having finally established his authority in Egypt and its dependencies, Aahmes

found opportunity to set about the restoring of "the temples that had fallen into decay sincethe times of the ancestors." In the twenty-second year of his

-------------* Nubia was called Khen-Nefer, the "good servant." The best servants in Egypt at

this time were Nubians.** [sic] In the book of Joshua, xix.. 6, Sheruhan is named as a city in the territory of

the tribe of Simeon.---------------- 379

reign, as the inscriptions declared in the caves of Toura and Messarra, near Memphis, "HisHoliness gave the order to open the rock-chambers anew and to cut out thence the bestwhite stone of the hill-country of An for the houses of the gods - for the divine Ptah inMemphis, for Amun, the gracious god, in Thebes, and for other buildings and monuments."

[[illustration]]

The stone was drawn from the quarries by oxen, six to a sledge, and "delivered over to theforeign people of the Fenekh"* to be wrought. These works were begun on a scale soextensive as not to be completed till many centuries had passed.

Manetho has named Hebron as the successor of Aahmes, but neither the Tablet ofAbydos nor the other monumental records recognize a monarch of that name. AsAmunoph I. was at tender age at the death of his father, it may be that such a person wasregent, but Brugsch-Bey suggests that Nefert, the Queen-mother, exercised that office. Heconfined his military operations to the African Continent. He retained Aahmes as hisgeneral, and an expedition against the Nubians was crowned with success. For his valoron this occasion Aahmes was exalted to the dignity of Khartot, or "warrior of the king."**He also served under Thothmes I. both in Nubia and likewise in Palestine, Syria andMesopotamia. Doubtless the love of conquest was stimulated by the purpose to continuethe war which had been waged so long in Egypt.

Amunoph was content to secure his dominions in Africa without going beyond theSea of Suph and papyrus-reeds. He devoted his energies more directly to the building oftemples. As he was the son of a royal mother, he was acceptable to the nobility and priest-caste and needed no military achievements to give strength to the throne.

Famous as was the Eighteenth Dynasty for the achievements of its kings, its historyderives much of its distinction from its queens. Aah-hetep, the consort of Kames, was ofroyal descent. Her tomb was opened many years ago by

-------------* Phoenicians. They were the skilled mechanics and artisans of former time, and

are accredited with building the temple of Solomon.** The "magician" of the Book of the Exodus,

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[[illustration: Queen Nefert-ari-Aahmes]]

some peasants and the coffin, with its contents, was deposited in the museum at Bulakh.On its cover was depicted a likeness at full length of the Queen, with the royal asp on herbrow, and the white and red crowns, the symbols of sovereignty of the Upper and LowerEgypt. In the coffin were both weapons and ornaments, daggers, a golden axe, a chainwith three large golden beads, bangles and a breastplate.* There were also bronze axesand little ships. On these were tablets with the official name of King Kames, her husband;but the richest of the ornaments displayed the shield of Aahmes, the first King of theEighteenth Dynasty. She may have been a regent after the death of her husband, andhence an important agent in bringing about the accession of Aahmes to the throne. Hegave her in his turn a magnificent burial and the significant title of "Royal Consort."

A higher distinction, however, be-

------------* Dr, Schliemann found ornaments in the royal tomb at Mykenae in Argolis, which

closely resembled those of the Egyptian Queen. There were daggers, a golden axe,bracelets, and a golden chain with three grasshoppers attached.------------

longed to the illustrious Queen Nefert. Although the walls of the Theban sanctuaries haveno record or mention of Aahmes, the caves in the rocks near Memphis, where his greaterachievements were performed have perpetuated the memories of the deeds which thetablets of the later metropolis had ignored. They have not only preserved his memorial tothe present time, but they have joined with his in honorable mention the name of Nefert-ari-Aahmes, "the beautiful spouse of Aahmes." Not only the grottoes near Memphis, but thepublic monuments and the tombs in the Necropolis of Thebes had inscriptions recordingher name and praising her virtues. She was lineally descended from Mentu-hetep of theEleventh Dynasty, and thus added a certain warrant of validity to the pretensions ofAahmes, and likewise the "divine right" to their successors. She was accordingly veneratedas herself a divine personage, and her image was placed with the statues of the deifiedkings of the "New Empire." Hers is the oldest portrait extant

[[illustration: Bronze cylinder with the name and titles of King Pepi. Thehieroglyphics describe him as "the Horus, loving the World; the King beloved of the Sun;Moeris, the gracious god, the lord of the two worlds." This cylinder is especially interestingas one of the few memorials of one of the most celebrated kings before the Hyksosinvasion.

(See Universal Brotherhood for September)]]

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of an Egyptian queen. She sits enthroned at the head of them all, as their parent and thefoundress of the dynasty, and she was acknowledged as "daughter, sister, wife and motherof a king." She also had her place in the sacerdotal order as "wife," or Chief Priestess of

Amun, the tutelary God of the Thebaid.Of Aahetep, the consort of Amunoph I., and Aahmes, the Queen of Thothmes I.,

there is little to record. But the famous daughter of the latter, Queen Hashep or Hatasu,the kingly one, made history for herself and for Egypt that outshines the annals of wholedynasties. The envious chisel obliterated her name from the monuments, but thememories of her rule have been preserved. She reigned with an iron will and governedwith a strong hand.

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SYMPATHY by H. T. Edge

"If there be any other commandment, it is briefly comprehended in this saying,namely, Thou shalt love thy neighbor as thyself." - Romans, xiii., 9.

READ the teachings of any great world-teacher - Jesus, Buddha, Plato, whom wewill - and we shall find a great central Truth around which their teachings are built. ThisTruth is that all pain comes from the clashing of personal interests, and peace can onlycome through the reconciling of these personal interests under the law of Love. When menrun after selfish desires they thwart and injure one another, but when they subject theirselfish desires to the general interest they live in mutual harmony and peace. In no cornerof the earth, in no epoch of time, shall we find the world without knowledge of this greatTruth; it has been the guiding star of the human race from time immemorial; it sums upthe whole program of humanity on its pilgrimage to salvation.

Furthermore, if we look a little deeper into the teaching of the great Teachers, wefind that they base their doctrine of Love on another Truth - the Truth that man's nature istwo-fold. Man's mind and heart are ever hovering between two influences, one urging himto act selfishly, the other unselfishly. The better influence comes from the Higher Self, thedivine part of man, and the worse influences come from the animal instincts belonging tothe carnal part of man. These two are waging a constant war for the mastery of man'smind. The animal and selfish propensities strive to gain possession of the intellect and willof man, that thereby they may become powerful and obtain their own gratification. TheHigher Self strives to win over our mind to the law of Love, to conquer the animalpropensities, and so render them obedient servants to that law. The Great Law whichgoverns the universe has entrusted to man the task of conquering the forces of nature andtaming them into subjection to the Law. So man is a great Soul engaged in a battle withthe forces of nature, deluded

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by them at first, but destined one day to triumph and make a heaven upon earth. Whenever the Higher Nature of man is forgotten, humanity sinks into a state of

discord and darkness. This was the case at the fall of the Roman Empire, and it is the casenow. Man has largely forgotten that his nature is dual. The truths concerning the Soul and

the Great Law have been relegated to a dim and misty region of theology and dogma andhave lost their grip on the daily life of the people. The concerns of the higher life are putapart in a place to themselves, with a special day and special buildings, and the work-a-dayworld is regarded as a separate thing, governed by other laws and duties. Many of us havegiven up the struggle between our higher and lower natures, and are content to think thatwe are wholly evil, and can only he saved by the mediation of a church or priesthood. Weregard this present life as hopelessly evil and beyond redemption, and place all our hopeson some vague future life which we do not really believe in.

But the earth is the home of the human race, and our task is to stay here until wehave made this earth a heaven. Our earthly life is the one that we have to make good andhappy. The Soul is always present, striving to make itself a temple in our hearts; it is notmerely waiting for us to die so that it can escape. The Soul is our real Self, and is tryingto destroy the false selves that we wear like masks. The teachings in our Bibles are notvague echoes under cathedral roofs, dim and cobwebby, belonging to an artificial incense-laden Sunday-clothes life; they are commonsense rules for the daily life of humanity.

As man has a Higher nature and a lower nature, so there are two lives which we canlive - the great, thrilling life of humanity, and the little, sordid life of self. A soul that shutsitself up in a personality and lives a little life of personal pleasures and personal cares isa bird in a cage. It knows nothing of the joys of free air and untrammeled flight. It will pineand grow faint and joyless. Yet, this is what a selfish life means; it is a self-inflicted torture.We all know how dull and even wretched is the life of the selfish man, and we are told byour Teachers that we need not live that life. We hear cries like: "Is life worth living?" Theselfish life is not worth living.

But we have heard sermons enough, and sermons are of little use to people whohave formed the habit of pigeon-holing them away in a dusty corner of the memory onlyopened on Sundays. We have come to regard brotherly love as a kind of painful necessityof the religious life, involving much gloom and sacrifice; not adopted by ordinary people,but practiced by austere and "godly" folk, who have no share in the homely life of the world.Brotherly love as a deep and full joy is a conception we have ceased to entertain; but it isthe conception put before us by our Teachers. Surely it is time we left off associating allthe great Truths with a dim religious light, and identifying joy with sin. Surely joy andbrightness belong to the light-side, and gloom and sadness to the evil and night-side ofnature. Brotherly love is not a mere theoretical maxim; it is a deep joy - a sentiment. Theselfish propensities do not sway us by appeals to our reason; on the contrary, theyovermaster our reason by their emotional and passional force. Hence there is a sentimentof brotherly love which must be felt and experienced before men can be made to obey thelaw of love. Brotherhood must be felt as a dominating enthusiasm in the heart. We do notpicture Christ as a cold philosopher with a theoretical belief in brotherhood, but as a manwhose heart glowed and shone with the divine warmth of love. The

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various forms of human love are open doors through which we may enter to anunderstanding of the divine love; they are only partial and limited, but they are foretastesof the supreme bliss. True marital love is characterized by a desire to share our wholeconscious life with another, to lose our personality and extend the range of our feelings so

as to include two people. Personal interest melts away before the superior delights ofblended interest. A devoted mother is so identified with her children that she feels that theirdestruction would be to her a greater death than the destruction of her own body. Henceshe sacrifices her personal life for the life that lives in them.

These familiar human experiences show us that love is a liberating force, whichlooses our soul from our personality like a bird from a cage and admits it to a sunnier andlarger life. All great Teachers who have felt this larger life speak of a boundless Joy andlightness of spirit; and they become illuminated, the scales fall from their eyes. The feelingof brotherly love is, in fact, the awakening to a fuller life, which we must all experiencesome day, when we have sounded the depths of selfish engrossment and found what abarren desert lies there. And this grand truth must be rescued from that dim and mistyreligious region of thought where it has so long been kept, and made a part of our work-a-day life, and the object of intelligent study.

The last years of this century have witnessed a wonderful tide of human thought andfeeling in the direction of Brotherhood. The exclusive ideas of our ancestors, which wegather from old novels, the records of their ideals and lives, are melting away. We do notnow find the classes and masses regarded as two entirely distinct races, separated like oiland water. The old-fashioned rigid "patriotism" and contemptuous insularity are going.Dark-skinned races are looked upon with interest, and their religions and philosophiessympathetically studied. The tendency in religion is to practical humanity as against barrendogmatizing. To the midst of a universal tide like this it is only needful that we all keep oureyes turned in the right direction, and use every little endeavor we can in favor of theBrotherhood idea that is dawning. By doing so we shall be preparing the way for themanifesting of the new spirit of the times. This new spirit does not come with a flourish oftrumpets, nor is it to be looked for in the places of the mighty. It comes "like a thief in thenight," as a stirring among the hearts of the people, a new and fresher air, a tide of energyand hope coming from no visible source.

The key-note for each one of us to strike is that of Sympathy. This word has beenless abused than the word "love," and therefore gives a less confusing idea of our duty.We might say: "Thou shalt be in sympathy with thy neighbor; the whole Mosaic law is builton sympathy." To take a simple instance of the working of sympathy, compare twohouseholds, one with it, the other without. In the latter the husband and wife are absolutestrangers, and the character of each is a mystery to the other, though they have beenmarried thirty years. Their union was not based on sympathy. Each has tried to impresshis own character on the other, instead of trying to enter into the other's mind and feelings.They have long ago given each other up as a bad job. The thing works down to thechildren, whose natures are starved for want of sympathy. The family dwells together onthe basis of a sort of modus vivendi, the men in the smoking-room, the women in thedrawing-room. But rich food, leisure and soft beds cannot feed a hungry heart, and themen will each make a

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little circle of friends of his own outside the family, while the daughters will seize the veryfirst chance, good or bad, to escape by the gate of marriage from a life from which anychange must be for the better. The servants that minister and faithfully serve have no

encouragement of love and regard to inspire their work. They are hirelings, and the parlordoes not care a rap for their affairs. In such a household starvation of the soul must ensue,and the only happy ones are the dogs and cats and fowls upon whom affection can safelybe lavished without violating the rules of propriety. But we all know too well this kind offamily, and, as the family is the State in miniature, we have the key to the condition of theState and the disease that causes it. It is lack of sympathy, caused by the predominanceof selfishness. The new luxuries introduced by modern scientific progress have ministeredfirst to individual greed. That game is played out; it will not work. Unless sympathy iscultivated the race will fall to pieces. Love is the life-force of the universe, and nothing canlive - not even the lowest passions themselves - without a little life and warmth borrowedfrom that.

Let us all then, whatever our walk of life, practice sympathetic relations with thosewe are brought in contact with; tactfully, of course, lest we make matters worse byoverdoing our efforts. Let us not do it as a painful religious obligation, but because we wantto escape from ourselves and liberate others from themselves; because we believe thatsympathy is the key to joy, peace and wisdom. Let us remember that sympathy is theLove-force that beats in the Heart of humanity, while selfish desire is the consuming firethat gnaws our vitals. Let us open our minds to this radiant warmth from the HigherPowers, and by its aid break off the fetters of delusion, vanity and greed that imprison us.That will be our little contribution to the coming liberation of humanity.

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VICTOR HUGO ON IMMORTALITY"I feel in myself the future life. I am rising, I know, toward the sky. The sunshine is

over my head. Heaven lights me with the reflection of unknown worlds."You say the soul is nothing but the result of bodily powers. Why, then, is my soul

the more luminous when my bodily powers begin to fail? Winter is on my head and eternalspring is in my heart.

"The nearer I approach the end, the plainer I hear around me the immortalsymphonies of the worlds which invite me. It is marvelous, yet simple. It is a fairy tale, andit is a history. For half a century I have been writing my thoughts in prose, verse, history,philosophy, drama, romance, tradition, satire, ode, song - I have tried all. But I feel that Ihave not said the thousandth part of what is in me. When I go down to the grave I can say,like so many others: 'I have finished my day's work,' but I cannot say 'I have finished mylife.' My day's work will begin the next morning. The tomb is not a blind alley, it is athoroughfare. It closes in the twilight to open with the dawn. I improve every hour becauseI love this world as my fatherland. My work is only a beginning. My work is hardly aboveits foundation. I would be glad to see it mounting and mounting forever. The thirst for theinfinite proves infinity."

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ANCIENT WISDOM IN LEGEND AND FABLE by D. N. Dunlop

EVERY country has its Folk-lore, every nation its Myths and Legends - an evidenceof that old wisdom religion once universal. The ancient legends and fables are allegoriesof the soul, and conceal much valuable instruction for the discerning student. Throughthese "sacred relics" come gentle whispers of a mighty past, and the living breath ofhappier times. Out of the universal Over-Soul the true wisdom was at all times begotten,and its mystic symbolism has been the same the world over.

Many dreary pages have been written about ancient legends, for it would seem thatonly as we nourish the "mystic fire" within ourselves do these myths and symbols of theearly world grow full of "magnificent suggestion." Our poets have made folk-lore the themeof their loftiest strains; our painters and sculptors have portrayed many ancient legends,and placed wonderful pictures of far-off years before us in a form beautiful and enduring.Viewed from the standpoint of our every-day life and feeling these old legends and fables,whether complete or coming to us in broken and fragmentary form, are filled with wonderfulinterest. The study of a universal folk-lore enlarges the view of human life, and teaches theUniversal Brotherhood of Man. The literature and art of all peoples is interwoven with folk-lore, and an acquaintance with the mythology of a people is necessary to an understandingof its higher expression of thought and feeling.

Before written history Folk-lore existed, and in Mythology we have a lasting memorialof humanity's childhood. The legends of supernatural beings, huge giants, little fairies,prodigious heroes, genii, demigods and gods, and the wonderful lands they inhabited, haveafforded much scope for variety of opinion. According to some authorities, the gods wereoriginally men, and the elysian abodes real countries. Others hold that they are corruptionsof true religion originally revealed to man; others regard them as symbols of abstractvirtues and vices, mental and moral powers.

Folk-lore is more comprehensive than mythology. It comes to the child in its cradle,in its simplest lullaby. It brings to the young a world of happy thought in nursery tales andchildish rhymes. Our modern speech is full of direct reference to the old tales, and theexperience of the race is synthesized in many pithy sayings. The remorse of QueenGuinevere, the moral self-destruction of Tristram and Iseult, the indomitable quest of ChildeRoland, the grand warfare of opposing forces in Ragnarok, the tremendous tragedies of theNibelungenlied, the fall of Faust, the spiriting away of the children of Hamelin - all aretypical of the folk-lore from which they are taken, and are representative of the peoples withwhom they originated.

Each nation has had its own individuality; its own dominant quality clothes itsconceptions of life with a form different from others, but in essentials they are ever at one.The same underlying ideas are to be found in the myths and legends of every land. In thelight of these old legends and fables the barriers which separate race from race are brokendown. The confusion of tongues no longer divides the human family, for their life, theirheart, their truest and best desires are eternally the same.

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It is fitting that we should first turn our attention to the American myth system. Andhere we are all indebted to Curtin for his invaluable contributions on Folk-lore and Myths.The primitive men of ancient America developed a single system of thought which has noparallel in fullness and wealth of illustration, and the special value of it lies in the fact that

it is the thought of ages long anterior to those which we find recorded on the EasternHemisphere, "either in sacred books, histories or literature, whether preserved on bakedbrick, burnt cylinders or papyrus." In the American account of the beginning of things manand every sentient thing is given a common origin. We find that these "primitive" peoplewere under the immediate care and supervision of their gods, and preserved continualconverse with them. They received from their gods all that they promised, all that theypracticed, all that they knew.

The treasure saved to science by the primitive race of America is unique in valueand high significance. The first result from it is to carry us back through untold centuries"to that epoch when man made the earliest collective and consistent explanation of thisuniverse and its origin."

The Myths of primitive America begin with an indefinite number of divinities, existingunchanged through untold periods, living side by side in perfect harmony in the repose "ofa primeval chaos." Differences arise in time, conflicts and collisions begin, leading to theevolution of character. The first world in this way gave place to the world now existing.

Creation myths describe in an admirable way the lives of the "first people." Theprimitive American patterned all his institutions upon those of the "first people;" thesanction of the divinities was obtained to every act. Religious direction was behind everyact of life.

The revelations of the divinities came through the wise men among the people. Thephysical universe of these early myth-makers was the outer expression of unseen powersand qualities. The myths answered the eternal riddle to the early mind. Have we improvedon the theories put forward by them to account for the world's appearance and the generalscheme of life?

Out of the quiescent harmony of a remote past these ancient myth-makers evolvedthe present world, the play of passion and desire in multitudinous form and endless varietyof method. They give evidence of having had keen observation and remarkableconstructive power.

Communication with divinity was an important question with the Indians, but theyrecognized that certain conditions were necessary on their part in order to accomplish this.The gods only revealed themselves to the "fit and elect." A large number might go to thesacred place, but only one be favored with the vision divine. They recognized thatgreatness has its price, and that "power must be paid for in every place."

The myths of primitive America tell us of a time, "so long ago that none can say howlong," when a race of god-like men lived in peace and harmony upon the earth. They werecalled the "first people." For countless ages they dwelt in bliss and concord free from sinand disease, for but one spirit dwelt in their midst. We are not told exactly what broughtabout the change which ultimately led to strife and dissension. The rise of conflict wasfollowed by a period of struggle which did not end until the majority of the "first people"were changed into the likeness of that which they most resembled in their inner natures,be it beast, bird, reptile, fish or insect. Some of them, it seems, took the form of mountainsand rocks, whilst others passed into the vegetable kingdoms and flourished as plants, treesand flow-

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ers. A small number of the "first people" remained free from the conflict and left the earthtogether, sailing westwards, beyond the sea, beyond the sky into the "central blue," wheredwelt Olelbis, the greatest of their gods. The abode of this god is described as beingformed of living oak trees which bore acorns all the year round. Surrounding this home ofthe gods bloomed forever innumerable flowers, with never-dying roots.

From a study of American mythology and folk-lore we are able to get an insight intothe great antiquity of ancient American civilization, and support the contention that theadvanced human development, whose crumbling monuments are studied at Copan, Mitlaand Palenque, antedates everything else in the human period of our globe; that its historygoes back through all the misty ages of prehistoric time to an unknown date, previous tothe beginning of such civilization in any part of the old world. If we are incarnations of theancients who formulated the old philosophy, we must surely have much to gain by a studyof Legend and Fable and be affected to a considerable extent by their presentation. In thenext article it will be our purpose to consider more fully the Myths of primitive America.

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THE GOLDEN RULE

Manu (?) - By forgiveness of injuries the learned are purified.Kwan-Yin (?) - Never will I seek nor receive private individual salvation; never enter

into final peace alone; but forever and everywhere will I live and strive for the universalredemption of every creature throughout the world.

Lao-Tse, Sixth Century B. C. - The good I would meet with goodness. The not goodI would meet with goodness also. The faithful I would meet with faith. The not faithful Iwould meet with faith also. Virtue is faithful. Recompense injuries with kindness.

Buddha (circa) 600 B. C. - A man who foolishly does me wrong, I will return to himthe protection of my ungrudging love; the more evil comes from him, the more good shallgo from me. Hatred does not cease by hatred at any time; hatred ceases by love; this isthe old rule.

Confucius, 500 B. C. - Do unto another what you would have him do unto you. Thouneedest this law alone. It is the foundation for all the rest.

Socrates, 469 B. C. - It is not permitted to return evil for evil.Thales, 464 B. C. - Avoid doing what you would blame others for doing.Sextus, 406 B. C. - What you wish your neighbors to be to you, such be to them.Aristotle, 385 B. C. - We should conduct ourselves toward others as we would have

them act towards us.Isocrates, 338 B. C. - Act toward others as you would desire them to act toward you.Hillel, 50 B. C. - Do not to others what you would not like others to do to you. Jesus the Christ. - All things whatsoever ye would that men should do unto you, that

do ye also unto them. (Matt. 7, 12.)

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RICHARD WAGNER'S PROSE WORKS *

by Basil Crump

VOL. I. A COMMUNICATION TO MY FRIENDS. (Continued)

I stoodAmong them, but not of them, in a shroud Of thoughts which were not their thoughts.

- Byron

Power is the moral law of men who are distinguished above others, and it is mine. -Beethoven

PARIS was still Wagner's unwelcome home when, at twenty-nine, a change in hisfortunes beckoned him back to Germany. Dresden was preparing Rienzi; Berlin hadaccepted The Flying Dutchman. It was at this time that studies for Tannhauser andLohengrin began. For these subjects Wagner went direct, as was his wont, to the originalsources - the genuine Folk-poems. He studied the Tannhauserlied and the Sangerkrieg."Thus," he says, "with one blow a whole new world of poetic stuff was opened out to me;a world of which in my previous search, mostly for ready-made material adapted to thegenre of Opera, I had not had the slightest conception." He then describes a historical plot,the Sarazenin, based upon the last events of the Hohenstaufian era, which he hadsketched after completing The Flying Dutchman, but which quickly gave way before themythical subject of Tannhauser.

Let us remember here what was said about History and Myth in The Artwork of theFuture. The still active struggle between the Intellect and the Intuition going on in Wagnerhe here again refers to: "In the choice of the Tannhauser stuff, also, I acted entirely withoutreflection... following absolutely the

------------* Translated by W. Ashton Ellis. London: Kegan Paul.

------------

dictates of instinctive feeling.... With the Sarazenin I was on the point of harking back, moreor less, to the road of my Rienzi, and again writing a 'historical Grand Opera in five acts;'only the overpowering subject of Tannhauser, grappling my individual nature with far moreenergetic hold, kept my footsteps firm upon the path which Necessity had bid me strike."

It is now that we light upon a still more remarkable evidence of the strength ofWagner's inner nature. The success of Rienzi brought him the appointment of Conductorof the Court Orchestra at Dresden. He records with unerring self-analysis how the desirefor physical comfort, public fame and admiration battled in him with the selfless trend of thetrue artist. The latter won again, for it saw that its course was incompatible with fame andgain. Thus Wagner leads us up to the point where Tannhauser, as the fruitage of an innerconquest, sprang to life:

"If at last I turned impatiently away, and owed the strength of my repugnance to theindependence already developed in my nature, both as artist and as man, so did that

double revolt, of man and artist, inevitably take on the form of a yearning for appeasementin a higher, nobler element; an element which, in its contrast to the only pleasures that thematerial Present spreads in Modern Life and Modern Art, could but appear to me in theguise of a pure, chaste, virginal, unseizable and unapproachable ideal of Love. What, infine, could this lore-

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yearning, the noblest thing my heart could feel - what other could it be than a longing forrelease from the Present, for absorption into an element of endless Love, a love denied toearth and reachable through the gates of Death alone?*.... The above is an exact accountof the mood in which I was when the unlaid ghost of Tannhauser returned again, and urgedme to complete his poem.... With this work I penned my death-warrant; before the worldof Modern Art I now could hope no more for life.... My whole being had been so consumedwith ardor for my task that, as I cannot but call to mind, the nearer I approached itscompletion the more was I haunted by the fancy that a sudden death would stay my handfrom finishing it; so that, when at last I wrote its closing chord, I felt as joyful as though Ihad escaped some mortal danger."

It was during a health trip after these heavy labors that Wagner gave expression tohis inherent mirthfulness (Heiterkeit) in the sketch of The Mastering of Nurember. It isfortunate for the world that this masterpiece of satirical comedy was not worked out untila much later period of the tone-poet's career, when his marvelous musical style was fullydeveloped and he had leisure and congenial surroundings for its full elaboration.

At this earlier time, however, Wagner

----------* This mood found complete expression some fifteen years later in "Tristan and

lsolde," as can be seen in the following lines from Act II.:

He who, loving, beholds Death's Night, To whom she trusts her secret deepFor him Day's falsehoods, fame and honor, Power and gain, so radiantly fair,Are woven in vain like the sunbeam's dust. Amid the Day's vain dreamsOnly one longing remains.The yearning for silent Night.

* So long as some seventeen years later "Tannhauser" was hooted off the stage atthe Paris Opera House, and the song of the evening star was described as "a cat-serenade!"-----------

describes how the primal force of Mirth itself drove him back into the earnest yearningmood which urged him to the shaping of Lohengrin. For he found the public could notunderstand real Mirth (Heiterkeit: an untranslatable word meaning the opposite to the

French Ennui), but only Irony. Hence he felt he could only express himself "in tones ofyearning, and finally of revolt, and therefore in a tragic mood." This may be noted by thosecritics who think that the tragic view of life has "overpowered the genius of Wagner." Maynot the same thing be said of Christianity?

Lohengrin, by the way, we here find to be "no mere outcome of Christian meditation,but one of man's earliest poeic ideals." Wagner here points out, as he does also in thepreface to his Tannhauser poem, that "not one of the most affecting, not one of the mostdistinctive Christian myths belongs by right of generation to the Christian spirit, such as wecommonly understand it; it has inherited them all from the purely human intuitions of earliertimes, and merely molded them to fit its own peculiar tenets." He traces Lohengrin to theGrecian myth of Zeus and Semele, though rightly saying that even this is not its oldestform: "The God loves a mortal woman, and for sake of this love approaches her in humanshape; but the mortal learns that she does not know her lover in his true estate, and, urgedby Love's own ardor, demands that her spouse shall show himself to physical sense in thefull substance of his being. Zeus knows that she can never grasp him, that the unveilingof his god-head must destroy her; himself, he suffers by this knowledge beneath the sterncompulsion to fulfill his loved one's dreaded wish; he signs his own death warrant whenthe fatal splendor of his godlike presence strikes Semele dead."

Wagner doubtless also had in mind the myth of Eros and Psyche, in which

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the resemblance to Lohengrin is still closer. Certain it is that he grasped the great fact ofhuman evolution embodied in these myths, and so well expressed by Eliphas Levi in thesefew words: "The angels aspire to become men; for the perfect man, the Man-God, isabove even angels." Heaven and earth must kiss each other; Spirit and Matter mustblend; and the struggle to attain this union constitutes the Tragedy of the Soul.

It was the feeling of utter loneliness in the face of the modern art-world which causedthe story of Lohengrin to appeal so powerfully to Wagner at this time. He tells us that in theperformances of the "Dutchman" and "Tannhauser" he found he was speaking in a tonguethe public did not understand. They were used to ordinary opera, where it was a case of"singer" first and "actor" nowhere. "I required the Actor in the forefront, and the Singer onlyas the Actor's aid; lastly, therefore, a public who should join me in this claim. For I wasforced to see that not until such claim were met could there be the remotest question of animpression by the story told.... Thus I could only look upon myself as a madman whospeaks to the wind and expects it to understand him."

Alas! Alas! That was half a century ago, and can we say that the claim has yet beenmet? Partly in Germany, perhaps; but go to the Opera-house in London or New York, andwhat does one hear? Appreciation of the story told and the moral lesson conveyed? Notat all! The air resounds after each act with ecstatic praise of this or that star singer, andthe "cakewalk" before the curtain becomes the most significant dramatic event of theevening.

As an illustration of this, the following comments were made in the New York Timeslast winter: "Here all is hysterical adulation of operatic artists.... No one thinks seriouslyabout the creative worker. The composer is relegated to a secondary position. He ismerely a provider for the singers."

The description of how Wagner, through stress of these outward circumstances,reached the state of consciousness in which the Knight of the Grail became a living realityto him is described in these remarkable words:

"By the strength of my longing I had mounted to the realms where purity and chastityabide: I felt myself outside the modern world, and mid a sacred, limpid ether which, in thetransport of my solitude, filled me with that delicious awe we drink-in upon the summit ofthe Alps, when, circled with a sea of azure air, we look down upon the lower hills andvalleys. Such mountain-peaks the Thinker climbs, and on this height imagines he is'cleansed' from all that's 'earthly,' the topmost branch upon the tree of man's omnipotence;here at last may he feed full upon himself, and, may, midst this self-repast, freeze finallybeneath the Alpine chill into a monument of ice." Thus Wagner gauged the nature of thepurely spiritual and found that even it was only half a state which yearned for its redemptioninto, or union with, the purely earthly; the "angel" yearning to become the human being."From these heights," he continues, "my longing glance beheld at last - das Weib: thewoman for whom the 'Flying Dutchman' yearned from out the ocean of his misery; thewoman who, star-like, showed to 'Tannhauser' the way that led from the hot passion of theVenusberg to Heaven; the woman who now drew Lohengrin from sunny heights to thedepths of Earth's warm breast.

"Lohengrin sought the woman who should trust in him.... who would not call forexplanations or defense.... Thus yearned he for Woman - for the Human Heart. And thusdid he step down from out his loneliness of ster-

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ile bliss, when he heard this woman's cry for succor, this heart-cry from Humanity below.But there clings to him the tell-tale halo of his 'heightened' nature.... doubt and jealousyconvince him that he has not been understood, but only worshiped, and force from him theavowal of his divinity, wherewith, undone, he returns into his loneliness....

"The character and situation of this Lohengrin I now recognize, with clearestsureness, as the type of the only absolute Tragedy, in fine, of the tragic element of modernlife.... From out this sternest tragic moment of the Present one path alone can lead: the fullreunion of sense and soul...."

It may seem at first sight that here we have a complete reversal of the "Manly" andthe "Womanly" as previously pictured by Wagner. But, looking a little deeper, we see it isnot so. The Woman is still here the redeemer, for she redeems Lohengrin from the egoismof his absolute spirituality. The natural egoism of the Manly element is equally a one-sidedor unbalanced state, whether it be egoism of spirituality, intellectuality or sensuality. As W.Q. Judge so well expresses it: "A balance is needed, and that balance is found in women,or the Woman element." It is through the proper adjustment of this balance that the HumanBeing is evolved. Thus Wagner describes Elsa as "my desired anti-thesis to Lohengrin.... the other half of his being..... Elsa is the Unconscious, theUndeliberate, into which Lohengrin's conscious, deliberate being yearns to be redeemed."This view of the Lohengrin drama is of special interest as showing how a myth is capableof more than one interpretation. It also illustrates how far the Tone-Poet's intuition led himin the analysis and portrayal of the most complex phases of human nature.

Wagner composed Lohengrin at a time when every kind of distraction - political

troubles, debts, fights with the theatres, opposition of every kind - oppressed him. Whenit was finished he locked it away in a drawer, and no one knew of its existence until it wasunearthed years later by Liszt, who performed it at Weimar. Its creator did not hear it forfourteen years. Yet he went straight ahead with The Ring of the Nibelung and Tristan andIsolde, regardless alike of failure or success, defeat or victory. For him it was no questionof writing to earn money or to please the public; he had a certain work to do, and he didit. Such is the true artist.

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REFLECTIONS OF A LAWYER by X.

THE sphere of influence of the legal profession in the world has been deep andextensive. This force, united with that of the clergy, has exerted, perhaps, greater powerthan any other in molding the society and institutions of the world. Men of otherprofessions have, for a long time, discovered facts and invented ingenious contrivances forthe benefit of mankind. Lawyers have retarded or facilitated the advancement of methodsto apply facts discovered, and the principles of science made known, to building upinstitutions and to advance civilization.

Modern thought demands that all useful discoveries and inventions should beapplied to improve, or supplant, methods employed in human society for its growth andimprovement. It may be stated as a general proposition that men desire that every usefulthing should be applied to advance the material interests of society. However, when it isimagined by some that the application of a new principle will interfere with their materialinterests, objection is made that it will unsettle existing conditions and disturb the forms andmethods to which men are accustomed and result in more harm than good. This hasalways been the attitude of the excessively conservative. They look upon everything newwith suspicion. Their watchword is, Beware of innovation. This has been the rule inChurch and State. Hence the scientist has had a hard road to travel. The moral reformer'sroad has been no less difficult. But to the honor of the race brave souls have from time totime appeared that were willing to incur the risk of danger to themselves and sacrifice theirdearest personal interests for the sake of the truth.

The lawyer by education and training is conservative and cautious. He builds onauthority and is guided by artificial rules, and does not look beyond. If it were not for thefact that he is a man of the world, that he has to do with all classes of people and istherefore influenced by the general thought of the people, he would be almost as narrowas are the orthodox clergy. When a decision is made by the Church it is binding on all itsmembers until the power that rendered it chooses to overrule it. And until set aside, nomember dare, with safety, directly oppose it or question its wisdom.

Because the assumption is that it is the result of divine guidance. The lawyer is notso hampered. He knows that the decision of the highest judicial tribunal of his countrysimply settles the law forever of the cause in which it is made; but that at some other termof the tribunal the same questions may arise that were involved in the cause decided; andthat from fuller argument and more deliberate consideration a different result may be

reached, and the prior decision may be modified, distinguished, or wholly set aside asunsound law. This is the difference between a tribunal assumed to be divinely guided andone making no such pretensions.

The lawyers, in all constitutional governments have practically made the laws,interpreted them, and stood by their execution. So we may comprehend what a mightyinfluence they have exerted in the government of the civilized world. Their responsibilityis fully as great as that of the clergy for the

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conditions that exist in all civilized countries. Here and there you may find a lawyer whohas risen above the hard and fast rules of his profession or who has expanded such rulesand given them a wider, more liberal and comprehensive range so as to reach beyond theirwords and literal interpretation. Such minds have hearkened to the voice of equity, the soulof the law, prompting and admonishing the blind goddess to sweep away the cobwebs andtechnicalities that have clung to her garments for centuries and permit compassion, the lawof laws, to preside with her in the determination of every question. Such lawyers havetaken up the cause of the oppressed and the forsaken; manfully stood by the cause ofinnocence and virtue, have become shining lights to their brethren. They have withstoodthe frowns of kings and potentates and won triumphs in the cause of civil and religiousliberty.

Space will not permit to refer to instances. The world knows them. The lawyersknow the illustrious names of their profession associated with great actions for the benefitof the human race and in defense of those unjustly accused, and are proud of them.

Many without reflection condemn the profession as a whole, and have noextenuation to offer in behalf of the lawyer who happens to be, as they conceive, on thewrong side of a case. They do not think of the hopeless task a court would have before itif but the right side of a case were presented by counsel and the wrong side had none. Itwould be well-nigh impossible to arrive at a just conclusion unless both sides wererepresented by lawyers. When the lawyer is retained he supposes that his client has agood cause of action; or, if he be employed by the defendant, he supposes that he has agood defense. If the competent, upright lawyer has serious doubts either as to the causeof action or the defense, he advises compromise or settlement of the matter in controversy.Every lawyer of extensive practice knows how difficult it is, frequently, to bring about anadjustment of disputes without going into court. Clients generally go to the lawyer's officewith "war paint on." They want to overcome their antagonist in a legal battle. They imaginethere is a principle involved that will not allow them consistently to settle out of court. Andunless they have great confidence in their lawyer, they sometimes imagine he is in theinterest of their opponent; then they refuse to settle, refuse to follow the counsel of theirchosen lawyer, and go to another, who will advise them to go into court and fight it out.And when the end is reached they are wiser if not better men.

Many of the scenes in court, the result of the litigious dispositions of the parties tothe controversy, belong to the human comedy we see daily enacted on the world's stage.Such litigants are not satisfied unless their lawyer roundly abuses their opponent in hisaddress to the jury. And sometimes the lawyer yields to the importunities of his client andpours out the vials of his client's wrath on the head of the opposite party to the action.

Such philippics of the lawyer are frequently purely impersonal on his part. He is simply areflector of his client's mind. In all this, for the time being, the client is greatly comforted.Even when he has lost his case, if such should be the result, he feels some recompensein the reflection that his opponent has been soundly abused. The serious time comes whenhe has cooled off and his lawyer makes him pay handsomely for the philippic deliveredagainst his opponent. If he be a man of good sense, but was carried away by passion andthe excitement incident to the controversy, he may realize what time and energy he haswasted to no good purpose.

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In behalf of the legal profession it may be observed that the world does not know towhat extent lawyers act as peace-makers and the success they accomplish in bringingparties to be reconciled, and in keeping from the public gaze many distressing occurrencesin the lives of men and women. For this the profession is entitled to great credit. In thisday men in every walk of life understand how to carry on the business of their vocationbetter than was known at any prior time. A better system is observed and therefore fewerserious disputes arise. And those that do occur can be readily adjusted by the lawyerswhen the parties are well disposed and not anxious for a contest in court.

In all ages of the civilized world the lawyer has been as necessary to the people'swelfare as the physician. If people observed the laws of health, few physicians would benecessary to attend the sick. In like manner, if people exercised common honesty therewould be fewer lawyers needed to aid in the affairs of men and to bring offenders to justice.But the conditions of men, their disregard of law and order, require many lawyers.

The knowledge and experience of the lawyer is absolutely necessary to give formand expression to the people's will. Without them the people's aspirations would simplyamount to unmeaning clamor and fruitless protest. The lawyer is not an iconoclast. If hewould tear down, the material for reconstruction should be on the ground ready forrebuilding. In the civil order he may be likened to the builders and destroyers in the naturalworld. He performs the double function of builder and destroyer, conserver andregenerator. The canonist in the ecclesiastical system of the Church prepares the chartand adjusts the compass for the captain who designs to guide his bark over many stormyseas. And if the counsel of many a canonist had been heeded, the captain would not haveattempted to steer his bark between Scylla and Charybdis, and would not today be on the"silly side" of the great deep.

The lawyer is nearer to nature. He learns how to judge of all men. All consult him.His experience reveals the frailties and infirmities of the high and low, educated andilliterate. He finds out how worldly and selfish they all are. And although his knowledge ofmen might lead him to form at very low estimate of them, still there appear in hisexperience so many striking examples of virtue and nobility of character that he isconvinced of the presence in them of a principle superior to the physical and beyond thehuman. He may with confidence say with Cicero, "Whatever that be which thinks, whichunderstands, which wills, which acts, is something celestial and divine, and upon thataccount must necessarily be eternal."

The legal profession is not afraid of criticism. The lawyer knows that whatever thereis deserving of censure in his work can cast no shadow on his art. He has done well what

he was employed to do. If there be odium attaching to the accomplished fact, that belongsto the projectors of the work, and not to the artificer that enabled them to realize materialprofits from the perfection of his art. This is the attitude of the profession. And the worldat its present state of growth admits, by its acquiescence, that the lawyer's attitude istenable and just. There are many lawyers who refuse to counsel or advise certain projectsthat they deem injurious to the people and the best interests of their country, and thereforesuch projects never see the light. In some instances such schemers and conspiratorsagainst the public weal will reject the counsel of their regular lawyer and seek another, whowill aid them in their nefarious projects of plunder. This practice accounts for the many

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questionable enterprises that are set afloat in the different countries, and especially in theUnited States. Large profits are anticipated; enormous fees are paid, and some of theworst phases of the business world are revealed; and the schemes bring ruin and miseryto the unwary and unsuspecting.

It may be said that there is no class of professional men that gives more time andmoney to those who need assistance and counsel than the legal profession. No one isturned away because he is without means to prosecute his cause or make proper defenseto an action. And frequently a lawyer advances money to his client to enable him to protecthis rights or to repel an unjust accusation. The lawyer comes from the people and has thesympathies and compassion for the oppressed and unfortunate that well up in the popularheart. And frequently he feels compelled, by reason of his environment, to do thingsprofessionally which are distasteful, and which he would gladly avoid. Hence he isfrequently embarrassed and misunderstood by people and accused unjustly of trying touphold a wrong or defeat a righteous cause.

It should be borne in mind that in the great majority of causes tried in the courts thelawyers do not know which side has the better reason to support it. And even if in theprogress of the trial doubts arise in the mind of a lawyer as to the justice of his client'scontention, mere doubt would not justify him in withdrawing from the engagement he hasentered into with his client. If his doubts be very strong, the best he can do may be topropose settlement, and make the best terms possible for his client. And frequentlydevelopments are made at the trial which could not have been anticipated by client orlawyer; and not infrequently there is no other alternative left but to proceed and allow averdict to be returned. And as to the law, no lawyer can tell with absolute certainty whatview the highest tribunal may take. The best and ablest lawyers advise their clients to keepout of court whenever it is possible. Absolute or mathematical certainty is not required andseldom attainable in judicial proceedings. Even when the most thorough examination ismade and the most painstaking care is exercised, there may be a doubt. Technical rulesare necessary to prevent a wrong from being done, but should never prevail against a right,when equitable rules can be applied to do equity and justice.

Space will not allow to look into the criminal courts, to present a picture of the variedscenes that are there enacted, although the materials are abundant to furnish food forserious thought and sadness; or to excite minds given to mirth, who are especiallyinterested in the humorous, ridiculous and grotesque. The humorous phase of the picturerelieves it materially. It counteracts the tedium and depression which its severer and

harsher lines would produce. We may judge by its composite characteristics how men candaily pass through such scenes and preserve their equipoise and sweet temper.

The lawyer is hopeful and of strong faith. Indeed, at times he is optimistic. Heprefers the sunny side of life. There are few, if any, atheists in his profession. Andnotwithstanding all the incongruous phases of life he encounters, he has faith in humanity.This faith is creditable to the lawyer and speaks volumes in favor of human nature; for ifthere be one thing he knows better than another, better than he knows what his law bookscontain, it is human nature.

A good lawyer must be an all-round man; he must be up with the times. He shouldknow something about every subject of general interest. He is ready to investigate anysubject that may throw light on his work. He is not controlled

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by preconceived notions. He has no theory to maintain and no fetish to worship. Let himlook into Theosophy and Brotherhood and study this philosophy, and many of the riddleshe has met in his life-work will be solved. He may add to his store of information as tohuman life and gain a more complete knowledge as to the springs of human conduct; whymen are as he finds them to be; why the diversity on every hand; why some are rich andmany are poor; why some are born criminals and some approaching the highest and besttype. Let him study Reincarnation and Karma, and he will have new elements in his ownlife that will teach him to know himself; that may reveal the hidden mysteries of his ownheart and enable him to become a perfect reader of the hearts of others..

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THE MOTIONLESS HEART by Zoryan

THE Divine Mother spoke, and the child understood. The child understood her silentspeech. In its own heart of hearts it heard the silent speech. The velvet iridescent curtainof the world - the ever-waving, brilliant, dark-fringed curtain of the world - transmitted signsand tokens. It responded to the recurring, running, cycling messages of the Mother, buttheir MEANING came only from the interior silent chamber of the soul.

And then the human child knew itself a child divine. Because it answered to theeternal love, it knew itself. Because it knew its Self, which is one always with the DivineMother, it became a MAN. Now he lives, he loves, he understands. The Universe willvanish, but he will not.

This is a silent life. For the world below, for his earthly companion, the personalityof flesh, it is a dark and silent life. And yet in that darkness is its only hope and peace.

Both are now Thinkers, one from within, from the inner life; the other from without,from the outer life. But the second clings to the first, because the first has the never-changing, motionless and golden Heart, beating only with the Mother's ever-silentundertide.

And the companions now part, now meet. When they part, all is dark and gloomy

for the second, the waves of life seem more insecure. Threatening is the world for him andmocking are its joys. And the whole visible universe an empty show, which wearies himand drives him to despair. For then the memory of the former brightness puts its darkfringe upon the scene.

But when they meet, O joy! desireless they float. From their secure retreat theysend their love and blessing to North and South and East and West. The personality isthen only as a memory and a dream. It is dead, and yet it lives.

And both are glad with the happiness of the whole world, that happiness which is notof a moment or a place, and which, though everywhere, cannot he grasped by hand, thathappiness which is at one with spirit, and yet recedes when it is being chased, for it is notours, but is divine and universal; for it has grown from an eternal germ, which was hid in,and sprouted from, the vale of tears.

Joy of azure celestial space, in which

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every sunny creature bathes, they draw in and out with every breath of thought; theythemselves are zephyrs of that angelic air. They themselves are golden mist enlighteningthe blue.

Thus wrapped about with Self-produced and life-instilling joy, at what altar of desirecan they worship, to which idol will they bow? The sun has never bowed to the straycosmic dust, nor to its shadowy creatures, the Motionless, the Golden Heart.

Thus blazing like high noon, in which all forms of truth find their interior living sound,to which all trains of thought appeal for a bright ray of love as for a sunny path to travel on -before what doubt will they succumb, before what mirror ask the way to Light? The moonhas never trembled at its own reflection on the wave, nor doubted yet the Inner Power ofthe Motionless, the Golden Heart.

Thus penetrating with their Silent Self all melody of life; the same yet changelessas the meaning of a song, from which that song is born, to which that song returns to sleepin its undying bosom - before what dreadful actor of the drama will they recede in fear, andat what losses will they cloud themselves in the dark cloak of sorrow? The sky has neverfled away in fear before the sword of a bright flashing cornet; the starry vault shone clearerstill because of darkest night, and in its loneliness, whether in light or shadow, was nearestto the Mother, the Motionless, the Golden Heart.

And when they part again, the child divine stands afar off and sends a ray of its darklight to see its friend, to visit even from a distance its earthly friend, its lower self. Whatsees it then? It sees a form, whose fire of passion dies in embers, whose ashy paleambitions are scattered to the winds, whose tide of life illusive is ebbing off. That form,though seeming living, yet is dead. Yes, it is dead, that it might live. That form is as amummy embalmed and still, careless of aught around, shining with the hieroglyphic script.Its earthly heart is taken out, and now a stone, a flinty scarab, motionless and lifeless, fillsits breast. Ah, as a stone it does not now feel its own pain and anguish. Lo, a stone it isenduring in its strong resolve.

Who would expect such stone to live and fly? And yet now even does the souldiscern the nascent humming sound of its unfolding golden wings, or ken the enwrappingangel star of light, spreading for life eternal its fiery, golden pinions, and feel the warmth of

love irradiated by the indwelling spirit of this flinty, this motionless, this crystal heart.

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"He who would lead, must first himself be led;Who would be loved, be capable of love

Beyond the utmost he receives; who claimsThe rod of power, must first have bowed his head, And, being honored, honor what's above:This know the men who leave the world their names."

- Bayard Taylor

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WALT WHITMAN by Edward C. Farnsworth

ON the 26th of March, 1892, in the City of Camden, New Jersey, there passed fromthis earthly condition one whose peculiar personality and unique literary work are, in manyrespects, among the most remarkable that our time or any time has produced. A man oflofty ideals, himself little understood by the vast majority of his countrymen, Whitman,without a feeling of condescension, mingled on terms of perfect equality with the unletteredmasses. A man self-centered, he felt that he had a mission to his time and especially tothe common folk, whom he loved and whose joys and sorrows he made his own. A manwhose splendid optimism rendered him impregnable to every assault of adversity, hecalmly and serenely fixed his mind on the Eternal Verities and strove to impart to amaterialistic age some measure of his own unbounded faith.

While the name of Whitman, among his admirers, is a word to conjure with, his"Leaves of Grass" has been from the first a stumbling block to many a critic, to say nothingof the general reader. In fact, it is still a moot question in many circles whether he haswritten, or was really capable of producing, true poetry. Notwithstanding all diversities ofopinion, it is undeniable that his following has increased rapidly during the last decade, andit numbered from the first no less a keen-minded critic than John Borroughs. JohnAddington Symonds and some others have more recently written eloquently in his praise.

For reasons easily apparent, Whitman's great literary contemporaries soon foundtheir proper places in the world's esteem. For example, Hawthorne, gifted with imagination,delicate and subtle fancy and refined humor, is always master of a poetical and highlyfinished yet limpid style. These various excellencies won for him the admiration of theeducated reader, while his skill as a diagnoser of the many conditions of that wonderfulorgan, the human heart, has placed him securely in the front rank of our modernpsychological novelists. Whitman, with very great powers of introspection, and with aweighty and comprehensive message, often utterly disregards style, that, to many a writer,most necessary adjunct to his work; hence he offends the artistic ear, notably so in thecase of Mr. Swinburne, that virtuoso in the art of elaboration and ornamentation.

Whitman, beginning his career as bard and teacher at the age of thirty-seven,

devoted his days chiefly to the not large volume, "Leaves of Grass," which grew, during itsseveral publications, from the thin and scarce book of the 1855 edition to its presentproportions. Although by no means a voluminous writer - his thirty-six years as poet takeninto account - he nevertheless has used an immense amount of material. For instance, inthe "Song of Myself" he ranges with startling and unprecedented discursiveness over theentire earth; his eye darting from point to point, seizes the central idea and in a fewconcise words we have a pen picture, a marvel of brevity and comprehensiveness. On theother hand, it cannot be denied by his warmest admirers that he is sometimes turgid andprolix, and like the great philosophical poet, Wordsworth, generally deficient in the qualityof humor.

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At his first perusal of these poems the reader is often repelled by their apparent totallack of form and artistic finish, but let him persevere, keeping his mind in a condition ofreceptivity, let him strive for the author's point of view, and gradually he discerns a methodin all this madness, this elemental and chaotic strife of words. From the right elevation theglobe-encircling oceans could be seen traversed by a vast system of currents, great tidalwaves move across the deeps, they dash against the headlands and promontories, theyfill the bays and inlets; the victorious waters push far inland the flow of the great estuaries,and the stately ships of the maritime cities are tossed on the swelling flood.

It is not my purpose to enter into an extended dissertation on the literary merits ordemerits of Walt Whitman, neither could I hope to add any word of real value to what hasbeen written from that standpoint, so, with the foregoing as preliminary, I will now proceedto the real purpose of this article, to wit, an inquiry into the nature of the Whitmanicmessage, and its adaptation to the present needs of our race.

Pope said that he lisped in numbers for the numbers came. Chatterton, a mere boyof eighteen, was at the time of his tragic death already prepared for a period of virileproductiveness. Keats, in his early twenties, vainly longed for ten years in which tocomplete some extended masterpiece. Shelley, unequaled in his special though somewhatnarrow field, was a mature artist at thirty. Byron, departing in early middle life, left behinda body of work perhaps unsurpassed in quality and bulk by any man at thirty-six. At an agewhen Burns had succumbed to the cumulative results of an irregular life, Whitman serenelychanted: "I, now thirty-seven years old, in perfect health, begin, hoping to cease not tilldeath."

It is evident that the philosophy which underlies and permeates "Leaves of Grass"underwent a long period of gestation. Before putting pen to paper Whitman had broadenedhis conception of Eternal Truth, not in the seclusion of the scholar nor in the cave of theanchorite, but by direct personal contact with every form of life, both in nature's solitudesand in the busy haunts of men. Ever the sympathetic friend of the downtrodden, ever theunselfish lover of his kind, he grew from the centre outward, he unfolded in accord with thedivine plan. Recognizing all nations and tribes of men to be his brothers, he at the sametime was filled with the purest spirit of American patriotism. He fully believed in a greatfuture for our land, as the home of the new race now being amalgamated here.

He would know that land for himself from the Atlantic's bold, indented coast of wave-worn rock to where the far western shore slopes to the unruffled sea, to where the tangled

tropic woods are shadowed in the genial waters of the Gulf. He would stand on thesummits of lofty peaks and tread the dark and tortuous ravines, would leap the noisymountain stream and watch the falling cataract while seated 'neath the overhanging cliff;look with his own eyes upon the great chain of lakes, and linger long "by blue Ontario'sshore." Steer his flat boat with the current of the winding Mississippi and seek the sourcesof its tributary rivers; he would tread the streets of our populous cities, would gaze on milesof crowing crops, the broad and unobstructed green of fertile farms; with reverent mienwould meditate beneath the silent stars when the lone prairie sleeps in soft and tranquilnight; surrounded by the native voices of the trackless wilds, find mid the primal forests'growth a temporary home. In all his wanderings Whitman kept his heart in rapport withnature, and she, the enigmatic and uncommunicative,

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whispered to him, her trusty friend and lover, the deep secrets of being.That is a shallow criticism which would denounce Whitman as an egotist. He clearly

perceived the identity of all souls with the great Oversoul; therefore the boundlesspossibilities striving for expression within him he held to be the common heritage of all.Endeavoring by every means to arouse men to a realization of their birthright, he showedthem the terraqueous globe and all that it contained. Knowing man to be the microcosmof the macrocosm, he identified himself with every part thereof, the good and the bad alike,nor was his equanimity ever disturbed by certain grossly false charges of personalimmorality and the mistaken accusations of those who deemed his purpose an immoralone.

Whitman clearly perceived the universal operation of the law of continuity, the lawwhich causes all things to reappear in their proper season and appropriate form. He says:

"Long I was hugg'd close - long and long.Immense have been the preparations for me,Faithful and friendly the arms that have helped me.Cycles ferried my cradle, rowing and rowing like cheerful boatmen,For room to me, stars kept aside in their own rings,They sent influences to look after what was to hold me.Before I was born out of my mother generations guided me,My embryo has never been torpid, nothing could overlay it.For it the nebula cohered to an orb, The long slow strata piled to rest it on, Vast vegetables gave it sustenance, Monstrous sauroids transported it in their mouths and deposited it with care.All forces have been steadily employed to complete and delight me,Now on this spot I stand with my robust soul."

The reappearance of all things in their appointed time would be for humanity whatis known as reincarnation. Therefore we find in Whitman many lines similar in significanceto the following:

"Births have brought us richness and variety,And other births will bring us richness and variety.""And as for you Life, I reckon you are the leavings of many deaths,No doubt I have died myself ten thousand times before."

Whitman cannot be numbered among those sentimentalists who delude themselveswith the comforting notion that the reactions of violated law, of disturbed Cosmic harmony,are to be escaped in some way by the transgressor. Here his attitude is firm anduncompromising, as witness the following:

"No one can acquire for another - not one,No one can grow for another - not one. The song is to the singer, and comes back most to him,The teaching is to the teacher and comes back most to him,The murder is to the murderer and comes back most to him,The theft is to the thief and comes back most to him."

In this and many other passages of like import he clearly states the Karmic law ofancient philosophy.

But the great, central idea of the message of Whitman and the keynote of many ofhis chants, is practical universal brotherhood. It is here that he nobly meets therequirements of our age. He vouchsafes no mere lip-offering of altruistic sentiments, butspeaks as one who has felt deeply the crying needs of humanity, and has gone forth toalleviate. His comprehensive mind and sympathetic nature would not permit him to drawthe line, so we find him looking benignly on all forms of life; they expressed, though inlower degree, the idea incarnate in man. However, the broadening of his attachments didnot cause him to view with easy-going nature evil and corruption. Simple and honest him-

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self, he abhorred every sham, every form of injustice and deceit and raised his voice intheir vehement denunciation.

He chanted from the first the dignity of all kinds of honest toil, and sought to awakein the humblest laborer true self-respect and a realization of the nobility of a useful life.

The "Song of the Exposition" opens with these lines:

"Ah little recks the laborerHow near his work is holding him to God,The loving laborer in space and time."

No poet has written with more delicate and tender feeling, with clearer, philosophicalinsight and joyous, unshaken faith than has Whitman when he deals with that mysterywhich we call death.

Knowing well that all things were indestructible in their essence, he considered thedissolution of the outward shell to be no calamity. He did not lament when he saw theimprisoned bird burst the bars and spread once more its long-folded wings. He grieved not

because the priceless gem must be stripped of its rough and dull outer particles, for soalone could its real beauty be revealed. During his faithful and arduous work of ministrationto the sick and dying in the camps of Virginia and in the hospitals around Washington in1862-5 - a work for which he was eminently fitted by nature - Whitman had often made ithis duty "to sit by the wounded and soothe them, or silently watch the dead." Yet hisfeelings never became callous, to him death lost none of its sacredness.

In his noble threnody, "When lilacs last in the dooryard bloomed" - a poem deeplyelegic and replete with exquisite pathos - Whitman pays a heart-stirring tribute to thememory of him who was his ideal of true manhood, from the time that President Lincoln'scharacter, brought out by the exigency of his position as the nation's head in our Civil War,was first manifesting itself to the world. In the opening lines the ever returning Spring, theLilac blooming perennial, and the drooping Star in the West bring back to the author thethought of him he loves, but unmitigated sadness is the swift-flown night, we feel that thesun will yet appear and now the East is clothed in purple and gold and a single beam dartsupward and now another and another - but let us listen to him:

"Come, lovely and soothing death, Undulate round the world, serenely arriving, arriving,In the day, in the night, to all, to each, Sooner or later delicate death.Dark mother always gliding near with soft feet,Have none chanted for thee a chant of fullest welcome?Then I chant it for thee, I glorify thee above all,I bring thee a song that when thou must indeed come, come unfalteringly. Approach, strong deliverers,When it is so, when thou hast taken themI joyously sing the dead,Lost in the loving, floating ocean of thee, Laved in the flood of thy bliss, O death. From me to thee glad serenades,Dances for thee, I propose saluting thee, adornments and feastings for thee. And the sights of the open landscapes and the high-spread sky are fitting,And life and the fields, and the huge and thoughtful night."

Whitman's pronounced individuality, his democratic spirit and unconventionalmanner bring him into rapport with those who are weary of the artificialities of life. Hisunfettered dithyrambics breathing the spirit of the broad open, the untrodden wilds, theinterminable waterways, the inland seasand the boundless oceanic dominion, all overhung with restless clouds - an infinite diversityof moving shapes - are therefore a tonic to the jaded mind worn by the monotonous dailyrounds, or too often focused on the trivial, the superfluous, the evanescent. By his pow-

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er to suggest he gives a new bent to our thoughts, imparting his splendid vitality, hestimulates the mind to an activity that shall enlarge its horizon, and he also shows us vistas

of things yet to be attained by on-marching humanity.Whitman, singing the praises of the modern man and his achievements, was a

distinctive product of our age, a poet incomprehensible in any other. Though in every wayabreast of the time, he, like his great contemporary, Richard Wagner - a modern of themoderns - drank copiously from those deep and inexhaustible wells which were known tothe old Vedantins, whose philosophy Schopenhauer said had been the inspiration of hislife, and would be the solace of his death. Whitman found in those pure, and life-givingwaters, whose quality time could not impair, that which cleansed his mentality from allbilious humors and cleared his spiritual eyes. Then he knew that the heart of things issweet, the soul of man is uncreate, imperishable. He saw that the smallest atom, themeanest object is not to be separated un the Eternal. The humblest duty is performed forthe Eternal, the greatest and most beneficent act for that Eternal, man rests in the Eternal,and the Eternal is One and indivisible.

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AN UNCROWNED KING by Carolyn F. Ober

MAKE room for the sovereign! Behold, he approaches!Make way there! Stand not in light! Let us watch him!Not him? Not this one who is nearing?Him surely you call not a king?We do, a king regnant; by natural law legitimate heir.What are his patents? Where is his glory? No one attends. I see naught of the

kingly about. Where reigns he? What his possessions?His possessions outnumber the power of my reckoning.Is it so? Where then is his home?Everywhere. In the cots of the lowly; the homes of the mighty; out of doors; in the

house; on the sea; on the land; with the great; with the little; anywhere; always; he isat home.

What mean you? Who is he?You know him. Walt Whitman, the poet.What! that arrogant man?Even so. Yet he inherits the earth, and that is the patent for meekness.How know you that he inherits the earth? Your claim is most monstrous. I see

naught which exhibits the fact.Because he inherits himself.Because, in his prescience, he divines a great truth.He beholds in himself the potential investment of earth's every element; - concrete,

epitomized, capable, perfect.Because he has given himself. Such gift lays a tax upon all there is; and insures

the return of endowments from all that there is.The flowers in his path strew their incense; brighten their colors; hold out their

arms, and ask him to take them.

He sees and hears, and the flowers and the man become one.The winds and the seas lose their fierceness, and lull him with sounds, and caress

him with kisses.And Nature unravels her secrets; disarms the harmful, and opens the doors to her

treasures.And as to the heart of the human, that too shall be his in good time.Ah, now you mistake. He often has been despised and rejected of men.

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What of that? He has never rejected another. He has never despised nor rejectedhimself.

I believe in another ennobles that other, and aids him to rise to new heights.To believe in one's self will ennoble that self, and make of the person a magnet of

irresistible power.You spoke of a natural law. What law works such marvelous wonders?

It is dynamic; the law of creation, sex, correspondence, contact and life.We come to our own, and our own comes to us, when love draws us together. Love inspires, trust.Trust inspires peace.Those two inspire the giving and taking which tells the whole story.

Pervading, animating, producing all that is produced; - Sustaining, elevating, building always for more perfect forms;This law includes all others.

The lover of all is the reconciled man. The true lover of self is the lover of others.The ruler of self is the ruler of others; he has claimed and come into his kingdom.

Have I made out the title? Is the poet a king by natural law?

Well, for argument's sake, I'll allow it. I even will call him a "natural king." But kingsshould be statesmen; and what for a statesman is this - your poet fanatic, who rants of thestates in such meaningless fashion, and makes of American customs a fetich to worship?

Other states have done well. Are we then sit much better off?Discord and corruption abound. Money is paid for high places; and places are filled

with incompetents, forgers and thieves.To these high places elections occur, that are mild revolutions; suspending

commercial transactions; reaching their height at the President's term.Your poet not only applauds this arrangement, but exults in the further disturbance

of labor's uprising; then, will you make him a statesman?He "rants of the states," as you call it, because, in their union compact, they stand

for the meaning supreme. Yes, they stand.

In spite of the discord.ln spite of the elements ever at work to undo them.They stand and announce to the world the advantage of union.

Innumerable acres of land, -On which dwell many millions of people, - Going and coming at will; in comparative peace with each other.A sovereign who serves at the top: Other sovereigns who serve at the top of a part;Still other sovereigns who serve at the top of a part of the parts;All serving sovereigns at bottom, who also themselves are rapidly learning to serve

and to rule.

Place airy one of our free-born, - heir to such power and such vastness, - in a greatstate of Europe;

Surround him however with comfort, the sense of oppression will stifle.Though he revels in art and in song, and in all that the old world can give of its

stores.In the heart of America's son America's value increases.

Here each state is not like a garden protected by fences bristling with bayonets. -for fear that some other may take what we have, - or that we may take of another.

Here there is room.Here more persons think less of who shall approach them, and more are concerned

to learn of the way in which they shall receive whoever approaches.More states hold together;More people have interests in common; More represent the national honor, the great Constitution, and the personal power

of our country.More deem it incumbent upon them to sustain, by force of example, their country as

foremost of countries.The one step in advance in thee march of the progress of states.

Why are we foremost?Because we alone are most solid.Because those at the head must measure their pace with those at the foot, or those

at the foot will call "Halt!" and halt they'll be forced to.

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Because out of the masses have come more aristocrats, and more are to follow.These many demand for themselves, and seek for themselves, and their coming -Enlarges our markets;Makes our laws more elastic;Disarms old traditions, leaving room for the spread of new powers.

When the voice of many is heard public opinion becomes a mighty and competentfactor.

It bids dainty dames leave their couches of ease to attend to the poor and afflicted.It holds in its check those who tend to excess; to be "drunk as a lord" is no longer

regarded an honor.It opens the purse of the millionaire prince and bids him: - Endow institutions, and

great halls of learning, - that prepare for the coming of more, and yet more, of thecommons.

Such chance of tuition develops more critics; sets standards of action a few incheshigher; increases the number of judges, - till the one who solicits must furnish good work,or submit to a merciless railing.

From out of the ranks come recruits who not only produce, but consume: therefore -More happy faces; more well-dressed persons; more clean-faced children; more

public parks, and more homes; more schools; more diversions; more publicimprovements; more artists; more students; more sweet singing voices; more hearersto hear them; more refinement; more culture; variety, pleasure; more speakers; morelisteners; more men and more women; more masters; less slaves; more all things incommon; more wealth and less hardship; more work, but less joyless, for more hands areworking.

Better living for all. The most carefully nurtured need not their high walls, - fromwhence they emerge not, - to protect them from sights and from sounds that are mournful.

Since labor has risen, prosperity smiles and is general.Therefore, wherever we go, it is gracious and pleasant to be there.All this, and much more, is the out-growth of labor uprising; and elections and

"grabs" and "mild revolutions" are a part of what gives it its impulse.

This is the trend of it all: - that man shall be greater and government less.And this is the trend of it all: - that men shall be greater and man shall be less.

Because of his knowledge of this, I acknowledge the poet a statesman.

Why, stranger, you'll call him a saint next!

Aye, perhaps, but not after old patterns. I grant you, the narrow, the stunted, thesickly ascetic has no part in my hero.

The old saints, in rapt visions, gazed off into nowhere, and peopled all space withimpossible forms.

This one does not so.His eyelids are level, and nothing escapes him.In man and in woman; in good and in evil; in life and in death; in the least as the

greatest; in the past, the present, the future; in whatever has been, is, and shall be, hefails not to see the glory transcendent of gods and of angels immortal.

His pulse beats at once with the pulse of creation.He loves and embraces the whole,The whole shall return to embrace its fond lover and claim him.

Yes, a saint. A saint of our order. New as the first-born of earth; old as time;eternal in all things; - this order is yours and mine.

See you not here is one who has caught the Christ spirit?Hear you not he interprets the words of our Lord with new meaning?The Alpha and Omega, - the beginning and the end, - he finds in himself and all

others;As also did Christ, who saw this and said it before him.

For his knowledge of this, I call my great brother a saint.

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THE COMING GOD A Briefly Presented Speculation and Deduction

by Taurus

MAN is a thinking Ego-Soul, incarnate in an animal body. This body consists of anenormous number of cohering cells, highly specialized or differentiated in structure andfunction, having their separate life-interests harmoniously subordinate to the mass interestof the whole organism of which they are a part.

2. Evolution, from the single-celled forms of life onward to the more perfect forms,consisted, after a phase of mere agglutination of similar units, in two simultaneousprocesses: (a) The subordination, on the part of the individual cell, of its interests andfreedom as a unit, to the interests of the mass; which by this "sacrifice" of the individual,became a unified organism. (b) The subordination, in each cell, of all its forms of life-activity, save one, to that one.

3. These two "sacrifices" or subordinations have each their reward, besides thegreat reward to be referred to later. The renunciation of the major part of each of its life-activities, save one, enabled it to bring that one to relative perfection. For example, thecontraction of muscle cells, the conduction of nerve cells, the reaction to light of retinalcells, is infinitely better done than are contraction, conduction and light-response in one-celled organisms where that one cell discharges all functions. The willingness, also, tosacrifice separate interests enabled the coming about of a body infinitely higher in thescale, vaster in every department of life, than could ever have been reached by a singlecell, or by any agglutinated number of cells that were not capable of these renunciations.

4. By reason of the perfection of the animal body brought about as above, it becamea possible home or "Temple" for a "Living God," the thinking and essentially divine humansoul. And such a soul accordingly incarnates in every such body, the interaction of the twoconstituting man as we know him.

5. This interaction subserves many purposes. Among others:The body, or rather its nerves, becomes the sounding-board, responding to the

feelings of the soul (which are its powers), and thus carry them outward to nature on thisplane, in the soul's work of helping and raising nature.

The body also registers these feelings and reproduces them by reflex, cyclically, in

the soul, so that the soul learns to consider them, which to enhance, which diminish. In thematter of the body, the soul obtains touch with living matter from the highest to the lowestforms, on the subjective side. It thus studies, from the subjective side, all the forces ofmatter with which science occupies itself on the objective. It learns gradually to dominatethese, at last completely swaying, instead of being swayed by, them.

The little "lives," or monads, of which each cell is the physical body of one, areenormously raised in the evolution of their elemental consciousness by so close anassociation and intimacy with a being so infinitely higher than themselves as is the soul.In this respect the soul is said to incarnate for the redemption of matter.--------

Taking all the foregoing as a key by

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analogy, let us see what conclusions we reach.1. Of the body of humanity each man is a cell.2. It will be perfected in harmonious integration when each individual (a) performs

faithfully the duties of the particular day, subordinating his other modes of possible activityto that. It was in performing the corresponding "duties" of their lives that the primordial cellsat the bottom of the animal tree evolved the capacity to integrate and specialize. Dutiesare set by the "Master of Life," known to us as Karma, and have always the same purpose,whether for a man, a fish or a cell, namely to evolve and perfect the powers of theindividual. "In the performance of duty comes Wisdom." (b) subordinates his ownpleasures, impulses, activities and wishes, to the good of the whole mass (humanity) ofwhich he forms a part; that is, keeps the general good constantly in view, works eventhrough his duties, constantly for this; that, is, practices and thinks and preachesBrotherhood.

3. When this perfect integration has been attained, -humanity will he a perfectorganism or orchestra.

4. It will then (if analogy is worth anything) become the home, Temple, or body, ofan indwelling thinking and feeling Ego-Soul, as much higher than any member of humanityas the human thinking soul is higher than a single cell of the body, the veritable God ofHumanity, the Avatar, Vishnu.

5. Its or His coming will bring a great Light into the midst of mankind, and raise allmen in the glory of life beyond all power of imagination to picture.

6. He differs in many ways from the God of the pulpits.(a) He is as much under the Law as we.(b) He has to learn and grow from association with mankind.-c- He created mankind as much as, and no more than, man created the "lives" that

inhabit the cells of his body. 7. It would appear to be our duty, if we accept this idea, to hold it up in the eyes of

men, to make it an incentive to the practice of Brotherhood and to the performance of duty,and to develop it in our own minds till it becomes a glowing and exalting ideal. It is possible

that this Being is even now to be touched by the highest aspiration of the highest men, iseven now, through those highest men, in touch with our human life, and stands, waiting hishour, in readiness for the time when the condition of humanity will permit of his advent.May that come soon!

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REVIEW *

This is a very timely and valuable little book. Dr. Anderson always brings to bearupon his subject considerable ability and the force of long experience in the study oftheosophical philosophy. His enthusiasm, as a rule, is admirable

----------* "Evidence of Immortality," by Dr. Jerome A. Anderson, New York: Theosophical

Publishing Co, Paper, 50c, Cloth, $1. ----------

and his style attractive. The conclusions are always well drawn, and we enjoy hisrevelations. He gives evidence of being an indefatigable student of the Secret Doctrine,and this work on "Immortality" is another tribute to his intellectual industry. The conceptionof life and its great mystery which he presents cannot fail to awaken interest in the public

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mind. Only the other day the editor of a leading daily newspaper pointed out that every daymen and women were showing more and more interest in the great questions of theimmortality of the soul and the existence of God. "Letters on such matters," he wrote,"have been received by the thousand. Every day the mail brings new and intelligentcontributions to the questions that have kept men praying, thinking, fighting and hopingthrough the centuries." We can recommend with confidence this latest work from the penof Dr. Anderson to all seekers after truth concerning the immortality of the soul. Theauthor's sincerity speaks in every line, commanding respect for his utterances. Hispropositions are very completely supported by arguments both from authority andexperience. In subjects where so much confusion of thought prevails it is refreshing to reada treatise so clear and strong as this, and it will take its place as a substantial contributionto the settlement of the question with which it deals.

It is not a simple task to compass the breadth of the book in a few sentences, butwe must indicate the point of view. There can be nothing in death to warrant theapprehension that the "I-am-myself consciousness" will not survive the process. We aretold:

"If it be, as it unquestionably is, independent of all change in the body; if it isunaltered by growth or age; if it remain the same when paralysis removes all knowledgeor sensation of almost the whole of its habitation; if it survive the interregnums of sleep,delirium, trance or madness, during which the body is for it, at least temporarily,annihilated, then there can be no reason for alleging that death destroys or even changes

this primal, individualizing and permanent consciousness of I AM MYSELF!"The soul is the transient tenant of the body; death only deprives it of the

impressions derived through the senses. During the subjective rest after "death" it canexhibit its divine qualities in a body more plastic, until, awakening again to resume its oldsearch for wisdom, it builds for itself a new body to gain further necessary experiencethrough sense-impressions. Death cannot annihilate consciousness, and what is thehuman soul but a "self-recognizing" centre of consciousness? Sleep is the most helpfulanalogy with death, and a study of dream-life illuminates wonderfully the condition of thesoul after death. We have constructed the mortal portion of ourselves to relate us to thisearth, so that we can profit by the lessons of life here. The body changes constantly, butthe soul is the spectator and remains unaffected. It belongs not to time, but to eternity. Wemake our own heaven and hell, and "to each soul must come differing experiences afterdeath, because each one will create differing surroundings out of the resources of his ownimagination." The mysteries of death and birth are but "the objective aid subjective arcsof the one life."

The argument throughout is charmingly developed, and is convincing to the readerwho really wants to know about a future life with ethical relations to this life. It will supplantsome of the more familiar but unsatisfactory arguments of the orthodox religionists. It isa magnificent answer to the materialist, on the one hand, and to the theologian who deniesevolution on the other.

One of the most interesting chapters in the book is that devoted to the re-embodiment of the soul. Two Appendices - one, "In Deeper Dreamland;" the other, "TheWorld's Crucified Saviors" - add greatly to the value of the work. - D. N. D.--------------- 408

STUDENTS' COLUMN Conducted by J.H. Fussell

"How may an ordinary man or woman be of benefit to humanity at large?"1. By doing faithfully every duty in relation to his occupation, his family, and his

neighbors.2. By purifying himself from the dross of selfishness and gaining all the knowledge

for the attainment of which his duties leave him time and opportunity.3. By modestly encouraging others in unselfishness, faithfulness, and wisdom.

- G.A. Marshall-------

I should say in at least two ways. The first, by ceasing to be ordinary. One of thegreat faults of men and women is a willingness to be like every one else. In that we are faroff from being like children. We grown-ups all follow a style in dress - like sheep, we allfollow a bell, whether it be public opinion or fashion or the trend of common thought. Sofew of us try to be ourselves, and of those who try, so few succeed. At the first breath ofcriticism our "selfness" fades away and back we go to the crowd.

Of course if we do become real, we are liable to be called odd or queer, but it seemsto me that the sight of these so-called queer people must be a delight in the eyes of thegods. Besides, we gain a real courage by being ourselves, so that we do not fear to go outof "the" way in order to help a needy brother or sister. It is ennobling to withstand thesneers of the world when we try to help a drunkard or a sister sinned against. So we formthis habit of courage and forget to regard much the opinions of others or the results toourselves.

Then the second way is to get ingrained into our minds the simple fact that we areeach, as it were, a centre and surrounded by all the countless other centres, and that wecan make no move and think no thought which does not have its effect on all the others.As an example - make a little pile of sand and then try to pick our one of the little grainsfrom the centre of the pile. We are just as interdependent as those grains of sand in thepile, and just as close, each to the other, as they are. A still better way to express it is tosay that we are all children of the one soul of all, and are thus truly brothers and sisters andshould live with such thoughts always with us.

When these ideas are firmly established in our minds the question will not arise asto how we may help mankind: we will help, every day and hour, in all we do. A power willcome to us to see the needs of others and then to give out of our store so freely that it willamount to a thing done without thought preconceived - not what shall I do, not how shallI do it? - but a thing "done."

- C.L. Carpenter----------

"What is the difference between Genius and Talent? Is either a spiritual growth?"

Lowell says: "Talent is that which is in a man's power; genius is that in whosepower a man is." Genius is a Latin word, and in the Latin it denotes a tutelary spirit or aguardian angel. The daemon by which Socrates claimed to be guided is an example ofthis. In this sense genius is a spiritual faculty - I would not call it a growth. The untaught,intuitive knowledge and skill usually attributed by other writers to

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genius, theosophists attribute to the Higher Self or to the Higher Ego. (The differencebetween the Self and the Ego is like that between Mars and the North Star: both are toofar above us to allow our untrained and unaided faculties to tell which is farthest away.)

Talent is a Greek word, and in that language meant money or wealth. Figuratively,and in English, it means intellectual wealth - not the power to dispense with training, likegenius, but the native ability which makes effectual training possible. Talent is the finegold; Genius is the goldsmith; when both unite in one person, the highest type of humanityis realized.

- G.A. Marshall-------

"What is the difference between will and desire? Are they not identical?"

Will is the conscious exertion of power working from within outward. Desire is theunconscious (or involuntary) yielding to the attractions of external objects working fromwithout inward. They become so intermingled in consciousness that it is difficult for themind to distinguish them and examine them separately, hence the words are often usedas synonyms; although the logical distinction is clear.

- G.A. Marshall-------

Will is the fuse which, once lit, inevitably fires the bomb. Desire is the uncertainmatch which lights the fuse. It may go out ere it has done so; and, once the fuse has beenlit, the going out or continuance of the match does not affect the now inevitable result.

It is doubtless true that Will and Desire are of the same essence - Power - just asviolet and red are of the same essence - ether. Both will and Desire are accompanied bya subjective picture of the thing willed or desired; but when the Power has entered thepicture so inextricably and enduringly as to make it a living reality it is acting as Will. Thecoming about, in fact, of that picture has been WILLED, and though its manifestation inconcrete circumstances may come later on in the regular order of temporal events, thecoming is inevitable, for the picture IS, in the womb of nature. The Life-Power is in itsveins.

In past lives we have willed many things by reason of the continuance of desire forthem to such an extent as to call them into living being in the nursery of circumstance. Inmost cases the desire then departed, but that does not deliver us from the inevitablecoming-to-age of our progeny. The fuse was lit, the bomb must at some time explode intoour lives in the shape of a set of circumstances we are nearly sure to find uncomfortable;for we are not now in this life the same, have not the same desires, as when we then willed.

It is a useful rule to try not to desire anything that will not be also a blessing to allwhen it comes. In that way the things will be suitable and agreeable to us at whateverstage of our development they happen. Enduring patiently whatever comes to us now, wecan will a divinely happy future for all that has life, leaving ourselves as thought-separatedselves, out of the problem, for as part of that which lives we come duly under our ownbenediction. - C.O. Bert.----------

"Faith is a miracle-worker; by it, at every moment, we work miracles for ourselves,and very often, if only they trust us, for others also. Faith is, on this plane, manifest activity,and in another world it is perceptive intuition; it is a real superphysical action. It isconscious awakening into and work in another world. True faith is only related to things ofanother world; faith terrestrial, applied, is will. Faith is the prophetic perception of realizedwill." - Novalis

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YOUNG FOLKS' DEPARTMENT Conducted by Annie McDermid

A LITTLE GIRL'S SEARCH FOR HERSELFBERTHA BOWERS sat thinking - thinking - thinking! She had been cross all day,

and at last her mother had said to her: "Go to your room, my child, and think about it. Donot come back until you can bring back my own sweet little girl. She's lost, and you mustfind HER."

It was such a dear little room, so clean and white and dainty; so full of the lovingtouches of the dear, good mother. Usually Bertha loved her room, and her heart oftenthrobbed in loving response to the many tokens of mother-love, which met her eyes, turnthem which way she would about the room. But today there was no thrill of joy. Indeed,the room seemed distasteful in its glaring whiteness, and Bertha felt herself out of placeamid the pretty white curtains and draperies, the little white bed, with its snowy pillows andcoverlet, so suggestive of peace and rest and purity. She felt, rather than saw, thegloominess of her own face in contrast. The words of her mother kept ringing in her ears:"My own sweet Bertha - she's lost, and you must find her." She threw herself into the lowrocker near the window, and, leaning her chin upon her two hands, with her elbows on herknees, looked out at the clear September sky - and thought and thought.

All at once she saw a little cloud coming out of the sky toward her. It floated gentlydown - down - until it reached the window-sill; when out of it stepped the most beautifullittle girl, just about her own size, with the brightest eyes and the sweetest smile you eversaw. She held out her hand to Bertha, who at first drew back, half angry and half ashamed;yet withal such a sense of relief cane over her at the thought of companionship in herimprisonment that all other feelings were soon swallowed up. So she ran forward eagerlyto help her down from the window, saying: "However did you do it? It looked so lovely upamong the great white cottony clouds. I was just wishing I could be up there rolling about.The clouds do look so soft and white and creamy. How did you get up there, and wheredid you come from, and who are you, and do you ever get cross and have to sit inbedrooms and things to think about it, and, oh dear! do you ever get lost like I am now?"

While this torrent of questions was pouring at her the little visitor sat calm andsmiling. Then a look of tender pity crept into her eyes, which brought tears to Bertha's own,as she answered, softly: "Yes, little sister, sometimes I get lost so that no one can find me.Sometimes I have to leave my house because ugly black soot-covered people come in andcrowd me out, for I don't like to get my white clothes soiled. When they are in they nearlyruin my house and tear it to pieces, but after awhile I come back and drive them away andopen all the windows and let the sunshine in again." "Yes," said Bertha, with breathlessinterest; "but how do you do that without getting yourself all covered with soot?" "Oh, that'seasy enough," said the little girl. "You see, these black people get awfully tired of their owncompany after awhile, and at the first hint that,

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they would like better company I send to them a little messenger boy that I have named'Resolution.' He tells them that if they want me to come back I will do so if they will onlypromise either to clean themselves or get out. You see, they know l will take good care ofthe house, and they cannot trust themselves for that at all. So, then, some of them leavethe premises entirely and never come back any more; some of them hide away in cornersso that I cannot see them; others wash their sooty faces and hands and look so innocent

and clean that they almost fool me sometimes. Once I get back again to my house I holdit pretty safely for days and days, and everybody knows there's been a housecleaning, formy windows shine so and there is such a wholesome air about the place."

"Well, why don't you lock the door, or put guards out to keep them away?" "Becauseit is not the ones outside, but the ones inside who make all the trouble; and there are somany of them that it takes years to clear them all out."

"What is the name of those nasty people, and what is your name?""Their name is Bad-Thoughts. My name is Good-Thoughts, and when I am in the

house, then you're your mother's own sweet little girl. When I am crowded out, then you'rethe little cross girl you've been today. Now, I guess you've got the secret of finding yourself- and I must leave you."

Then the little girl laughed so loud that Bertha woke up and found herself laughingtoo. She rubbed her eyes and looked all around for the little visitor, but she was nowhereto be seen.

When a few minutes later a radiantly happy face peeped into the sitting roomMamma did not have to be told that Bertha had found herself, nor did she laugh or makelight of the wonderful story her little girl had to tell of the cloud-fairy, for Mamma knew thatmany deep truths are told in dreams, and when she saw her little girl's happy face sheknew that a fairy had been telling her something to help her to be good which is what fairiesare for!

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DO PLANTS THINK?Dr. Le. Moyne, the man who invented the first crematorium, was a great lover and

student of life. All life was interesting to him, but plant life especially so. He was alwaysmaking experiments with plants to find out whether they were conscious - that, is, whetherthey could think in their way. His experiment with a cornstalk is very interesting and is proofenough that plants know very well what they are doing. It shows that they never wastetheir energies, and men, with all their wisdom, can take a hint from such a simple thing asa cornstalk.

The student-doctor had observed that the cornstalk puts out at regular places roundits base strong roots which, fastening themselves deep into the ground, act as support tothe stalk, which would otherwise be tossed from its moorings by the wind. These ropes,like the guy-ropes of a tent (which hold the tent firm), hold the stalk steady, and are for thisreason called guy-roots. One day the doctor placed a stick at one side of the stalk just tosee what it would do. When the time came for the guy-roots to start, the good doctor wasdelighted to see that the plant did not put out roots on the side supported by the stick. Afterall the other roots were out and firmly fixed the stick was removed to see what the plantwould do. Immediately the guy-roots began to sprout on the side where the stick had been!Does anybody want better proof than this that plants think?------------ 412

DINNA YE HEAR THE SLOGAN?"B.B.C." and "N.C.G." are letters of special import just now! They are in the air,

boys! We talk it - we write it - we eat it - we sleep it - we are full of it from head to foot. Thebirds sing it; the winds whistle it; the brooks and rivers murmur it. Nature is everywheretrying to prove it to us as one of her great facts. Is it not strange that we ever lost sight ofsuch a grand and beautiful truth? Why if we had only held on to it - for we did have a clinchon it once in the long ago - this world would be so full and running over with joy - real, livejoy - that something would have to well-nigh burst to give it a chance to spread itself?

"What its it?" did you say?Why, BROTHERHOOD, of course!

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BROTHERHOOD BABIESDown at the Lotus Home in Buffalo, N.Y., there is a lot of baby girls and boys who

are just glad they've "been borned again." It's no small thing to be a BROTHERHOODBABY, and they seem to feel the importance of their position. When you look into theirgreat, big, soulful eyes and tell them about "Budderhood" and what we expect them to dofor it in the coming century, they smile back at you so knowingly or assume such comicallyserious expressions that you have just to shout with the fun and joy of it all. Won't theyhave some tales to tell to this weary old bread-and-butter world of what Brotherhoodmeans? Won't they tell the "people of the earth and all creatures" that Life is Joy and thatthere is enough of real, true Brotherhood in the hearts of men and women, if they will onlylet it have its way with them, to make Homes and Homes all over the earth to care for boysand girls? Not machine-made "Homes," but real Homes - cozy Lotus Homes - where allthe love that is found in any home will be always flowing for "these my brethren." Oh, it'sgrand to think about, isn't it?-----------

Little George was lying in the hammock looking at the leaves with a very wise lookin his big, brown eyes. His auntie, move by the look, for she knew he was thinking greatthoughts, said: "Georgie, who made you?" Georgie turned his head slowly toward her andsaid, with a half comical look, as if it was a very foolish question, "Nobody made me! I'seallus been!" I wonder how he found it out? Can you guess, young folks?-------

Little Reed and his brother Wesley were standing at the window one day watchingit rain. It was one of those big-drop rains that quits as suddenly as it begins, and beginsas suddenly as it quits. After some moments of silence Reed said: "I know how Godmakes it rain." "How does he?" inquired Wesley. "Why, he just makes a hole in the skyand lets the rain through!" This with an air of triumph. Wesley looked long and hard outof the window, evidently anxious to solve the riddle some other way. Just at this momentthe rain ceased, and, looking into the flying clouds, he cried, gleefully: "Well, I know howGod makes it stop raining!" "How does he?" "Why, he just puts some more sky in thehole!"

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BROTHERHOOD ACTIVITIES

KING OF SWEDEN AND NORWAY, OSCAR FREDERICK II, ATTENDS A RECEPTIONOF UNIVERSAL BROTHERHOOD.

[[photo]]

Stockholm, Sept. 19, 1899The Universal Brotherhood Organization, which about three months since held large

public meetings in your city, has, during the past month, been spreading its Brotherhoodteachings in Europe.

Mrs. Katherine Tingley the Leader and official head of that organization, with themembers of her Cabinet and a number of others, has just held a Swedish Congress in thiscity, and the party is now on a tour through Sweden, visiting the principal cities, on theirway to England, were also a Universal Brotherhood Congress will be held at Brighton, theprincipal watering place, on October 6 and 7.

The Congress at Stockholm was largely attended and created great interest amongthe most intelligent class of people. The Swedes are perhaps in advance of the othernations of Europe in physical and mental health, which makes them receptive to the simplebut lofty basic truths taught by the Universal Brotherhood Organization.

At the closing assembly of the Swedish Congress, His Majesty, Oscar II, King ofSweden and Norway, was present at a reception given by Katherine Tingley and herCabinet on the anniversary of his accession to the throne, where they were presented tothe King. A pleasant feature of the reception was the presentation to His Majesty of ahandsomely bound volume, "The Key to Theosophy," by H.P. Blavatsky, in which wasinscribed,

"TO OSCAR FREDERIK BERNADOTTE,King of Sweden and Norway.

The Great Promoter of the Principles of Brotherhood and Justice, this volume ispresented as a token of their esteem by the members of the Universal Brotherhood inAmerica."

And, later, with the silk flags of Cuba and America mounted on silver-tipped staffsof American wood, held together by an escutcheon bearing the coats of arms of these twocountries, encircled by a cabletow and similarly inscribed.

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The king was highly pleased with the gift as an appropriate expression of unity whichshould exist among all nations, and the binding thought of Universal Brotherhood. Hisstately figure, manly and courteous demeanor, impressed the observer with the feeling thathe is not only a ruler, but also a royal and humanitarian Brother.

Stereopticon views of Port Loma, San Diego, Cal., the site of the "School. for theRevival of the Lost Mysteries of Antiquity," which were presented as one of the features ofthe reception, greatly interested the King, especially the shores of the broad Pacific Ocean,with its peaceful waves lapping the rock-ribbed Point.

A synopsis of the work done at the Congress will be found in the following reports

given in the Stockholm press:

[[photo: Dr. G. Zander, Pres. of U.B. in Sweden]]

(Stockholm Dagblad, Sept. 18, 1899)The Universal Brotherhood meeting, in the Auditorium Hall of the Academy of

Science, last night, had a very large attendance. Dr. G. Zander presided, the meetingbeing arranged for Questions and Answers. Mrs. Alice Cleather and Basil Crump, fromLondon, members of the Wagner Society, furnished music on piano and organ.

The first question on the list was: "Is there any difference between the Theosophicaldoctrine and the teachings of Christ - not the church teachings - and if not, in what hasTheosophy any advantage over Christianity?" The answer was given by Dr. Zander, whopointed out that there is no difference between "Theosophy and the true doctrine of Christfrom the standpoint of pure ethics. But that Theosophy gives also a scientific explanationof the relation of man to ethics, and shows the philosophical necessity for being ethical.

To the question, whether it is true that Theosophy advocates the necessity ofgratifying a desire in order to conquer it, Mr. Hedlund, of Gothenburg, answered in thenegative. Theosophy teaches neither the exhaustion of desire, nor a morbid asceticism,but declares that the only effective way

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[[photo: Senorita Antonia Fabre]]

Senorita Antonia Fabre, who came with our Leader from Cuba, went to the PointLoma Congress and traveled through America with her, was presented to King Oscar II.of Sweden and Norway by Katherine Tingley, Leader and Official Head of the UniversalBrotherhood, on the evening of September 18th, 1899, - the anniversary of King Oscar'saccession to the crown.

Senorita Fabre speaks always of her country with love and enthusiasm and is fittingherself to go back to Cuba to help the people. One of her favorite books is the Voice of theSilence and she will spend hours reading it, when not otherwise at work.

[[photos: Erik Bogren, Torsten Hedlund]]

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of eradicating vice from one's character is through a scrupulous fulfillment of one'severyday duties.

Dr. Kjellberge gave a reason for the necessity of realizing Brotherhood, especiallyat the present time, in the fact that the idea of Brotherhood constitutes an antidote for theuneasiness, the hatred, the bitterness, and separation which prevail on the mental plane,acting like a fever in the great organism of humanity.

The fourth question read as follows: "Is it possible that through a membership in theUniversal Brotherhood and a study of the Theosophical Teachings a clearer insight can beobtained into the dark riddles of life?" Mayor Cederschiold answered this question in the

affirmative. But he said one must have an honorable disposition, an open mind, andhumility of spirit if any real good is to come of membership in the organization. The Majorfurthermore gave an explanation of Theosophical Teachings concerning the idea of God,Karma, Reincarnation, and human destiny.

[[photos: Osvald Siren and Walo von Greyerz, two of our young SwedishComrades, who at the Leader's suggestion have started a Boy's Club in Stockholm. Bro.von Greyerz is also Treasurer of the Lotus Group.

Mrs. C. Scholander, one of the oldest members in Sweden and an old andloyal friend of H.P. Blavatsky and W.Q. Judge, ever a devoted and a faithful worker in theCause of Humanity.]]

Mr. Thurston, President of the American Screw Company, member of the Cabinetof the Organization of Universal Brotherhood, answered the fifth question, which had forits object to find out "Whether the heart can be an agent for intelligence?" He answeredit in the affirmative; but the heart must not only be looked at from a mechanical point ofview, but as a center for the entire man.

The question of possibility of seeing and recognizing our friends after death wasanswered by Mrs. Tingley, who in a short but forceful and eloquent address called theattention of the audience to the fact that "we are souls," and that in this

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[photos: Views of Kullen Point on the North Coast of Skane, theSouthernmost County of Sweden.]]

"O Kullen! thou beautiful point with thy grottoes and peaks, equally charming in thelights of the sun and moon!

For ages thou Last a guidance been to sailors entering the Sound that separatesSweden and Denmark.

For ages thou hast to all thy visitors alike been an opener of their eyes to the touchof Nature;

May'st thou still there stand on thy rocky formations, as the guiding light!" - K. L.

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feet lie the whole answer, the whole explanation, the whole necessity for the returning ofsouls to earth, to be reunited with the factors of former lives, with the souls we loved, withwhom we suffered, whom we helped or by whom we had been helped.

The difference between consciousness and self-consciousness was explained byMr. Patterson. The argument he used was to the following effect: In the same way as weeach one of us possess a head, yet have never been able to see it except by reflection ina mirror, so in like manner self-consciousness is only attainable through the individualityreflecting itself in nature and in humanity. Learning to see oneself as a part of the worldand of humanity is self-consciousness. Mr. Patterson is the chief of a large Americanhardware company, and is besides deeply interested in the great practical enterprises of

the Universal Brotherhood.Dr. Kjellberg denied that Theosophy taught a return to identically the same

conditions - at circular movement like an unbroken periphery in which conditions wouldappear exactly as they had been before. The circle would not admit of any advancement,but the spiral does, and therefore the symbol of all true development is the spiralmovement.

A few other Theosophists spoke on the pilgrimage of the soul, on Duty, and on thedestiny of the soul. The meeting concluded with music.

Besides the above-mentioned foreigners on the staff of Mrs. Tingley, there are Mr.Neresheimer, Director in a large American Carbide Company, and Treasurer-General ofthe Universal Brotherhood Organization, and Mr. Pierce, head of a large EngineeringCompany in New York. Mr. Pierce is also representative of the School for the Revival ofthe Lost Mysteries of Antiquity, and a very high Freemason. To judge by the lending lightsof the movement, it would seem to have a pretty good financial basis.

The meeting tomorrow will be attended by His Majesty, King Oscar.----------

(From the Dagens Nyheter, Stockholm, Sept. 19, 1899)

UNIVERSAL BROTHERHOOD CONGRESS IN SWEDEN.The King at a meeting of Theosophists.

The Congress of the Universal Brotherhood, held in this city during the last weekwas concluded yesterday evening by a public meeting, which was honored in the presenceof the King. It was held in the great hall of the royal Academy of Music, which had beentastefully decorated with white draperies, adorned with garlands of autumn leaves andflowers. In the middle of the platform was placed a large white screen, surrounded bygroups of palm trees, for the projection of the lantern slide pictures.

The King was accompanied by his ordinary suite, among whom was noticed GeneralCount Lagerberg, Baron Ancarcrona, and other high court functionaries. The hall was well-filled with the public. The King took his seat near the platform, and then a young lady,arrayed in a beautiful Greek costume, came down to him from the platform and presentedto him on a tray adorned with flowers a book (H. P. Blavatsky's "Key to Theosophy")beautifully bound in purple morocco.

After a musical selection on the piano and organ from behind the screen, was showna series of lantern slides from Point Loma, that wonderfully beautiful place on the coast ofCalifornia, where the U. B. Organization has established a colony for the purpose oftraining, physically, mentally, and spiritually, the young generation who will be sent thereto be educated from all parts of the globe. The pictures

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aroused great interest, the King especially by his numerous remarks and questions,showing that his interest was greatly aroused. He also held a conversation in English withMrs. Tingley, who, by his own invitation, was seated on his right. Mrs. Tingley is thesuccessor to Mme. Blavatsky, is Leader and inspirer of all Theosophical enterprises, andis the soul of the colony at Point Loma.

When the lantern slides had been shown, the King took his leave, shaking handswith Mrs. Tingley and her chief coadjutors. The public remained to hear three addressesgiven in English. Mrs. Tingley, in her short address, presented several truths, such as thenecessity of man to know himself, and other well-known but overlooked teachings. Mr.Crump spoke of the dramatic art and its power of educating a man to a higher morality,which had been the aim of the great Masters in antiquity and modern times. He describedthe performance of the Eumenides of Aeschylus, given in the open air at Point Loma. Mrs.Cleather spoke about the education of children along new lines. The addresses were ofgreat interest, and were listened to with much appreciative applause. (From Svenska Dagbladet, Sept. 19, 1899.)

The meeting of the Universal Brotherhood, which took place last night in the greathall of the Academy of Music, was attended by the King and his suite and a numerouspublic that nearly filled the hall. On account of the royal visit very tasteful decorations hadbeen made. On the platform, on both sides of the big white screen whereon the lanternpictures were to be projected, palms and other exotic plants had been placed, and thescreen itself was bordered by garlands of evergreen. Most strikingly pretty was thedecoration of the front of the platform and the double stair leading up to it, all beingcovered, as also the floor of the platform with a beautiful velvet-like white stuff arranged onthe walls in deep, graceful folds, hung with garlands of many-colored, gorgeously-green,red and yellow autumn leaves running in festoons at the upper side.

After the King had arrived and taken his place, at the same time inviting Mrs. Tingleyto sit at his right hand, a musical selection was rendered by players behind the screen, andthen Mr. T. Hedlund showed some of the lantern slides, which had been exhibited beforeat the Academy of Sciences, with the addition of some symbolical pictures. The Kingseemed to be very interested, and conversed in English with Mrs. Tingley, asking her forexplanations about the pictures, &c. At the end of this part of the programme he left. Thenan address was given by Mrs. Tingley on the Teachings of Theosophy.

She said there were no mysteries, properly speaking, but had only seemed so to thepopulace of antiquity. The olden time culture, which had developed those "Mysteries," wasconsiderably more ancient than was commonly thought. Nowadays people were beginningto realize that the cradle of human culture had been America; that from thence it hadpassed over to Egypt, and from the latter to Greece and to us.

After this Mr. Crump and Mrs. Cleather spoke about art and that department of theU. B. Organization which was devoted to art - the "Isis League of Music and Drama."

The meeting concluded with a musical selection, "The Death of Siegfried," from the"Dawn of the Gods," by Wagner.--------------- 420

A SYMPOSIUM AT POINT LOMA.THE ISIS CONSERVATORY OF MUSIC GIVES A UNIQUE ENTERTAINMENT.

Isis Conservatory of Music. Greetings to Apollodorus, Friend of Socrates:

At the birth of the third hour after the setting of the Sun on Wednesday, the thirteenth

day of the ninth month of the present year, will be assembled, at the invitation of theDirectress, a Symposium for the purpose of philosophical discourse.

Place will be made for you as Apollodorus, friend of Socrates.Greek costumes imperative.Such was an invitation received, and the reports that have been sent show how

perfectly the spirit of the Symposiums of the old Greeks was revived. There must indeedbe something in the air and surroundings at Point Loma that invites again across thecenturies the high thoughts and noble aspirations of the ancients.

Following are extracts from a letter from one of those present, and also the reportthat appeared in the San Diego Union:

At these Symposiums, as you know, were accustomed to assemble the brightest ofthe Grecian orators, poets and philosophers for the purpose of philosophical discussion.At these gatherings a light repast was usually served, the distinguishing feature of whichwas its simplicity. The feast was a feast for the mind and the soul, elevating and ennobling;not one whose main purpose was to pander to the appetites of the lower man.

Such was the case at our Point Loma Symposium, where the rich and lusciousCalifornia fruits were but the prelude to the rare intellectual repast that followed. Each inhis turn and in his own way served a goodly dish of logic spiced with wit, of eloquenceseasoned with rhetoric, or of melody and song, in exposition of his own view of the subject,"What is the Beautiful?" each bringing forth out of that store of wisdom which resides in theheart of each.

The number present was twenty-eight, about evenly divided as to sex; all were inaccord with the scene, their costumes and bearing replete with a dignity and grace trulyGrecian.

The prize for the most successful discourse of the evening was a volume of Plato,awarded by Clito, the mother of Eurypides. Even was it Plato himself to whom the prizewas awarded.

Everything was in keeping with the subject and spoke it in anticipation of itsannouncement by Diotema, whose words fell upon all ears as an appeal to that sense ofthe inner harmony and beauty. It was as if she said: Look! What do you see around you?Speak! What does it express? What is the Beautiful? - D. M.---------

Affairs at Point Loma during the week appear to have been pretty much of a routinenature. There have been no new developments in the preparations towards building,beyond the gathering of information and data naturally required.

The musical department - the Isis Conservatory - has received some veryencouraging signs. Several applications for admission have come in during the week, andpupils are coming from Australia and England. From this it will be clearly seen that the IsisConservatory is not merely a local institution, and is not to be so considered. As a matterof fact, its founder never contemplated that its influence and

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work, even in the initial stage, would be confined to a local area and personnel. It is not thepromise of the Isis Conservatory to teach music simply as a thing of pastime, and those

who so regard it and desire a superficial proficiency in it as a petty accomplishment willhardly become pupils.

The very genius of the Conservatory is imbued with purposes of giving to music itsrightful place and function, and to make use of it as a means for introducing into life someof the finer and nobler qualities of human nature. To this a better understanding of it isessential. The musical tastes are to be raised and cultivated. As an art as now known itneeds purification, a healthier and more practical basis.

The entertainment given during the week by the directress to her pupils was a mostunique and charming feature. Not only did the pupils attend, but also some of theBrotherhood members on Point Loma. The entertainment was in the form of the GreekSymposium, each guest personating some old Greek character. The directress, Mrs.Elizabeth Churchill Mayer, was the wise woman Diotema, to whom Socrates owned himselfindebted. Socrates was present in the person of Mr. Stowe; Plato was there, as also wereAspasia, Aesculapius, Sappho, Phaedrus, Pausanias, Agathon, Philemon, Euripides andhis mother, Phryne, and many others more or less well known even now, but all of whomexerted an influence in giving to ancient Athens her power and glory and prestige to theGreek idea. The subject of the discussion was "What is the Beautiful?" and was not knownuntil announced after the assembling of the guests.

The beauty of the scene eludes description. Of course one may refer to the artisticdecorations of the hall, the flowers and plants, the absence of all modern furniture andappurtenances to the better attain the ancient style; the dainty arrangement of the banquettable in the Greek form, its delicious foods; to the classic lines and drapings of thecostumes which were most fortunate in the selection and general combination of colordisplayed; the subtle charm apparently emanating from the very costume itself in its graceand dignity and the freedom of action afforded by it. But added to all this there is still thepotent factor of an indefinable something, a touch from the presence of cultivated,intelligent minds and the finer emotions, all timed and directed to the contemplation andelucidation of some subject of a lofty nature and which at the same time is instinct with avivid interest and a dynamic power when rightly conceived to unfold into human life thosequalities and tendencies which will relieve and fill and round out the prosaic existence inwhich we are to so large a degree confined.

As was the Greek custom, each guest brought forth some idea. Every one presentrealized the true value of the symposium as a social factor, and understood that even in theday of Socrates and Plato it had descended with some to mere intellectual gymnastics,later on to be further degraded to the drinking party as it is now generally considered.

The effort was naturally and successfully made to evolve through the subjectsomething of actual and practical value as to the principles and methods by which a vitaland exhilarating beauty and loveliness can be evolved and established in human life.

As a pleasant and interesting variation in the discourse, Madame Petersen, who hascharge of the teaching of languages in the conservatory, and who, it may not be indiscreetto mention, is a titled Greek lady, made her presentation in the Greek language, giving thetranslation afterward. Miss Hecht, of the piano department, beautifully rendered her ideasin a musical selection. She is a remarkably

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gifted pianist who is bound to be widely recognized in that sphere for which by nature sheis so fittingly endowed.

Mr. Jennings, a pupil, gave a song as his discourse, which indicated quiteconvincingly that words alone are not adequate to the full expression of some feelings.Others of the guests recited some ode or passages therefrom as their contribution.

The tout ensemble of the symposium is to be better appreciated through an activeimagination, and that the directress is to be congratulated on the splendid success of herunique departure goes without saying. She says that it is simply in line of the widerpurposes of the founder which will be more definitely brought to view later on. - San DiegoUnion.----------

UNIVERSAL BROTHERHOOD CONGRESS IN ENGLAND.We have not yet received details before going to press of the English Congress, held

at Brighton, in the Royal Pavilion, Oct. 6 and 7, but that it was a great success we know.A cable message was sent from America:

"Universal Brotherhood Congress, Pavilion, Brighton:"Jubilant greetings from America. Hurrah!"

---------

REDEDICATION OF H. P. B.'s OLD HEADQUARTERS, 19 AVENUE ROAD, REGENT'SPARK, LONDON.

The news of this great event was received first by cable, followed by letters, withinstructions from the Leader to hold "JUBILEE" in all Universal Brotherhood Lodges on thenight of October 10th, to celebrate the event on the same night on which the ceremony wasto take place in London.

The letter proclaiming the Jubilee was in part as follows:

UNIVERSAL BROTHERHOOD,Embodying the Great Theosophical Work of the Nineteenth Century.It is ordained that on October 10th, 1899, a JUBILEE shall be held by all Lodges of

the Universal Brotherhood throughout the world for the members to re-dedicate theEuropean Central Headquarters, established by Helena Petrovna Blavatsky in the year1889 at No. 19 Avenue Road, Regent's Park, London.

- Katherine Tingley--------

The same day that the above proclamation was received in New York it was sentto the U. B. L. Presidents all over the country.

THE JUBILEE AT 144 MADISON AVENUE, NEW YORK.October 11th, 1899.

Never was there such a meeting at Headquarters as the Jubilee held last night. TheAryan Hall was crowded; the decorations were beautiful; H. P. B.'s picture was wreathedand occupied the prominent place on the platform. The pictures of William Q. Judge andKatherine Tingley were also wreathed; there were also flowers and plants; the music was

exquisite. The meeting opened by the announcement by the Chairman of the purpose ofthe meeting. Miss Kate Fuller played on the piano the "Russian National Anthem," closingwith the first strains of "America." Bro. D. N. Dunlop read extracts from W. Q. Judge'stribute to the memory of H. P. B., entitled "Yours till Death and After." Bro. Emil Schenck,the noted 'celloist, accompanied by Mr. Falkenstein, played the "Preislied," from Wagner's"Meistersingers." Then came the chief number on the programme, an address "recountingthe work of H. P. B. from its inception up to the present

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time," by Bro. Herbert Coryn, one of H. P. B.'s faithful pupils. The address was eloquent,magnificent, full of the spirit of the occasion, the tribute of a grateful pupil to that heroic,lion-hearted H. P. B. who, single-handed, alone, fought and conquered the icy materialismof this most materialistic Nineteenth Century, who gave again to the world the philosophyof the ages and put so much of her very life-blood into her work that it lives and will live oninto the next century and throughout the ages to come. Century after century had theMovement failed - not because of the Leaders, but because we had failed. But thiscentury, through the stupendous sacrifice of H. P. Blavatsky, William Q. Judge andKatherine Tingley, and through the loyalty and devotion of the members, the work has beencarried past the "dead-point" and stands now for all time. The work of the UniversalBrotherhood that is being done today is the same work that H. P. B. began, that William Q.Judge continued, and which now, under the guidance of Katherine Tingley, has encircledthe earth, is entering into the life of every nation, and is the very heart of the life ofhumanity. After Bro. Coryn's address, which awakened the interest and aroused theenthusiasm of all his hearers, Bro. W. H. Kenney, of Boston, sang that magnificent song,"Arm, arm, ye brave," and then Bro. W. A. Raboch, the composer of the music to the"Eumenides," played on his violin "Chopin's Nocturne in E flat." Then more music andsongs by Bros. Schenck, Raboch and Kenney - social conversation, coffee, etc., and themeeting closed. A Jubilee from first to last, our hearts full, joyous, loyal, devoted,determined, energized by the example and the memory of the lion-hearted H. P. B. - J. H.Fussell--------

PROPAGANDA DEPARTMENTA fund has been established for the free distribution of Brotherhood literature. The

fund to be equally divided in obtaining the following:-1) The New Century Series: The Pith and Marrow of Some Sacred Writings.2) The Universal Brotherhood Magazine.3) The New Century,

to be placed in the prisons in America, also hospitals, work-rooms, free reading rooms,lodging houses, steamboats, and to soldiers and sailors.

This project is originated by Katherine Tingley who has given great attention to it andshe feels confident that it will be well sustained by all members of the UniversalBrotherhood and by all who are interested in Humanitarian Work.

Contributions to be sent toJ. H. Fussell,

Treasurer Propaganda Department,144 Madison Ave., New York.----------

ADVERTISING SECTION

[[Several illustrated commercial advertisements]]

--------------------

A U M TRUTH, LIGHT AND LIBERATION

"Like a beautiful flower, full of color, but without scent, are the fine but fruitless wordsof him who does not act accordingly." - Gems From the East

UNIVERSAL BROTHERHOOD---------------------------------------------------------------------------------------------------Vol. XIV December, 1899 No. 9---------------------------------------------------------------------------------------------------

EGYPT AND THE EGYPTIAN DYNASTIES. by Alexander Wilder, M.D.

VIII - Egypt at her Apogee - Queen Hatasu and Thothmes III

WITH the Eighteenth Dynasty there came changes in Egypt, culminating in thesuperseding of the former conditions of affairs and the introduction of another very different.Under the alien dynasties, before the reign of Aahmes, the country had been entirelydismembered like the body of Osiris; but now it was slowly coming back, every part to itsplace. With the kings who succeeded to him there was a more general change. Thepursuits of peace by which the Egyptian population had been characterized were now castinto the shade. There was an immediate increase of wealth. The military calling rose intogreater honor.

The Sacerdotal order, which had included the men who were renowned for importantachievements became a more distinct caste, and finally acquired immense power andinfluence, rivaling the kings themselves in dignity and authority.* After a while the severalnomes, or cantons, which had always had their own

----------* Ancient authors writing in the Greek language actually denominate the priests

"basileis" or kings.----------

separate governments, as in the United States, and hereditary princes of their own, weretransformed into subordinate departments, with governors named by the king. There wasaccordingly a vast increase in the number of officials high and low, an incident common toa government in its decline. The king was more powerful, and public works were moremagnificent than in former periods; but he was not now, like Amunemha III., seeking tosecure and permanently benefit his people. All posts of honor and distinction werebestowed by favor and with less regard for fitness or deserving.

The commonalty, the "plain people," suffered by the changes. They were oftenobliged to furnish soldiers for the warlike expeditions. All manual industry fell into lowrepute as servile and not consistent with gentle rank. The schools, however, which existedin every temple, were open to all; and a youth of talent was able to make himself eligibleto any official position for which he was found to be capable.

Pyramids had not been built since the

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time of the Old Empire. The Temples became the principal structures, illustrating thesuperior importance which the priesthood had acquired. The bodies of the kings were nowdeposited in artificial caves hewn out of the rocks, and their walls were covered withpictures of a religious character. There were also, however, grand temples built, havinga connection with the royal sepulchres, and the sculptures in them commemorated theevents of the reigns.

The tombs of the public officials and others, however, were of less note. But thescenes depicted in them exhibit a faithful view of life in Egypt at the time. There wasabundance of luxury and festivity, but the welfare of the retainers in the abodes of thewealthy, and indeed of the people generally, was far less regarded. In short, there wasmore display of religion than in former times, and less actual freedom. The expulsion ofthe foreign dynasty from Lower Egypt resulted in the transferring of the national metropolisto Thebes, and the tutelary god Neph-Amun, or Amun-Ra, the "Mystic Sun," was distinctlyacknowledged as the Supreme Divinity.

The last monarch of the Seventeenth Dynasty, Taa the Bold, had laid down his lifein battle like a Maccabee in behalf of his country, its religion and its laws. The record of hisconflict with King Apapi has not been found, but it is known that he braved the power of theimperious Overlord, who commanded him to forswear the worship of Amun-Ra, and payhomage to Sutekh alone. His body was found many years ago, but its bad condition ledto a removing of the cerecloths.*

--------------* This prince was six feet high and had a well-developed figure. M. Maspero

examined his body, finding a dagger wound across the right temple just below the eye; anda blow, probably from a hatchet, mace, or some such blunt instrument, had split the leftcheek-bone and broken the lower jaw. Beneath the hair was a long cleft caused by asplinter of the skull having been broken out by a downward stroke from an axe.--------------

The Egyptians evidently were the victors, as they were able to rescue the body of

the king from desecration, but with such a loss the victory was dearly bought. The newking and queen, Karnes and Aahhetep, were unable to follow up the advantage. Aahmes,a nobleman of distinction, at the death of Karnes, succeeded to the throne.

The Eighteenth Dynasty, though its kings are enumerated in the Table of Abydos,immediately after those of the Twelfth, nevertheless appears to have been virtually a revivalor continuation of the Eleventh.

Indeed, the Twelfth Dynasty was in many respects a dominion apart, a newdeparture. It had not only put an end to anarchy and chaotic conditions, but it brought ona new form of administration, in which the welfare of the people was consulted more thenthe glory of the monarch.

Despite the achievements of the Osirtasens and Amunemhas, which had surpassedthose of other monarchs, both in magnitude and actual benefits, Thothmes III., in the Tabletof Karnak, regarded more distinctly the name and times of Mentu-Hetep.

Aahmes, the founder of the Dynasty, appears, however, to have been an exception.Though he had restored Egypt to independence, putting an end to foreign rule andabolishing the obnoxious Phoenician worship with its human sacrifices, he was hardlyregarded by the priests at Thebes as "divine," a legitimate sovereign. His body wasentombed with those of the kings of the Twelfth Dynasty. The honors which he did notreceive were bestowed liberally upon his consort, Nefert-ari-Aahmes, who had beenassociated with him in the royal authority. Probably he was only a military chief, and hadgained his title to the throne by marriage, retaining it by having his queen for colleague.

His reign lasted twenty-five years.

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Queen Nefert continued to administer the government till the prince Amunhetep orAmunoph was of sufficient age. A tablet which was found by Mr. Harris represents thisprince as the foster-child of the queen, and he actually claimed authority as the descendantof Taa the Great. Manetho has named Khebron or Hebron as reigning at this period, butthat name, and indeed that also of Queen Nefert, have not been given in the Tablet ofKarnak.

As was common in ancient times, the tributary peoples took advantage of theopportunity afforded by the death of Aahmes to revolt. The Libyans at the west of theEgyptian Lowlands also made warlike incursions. Amunoph I., upon his accession topower, hastened to reduce them again to submission. Accompanied by his general,Aahmes, the son of Baba, he first made war upon the Nahsi or negro tribes of the Southand brought away a great number of prisoners. Another expedition was undertaken withAahmes Pen Nekhet with equal success against the Marmaridae of Libya. Amunophdevoted the few remaining years of his reign to the prosecuting of the work on the GreatTemple of Karnak at Thebes and other sanctuaries in that region. At his death, his tombwas among the sepulchres of the Eleventh Dynasty.

His queen, Aahhetep, survived him. Their son, Thothmes I., was of a warliketemper. The usual revolts of the conquered tribes took place, and he led an army intoKhent-hen-Nefer,* or Nubia. The King Anti, who commanded the insurgents, was madea prisoner, and a multitude of the inhabitants were carried away captive. Thothmes pushedhis successes further into the Soudan and brought away a large booty of ivory, gold, slaves

and cattle. The conquest was this time thorough. "The country in its com-

------------* The "country of good servants." Nubian slaves have always been considered

superior to others, even to modern times.------------

plete extent lay at his feet," is the language of the inscription on the rock of the ThirdCataract. "Never had this been done under any other king."

Manetho, as recorded by Josephus, states that it was under this king that theHyksos foreigners lost Egypt.*

The expulsion, as the monuments declare, took place in the reign of Aahmes.Doubtless, however, there were many incursions from them to enjoy the plenty there wasalways in Egypt, that required to be repelled. Besides, the rule of the Asiatic foreigners hadalways rankled in their remembrance, and Thothmes began with eagerness the war ofvengeance which was to be waged for centuries.

The monumental inscriptions indicate Palestine as the region to which the departedMenti emigrated upon their overthrow in Egypt. Josephus insists that they were theancestors of the Hebrews. "The Egyptians took many occasions to hate and envy us," sayshe, "because our ancestors had dominion over their country, and, when delivered fromthem, lived in prosperity." The book of Genesis mentions "the Zuzim in Ham," or theHauran, and an ingenuous author, an English gentlewoman, suggests that they were theemigrant people.** When Thothmes I. invaded Palestine, that region was designatedRuthen or Luthen -

------------* The account is not clearly told. Under Alisphragmuthosis or Misphragmuthosis,

it is stated that the shepherds or Shasu were subdued, and shut up at Avaris; and thatThothmes, his son, negotiated with them to evacuate Egypt; after which, in fear of theAssyrians, they settled in Judea and built Jerusalem. The name "Hyksos," it may beremarked, is only used by Manetho. The monuments call them Shasu, or nomads andAmu. Again, in the lists of Manetho, Mephramuthosis is named as a descendant ofThothmes. Doubtless this name was Mei-Phra-Thothmosis or "Thothmes the beloved ofRa." - Thothmes III.

** This seems to be affirmed in the book of Joshua, xxiv, 12. "And I sent the hornet(the refugee Hyksos) before you, which drove them out from before you, even the two kingsof Amorites (Sihon and Og); but not with thy sword nor with thy bow."--------------- 428

perhaps the same time as Lydia. In several later reigns this name continues to be used.The people of Luthen are described as wearing tight dresses and long gloves, suggestiveof a colder climate, and also as with long, red hair and blue eyes. The inhabitants of theSethroite nome, which was at the east of Egypt, were of this physiognomy. The regionbeyond Syria was described in the monuments as the Khitaland, of which a principal citywas Karkhemosh, the Kar or city of the God Khemosh. The Assyrian Tablets, however,

denominate Syria itself the land of Khatti or Hittites.*With the two generals, Aahmes, so famous in the inscriptions, Thothmes invaded

Palestine, ravaging as he went. He overran Syria and Phoenicia, advancing as far asNaharaina, the river-country of Mesopotamia. He there set up a Tablet to signify that hehad established his dominion over the country. "He washed his heart," taking vengeanceupon the inhabitants for the injuries inflicted in Egypt. He brought away rich booty,prisoners, horses, war-cars taken in battle, vessels of gold and bronze, and numerousother precious articles of wrought work. On his return to Thebes he continued the additionsto the temple, and erected in front of the Great Temple at Karnak two obelisks tocommemorate his achievements and piety.

As the two generals outlived him and went to war under his successor, it is apparentthat his reign was not a long one. He married his sister Aahmes, such alliances being inhigh favor with Caucasian peoples, always tenacious of purity of blood and race.* He left

------------* Some writers have supposed the Khitans to have been a Mongol or Mongoloid

people. Their dress resembled that of the Mongol tribes. The name, Kathay, given toChina, is significant, as suggesting their origin. Indeed, in Russian records and literature,China is named Kataia. Whatever they were, they greatly influenced the other populationof Western Asia. They coined money, and their priests, when entering a temple, werecareful to step or leap over the threshold. See Samuel I., v. 5.------------

three children, a daughter, Hashep or Hatasu, and two sons, each known to us by thename of the father. They were, however, the offspring of different mothers. Hatasu wasthe favorite child, and reciprocated warmly her father's affection. He even admitted her tosome degree of participation in the royal authority, and she continued after his death toshare it with Thothmes II., her brother and husband. The events of their joint reign werenot of great significance. The Shasu tribes from the East made incursions into the EgyptianLowlands and were driven back. The Southern countries, however, made no attempt torecover their independence.

Ancient Egypt was celebrated beyond all other countries for the grandeur of the royalsepulchres. The kings of the Thinite dynasties were entombed at Abydos; and after thatthe monarchs of the Memphite dynasties built pyramids for the reception of their mortalremains. After the restoration, the Antefs and others of the Eleventh Dynasty wereinhumed in brick pyramids near the metropolis of Thebes. The grotto-tombs of the TwelfthDynasty at Beni Hassan were a great departure from the former simplicity. They weretemples where death was honored, "everlasting homes," each with a grand chamber alivewith pictures, and without superstition or terror. Architecture and the fine arts were now intheir glory.

Queen Hatasu resolved that the house of Thothmes should have a resting-place forthe dead surpassing the others. It should be a magnificent sepulchre hewn in the rock, witha temple to the dead in front of it, in memory of the princes of the royal house. This planwas carried out in the valley of Biban-el-Molokh. While the steep rock was pierced withgrottos in the shape of vast halls for the

------------* In the book of Genesis, Abraham affirms of his wife: "She is my sister; she is the

daughter of my father, but not the daughter of my mother; and she became my wife."--------------- 429

reception of the occupants, there was in front a temple in the form of a long, extendedbuilding, approached by broad steps, that, from stage to stage, descended to the plain. Anavenue bordered by sphinxes led to the river.

In the subterranean chambers were placed the bodies of the members of the royalfamily - Thothmes I. and Queen Aahmes, their daughter, the princess Kheb-nefer-Ra,Thothmes II. and Queen Hatasu and Thothmes III.

M. Renan graphically comments upon the sudden and complete change from thegrotto-tombs of Beni Hassan. "A Christian and pagan tomb could not be more different,"he declares. "The dead is no longer at home; a pantheon of gods has usurped his place;images of Osiris and chapters of the Ritual cover the walls, graved with care, as thougheverybody was to read them, and yet shut up in everlasting darkness, but supernaturallypowerful. Horrible pictures, the foolishest vagaries of the human brain! The priest has gotthe better of the situation; the death-trials are good, alas, for him; he can abridge the poorsoul's torments. What a nightmare is this Tomb of Sethi! How far we have got from theprimeval faith and survivance after it, when there was no ceremonial of the priest, or longlist of names divine, ending in sordid superstition. One of our Gothic tombs differs lessfrom one of the tombs on the Appian Way than do the old tombs of Sakkara from thosewhich filled the strange valley of Biban-el-Molokh."

An early death carried Thothmes II. to the realm of Osiris. We have reason tobelieve it a tragic occurrence of revolting character, such as was the assassination of PeterIII. of Russia. He was inferior in every important respect to his energetic queen, and hehad become the object of her supreme hatred. Immediately upon his death she laid asideher woman's dress, put on the robes of a king, and assumed all the dignities of masculineroyalty. She even discarded the terms and titles of her sex, and her inscriptions describeher as lord and king. The hatred which existed between her and her two royal brothersseems to have been bitter and intense. She caused the name of her dead husband to beerased from every monument which they two had erected together, and replaced it with herown or that of her father. Although she formally acknowledged her infant brother,Thothmes III., as her colleague on the throne, he was shut out from all participation inpublic affairs, and made to pass his early years at Buto, in Northern Egypt. "So long as Iwas a child and a boy," he said afterward, "I remained in the temple of Amun; not even asa seer (epoptes) of the God did I hold an office."

The lady-king was duly enrolled in the King's Book of the priests, and her nameannounced as Maka-Ra-Num-Amun, Hatasu. She selected for her chief architect a skillfulman named Se-en-Mut, a person without noble parentage - "his ancestors not to be foundin writing." But his works praise him. He may be compared to Michael Angelo, whorefused to be examined as to his qualifications by a commission from the Pope, althoughhe was the only man fit to build St. Peter's Church.

Like her counterpart of modern times, the Empress Katharine, she was endowedwith an intense passion for glory and adventure. T he land of Pun or Punt (Somahli) was

regarded by the Egyptians as the early home of the Gods before they came to the valleyof the Nile. It was represented on the monuments as the cradle of Egypt, the country of theGod Ra and a region of perfect happiness. It abounded with balsam and all tropicalproductions. The oracle of Amun gave auspicious assurances, and the Queen resolvedupon an expedition to this Land of Mystery.

The enterprise, for the time, was as

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important as the voyages of discovery in modern times. A large fleet of sea-going vesselswas fitted out and manned by able seamen and sailors. She commanded it herself and aroyal ambassador accompanied the expedition, attended by the princes and highest lordsof Egypt.

They sailed by way of the Red Sea and Indian Ocean. The length of the voyage isnot recorded. A landing was made at the foot of a mountain, and a new world unfoldeditself to the voyagers.

[[illustration: Ship of Queen Hatasu]]

The inhabitants of this "land of the gods" were no less astonished than their visitors. Theylived in little dome-shaped houses built on piles, under the shade of cocoa-palms andincense-trees, beneath which their herds of cattle peacefully reposed. Overtures offriendship were exchanged with the princes of the country. Parihu, the King, his wife Ari,his daughter and two sons visited the ambassador at his encampment, and besought thatthe Queen, the mighty ruler of Egypt, would grant them peace and freedom.* The conditionwas exacted in return that the country of Punt shall be tributary to the Queen. It wasaccepted, and the usual expressions of contempt were made in the inscriptions, becauseof this peaceful submission.

-------------* This would seem to imply that the expedition was warlike.

-------------

The tribute which was brought to the galleys was immense. Thirty-one incense-treeswere taken, to be planted again in Egypt. The pictorial inscription almost glows in thedescribing.

"The ships were laden to the utmost with the most wonderful products of the landof Punt, and with the different precious woods of the divine land, and with heaps of resinand incense, with ebony, ivory figures set in pure gold from the land of Amu, with sweetwoods, Khesit-wood, with Ahem-incense, holy resin, and paint for the eyes, with dog-headed apes, long-tailed monkeys and greyhounds, with leopard skins, and with nativesof the country, together with their children. Never was the like brought to any king (ofEgypt) since the world began."

Princes of the country accompanied the Egyptians home. Upon their arrival atThebes they made their submission to the Queen Hatasu, addressing her as "The Queenof Tamera [the North], the Sun that shines like the disk in the sky," and acknowledging her

as their queen, the ruler of Punt.Thus Queen Hatasu secured this newly-discovered region, with the wealth of its

most valuable productions. She immediately dedicated the treasures to Amun-Ra, as theoriginator of the enterprise, and to the goddess Hathor, and insti-

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tuted a series of festivals in commemoration.The work on the temple of Amun-Ra was continued, and two obelisks standing

before it bore her name in the following lines:"The woman-king Makara, the gold among kings, has had these constructed as her

memorial for her father, Amun-Ra of Thebes, inasmuch as she erected to him two largeobelisks of hard granite of the South. Their tops were covered with copper from the bestwar-tributes of all countries. They are seen an endless number of miles off; it is a flood ofshining splendor when the sun rises between the two."

The period of twenty-two years during which this queen had undivided authority wasa reign of peace. She may have thought unduly to display her own personality, but sheengaged only in undertakings that benefitted and enriched the country. The subject-kingsof Asia and the South paid the usual tributes, the productions of the soil and the mines, andgoods which had been wrought by artistic skill. This state of affairs continued till near theclose of her reign.

About this time, however, the world outside of Egypt was in commotion. The delugeof Deukalion was said to have taken place, which overflowed and changed theconfiguration of Greece. The ruling dynasty of Chaldea was overthrown by the Arabs, whonow became masters of the region of the Lower Euphrates; all the countries from Babylonto the Mediterranean were agitated by the commotion. The kings that had been tributaryto Egypt now threw off the yoke. The numerous petty principalities of Ruthen, Khalu andZahi, better known to us as Palestine, Syria, Phoenicia and the country of the Philistines,all the region which Thothmes I. had subjugated, were in open revolt.

Thothmes III., who had from his first year as king been consigned to seclusion-likea prisoner of State, now left his retreat in the island of Buto. Queen Hatasu, who wasdeclining in years, was no longer able to maintain authority alone and keep him fromparticipation in the government. For a short period the two reigned together as colleagues.A sculptured tablet on a rock at the Waly Magara, on the "holy mountain" of Sinai, exhibitsthem making offerings together to the guardian divinities, Surpet of the East and Hathor theQueen of Heaven.

Thothmes entertained the purpose of establishing the worship of Amun-Ra on abasis superior to what had formerly been at Thebes, to exhibit the pantheon with that endin view, and to rebuild the temple. He now began by an arranging of the service and theproperty of the temple. He assigned to its work a retinue of servants, many of whom wereforeigners from Ruthen and Khent-hennefer. Some of these were children of kings andhostages. He also arranged gardens for flowers and vegetables, and bestowed someeighteen hundred acres of land in different parts of Egypt for its support. Hence it was saidof him in eulogy:

"The king did more than his predecessors before him from the beginning, andproved himself a complete master of the Sacred Knowledge."

Whether Queen Hatasu passed peacefully from life or was compelled by her brotherto abdicate, monuments do not tell. It is certain that he cherished for her a rancor deep andbitter. The disrespect with which she had treated the memory of Thothmes II. was nowreturned upon her. Where she had caused the name of her husband to be erased from themonuments and her own substituted, her own was now removed and that of Thothmes III.inscribed. This was done many years afterward, and the fact distinctly stated on a pillar.

The temple of Amun-Ra at Thebes was a structure of brick and much dilapi-

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dated; Thothmes laid the corner-stone anew, and caused it to be rebuilt. There wasnothing spared to render the work satisfactory. The sacred dwellings of the gods werecarved out of single blocks of stone, and in them their statues were placed and also thestatues of the kings, his "divine ancestors." When the Khesem or sacred inner shrine wascompleted there were religious processions and general rejoicings.

The coronation of Thothmes as sole monarch of the two Egypts seems to have beencelebrated on this occasion. The priests who took part in the ceremony chanted a hymnof thanks to Amun, who had put it into the heart of the king to build his sanctuary, andconcluded with this address:

"He gives thee his kingdom. The crown shall be placed on thy head, upon thethrone of Horus. The remembrance of thee as king of Egypt shall be lasting. To thee hashe given power over the united lands in peace. All nations bow themselves before thee.Thy Holiness is set upon the high throne."

To this the king replied:"This building which was executed in his temple shall be a memento of my good

deeds in his dwelling. I shall be perpetuated in the history of the latest times."The lords of Egypt there saluted him as sole monarch. His reply was characteristic:"The always existing - is the city of Thebes."The Everlasting One is Amun-Ra, of Thebes."Amun is more delighted with me than with all the kings that have existed in this

country since it was founded. I am his son, who loves his Holiness; for that is the sameas to love my own royal being.

"He has poured strength into me to extend the boundaries of Egypt."He has united (sam) the countries (taui) of all the gods in this my home, Thothmes

Samti."He has granted my coronation in the interior of Thebes."After speaking further in this vein, he denounced his sister, "I know one who knows

not me and who speaks lies," he vehemently declared. "She is monstrous in the sight ofmen and an enigma to the gods," he says again; "but she was not aware of it, for no onewas (friendly to her) except herself."

Undoubtedly he had just cause for this resentment, but he was not free from similarfoibles and from the personal vanity which he imputed to her. He never ceased to repeathis utterances, and his inscriptions in the Great Temple record his animosity.

His accession to an undivided sovereignty was followed by a complete change ofaffairs in Egypt, and of her relations to other countries. If Hatasu had been an EmpressKatharine, Thothmes III. was a conquering Tamerlane. His history, in many of its phases,

however, exhibits a close analogy to what is related of King David. He possessedindefatigable energy, unlimited ambition, a restless temper, and ample abilities to givethese qualities full play. His first care was to seat himself firmly on the throne, after whichhe set himself immediately to regain the ascendency which Thothmes I. had won in formeryears. Collecting his army at Tanis, he set out early in March for Gaza, a city which hadnot revolted from Egypt.

The countries of Western Asia were governed by petty kings, each ruling over a cityand its suburbs. They had confederated together for the common defense, and theAmorite king of Kadesh was the chief leader. This league included all the kings from theborder of Egypt to Naharaina, or Mesopotamia, the Khananites, the Khitans, Phoeniciansand tribes of the Lebanon. Their forces were assembled near Megiddo. After

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some preliminary parleying, Thothmes marched against them. The battle took place on thesixth of April, according to our calendar. It was a total rout. The enemy fled into Megiddo,which was immediately besieged and soon afterward surrendered. Thirty-four hundredprisoners were taken; and the defeated kings eagerly sought terms of peace. An immensebooty was found at Megiddo consisting of slaves, domestic animals, vessels of exquisitePhoenician workmanship, the golden sceptre of the king, rings of gold and silver,* staffs,chairs, tables, footstools, precious gems, garments, and the entire harvest of the fields. Allwere carried away.

Megiddo was the key to Middle Asia, and Thothmes now was able to extend hisconquests northward, over Phoenicia, the country of Lebanon, Syria and Mesopotamia.He built a strong fortress near Aradus, to maintain his authority, giving it the name of Men-kheper-Ra Uafshena, "Menkhephera or Mephres (the official name of Thothmes), who hassubjugated the country of the foreigners." He then returned home.

His arrival at Thebes was celebrated by a grand triumphal procession. The captiveprinces with their children and thousands of subjects, the immense herds of animals andother booty were sights to exact enthusiastic admiration from the Egyptians for the braveyoung king. He declared that Amun-Ra, the God of his country, had given him his victories,and he now dedicated the richest of his spoils to that divinity. Three festivities of five dayseach were instituted in his honor, and the taxes annually collected from the conqueredcities were assigned to the maintenance of the temple.

The first campaign of Thothmes against "Upper Ruthen" appears to have been themost important of his military expeditions. It is described most ex-

------------* Rings were anciently used for money.

------------

tensively and elaborately. The walls of the Great Temple of Amun-Ra are literally coveredwith names and pictures representing the nations and towns that he had subjugated. Manyof the designations are no longer remembered, but we are familiar with such as Damascus,Berytus, Kadesh, Hamath, Megiddo, Joppa, Sharon, Gibeah, Aphaka and Ash-taroth.

The next act of Thothmes on record was the laying of the cornerstone of the

northern wing of the Great Temple. This was a memorial building, and the site had beenoccupied by the shrine of the god Num, the god of the annual inundation. This wasremoved to another place, the ground cleared and all made ready for the ceremony. Thetime was fixed at the new moon, the fifteenth day of January of the twenty-fourth year. Theking offered a sacrifice to Amun-Ra, and then proceeded to lay the stone. We are told thatthere was laid in it a document containing "the names of the great Circle of the Gods ofThebes, the gods and goddesses."

As Thothmes is recorded as having led fourteen expeditions into Palestine, almostat the rate of one in a year, he can hardly have regarded his dominion as firmly established.He pushed his conquests into the region beyond, into the country of the Hittites or Khitans,and as far as Aleppo and into Armenia, and the Assyrian territory. He set up a tabletbeside that of his father in the land of Naharaina to commemorate his victory and to signifythat Egypt possessed the country. Among the important conquests were the cities of Kar-khemosh and Tyre and the island of Cyprus.

When hostile places surrendered at his summons he was content to exact a lighttribute, but an obstinate resistance was punished according to the pleasure of theconqueror by the destruction of the town, the cutting down of the trees, the confis-

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cation of all wealth, including the crops in the fields, the carrying away of hostages andprisoners, and the exacting of heavy tributes. The kings were required to give their sonsand brothers as hostages and to send others to Egypt whenever any of these died. In caseof the death of a king one of the hostages that he had given was sent home, that he mightsucceed to the vacant throne.

The captives that were carried into Egypt were so numerous that it would almostseem that an object of the expedition had been for the procuring of them. They wereconfined for a time in a fortified camp near Thebes, till they could be properly distributedto the mines, quarries and public works. It would appear also that the inhabitants of Egyptthat were of alien races were compelled to labor in the same way. A tomb in the necropolisof Thebes contains delineations of these workmen, makers of brick, drawers of water,bearers of burdens, together with the overseers carrying whips to urge them to greateractivity. The countenances of the unfortunate men exhibit the characteristic features of theSemitic race, and the story of the Book of Exodus would seem to have been fairlyrepresented.*

The inscriptions also record warlike expeditions into Nubia and Abyssinia. Theywere probably conducted by generals, although imputed to the king himself; and they aredescribed, and doubtless are vastly exaggerated, in order to gratify his vanity. Thegovernment of the country had been placed under an Adon named Nahi, whosuperintended the working of the mines and the collecting of taxes. "I am a distinguishedservant of the lord," he says in a tablet; "I fill his house with gold and make hiscountenance joyful by the products of the land of the South. The recompense

-------------* See Exodus i., 8-11; ii., 11; v., 4-19.

-------------

for this is a reward for Nahi, 'the king's son,'* and the Governor of the South." Theseproducts consisted of gold, ivory and ebony work. There was indeed an immense revenueobtained by the tribute exacted from the conquered peoples of Africa and Asia. Commercewas also extensive. Caravans brought to Egypt articles of use and luxury from all the East,from Arabia, India, China and the North. The Phoenicians were the traders of the world,both by sea and overland, and their towns and factories were everywhere.

[[illustration: Showing the method of drawing to scale and the proportionsrecognized in Egyptian Art]]

Thothmes was preeminently fond of natural history. The acquisition of two geesefrom Lebanon and two unknown species of birds delighted him more than all the booty thathe had obtained from the expedition. Water-lilies, trees, shrubs of various kinds and rareanimals appear in the sculptures, representing the products of foreign countries which hadbeen brought to Egypt. "Here," says the inscription, "here are all sorts of plants and allsorts of flowers, from the land of

-----------* This title of "King's son" for viceroys is analogous to that of Ab, or "father," to the

chief minister. - Exodus, xlv., 8.-------------- 435

Ta-neter,* which the king discovered when he went to the land of Ruthen to conquer it ashis father Amun-Ra commanded him. "They were presented at the temple of the god," aswere also "the plants which the king found in the land of Ruthen."

Thothmes III. was likewise an ardent lover of art and architecture. The immensebooties and tributes which he collected from the countries which he subjugated werelavishly expended for the building of temples in the principal cities of Egypt, and in thepreparing of obelisks, statues and other artistic works.

Directly after his return from his first campaign he began the erection of the famous"Hall of Pillars" the Khu mennu, a "splendid memorial." He lived to see it finished, with itschambers and corridors in the east and the series of gigantic gateways on the south. Itwas dedicated to Amun-Ra, but with him were likewise included all the deified rulers ofEgypt whom Thothmes regarded as his legitimate predecessors on the throne, and asancestors of his own family. In one of the Southern chambers is the wall on which is thecelebrated inscription known as the "Tablet of the Kings of Karnak."

It will be observed that Thothmes traces his pedigree back to the illustrious monarchSenefru, of the Third Dynasty, and includes in his catalogue Assa, Pepi, the Antefs whopreceded the Eleventh Dynasty, the glorious kings of the Twelfth, and some thirty of theThirteenth. These were acknowledged by priests of Thebes as legitimate sovereigns. Thisaccounts in a great degree for the discrepancy between the lists of Manetho and those ofEratosthenes and the Theban record. Manetho gave the names of the kings that actuallyreigned, without question as to legitimacy; while the Tablet of Karnak contained only

------------

* The "land of God," the "Holy land;" Western Arabia, and especially the peninsula------------

those in which they had received the priestly sanction, although some of them had onlybeen kings nominally rather than in fact.

The piety of Thothmes, however, was further exemplified by his activity elsewhere.The temple of Amun in Medinet-Abu lay in ruins. He reared a new structure of hard stone,taking care to place in the Khesem or inner shrine an inscription declaring that he haderected it as a memorial-building to his father, the god. He rebuilt the temple at Semnehin Nubia to the god Didun* or Totun, and his ancestor, Osirtasen III., and commanded thatfuneral offerings should be made at stated periods to this famous progenitor. In this templewere pictures, one of which represented Isis as embracing Thothmes; the other exhibitedhim as a god with the goddess Safekh, the "lady of writings," and guardian of the library ofthe temple. Another magnificent sanctuary was erected in the island of Elephantina toNum, the tutelary divinity of the South. Here was recorded the rising of the star Sothis, onthe twentieth of July and first of Epiphi, the New Year's day of Egypt.

Temples were also built by Thothmes in honor of the other guardian deities, ofSebek at Ombos, Num at Esne, of the goddess Nekheb at Eileithyia, of Menthu, the ancienttutelary of Thebes at Hermonthis. He also erected a temple to Ptah at the northern sideof the Great Temple at Karnak.

Nor did Thothmes withhold attention from the great religious metropolis of Egypt,Abydos. Here it was fabled that the head of the dismembered Osiris had been buried, andthe kings of Egypt, who belonged in the South, from the Eleventh Dynasty till that time,were lavish in contributing to his temple. The priests now petitioned Thothmes to build thestructure anew, promising a rich recom-

-------------* This name seems to resemble closely the Hebrew appellation David.

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pense from the god. He hastened to set the most skillful workmen of Egypt at the work;"each one of his temple-artists knew the plan and was skillful in his own cunning." It wasthe purpose to build an enduring structure, and to "restore in good work the SublimeMystery which no one can see, no one can explain, for no one knows his form." A lake wasdedicated to Osiris, the baris of kheshembark, filled with acacia-wood, was borne throughthe sacred field beside the town, and launched with mystic ceremonies in the stillness ofthe night.

Gifts were also bestowed on the goddess Dud (or Dido), the mother of the greatcircle of the gods of Abydos. The king asked in the inscription that his memorials shall bepreserved, and he extols his own actions. He taught the priests their duty, he declares;he had accomplished more than all the other kings of Egypt, and the gods were full ofdelight. He had placed the boundaries of his dominion on the horizon; he had set Egyptat the head of the nations, because the inhabitants were at one with him in the worship ofAmun-Ra, the Mystic Sun.

Thothmes also rebuilt the temple of Hathor, "the lady of An," at Dendera, according

to the plan originally employed by his ancestor, King Pepi. Nor was Lower Egypt omitted.He erected a temple to Ptah at Memphis, and another to Hormakhu the Sun-god atHeliopolis, and surrounded the temple at Heliopolis with a wall. Priests were assigned andprovision made for their support.

The reign of Thothmes, including the period of the supremacy of Queen Hatasu,which he always reckoned with his own, was reckoned at fifty-three years and elevenmonths. "Then," says the inscription of Amun-em-hib, "on the last day of the monthPhamenoth (the 14th of February), when the disk of the sun went down, he flew up toheaven, and the successor of a god became joined to his parent."

Such was the career of the most distinguished king in the history of Egypt. LikeDavid of the Hebrew story, he accomplished a series of extensive conquests and employedthe spoils and tributes in providing for the building of temples and the support of offices ofreligion. Nor does the comparison end with this. The psalms and sacred music for whichthe Hebrew monarch was famous had been anticipated. Hymns of praise alsocommemorated the achievements of Thothmes. One of these was found at Karnak,inscribed upon a tall tablet of granite, and corresponds in style and tenor with the effusionsof the Hebrew bard of Jerusalem. Thothmes III. had been venerated as a god and the sonof god while he lived; and the prayers of worshipers continued to be addressed to him asthe guardian of deity of Egypt after he was dead. His name, inscribed on little images, andon stone scarabaei set in rings, was believed to be an infallible safeguard against evilmagic arts.

He was personally brave; if his soldiers went into danger he was always with them.The temples which he built contained libraries and schools for the instruction of his people.He was religious, and established the worship of Amun-Ra as supreme above all othergods in Egypt. He was patriotic, and his victorious arms subjected the nations from theUpper Nile to the Euphrates. He was not a Senefru nor an Amunemha who sought chieflythe good of their people; but rather he emulated the glory of Osirtasen the conquerer andKheops the Builder. If, as so many have imagined, and as many even now profess tobelieve, the real life of a man is in the remembrance of him after death, then Thothmes III.is certainly immortal. Wherever men love to know of the ancient time, and where theyhonor the heroic deeds of antiquity, there he is still named with a glow of admiration andeven of enthusiasm.

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LET US BE MEN by J. B. Johnson

"Mere puppets they, who come and go At bidding of vast formless things."

SO sings the despairing bard, as, in a fit of more than wonted depression, he depictshuman life as a tragic farce in which the real players are behind the scenes and the humanbeings are mere marionettes. And so has said many a world-wise cynic wearied withdiscovering over and over again the same feeble motives, the same petty passions,

underlying human action throughout the page of history and the drama of contemporarylife. By such despairing thoughts as these is the wavering intellect sometimes tempted tobelieve that humanity is a wheel in a vast machine, destined for ever to turn and turn in thesame old track, hopelessly bound by the narrow limits of its prescribed movements. Bysuch gloomy ponderings has the Deity been presented to our minds as a Puck that wilesaway endless time in sportive deviltry and damnable jests. Yet the voice of the mightyWorld-soul, speaking in man's heart, continually unmasks this intolerable lie, and manknows that he is not a puppet, and that the world is permeated by love, wisdom and power.

Yet we cannot say that man is wholly free. The truth lies between the two extremes.Man is in fact entangled in a net of forces which bind him down to a narrow groove ofaction, but he is in process of learning to set himself free. Perhaps the majority of men, ifwe count heads, are merely floating on the waves; a minority are making some effort tosteer a course of their own; a few bold and strong ones are breasting the waves andheading straight and true toward their goal. The important point is that all men have thepower of choice, though but a few may, at the present epoch, have learnt to exercise it.

Hence, if men are puppets, they need not continue to be so. If, after toasted cheeseand green tea, the drama of human life seems hopeless and invariable, then there is stillthe hope that, after salts and senna, it may again seem full of promise and joy. The samepoets that wail on one page are found on another page to be trumpeting the might andglory of the divine-human Soul. Man is a very complex being - an epitome of everythingin the universe, and to be a log of driftwood is only one of his phases; he can just as wellpose as the proud barque that stems the tide of circumstance.

'Tis the natural force of inertia, derived from our mother earth, that keeps usindolently drifting about on the surface. Primitive man is very much the child of nature, andthe divine free-will is not much aroused in him. He is content to lie inert, until a naturalforce called hunger goads him into momentary activity. A little higher up the scale ofhumanity we find men mastering their more rudimentary instincts, but yielding to othergoads, such as love and jealousy; or, still higher up, conquering love and jealousy at thebidding of ambition and vanity. So we can follow up the scale, and where shall we end?What master-power can throb in our bosom with strength fit to master vanity, ambition, lust,sloth and all the rest? Whereon shall man, the master-mechanic, set his fulcrum, that hemay lever the whole vast world of his passions and motives?

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Clearly no one can control a passion until he has disentangled his mind from it andset his foot firm on some independent vantage ground. To master which the mind canretire; to master vanity - that subtlest and most pervading fault, we must be able to evokein our breast a sincere, disillusioned spirit, by whose aid we may step outside our ownvanity and rebuke it and make it look small and unclean.

To master all the complicated delusions that go to make up our personality we shallhave to take our stand on our divine nature, the real "I," which is free from all wrongnotions, such as vanity, lust and anger. For there is in every man a power that is superiorto all his emotions and ideas, able to control them all. The deeper a man probes into hisown nature, the more powerful, independent and free he becomes. On the outside of hisnature lie the elementary instincts and functions of the animal. These are controlled by

animal lusts and propensities; these, in their turn, by more refined emotions. Finally, thewhole machinery of our character is governed by the divine Self which is the mainspringof our being - the real Man. Nearly all men of today are, however, as yet unconscious oftheir higher nature; they wrongly identify themselves with the various lower forces in theirnature, and so are drifted about in the eddies of their ever-changing moods. When the real"I" does manifest himself to them, he is regarded as a strange being or power outside ofthem, and is not recognized as the real "I." Fate, destiny, the hand of God, Providence,chance, etc., are names that are often applied to any influence which cannot be traced tothe familiar motives and incentives of human nature.

Those who look back upon a long life can realize that the whole career has beenarranged and carried through by a master-power whose design has been all the timeconcealed. Perhaps that design may be partly revealed to the clearer sight of mature age,and the old man may realize how very little say he had in the matter, and what a puppet hewas; how his most ardent enthusiasms, which then swallowed him up, were, after all, meredetails in a plan; how, when he thought he was achieving a masterpiece of independentaction, he was really yielding to the pull of a string hitched on to one of his passions andpulled by the unseen Self that planned the whole career.

No, man has not yet discovered the mainspring of his own mechanism. He pursuesa continual search for it, and makes one mistake after another. When he is young passionflames up before him in all her glory, and he thinks that must be his real self. By and bypassion wears out, and then the man realizes that she was only a subsidiary force in hisnature; so he seeks for something else, and perhaps now calm, calculating ambition willimpose itself on him as his real self. But this again is in its turn seen to be a meretemporary tide in the vast ocean of his soul, and at last he begins to wonder if he has anyreal self at all, or whether he is only a bundle of fleeting forces. The real Self has not yetawoke in him, but nevertheless it asserts itself dimly as a fact that cannot be denied, as alogical necessity from which there is no escape.

If our personality is proved by long experience of life to be composed of nothing butillusions, it follows that, when these illusions have been stripped off, and the real Manstands revealed, that real Man will not be a "personality" as the word is generallyunderstood. He will have none of the usual self-interested motives that guide humanactions. His conscious purpose in life will be different from the purposes of the crowd. Hewill know the real meaning of man's life, and the true object of human exist-

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ence, and will consciously act so as to further that object and realize that meaning. In mostmen there is a constant strife between their will and their destiny, because their will isdeluded and they do not realize the justice and truth of their destiny. But in the awakenedMan will and destiny will be the same thing. He will have recognized at last that what iscalled "destiny" is simply the intelligent will of his real Self, which before seemed to him asthe guiding hand of an extraneous God, but which now he recognizes as his own will andintelligence.

The master-illusion that clouds man's eyes is the illusion that he has a separateexistence, apart from his fellows - the "illusion of separateness." This is not a fact. Onevast consciousness pervades all creation, and one life thrills through every atom. Man is

a partaker in this universal life, and the notion that he has a separate life of his own is anerror. The mistake arises from our habit of living almost exclusively in our bodily sensationsand in the emotional feelings arising in various parts of our organism. We locate ourconsciousness in the body, because we feel nerves tingling and arteries pulsing there. Webecome so absorbed in contemplating the life of the body that we forget who we really are,and imagine ourselves to be that body. Other people appear to us to be separate beings -and yet at the same time our mind shudders with horror when we try to conceive how therecan be a hundred million souls like our own, all distinct and separate.

This, then, is the great illusion that we have to overcome - the mistaking ourpersonality and its parts for the real Self. The real Man, the master that directs the wholemachine, stands apart from the personality and the passions and controls them all. So longas we are deluded by this false notion we shall be more or less slaves to the lower forcesof nature, and the tides of fancy and desire that wash to and fro in the ocean of humanity.We must step outside of ourselves - so to speak - and take up the position of power fromwhich we can act in freedom.

To do this we must discriminate between selfish and unselfish motives, for all selfishmotives spring from the personality which we are trying to master, while unselfish motivescome from the real Man. We must seek to identify our interests with the interests of thisreal Man, who is unselfish and impersonal. We must foster every impersonal and brotherlymotive we feel, and give them the ascendancy over purely personal and self-interestedmotives. By that policy we strengthen the real Man and weaken the hold which illusion hasover us.

Thus freedom comes through selflessness, and the old, old moral law, "Love thyneighbor as thyself," is seen to be the key to human attainment and liberation from all ills.Verily it is high time we gave up drifting and dreaming, and roused up as real Men,responsible, calm, wise, able to act and carry out the divine law of the universe, instead ofbeing mere sticks and straws carried on the whirlpool of circumstance and propensity. Wedo not want to be like a dog that lives in the end of its nose, and is unable to pursue astraight course through the endless distractions offered by offal and filth (which to the dogstand for objects of desire.) We have had enough of that; it has not paid. Let us claim ourbirthright and stand erect as Men, raising our eyes from the body and its concerns andlifting them to the throne where sits the real Self. Let us take our attention off our ownpetty, trumpery personality and turn it upon that point where our life unites and blends withthe universal life, so that we may become universal beings, and, as such, rule and directall those forces which have so long enslaved us.

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WOMAN by Libra

The position woman has had thrust upon her, has earned, has won for herself andoccupies in the history and life of the world is most difficult, unique, antipodal and inharmony with her somewhat enforced false position.

Occupying the post of blessed "Mother Nature" in the divine scheme of human

reproduction, she should naturally epitomize in herself all the basic qualities of physical andmental health, strength and purity, that the incarnating soul may find a harmonious livingtemple in which to dwell and through which to express its divine self in the material world.

Representing the maternal side of nature, she is in closest contact with, bestunderstands, and possesses the keenest insight into, material life. It is her high duty tocradle the budding soul and to unfold its primary life-giving pages; to ever act as thepurifying element in the material life of humanity, that it may not be held down anddestroyed in the illusive snares of Nature, while passing through the objective period of itsevolutionary education. Her privilege it is to rear, nourish and hand on for higherdevelopment a physically strong offspring, mentally and physically clean, and with mindwell stored with the wisdom and secrets of objective Nature and life.

That this is woman's true position and function is best proved by woman herself; byher disposition, character and knowledge, by her ready adaptation to conditions, in the careof and devotion to her young, in her ever-changing moods, in her instinctive knowledgerelating to material things and life. She is the matrix and soil in which the fructifying sunplants the seed of soul life for nourishment during its primary growth. She is naturally theexact counterpart, the deified prototype of maternal nature; by the natural unselfish useof her faculties and the proper and faithful performance of her functions she spiritualizesmaterial life and duties.

She, like Mother Nature, should bring forth and propagate charity, tolerance,faithfulness, devotion, love, peace and joy.

To repeat: This is the true position, and these the true functions of woman - factswhich many noble lives emblazoned on the pages of history, and illuminating the humblerpaths of life, have exemplified.

Why, then, may we ask, is it that there are not more, nay, why are not all womenliving examples of the law? Why are the same pages of history blurred with the deeds ofwomen who have forgotten, or never realized, their divine mission and heritage? Why areso many lives blighted and homes made desolate, or worse, by the active exercise ofqualities the opposite of charity, tolerance, faithfulness, devotion, love, peace and joy?Why has the saying, "Where there is trouble there is a woman in it," become an axiom?

In seeking answers, in searching for the unseen cause of these things, is it not wiseto examine their seen and perfectly reflected effects?

If we discover a teacher of ethics committing theft, we know that on that point he isacting out his nature. If an intelligently forceful and capable person's acts and life arelargely selfish and evil, they strongly indicate a degrada-

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tion from a higher, truer plane of consciousness and action, which the actor had onceoccupied. If an ordinary person is, in the main, attracted and ruled by selfish elementaldesires and passions, is it not a strong indication of an evolving elemental nature, whetherfound in man or woman? Unfortunately the deeds and lives of all too many foster theseconclusions.

From these points of view most, if not all, the questions can be reasonablyanswered, and, if true, successfully dealt with.

If we find a true basis on which to stand we shall not build on unsafe foundations.

But woman is not alone responsible for these conditions; man must in part sharethe responsibility.

Since the lamentably weak human act of the previously divine man (symbolized, asmany believe, in the allegory of Adam and Eve, the record of which is embodied in thereligion of every tribe and people who have lived) men have doggedly played the cowardin laying the whole crime at Eve's door and in reflecting their unmanly weakness andshame on woman. True, for love of power, she has acted well the part of temptress, buthe, the stronger, like Adam, in yielding makes himself the sharer in and heavily responsiblefor the distortion of the law.

This position is strengthened by the belief of some deep thinkers who reason thatAdam symbolizes the divine or androgynous man, being neither male - the positive, norfemale - the negative, as separate entities, but both in one; sufficient unto himself;reproducing himself within himself by direct harmonious blending of creative and receptivethoughts, like a god; that fallen man is but a reflection of the divine in reproducing himselfby impure, inharmonious penal indirection.

That the masculine, creative, intuitional-reasoning, paternal side of his nature stoodto the feminine, receptive, instinctive maternal side in the same relation as the fructifyingsun does to the producing earth, or, as spirit to matter; the higher and the lower as oneand equal, while in pure and harmonious union.

Did not Eve, representing the feminine or Mother Nature's instinctive, maternaldesire to bring forth, in the very offering of herself to Adam, her paternal creative side,acknowledge that their combined higher wisdom was focalized in him, and that it was hisduty to judge of what was good and evil for both?

Did not he in yielding to what to him was a temptation, fall from his true position asprotector and guardian?

In the yielding he "sold his birthright" of intuitional or spiritual knowledge "for a messof pottage," and has since been considered only a reasoning being.

Thus losing conscious knowledge of his intuitional or divine self and losing touchwith his spiritual guide or soul, he relegated his divine powers and attributes to a mind-created remote God, and made unto himself object images to worship in its stead.

Out of himself, or better, separating himself, he created Eve as a separate entity andendowing her in his soul-reflecting creative mind, with his lost intuitional or spiritualknowledge; making her - his now unrestrained material nature - his guide, he followed andlost himself in material life.

In distorting the law by surrendering himself and in his mind endowing woman withhis own higher attributes, man is largely responsible for his disobeying the law of hernature.

She, in unconscious justice, retaliates, and will until, through suffering, shame andhumiliation, she forces him to recognize his true position, make amends and take his oldplace or "kingdom of heaven" in her heart and life.

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Nature's or the divine law can be warped and distorted, but never destroyed,permanently obstructed or wholly perverted. As the male and female were created equal,so must they again become.

Meantime they must share responsibility, willingly or otherwise, and work on by thelight of her dimmed vision and his unconsciously reflected soul knowledge.

Self-forced out of true position, their evolution is either dwarfed, thrown back orovergrown with rank weeds.

If these presentations appear untrue or overdrawn, honestly and with unprejudicedmind, intelligently observe and analyze the relations and workings of your own dual nature;your own and the world-life about you. If you fail to discover this vital fact, if it is such, it willstill exist as the one great basic evil, from which all others have and will spring and grow,until man discovers and rectifies the "great wrong" and ceases to build, in his reproductivelife, on a "foundation of sand."

While man is equally responsible for this basic "curse of the ages" for "orphanizinghumanity," he still dreams on in righteous torment, while Nature groans in pain, and womansuborns herself to simulate the doing of his highest functions and dwarfs or neglects herown. She toils on with impatient energy till she shall rouse him through suffering, shameand manhood-urgings to take his proper place - the sun to shine within her life and home.

Then, they as one harmonious life, and all entraining nature - their offspring - willmove onward in helpful peace and love, like Sun and Earth, to shine, put forth and blossomtogether in the old but new-found paradise of natural life, in common brotherhood.

When man has won and holds his kingly abdicated throne, then queenly woman,standing by his side, pure, true and strong, will summon nature's children - her very own -to join in glad thanksgiving, while "Elder Brothers'' tune the joyous song.

Until this happy day of man's awakening women will toil on, the mass - lowerevolving entities - blindly, or in rebellion working out the perverted law; others - royaldescending brides of once diviner man - ancient, time-honored evolutions, godmothers tohumanity, who through extremes of suffering have learned, and rent the veil; who see andknow and emphasize the basic law of divinest unity and harmony. These loyal ones havemade time luminous and helped their "Royal Brothers," the world's Saviors, to stay thewreck of human weal and save humanity from despair and spiritual death.

As pure and faithful, loving wives, mothers, daughters and sisters, they have shedthe light of purity, love and peace within their homes, among their friends and in thehumbler paths of men.

Others, though not nobler, as goddesses and oracles in olden times - Athenas,Hypatias and Egyptian Queens - have lived and done their superb work to elevate the race.

In modern days, and chief of all, Joan of Arc, the humble maiden shepherdess, whowalked and talked on earth with holy company of "Elder Brothers," she, under their highguidance, was used to show to sovereign man his proper place and work; to woman, thather highest duty is in the forefront, leading and battling to establish on earth the reign ofjustice, right and peace.

And, note it well, the priestly claimants to "God's Vicegerency" slew her, as they hadmany teachers and saviors of humanity in the past.

What of the present? This crucial time when, by wise, courageous action on the partof those who love the right, humanity's evolution will be carried upward forever past the"danger point."

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Again, wise, daring, courageous woman unfurled Truth's banner; and in suchheaven-sent keeping it is at the front today, as though the Athenas, Hypatias, Joans of Arc,and all the true ones, high and lowly, are mustering from out the past, to rouse both maleand female and lead them side by side, in the thick of the battling Hosts of Light, to conquerDarkness.

Under woman's leadership, the giant fight is on for all to win or lose, and in it manmust find and win his long-lost place and heritage - emerging victorious. The Hosts of Lightwill carry the banner of Truth, Light and Liberation into the darkest corners of the world, todispel ignorance and conquer craft, bigotry, intolerance, hypocrisy, deceit and selfish lustfor power; making man's earth bright and heavenly by the light of Truth.

By its pure flame each unit in nature's vast, superb and ceaseless evolutionarymarch will find its proper place and duty; man, self-redeemed - male and female - leading,helping and teaching all the lower kingdoms; man's "wounded side" healed and madewhole by loving touch and fond solicitude of his true help-mate.

Humanity's uncompleted structure, now completed from foundation stone to goldendome, by woman's loving sacrifice and man's creative energy, in inter-reflecting strengthand beauty, they stand united, equally complementing: white pillars supporting theirrebuilded temple of the living, indwelling Human God.

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ISABELLA OF CASTILE by Beatrice Barr

SINCE History first started on her wonderful, spiral journey Woman has been animportant factor in the world's great crises, either as a helper to the races or a stumblingblock to the ages following after.

Each Empire and Nation, from old Egypt down to the first one of the TwentiethCentury, can point with pride to some one woman who has been the support and helperin the dark hour of their History's being. It may be that the divine, feminine element isalways present, ever seeking to benefit and uplift. In any case, scanning History's pages,the fact remains that woman in the majority of cases has stood for progress andadvancement along right lines and often comparatively alone and unaided in her work.

Palmyra's glorious Zenobia; the womanly Queen Vashti, who laid aside a crownrather than step down from the throne of her womanhood; the frail, fair Hebrew, Esther,and she whose name will always be linked with that of great America - Isabella of Castile -these are a few in the long list of names which shows Woman's place in History.

Isabella's life is distinctly worthy of the closest study, first, because her hand enabledColumbus to draw aside the heavy veil that covered the Western Spheres while theyreposed under the watchful eyes of the Guardians who preserved them from all profaningtouch until Columbus, the appointed one, should come; Isabella, the co-discoverer of theNew World, new in the sense of giving a home to a new race and yet of such hoary agethat the number of her years is appalling; second, because of the

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wonderful symmetry of Isabella's entire life-pattern!Looking back upon Isabella's reign it seems as if she had one definite,

commissioned purpose to execute, and all her energies, every moment of her time, inhealth and illness, she bent and moulded and forced to the accomplishment of thatpurpose. Not a moment was given to frivolity or littleness of any kind, and in her age, whenidleness was a badge of the upper classes, this fact is unique. From the beginning of herreign until its close Isabella was the busiest woman in her ever-widening realm.

Time given to the study of such a life is not spent in vain. No one can learn ofIsabella and not have greater respect for life, and especially that life through which onehigh, unbroken purpose runs.

The character of any individual, whether ruler or servant, cannot properly be studiedif completely separated from the lives of those persons nearest and most intimatelyconnected with that character.

To understand a sovereign one must have at least a fair knowledge of the age inwhich that ruler lived and all the forces of environment against which he was obliged tocontend. Elizabeth, Isabella's great namesake (1) across the seas, without theenvironment of, and made by, her Statesmen and Nobles, would not be the Elizabethwhom we know. Elizabeth alone did not make her reign! Leicester, Cecil, Essex, Raleighand poor, unfortunate Mary Stuart moulded it as surely as did she. Just so Ximenes andTorquemada, two giants of Catholicism, must always be considered when Isabella's reignis studied.

Even the Crown is not exempt from the law that binds man to his brother man;rather how great is the responsibility that rests upon a ruler that he

----------1. See Notes at the end.

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prove a welding force and not a centre of disruption unto his people!Also, in looking back into the past all racial and religious prejudice must be looked

upon as realities of that day and not forgotten, as is so often the case in the judgment (andusually condemnation) of historical characters. The intellectual and moral atmospheremust also be weighed in all its differing densities before an unbiased, impartial estimationcan be made of any ruler's character.

Karma (the law of cause and effect) appears in all lives under so many differentguises that eulogy or condemnation of any individual should be given only after the deepestthought and study. The deed meeting our eyes may be the result of some long standingand far penetrating cause, or perhaps an incipient cause being forced into action by someother being running the race of life at the same time.

The heart and mind of a Crown are not found without labor. As all men are sacredbeings, not to be hung in the balances and judged at first sight, it is well to remember themotto of our great Teacher, "kindly to judge." We cannot know all the heights or depthstrodden by any Soul in its conflict with Self and the Elements.

In considering Isabella's life in particular all these points must be held in mind. Theevents of her reign must be viewed as if seen through her eyes. Her personal environmentand the prevailing thought of the age must be remembered, especially the ecclesiastical

dogma of her day.In Isabella's youth Spain as a unit did not exist. The country was divided into four

main divisions. These consisted of Navarre, Aragon, Granada, that great Western centreof Saracenic life [namely Mohammedanism], and, fourth, Castile, Isabella's birthright.

Isabella's father, John II. of Castile,

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died when she was barely four years old, and she and her mother, the good Isabella ofPortugal, went to live in the little town of Arevalo, while Henry IV., the Infanta, Isabella'sstep-brother, the son of John II., and his first wife, Mary of Aragon, took the throne ofCastile.

Isabella laid the foundation of her education in quiet Arevalo, with the beneficentinfluence of the country around her and away from Henry's corrupt court. No one periodin her life can be named as the close of that education, for she continued a student until theday of her death. Her mother had little difficulty in training the Infanta's mind, for Isabellaproved herself keen and quick in acquiring any branch of study.

All through her life Isabella showed how receptive and singularly retentive her mindwas. It seems as if she were a perfect woman, yet possessing all the quality of amasculine mind. Even her dearest friends marveled at the manner of woman she was.Discrimination, penetration, intuitive perception were all hers. She could read men's mindsand those found worthy were trusted; all otherwise were discarded as quickly as herwonderful policy would allow. She was so diplomatic that she surpasses even Mazarin,and yet so honest in her dealings that no man could complain. Common sense was oneof Isabella's chief blessings. This common sense, combined with her wonderful executiveability, made Isabella the energetic, capable Queen she has proven herself.

In the matter of religion Isabella was trained from her earliest youth in the tenets ofthe Catholic faith. The fact of her being called "the Catholic" proves how deep were herreligious convictions. She was "the good Catholic," though, as we shall find, she wasconstantly in conflict with the Holy See, and ever in opposition to its abuses. Her characterstands without one blemish. She was modest and reserved in an age when the majorityof women thought reputation of greater value than character, yet a very warrior, "the shieldof the innocent and an avenging sword to the wicked."

When only sixteen Isabella showed discretion that would have done justice to anolder head. Henry wished to marry Isabella to the aged Giron, one of the Villena family,so that his own daughter's path to the throne might be a trifle more assured than his step-sister's. Isabella ruled aside his wishes by showing that "the Infantas of Castile could notbe disposed of in marriage without the consent of the Nobles of the Realm." This answerargued well for the woman who was one day to have the jurisdiction of all Spain in herhands.

A little later, when the people, thoroughly disgusted with Henry's actions, beggedIsabella to be their Queen, even the Archbishop of Toledo added his voice in urging her toaccept the throne; Isabella showed her moral discernment in her reply. "While my brotherHenry lives none other has a right to the Crown." However, she offered to aid inameliorating the general distress that was prevalent from Henry's misrule. Isabella'sanswer restored tranquility to the turbulent kingdom, and by the unanimous voice of the

Cortes she was assured of succession to the Crown, and among other privileges she wasgiven the liberty to marry whom she pleased.

The name of the Duke of Guienne, brother of Louis XI. of France, appears in the listof Isabella's suitors. However, all were refused save Ferdinand of Aragon, whom hisfather, John II., had named "King of Sicily," that he might appear a more worthy suitor inthe eyes of the fair Isabella.

That Isabella was beautiful in more than an ordinary degree is proven by herportraits and the records written of her. She was tall, dignified, stately, with chestnut hairthat carried the glints and

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gleams of the Sun in it. Her classic, oval face was a beautiful index of the living Soul within.Her eyes were blue and wonderfully clear and steady. Beatrice de Bobadilla (2), Isabella'smost intimate, life-long friend, and of the Royal household, says of her: "She was thehandsomest lady whom I have ever beheld, and the most gracious in her manners."

Isabella, in spite of Henry's plots and plans, was determined to marry Ferdinand, hercousin, of Aragon. However, she was wise enough to first gain the approval of two men,the Admiral of Castile and the Archbishop of Toledo, who answered for the opinions of "allthe Grandees" of her kingdom.

The marriage was solemnized at the old city of Valladolid (3) in a simple but royalmanner. The Nobles of Castile and Aragon showed their approval of the marriage thatunited them in one house by their presence at the ceremony. Isabella, by her integrity andtact, finally won Henry IV. over to her side. History records Henry's apparent friendlinessto the royal young couple, before his death.

After Henry's death Isabella was proclaimed Queen at the ancient city of Segovia.Immediately following the ceremony she went to the great cathedral of the city, and,kneeling before the altar, humbly besought, as is recorded of Solomon, twenty-six centuriesearlier, "the light of heavenly wisdom for the proper discharge of her high duties." Thisdesire for wisdom strikes the keynote of her reign. In all she did she strove to be wise andjust. With her coronation a new day dawned for Castile and all Spain.

Isabella, at the very beginning of her reign, firmly grasped the entire control of herkingdom (4). When Ferdinand, her brilliant young husband, became piqued because hethought he was not enjoying enough of power and threatened to return to Aragon, Isabellaby her tact compelled him to see facts in their real light - namely, that she and he both ruledas one being. Ferdinand heeded her wisdom and he found that Isabella not onlyassociated him with herself in all regal matters, but that her genius, energy and abilityfostered his plans and carried them to final victory when even he was forced to abandonthem.

Isabella was not a woman who would slight the man whom she had chosen as herhusband. On the contrary, she dignified his name in all eyes. A member of her court haswritten: "I well remember seeing the Queen with her husband sitting in judgment in theAlcazar of Madrid every Friday, as was the custom in Castile, dispensing justice to greatand small who came to ask for it."

One little incident in the early days of Isabella's reign illustrated her policy toward herpeople. Trouble arose in Segovia, where she had placed Cabrera as Governor. As soon

as the Queen heard of the disturbance she mounted her horse and rode straight toSegovia, attended by Cardinal Mendoza and a few other courtiers. She entered the citadelof the city, where Cabrera had fled for safety, and, going alone into the courtyard (forIsabella never knew fear), she ordered the gates to be thrown wide open, that the peoplemight enter. Naturally the people in their excitement rushed pell-mell into the courtyard.Isabella asked them their grievances, in a calm, clear voice. At the same time shepromised to do all in her power to redress them. All the people wished was the removalof Cabrera. "He is deposed already," the Queen replied to them. She also gave thempermission to remove other unworthy officials if any such still remained in the citadel.

She explained to the people that she would trust Segovia only to worthy rulers, uponwhom she could rely. The people, understanding the Queen's jus-

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tice, shouted "Long live the Queen!" and Segovia was restored to quiet, normal life.Isabella knew that with a little prudence the lion roaring at her could be changed into alamb. However, she had the wisdom to live in Segovia long enough to thoroughlyinvestigate matters. She then found out that Cabrera's only offense was his punctiliousobservance of law. Before leaving the city Isabella had restored Cabrera to his office inpeace.

No ruler was ever more at one with her people than was Isabella of Castile. Whena shaft of misfortune struck their Queen all suffered with her. Likewise when herindignation arose her subjects stood at her back to support and, if need be, avenge her.

When the fortified town of Zahara, on the Andalusian frontier, was sacked and allher residents were killed or forced into Moslem slavery her great heart burst into a flamethat found an answering spark in each heart in her kingdom. It was that fire of indignationlighted in Isabella's soul that finally destroyed, "grain by grain," that marvelouspomegranate - Granada.

Zahara was immediately avenged by the capture of Alhama, the first Moorish townlost to the Saracens and the key to the long list over which finally floated the Cross ofCatholicism.

The Castillians who conquered Alhama feared they could not hold their prize andthought of destroying the lovely little city. When Ferdinand and Isabella reached thecaptured city the Queen exclaimed, "Let us hear no more of the destruction of Alharna, thefirst fruits of our victorious arms; let its walls be sacred as a stronghold granted to us byHeaven in the midst of a hostile land."

The three mosques of the city were at once consecrated as Christian churches byCardinal Mendoza. Isabella had expressed her heartfelt desire. She did not wish todestroy, but to change. Destruction was never Isabella's policy. Conversion was her aim.

To Isabella, devout Catholic that she was, the Moriscoe element in Spain was aleprous spot in her eyes, which, if she could cleanse and convert into Christian Catholic,she felt would be not only to the everlasting benefit of the Moriscoes, but add glory to herown chosen religion.

Isabella was the incarnation of the thought of her age upon this subject ofCatholicism, and she is not to be blamed for the later violence of her clergy toward theMoriscoes. Her personal policy was always kindness, gentleness, justice!

After the capture of Alhama the Queen's ambition was the conversion of theMoriscoes. Friendly advances were made to every Moorish town in her kingdom. All whoacquiesced with her wishes, receiving baptism and other Catholic ordinances, like the townof Baza, for example, were received into the Catholic Communion with rejoicing and treatedwith the utmost kindness.

But the Saracenic heart burned with true love for his own great religion, and thosewho assumed Catholicism only adopted the cover of the church as a shield. They werevery careful to observe their own religious rites in secret. Perhaps no race is more subtleor snakelike in their dealings, and the amazing fact is that all the Moriscoes did not adoptCatholicism, if only on the surface.

Finally Isabella gained control of every Moorish town in her kingdom save Granada,the principal western home of the Koran. In 1491 Ferdinand, following his wife's direction,built a besieging city on the Vega (5), absolutely determined not to leave his position untilGranada adopted Catholicism or surrendered. Ferdinand called this besieging city SantaFe (holy faith). Today the city still stands as an emblem of Ferdinand's determination tomake Cathol-

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icism the first religion of Spain. Santa Fe is the only city in Spain into whichMohammedanism has never crept.

At last Granada, torn by internal dissension, was surrendered to the Christians byAbu Abdallah the Unlucky. For seven hundred and forty-one years the Saracens had heldGranada. The city's greatest charm, the Palace of Alhambra, was the pride and joy ofevery Moriscoe.

"Allah il Allah through its hallsWhispers the fountain as it falls."

Not excepting the Taj Mahal at Agra, India, the Alhambra is the finest example of allthe splendid specimens of Saracenic genius expressed in art and architecture.

Abu Abdallah, nicknamed Boabdil (6), would never have surrendered the city to theCatholics only he feared his uncle and greatest rival, Ez Zaghal, "the Valiant," wouldassume again his old authority in Granada. When Boabdil passed the keys to Isabella heconsidered that he was only complying with the lesser of two great evils. With thesurrender of Granada, Mohammedan supremacy in Spain went down forever.

The surrender of Granada was the signal for international rejoicing. The Pope heldHigh Mass at Saint Peter's, in Rome, because a Pagan city had been added to the PapalSee, and for several days the general public continued their celebration. Henry VII. ofEngland, not to be overshadowed in his devotions by even a Pope, held service at Paul'sChurch and London took up the jubilee.

Isabella's war with Granada is one of the most romantic pages in History. It hasproven the source of countless fascinating tales of valorous deeds and chivalrous love.

In 1491 Isabella gave to Columbus the commission that resulted in restoringAmerica to her younger sister, Europe. Christophoro Colombo, that magnificent Child ofGenoa, foster-child of Italy - for it was she who gave him his education - and courtier of

Spain [it is an established fact, even if iconoclasts wish to prove the contrary, thatColumbus always enjoyed the favor and esteem of Isabella, and previous to his Westernvoyages served under the banner of Ferdinand], was the most brilliant figure of Isabella'sbrilliant reign.

Columbus had two aiding factors in the astrolave and the polarity of the needlewhich had been discovered in the Fifteenth Century. By their discovery a new interest hadbeen infused into maritime enterprise. Spain, not wishing to be behind her sister Nations,spent much time upon the high seas. Portugal become jealous because Spain had goneas far as the Canaries and compelled her to sail only North or West. So all forcescombined to aid Columbus in his dream of sailing to the West.

There had been others in Europe before Columbus who understood that there wasanother continent in the West. Two centuries earlier Dante had caught the inspiration justbeing breathed into the air (7). Another Florentine poet, Pulci, voiced the same thought inhis "Morgante Maggiore." In the poem the Devil refers to the prevalent belief regarding thePillars of Hercules and says to his companion, Rinaldo:

"Know that this theory is false; his barkThe daring mariner shall urge far o'er The western wave, a smooth and level plain,Albeit the earth is fashioned like a wheel, Man was in ancient days of grosser mould.And Hercules might blush to learn how farBeyond the limits he had vainly set, The dullest sea-boat soon shall wing her way,Man shall descry another hemisphere, Since to one common centre all things tendSo earth by curious mystery divine, Well balanced, hangs amid the starry spheres.At our antipodes are cities, states,And thronged empires ne'er divined of yore.But see, the Sun speeds on his pathTo glad the nations with expected light."

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Columbus proved the truth of Pulci's thought. Fate also permitted Columbus toshow Spain the utter absurdity of her old motto, "Ne plus ultra." The popular belief in Spainwas that the Pillars of Hercules (8), Gibraltar and Cuenta, the granite monoliths, standingon either side of Gibraltar Straits, were the very end of terra firma, with "nothing beyond"but an endless expanse of water. Columbus found a beyond - America.

Isabella understood the man Columbus. His universal plans and high idealsappealed to her. She grasped his meaning in his quest for the home for the new race (9),hence her willingness to aid him. As long as Isabella breathed she was faithful to herpromises concerning Columbus. When unworthy officials, jealous of his unparalleledsuccess, cheated and maligned him, she was always his friend and redresser of wrongdone him.

Columbus, with his own hand, has written a letter that speaks the truth concerningIsabella's interest in his plans. "In the midst of the general incredulity the Almighty hasinfused into the Queen, my Lady, the spirit of intelligence and energy, and whilst every oneelse in his ignorance was expatiating only upon the cost, Her Majesty approved it, on thecontrary, and gave to it all the support in her power" (10).

Isabella, by her aid to Columbus, has given to the world a Continent rich in everyresource that tends to man's happiness.

The accusation that Isabella was unmerciful to the Jews can be instantly brushedaside by the fact that Pulgar, Alvares and Avila, three prominent Jews, were the Queen'strusted private secretaries. Isabella's aim was to make her country one great unit, with oneleader and one religion. Her wisdom is truly commendable and all foreigners who did notwish to be an integral part in her plans had the option of leaving the country.

Isabella had great odds against which to work in her plans for unity, and perhaps noother Queen could have handled them as successfully as she did.

Upon the shoulders of Torquemada must forever rest the blame and shame of theInquisition. He was its founder and most zealous Torturer.

The world at large holds the opinion that Isabella was completely under the controlof the Catholic Church. The exact opposite is the truth of the matter. No Catholicsovereign has ever been in more constant controversy with the Church than was Isabella.

When Isabella took the throne she found the great majority of the Catholic clergy ofher country whited sepulchres, and to their vileness they added the lack of knowledge.With the heart of a lion Isabella worked incessantly, and before her death she had cleansedthe Church of much of its rottenness.

Isabella, in spite of all the ingenuity, skill and subtlety of the Jesuits against her,invariably came out victorious in her plans. On every side she removed unworthy Churchdignitaries from important offices and refilled them with men of learning and integrity. Herobject was to have the Church a bulwark to the kingdom and not a prop of straw. Sheknew no institution could ever become a great moving factor that did not have men of someknowledge at least, and, most essential of all, men with singleness of purpose and HONORas the foundation of their lives at its head.

Three words describe Isabella's reign. It was brilliant, beneficent and progressive.Spain under Isabella reached its climax in letters. Under Cardinal Ximenes the famouspolyglot version of the Bible was made. This alone was a great literary achievement. Theimpetus that Isabella gave to learning was simply marvelous. When she came to thethrone there were very few schools in her kingdom. Before she left, in 1504, Spain was

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covered with them, and in these schools and colleges women (11) took part in the lecturesand public gymnastics, a custom practiced in Europe nowhere else save among theSpanish Arabs.

Isabella recognized that upon the children rested the promise of the future glory ofthe kingdom. To the work of their education she therefore consecrated the best energiesof her mind, surrounding herself constantly with large numbers of the children of her noblesand even herself sharing the work of their training. Such men as Boscan, Garcilassa andthe younger Mendoza prove the wisdom of her methods.

The beneficence of her reign can never be forgotten. America, the home of the newrace, is Isabella's gift to the ages.

The progress along general lines made in this reign has never been surpassedunder the rule of any other Spanish monarch.

Isabella found her kingdom utterly lacking in the knowledge of proper warfare. Everyimprovement in military science invented by the mind of man Isabella bought and broughtinto Spain. She even hired Swiss mercenaries to train the Spaniards in obedience andendurance, qualities naturally alien to the Spaniards, but the two cardinal requisites for asuccessful soldier.

There was no standing army, and yet the men of her kingdom always answered hercall "to arms." In war she was the heart and head of her army. By her own enthusiasm shekept her soldiers inspired under even the most adverse circumstances. The Queen wasalways one of her army, and anything causing the soldiers suffering was genuine grief tothe royal heart.

In the war against Mohammedanism in Spain Isabella, at her own expense, providedtents supplied with every necessity and comfort for the sick and wounded. These tentswere called "the Queen's Hospitals." In this century the hand on History's dial points onceagain to a Woman who raised hospital tents for the care of the suffering soldiers of theSpanish-American war.

During the last years of Isabella's life sorrow after sorrow followed each other inquick succession. Tennyson, in referring to Chaucer's "Legend of Good Women," says the

"talesCharged both my eyes with tears, In every land I saw, wherever light illumineth,Beauty and anguish walking hand in handThe downward slope to death."

History seems to show the same sad truth in regard to Isabella. Beautiful and good,she finally sank under the grief of another's woe. The mental ill-health of her daughter andthe death of her dearest child, the Queen of Portugal, were the blows from which she neverrallied.

But to the very last Isabella, though upon the couch of death, brave as the Romansof old, gave her last orders to her faithful friends.

Her last testament remains an abiding proof of her great mental strength, even tothe very verge of the grave. In it she named Ferdinand as her successor to the throne. Inthe codicil (12) executed three days before her death Isabella urged her successors tohasten in their work of civilizing the poor Indians, "also to treat them with the greatestgentleness and to redress any wrongs they may have suffered in their persons or property"(13).

At the time of Isabella's death Peter Martyr wrote: "My hands fall powerless by myside for very sorrow. The world has lost its noblest ornament, a loss not only to bedeplored by all Spain, which she has so long carried forward in the career of glory, but byevery nation in Christendom; for she was the mirror of every virtue, the shield of theinnocent and an avenging sword to the wicked. I

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know none of her sex, in ancient or modern times, who in my judgment is at all worthy tobe named with this incomparable woman."

Isabella was a perfect wife, a perfect mother. She was pure, sincere and good. Thenote of her life rings upon the anvil of time in deepest harmony.

NOTES.1. Isabella and Elizabeth are one and the same name. It appears that the name

sprang from the Hebrew Eli scheba, "God hath sworn." The Greeks took it from the Semiticroot and made Elisabet, and in Latin the name became Elizabeth. Yonge says constantlythat Elizabeth and Isabella have been so constantly counterchanged that they cannot beconsidered separately.

2. Beatriz de Bobadilla, was the Marchioness of Moya. She was with Isabellathrough all the events of her life and present at her death. She is also mentioned in theQueen's last testament.

3. In Valladolid Columbus died in 1506. He was first buried in that city, but as hisremains have been moved so many times his real resting place is not generally known.

4. For thirty years Isabella held this control.5. The Vega surrounds Granada, and upon it could be raised enough grain to supply

all Europe. The Spaniards, after gaining control of it, never cultivated it as the thriftyMoriscoes had done.

6. The sword of Boabdil is in the Villaseca Collection in the Museum at Madrid;Ferdinand's armor is also hung in the same Museum.

7. See Canto, XXVI., of the Inferno. Mrs. Ramsay's translation is good, especiallyfrom line 102-120.

Dante's four lines are:"De vostri, ch'e del rimanenteNon vogliote negar l'esperienzaDiietro al Sol, del Mondo senza gente."8. The symbol of Spain's motto still survives in our dollar sign. The two upright lines

II represent the pillars of Hercules, Gibraltar and Cuenta. The scroll line S signifies the neplus ultra.

9. The plan Columbus cherished of recovering the Holy Sepulchre will have peculiarsignificance to members of the Universal Brotherhood. Also the name Columbus signifies,"dove,"

10. See Carta al Ama de Principe D. Juan, apud Navarrette, Colecion de Viages,tomo 1, page 266.

11. Beatriz de Galinda was called La Latina, because of her great proficiency ofLatina, because of her great proficiency in for her learning, in Isabella's reign.

12. The Queen's signature to the codicil of her will is among the manuscripts of theRoyal Library at Madrid.

13. Isabella was never permitted to know the perfidy of her nobles toward theIndians, and yet she seemed to divine it, as the codicil of her will plainly shows.

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"Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and aniseand cummin, and have omitted the weightier matters of the law - judgment, mercy and faith;these ought ye to have done, and not to leave the other undone.

"Ye blind guides, which strain at a gnat and swallow a camel."Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of

the cup and platter, but within they are full of extortion and excess."Thou blind Pharisee, cleanse first that which is within the cup and platter, that the

outside of them may be clean also."Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited

sepulchres, which indeed appear beautiful outward, but are within full of dead men's bonesand of all uncleanness.

"Even so ye also outwardly appear righteous unto men, but within ye are full ofhypocrisy and iniquity." - New Testament, Matthew xxiii., 23-28.

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H. P. BLAVATSKY - HER POSITION AND WORK by F.M. Pierce

WITH the work of UNIVERSAL BROTHERHOOD now finally established by theGreat Law in H. P. B.'s old headquarters, as she originally intended, the time is opportunefor a concise review of her work and of the position she occupied in the movement.

In face of the apparently impossible, that Great Soul known to the world as H. P.Blavatsky projected herself, alone and unaided, into the sleep-bound intellectuallyegotistical life of humanity as a great disturbing, awakening force.

The "Educated Unintelligence" of the near-by ancient and modern times hadgradually led men to think the mind supreme and its cultivation the great desideratum ofhuman life. As a result this intellectual egotism had closed the mind to a knowledge of thesoul - its master, and man, thus losing conscious connection with his Divine Self, hadseparated the material and spiritual life, and relegated his godlike nature and powers to aremote, unreasonable and intelligently impossible personal God, made in man's ownmaterial image. Indeed, he had so far removed this mind-made God from his consciousmaterial life that through sub-conscious fear of altogether losing the connection he evolvedan intermediary Christ to serve as a connecting link with his first mind-made soul image,and as a sacred symbol of his almost lost and forgotten Divine Self - the Master - supposedto have been slain by the three ruffians, the animal, the material and mental man.

While this was a perfectly logical result of the mental separation of the soul from thephysical man, it left the mind free to consider itself in practical command of the field ofmaterial life and to look upon his mind-made God - or forgotten soul - as the ruler of thespiritual world, and as such to be met and dealt with mainly after death.

Blavatsky's work was to break up this ignorantly egotistical intellectual materialism,

which in self-sufficient blindness limited its vision to the "letter which killeth" and saw notthe "spirit which maketh alive."

That she performed her herculean task is proven by the calumny and abuse whichwas heaped upon her from every direction and source, but this served only to increase herpower and expand her work.

In passing it is well to remind those who surrounded her (her so-called friends andhelpers) that they stand fairly charged with quickly wearing out and destroying the physicalinstrument of this great, lion-hearted soul by their petty jealousies, selfishness andambition.

In the magnitude of her entire work, the "Secret Doctrine" stands out as the luminouspoint or apex. Before it no greater work was ever written, and it will shine out as the "GreatLight" until a brighter Sun shall arise to illuminate the world.

It gives an intelligent student not alone the key to an understanding of the world'sscriptures, but also of the laws of nature and life. When taken as a key it becomes ofpriceless value as the greatest "revealer of Truth" extant.

Unfortunately this greatest of her works has fallen into the hands of a few

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of the "unintelligently educated" class referred to, who, aroused by it to the consciousnessof the fact that this book reveals great truths, have ravenously read and recorded thewritten words on the tablets of their minds for ready reference in quoting and debate. Butthey forgot - or rather they failed to realize - that the words are but hints written on theforward-pointing signboards, bidding the seeker for truth push on and search for himselfinto the beyond, taking her suggestions, not as finalities - which would lead to mentalapathy and spiritual death, but as keys, as exciters of broader, deeper, truer thought,grander conceptions and discoveries.

Pre-eminent among the teachers, Blavatsky, by precept and example, demandedof men, "Seek and ye shall find - knock and it shall be opened unto you;" in fact, her lifeand work were a living example, an emphasized command that men - and especiallystudents - should do just this thing.

The time has passed for narrow and limited interpretations of the work and writingsof any of the world's great teachers. All taught Truth as being limitless, universal and in itsquest bade all to strike out fearlessly into the unknown.

Let us complement and rival them in these noble qualities; those who garner muchby gladly and wisely giving to those who gather less; those of limited vision by bidding thebroader, more fearless seeker godspeed and welcome return, rich laden for the commongood.

While we commemorate the life and work of H. P. B. by purifying and rededicatingher old Headquarters to their original purpose of "establishing the basic principles ofBrotherhood as a living power in the life of humanity," let us, with her honesty of characterand purpose, define the position she fairly won in the Theosophical Movement.

This is proposed as a preventive against any possible future disturbance of the greatwork she inaugurated, by students who, forgetting that we are all disciples of the onemaster "Truth," become partisans of its successive agents or teachers. The history of thepast shows this to be a wise precaution, for do we not today see the partisans of Buddha,

Mahomet, Confucius and Jesus, all of whom taught the one law of Brotherhod, "Love yeone another," antagonistic and at war?

With the knowledge gained in the past live truly in the present. Evolve with theMovement, otherwise, with the irresistible impetus it has acquired, you will find yourself leftbehind, stranded in the drift and fringe of the flood.

H. P. Blavatsky cut a road through the forest, the stony field, and a bit of meadow,and scattered seed along its sides. In "Isis Unveiled" and the "Secret Doctrine" she gavehints of other roads and broader seeding-grounds which she did not explore. Beyond theselay many more unknown to her, for those who should follow and develop, else herknowledge was infinite and she a finality in evolution.

Owing to disloyalty to the cause on the part of some who were doubly pledged to itthrough advantageous association with H. P. B., the hands of W. Q. Judge - whom shecalled her only friend - were fettered; but through his magnificent staying qualities he wasable to hold the footing gained for the Movement by Blavatsky, and to solidify themembership. Our present Leader, falling heir to an unenviable heritage, has in two yearsso far freed the Movement from the ambitious and noxious element which threatened itslife, as to finally place it permanently on safe and stable grounds, from which to carry onthe numerous and far-reaching plans which she alone has originated and put intosuccessful operation.

She has not only discovered, explored and to an extent developed the hinted roadsand fields, but is already well out

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into the previously unknown, and she has scarcely begun her real work.Laboring as these Teachers of Humanity have for the one great purpose, let us for

the best interests of the Movement and in justice to these three "Great Helpers," recognize,salute and hold them each in the proper place and station in the sacred cause to which wehave pledged our lives.

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THEOSOPHY, 1875-1899 by Scrutator

IT is interesting to watch a great reform on its way to legislative enactment. On itsfirst introduction to the Senate, with difficulty can it find a seconder, and almost withoutdebate it is rapidly laughed out of court. But it is introduced year after year, and with eachpresentation finds stronger and stronger backing. It reaches at last the limits of the partyby whose most advanced members - few but active - it was at first alone supported andoriginated. And at that moment it is likely enough to be seized by the leaders of its bitterestopponents, claimed by them as their own, and unanimously coded into law. This slowgrowth from an insignificant beginning is the fate of all great reforms that are founded ontruth and enlifed by the force of evolution. They arise in the minds of those who in someways stand nearest to the soul and heart of things and spread out gradually to the minds

of those who stand farthest.An English Radical member of Parliament once said that the duty of the Radical

party was not so much the introducing of concrete measures to the attention of the Houseas the permeation of the slower Liberal party with a certain atmosphere. As thispermeating or vivifying process went on the desired reforms would of themselves, so tospeak, come about.

Other things being equal, a man will propagate his ideas slowly or quickly inproportion to his concentration of attention upon them. If he is desirous to introduce reformin the tariff and spends nearly half of his mental power on chess and nearly half on music,his ideas are likely to remain his exclusive property. But if he is spending most of hismental day in the atmosphere of tariff considerations, he is sending out into the air a steadystream of thoughts on that subject, and will hit the minds of a large number of people. Ifhis ideas seem to him a matter of the utmost importance, and his feelings are roused in thestrongest degree, his outgoing thoughts will be proportionately vivid and precise in the workthey do in moulding public thought. And if conceivably he should undergo martyrdom forhis opinion, be stoned to death by a mob, then it could be said that the whole of his lifeenergy had gone into his idea, and his whole post-mortem consciousness would be injectedinto it. "The blood of the martyrs is the seed of the church," is as much as to say that thefighting strength of an idea is measured by the sacrifice of his life made to it by its parentand emitter, so that by that much is he the poorer for his other personal use. Perhaps itcomes to about the same thing whether a man live for a Cause or die for it. But it makesevery difference to the Cause whether the man really live for it or whether, thinking he doesso, he is really living, through it, for himself.

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A moral is pointed to the above by the history of nearly, or quite, all religious bodies.Their founders and the primary few lived for the Cause they had espoused, and itprospered. But religions point out a means of obtaining something, and the Church wasstrong or weak in proportion as its adherents really lived for their Cause or for the benefitsits teachings promised to themselves if they did so. A Church may, however, prosper along time on that latter basis. It will have lost its spiritual soul, but if a large number of itsadherents find through it a satisfactory worldly position, and the remainder think thatthrough it alone can they find salvation for their souls, then the weakening will be of its holdon spiritual life, and it may for a long time grow in material opulence and temporal power.If its teachings are contrary to the truth, or contain but a little proportion of truth, or are tothe effect that through that Church only is salvation to be obtained, then with the certainrise of truth in another quarter its adherents must in time loosen and dissolve theiradherence; its material prosperity must depart; it will cease to attract even the selfish, andin no long time its concerns will belong to the historian only.

I think that in the twenty-four years of the history of the Theosophical Movement wecan discern the advance of a tendency which is the opposite of that above sketched. Atno time was there a livelihood to be obtained within it, and at no time was a membershipin its ranks of the smallest worldly advantage; but in its early days I think there was atendency to the study of its philosophy, with a view to the ascertainment of what measureof advancement, according to its teachings, was to come hereafter to the man who lived

a particular kind of life, and what measure to him who studied its philosophy and workedfor its promulgation. This was, of course, from the first contrary to the keynote set by theFoundress. The tendency has greatly changed, and the inquiry is, In what way can weapply Theosophy to the elevation of every department of worthy human activity? Each is,not neglecting or sentimentally crucifying, but healthily absorbing and forgetting himself.

In a broad way it seems to me that the first Leader, H. P. Blavatsky, taught thestrange old truths, so lost from modern thought; the second, W. Q. Judge, simplified themfor us; and the third, Katherine Tingley, taught us to practice them. The gold was first flungout of the quarry; then coined; then put to use. The first period was thought; the secondlife; the third work. The first dealt with metaphysics; the second with mysticism; the thirdwith practicality. For the first, look at the "Secret Doctrine," the editorial parts of themagazine "Lucifer," and the private "Instruction;" for the second, at the spiritual andmystical aspect the teaching took in "The Path;" for the third at "The New Century." All thisis, of course, open to much criticism, and is at best but a partial view. But I think that it isbroadly correct. And it must be also remembered that each of the Teachers has beenmiserably fettered by surroundings and unreliable instruments. You cannot do good workwith a knife that bends when you put any pressure upon it; which is rusty from jealousy ofthe hammer and saw; which has its own ideas of the way in which the work should bedone; which prefers to be always exhibiting its polished surface idly on the table andgrumbles at having to practically and common-placely cut mere bread, or which proposesto be a great something on its own account and "boss" all the other and more submissiveknives who don't stay scheming out anything so long as there is good work waiting thedoing.

First we had teaching - as old as time

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- of the nature, possibilities and destiny of man; then the way to develop that nature so asto bring out the possibilities and realize the destiny. It is a natural evolution. It is the proofof the life of the Movement, and he who sighs for the return of methods that belong only tothe past is really on the way to a kind of mental death and has actually attained astagnation. That is his affair, but he should not long that the same fate might overtake theMovement! He should seek the kinship of the fox who tried to induce others to court amutilation that had befallen himself. In our Movement there has always been a littlecompany of these foxes. They can, however, at any moment regain their tails, and someof them do. The Movement is rapidly realizing its programme - that is, it is rapidlyovertaking all the departments of life that are worthy of the thought and strength of man.It does not at any time remain still. Constantly are new branches being pushed out fromthe parent stem.

At first it only waged war against current foolishness, materialism and "spiritualism."Then, under H. P. Blavatsky, it developed its philosophy, mainly on the intellectual side.Then it developed what had heretofore been hidden in the first, the purely esoteric side,embodied in the Esoteric School. With this developed, in "The Path," under W. Q. Judge,the more individually mystic side, that is the cultivation of the states of feeling that shouldcome from the realization of what we really are. The movement to practicality went onsteadily and is now an intensely conscious effort. Practicality is of thought as much as of

act. Once we thought about what "the Ego" is; now we try to realize what I am. Once"man is a God;" now "I am a God." Having talked about will, try now to do it. Having talkedof the soul, try to feel that you are it. Having talked of the unity of men and of love ofhumanity, now feel the unity at all moments, and love humanity. Having read and learnedof your muscles, now use them. Theosophy, once reserved for the hours of thought, nowcomes out further and occupies all the moments of thought, of feeling, and of action.

In view of this tendency, what is the future going to bring us? The lodges willbecome homes where alone in the world can the whole of human nature find from birth todeath its complete expansion. The members will come to believe in, to know of, and topractice all the powers of the soul as nowhere else in the world. For in time Lodge-life willcome to afford field for, or epitomize, the whole manifested life of the soul. Toward theMovement will therefore be drawn all souls who in incarnation are seeking their expansionin any direction. They will come where their aspirations will find easiest outlet, the worthiestfield, the most sympathetic environment. It is as inevitable as the attraction of iron filingsby a great magnet, the sweeping of leaves into the path of a whirlwind.

Look at the present scope of Lodge-life, and remember that every little while a newactivity is added, or rather, develops in normal vital outgrowth.

There are the ordinary Lodge meetings, which, besides their primary purpose ofunfolding Theosophy in its simplest terms for the public comprehension, afford themembers a needed training in public speaking and exposition, and in the ready andsympathetic answering of questions.

There are semi-private and private meetings for members only, for the prosecutionof study, meditation and the collocation of experience.

Children are trained - gathered from the streets - by members from the Lodge, whobelieve them to be souls, and who try to call out every beautiful and worthy activity of thesoul, believing

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that education is a drawing out. and not a pulling in.ln connection with the International Brotherhood League are meetings for the poor,

for men only and for women only, and for both, "teaching them the true dignity of theirposition in life." There are sewing circles for women and meetings in connection with thefurnishing of supplies for the relief expeditions.

There are the Boys' Clubs, for the awakening in the boys of such qualities as will fitthem for their duties in the future as men and workers for humanity.

Of the almost infinite promise of this department of activity there is no need to speak.There are the activities of the "Isis League of Music and Drama," for the elevation

of those two arts to their high place as teachers of men and awakeners of the soul.Nothing has been said of the Publishing activities, of the Homes for foundlings,

where these little waifs will be trained from the first to be all that it is possible in theirnatures, that they may in the end become wise and cultured and rounded-out workers forhumanity; of the women's art-work department, just started; of the work amongenebriates; of the continual Crusades for the relief of distress, and for the carrying of themessage of Brotherhood to all peoples; of the "Sisters of Compassion;" of the "NewCentury Guard" for boys; of the literary work on the Magazines; nor of the School for the

Revival of the Lost Mysteries of Antiquity.And when all has been said and all the things now in working order are enumerated,

we are only considering the beginning of what will be; for, as has been pointed out, nosooner is any branch of work in running order than it unfolds and gives rise to somethingelse, its legitimate outgrowth. There is no limit to the possibilities - nay, the certainties. Atback of it all are the truths that men are brothers, sons of one mother-life; that they aresouls of infinitely varied and as yet unexpanded powers, and that real life, when we canunfold it out of our being, is a vast joy. To call forth these powers and attain, one and all,that joy - such is the purpose of our Movement. It is as easy to stay it as to stay theupcoming of the sun.

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STUDENTS' COLUMN Conducted by J.H. Fussell

"How is the Theosophist to carry children through the Christmas Festival? Shall wetell the story of the Christ as one of the great Teachers of the world - or what?"

Christmas in its true significance is one of the most beautiful festivals of the year andcan be made full of the deepest interest for children. The ancients held a festival just aboutthis time, of the birth of the Sun, who brings joyous spring and bright summer, awakensagain the birds and flowers and gives renewed life to all. Just about Christmas time theSun begins again his northern course, the shortest day has passed, he has reached hislowest point in the heavens, and so is re-born.

All the great teachers are like the Sun, and, just as he, bring life and joy andhappiness, and, like the Sun, they are reborn at the darkest time of Humanity's year. Sothink the story of the birth of the Christ and of Buddha and Krish-

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na and the other great Teachers should be told at Christmas.And, too, we should speak of the childhood of our own great Teachers who have

come to us in this dark Century. We know something of what their childhood must havebeen, and we know how much they loved and do love children, and we know that ourLeader has touched our hearts and awakened there again the child-life and so given us thekey to the hearts of the little ones. - Orion-------

"How can the Buddhist Nirvana - which is annihilation - be a motive for rightconduct?"

First, I do not believe that the true Buddhist conception of Nirvana is annihilation,and I do not believe that any mortal who ever lived, Buddhist or not, did or could aspire toannihilation. The Nirvana-seekers, as do all suicides, aspire toward other conditions than

those in which they find themselves, merely; and in no wise to become nothing. No onereally longs for death; what is really longed for is peace, or release from various kinds ofdiscomfort, mental or physical. You cannot aspire to, or wish for, that of which you canform no conception. The nearest conception of annihilation at which we can arrive is astate in which all gross shocks and changes have given way to the deepest feeling ofpeaceful changelessness. No one can conceive of, and therefore no one who can thinkrightly supposes that he can aim at, the extinction of his own subjectivity. Subjectivityunmodified by a discordant and disturbing objective is what the real, quietest or exotericNirvana-hunter aims at.

The old philosopher perceived that beyond the changeful lights of life must be thesource of all light and all life and all change, incomparable with these. Sometimes, aimingat this and trying to speak of it, he therefore called it darkness, extinction, non-being, thechangeless. These are merely names for referring to something absolutely other thananything objective. And as the objective was thought to imply the painful, what isabsolutely other than objective was considered absolutely other than painful, supremelyblissful.

The ordinary suicide is merely one who foolishly seeks his own mental bedroomthinking that thither the noises of downstairs cannot penetrate.

That toward which aspiration may be directed must be rather absolute positivity thannegativity; more luminous than light, rather than darkness; the container of change andits essence, rather than the changeless; beyond ego-consciousness (because itsproducer), rather than the unconscious; the cause of action, the essence of action, the rootof action, rather than stagnation; it would be absolute beyondness, surpassingness,greaterness; unthinkable, because inexpressible - and thought moves amongstexpressables. It is feeling raised to the nth power, where n is infinity. But every phrasecould be criticized interminably: paradoxes become a necessity. - N. N. N.

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YOUNG FOLKS' DEPARTMENT Conducted by Annie H. McDermid

A SUNBEAM'S CHRISTMAS CARNIVAL"Even little sunbeams have a work to do," sang a childish voice. Donald MacDonald

dropped his paper for a moment to listen, a tender, half-pathetic smile softening the ruggedoutlines of his face.

"We with radiance cladHelp to make the rainbow,Make the whole world g-l-a-d,"

sang the voice. Her father leaned back in his chair, closing his eyes, while at the cornersthere seemed to be two glistening drops.

"My bonnie, little lass, ye do make the whole world glad for me," he murmured.Donald MacDonald had always called his little daughter "Sunbeam." She deserved

the name, too, for she was a veritable "happy little Sunbeam," and her auntie said, from themoment she opened her big, blue eyes upon this great, old world, which was on a June dayten years ago, that she "had a work to do." Auntie knew what she was talking about, too;she belonged to a society which teaches Brotherhood, and she knew that no one comesinto this world to live for himself, but that every one has a work to do.

Little Sunbeam had done her work well thus far, down the long list of uncles, auntiesand cousins. Through the whole line, from old Scotch Jamie down to Harry, the chore boy,she had kindled love fires that made them all happy to see her and seemed to give themnew life and joy, just as the sunbeams make everybody feel happy to be in the sunshine.

"We with radiance clad, make the whole world glad.""Papa, I want to be that song, and I've thought how to do it if you will help me. I

cannot do it alone, so you will help me, won't you?"Sunbeam had climbed up onto his knee and, winding her arms about his neck, was

pressing her cheek against his in an irresistible way."What is it, little lass? Ye ken I'll gie ye onything ye ask. What is it? Is it money ye

want" and Father Mac, as the children often called him, reached into his side-pocket for thepurse that never seemed to get empty.

"Yes, papa, it will take money to make the whole world glad, but it takes somethingelse, too. I want you to give me yourself, and then we can make such a lot of people gladthis Christmas."

"Tut, tut! lassie, how can I gie ye mysel' ony mair than ye've got me the now? Dinnaye own me body and soul, little one?" and he gave her such a big hug that left them bothred in the face.

"But, papa, I don't wont you just for myself; I want to share you with Minkie and -and - all the poor little children down in the Hollow [which was one of the poorest parts ofthe big city]. There are ever so many of them, and they look so pale and sad and tired, andI don't believe they have any papas to love them and give them nice things like you alwaysgive me. I've been thinking and thinking all about Christmas, and then I thought how niceit would be if we

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could make a happy Christmas for all the poor little children. Do, do help me, papa, dear,and I want you to love them as well as give them some nice presents. Maybe you can'tlove them so very much at first, but you soon will, just the same as everybody does, andjust as I did when auntie took me down to see them. And then you will be so glad, becauseit makes you feel so happy when you love everybody. Just giving people things withoutloving them doesn't do any good, nor make anybody very glad."

"Hoot, child! where did ye get that preachin'?" Papa Mac held his little daughter atarm's length and gazed curiously into her face.

"Oh, I just thought about it, and then the White Mother told me I had thought it outjust right. What she tells me is always true."

"And who's the White Mother, my bairnie?""Oh, she's just the White Mother who comes to me in the night and tells me things.

She told me about Minkie and the others, and then I went down there with auntie, and, sureenough, it was just like what she said."

"And who is Minkie?"Why, Minkie is the palest, thinnest, saddest one of them all. She looks so hungry

all the time. Not always for things to eat, papa, but for kind words and love, and a papaand a mamma and aunties, and - oh, just for everything like I've got, I guess. She makesyou want to cry when you look at her, and I want to make her feel glad, so she'll stay glad.The White Mother says the way to do that is to do everything you do for her with love, andthen she'll begin to do things, too, for love, and then she'll begin to be glad always. That'swhy I want you to help me to get her started."

Father Mac looked so strangely for a few moments at his little girl, then, pushing herfrom his knee, he said:

"Well, run away now, little birdie; run away now, and in the mornin' come with yourplans all ready, and I'll gie ye a hearin'. Ye better ask the White Mother just what part I'mto hae," he said, and she started gleefully toward the door.

"Oh, I always ask her everything; she'll tell me just what to do," said the child.Donald MacDonald wondered sometimes during those busy days of whisperings and

conferences over the Christmases plans at his own credulity. He entered into the spirit ofthe thing at first because he wanted to please his little Sunbeam, but as the plansdeveloped he found himself relying solely upon the suggestions which his little girl saidcame from the White Mother and which were always right. To him the White Mother beganto take form as somebody very real. Often in his quiet moments he found himself almosttalking to her and often he wished he could know her as well as little Sunbeam did. Yet hewas a plain, sensible, braw Scotsman. "This commandment give I unto you, that ye loveone another." These words kept ringing in Father Mac's ears all day and far into the nightas he thought over the plans of his little daughter and the words of the White Mother. Thespirit of compassion was taking possession of him and a new light was shining from hiseyes such as had never been seen there before.

On the day before Christmas the "Children's Hall" in the Hollow was a scene ofactivity such as had never been before. Early in the morning a big wagon drove up to thedoor with the biggest Christmas-tree you ever set eyes on, and it was soon placed in all itsglory at the farther end of the room, in a big tub filled with earth. The very look of it and thesmell that it brought with it from its mountain home filled the big

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room with Christmas cheer. Little Sunbeam and Father Mac, and all her friends, auntiesand uncles, as well as several friends, young and old, of Donald MacDonald's, who hadbeen enlisted in this happy cause, were soon on hand. Then there was such hammeringand pounding that you never heard the like before, as the mistletoe and holly and flagswere put all around the room to make it bright and Chistmas-like.

All day long packages and boxes arrived with all kinds of pretty and useful things inthem. Warm hoods and mittens and dresses and the dearest little white muff for Minkie;candies and dollies and skates and games - everything you can think of that boys and girlslike to have something for everybody, for the big folks and for the little tots, and all the boysand girls. When the room was all decorated and the Christmases-tree just loaded downwith presents, a big curtain was drawn across the end of the hall to hide it until the timecame. Then the hairs were placed in rows and everything was ready for the happy time

when the children should come.At last the hour arrived and they came streaming into the Hall - such bright eyes and

expectant faces, it seemed as though they had really caught before-hand some of thesunshine out of little Sunbeam's heart. There never was such a Santa Claus as FatherMac, or such a Christmas-tree as greeted the eager eyes of the children when the curtainswere withdrawn. All at once, at a given signal every part of the tree was lighted up, forinstead of candles they had put all over the tree tiny electric lights of all the colors of therainbow, so that there should be no chance of anything catching fire. You never heardsuch shouts, as from those happy children.

Such Ohs! and Ahs! and Minkie's little, piping voice capped the climax and madethem all laugh when she said, "Oh-ee-ee! look at that doll wif de booful blue dress!"

There was music, and then came recitations and songs, and some of the older boysand girls gave the Rainbow play, with such pretty dresses and Lotus leaves around theirnecks, and they all looked like beautiful Lotus blossoms straight from fairyland.

Then Santa Claus gave the presents, and indeed it was a labor of love, for his littleSunbeam's "White Mother" had seemed very near to him in all this work and he hadlearned a lot about "helping and sharing." Everybody was happy that night. No one wasforgotten, and when little Minkies white muff and boa were tossed into her lap by SantaClaus the look on her face and the way she hugged them made the shining crystal dropscome into his eyes again. Oh! it was a happy time! Then, when it was time to go home,Santa Claus said: "Now. children, this is only the beginning; you must all come tomorrowto have Christmas dinner with little Sunbeam and Santa Claus at one o'clock sharp. Don'tbe late." Then they all joined hands and went around the room singing the "Circle Song"about "loving and serving, each in his turn."

All the children were early at the doors on Christmas day, and little Minkie was thefirst one that came into the hall and headed the procession. Such a pretty picture she wasin her white hood and muff, and the nice, warm dress, with the dolly with the blue dress inher arms. Everybody wore their new things.

"Oh, see! Look there! Cranberry sass at every plate!" It was Minkie who said it,and it made everybody laugh. There is no use trying to describe that dinner. It was simplybeautiful! and the hungry children were as happy as could be, and you may be sure theywere not hungry long. Then there was some more music and songs and recitations, and

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Father Mac was called on for a speech. He told the whole story, how this happy Christmastime had come about. With a merry twinkle in his eyes he said it was all the work of a littleSunbeam, and he hoped it would go on and on and on, for little sunbeams always have awork to do. And then he took little Minkie in his arms and said: "I am going to take thislittle, tiny bud home with me, to live always in the warmth of a sunbeam that will bring theroses to her wee facie, and when the summer comes she'll be a sunbeam herself, helpingto make the whole world glad, for that's what the sunbeams do."

When everybody had stopped shouting and clapping their hands, one of the biggerboys jumped up and made a little speech, and said they all wanted to thank Santa Clausand Sunbeam for the happy Christmas they had given them. After that everybody joinedin singing "Happy Little Sunbeams," and I think everybody in the whole world must have

heard it in their hearts. So this is the way that one little girl tried to make the whole worldglad.

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[[photo: Brotherhood Babies: The Summer Shelter on the grounds of LotusHome, Buffalo, N.Y. A view of the Home and an account of the Babies will be given in nextissue.]]

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BROTHERHOOD ACTIVITIES

[[photo: J. Karling]]

THREE OF OUR SWEDISH FRIENDS.The three portraits on this and the following page are or Miss E. Bergman, Mrs. A.

Cederschiold and Bro. J. Kayling, three of our Swedish comrades. Miss Bergman and MrsCedersehiold were the pioneer workers in the Theosophical Society in Sweden, and later,with Dr. G. Zander and others, formed the first Society there. Mrs. Cederschiold is the wifeof Major H. Cederschiold, President of Lodge No. 1, of Universal Brotherhood in Stockholm.Bro. J. Karling, a professor in the college, is one of the recent and enthusiastic workers inJonkoping, and is President of Lodge No. 9.

ANOTHER CRUSADE.After the constant strain of years of work, the Leader, on her return from Europe,

was urged to take a rest. In the case of natures like hers, rest consists of change ofactivity; but in the Present state of our work, little even of this kind of rest is possible to theLeader. She did, however, reluctantly go east for that purpose.

The next news received by the staff at headquarters was that she was in Bostonholding meetings, starting new lines of work, forms of activity new not only amongcomrades in Boston, but everywhere else also. She remained there some days, sowingmany seeds whose fruit we shall see hereafter.

It was a jubilee week, not to be forgotten by the many friends who were present.Besides the regular Headquarters staff of 24 Mount Vernon street, there were present MissBergman, known and loved for years in Sweden as one of its oldest workers; BrotherMather, our genial comrade of Maine; Brother Stearns, of the same state, younger, but fullof promise; Brother Percy Leonard, a recent and welcome new-comer from England; Mrs.H. K. Richmond-Green, an ever charming and inspiring personality, radiant with loyalty,enthusiasm, and energy of work. In a letter since received from Brother Robert Crosbie,he says that in all his ex- --- 464

perience in connection with the work at the Boston Headquarters, he has never seen such

loyalty, unity, enthusiasm, and desire to work.Every member is standing steady at his post, working hard, and determined to carry

the cause with flags flying into the next century.From Boston the Leader went to Easthampton and became the guest of Mrs. Green,

at her charming home, so full of the aroma of art subdued and interblended with that ofhome. We all know what is true New England hospitality, but that which Mrs. Green knowshow to throw around her guests has something beyond this, and is of the essence of truecomradeship.

The little party which met the Easthampton Lodge, consisted of the Leader, BrothersPierce, Patterson, Coryn and Stearns. Two of Mrs. Green's sons were present. All herfamily are now in the organization, save one. The last to be admitted resides in Salt LakeCity. He will be of great value in the future of the work, and seemed to achieve a mostnatural relation to the Leader, as if he had been one of the "boys" for any length of time.The cordial and genial host, Mr. Green, now for long a comrade in our ranks, helped muchby his music, in the evening, accompanying the party to the Masonic Lodge, of which hewas organist.

The most remarkable feature of this crusade was the fact of the speech of theLeader at the Masonic meeting on the evening of Monday, Nov. 20. The lodge had invitedMrs. Tingley to be present and address it at its public installation ceremony of that evening.Accompanied by Messrs. Pierce, Patterson, and Coryn, and her host, Mr. and Mrs. Green,she went accordingly, and addressed the Lodge with immense fire and energy. The largehall at Easthampton was packed to suffocation with Masons and their friends, and if thelarge body of guests were all as delighted with their experience as the UniversalBrotherhood officers, who had been invited with the Leader, a strong impression must havebeen left upon their minds.

[[photos: Mrs. A. Cederschiold, Miss E. Bergman]]

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The objects of Masonry and the Theosophical Society (now Universal Brotherhood)are essentially the same, the restoration of the Brotherhood of Mankind, and an occasionalreunion in this visible must greatly assist to strengthen the inner bond of community of aim.At the close of the meeting the officials of the Lodge were presented to Mrs. Tingley, andone of the highest of them expressed his great appreciation of the way in which she hadunfolded the Masonic ideal. Whatever opposes the freedom of the minds of men is theenemy alike of Masonry and Theosophy, and these two movements concur in their fight forthe destruction of the fetters with which the human mind, in its search for truth, isthreatened and - as regards a part of humanity - bound. - Observer

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FROM A COMRADE'S LETTER"I am so absorbed and so enthusiastic about our magnificent chance in the glorious

evolving future of our work for humanity, thanks to the wonderful plans of our Leader, whichexceed anything else I ever heard of, and thanks to her ensouling power which helps us

to live a greater life, that I feel myself awakening from the sleep of ages into thecomradeship of my proper home. This is as near as I can express it. It is a matter to befelt, not to be theorized about. It is something suggesting daylight, so warm, so golden, soimmensely great. So you could see how the theoretical will-o'-the-wisps in the backgroundof receding night must dwindle.

"The work of the great Helpers of humanity is to gather as many as will listen fromthe wide, wide world, and to uplift the whole planet to a higher level. Actually uplift it andnot merely spread some theoretical tenets, instructions, and what not, as many do, in orderto blacken them afterward and profane them and then cry for more. Seeing such greatdifference between these great Helpers and small will-o'-the-wisp theorizers propoundingtheir theories, certainly we are happy to know the truth.

"Apropos of that propounding, they want even to explode the whole earth, if theirteaching be not accepted, and to shower the fragments upon other planets. They do noteven wish to give a chance to sixth and seventh races. Now is that tolerance? That ispropounding a little overdone. - "Zoryan"

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GREETING FROM THE ARYAN THEOSOPHICAL SOCIETY TO THE EUROPEANLODGES

144 Madison Avenue, New York, November 21st. 1899.

Comrades:At this, the regular annual meeting of the Aryan Theosophical Society, the parent

Branch in America, there is present so much energy, so much of the spirit of comradeship,and so much fellow-feeling for you in Europe that we feel unanimously impelled to send yougreetings.

The work grows from hour to hour; its strength is as never before and that spiritwhich was such a revelation to the members at the Congress in Sweden and England iswith us now in even greater force than with you then. Among us, as among you, there arefrom time to time a few for whom the stress of noble work grows too great. But as theranks close instantly, the onward sweep is more resistless than before.

One with you in loyalty to our work, and to our selfless and all-compassionateLeader,

We are eternally Yours,The Aryan Theosophical Society,

E. A. Neresheimer, President.

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THE UNIVERSAL BROTHERHOOD CONGRESSAT BRIGHTON, ENGLAND, OCTOBER 6 & 7, 1899.

AN IDEAL CONGRESS.

(By an On-Looker.)I said I didn't intend to describe the proceedings of the second day at Brighton,

leaving that subject to the reporters. But I have changed my mind. Much remains to besaid beyond a record of words spoken, however accurate. It may be worth while to dwellon the fact that a debate between the Rev. T. Duncan and Mr. S. G. P. Coryn on "TheLetter and the Spirit of the Bible," which was conducted respectfully both in the afternoonand evening, in which not the slightest trace of personal attack was evident on either side -was preceded on each occasion by most refined and elevating instrumental music! Onecannot help feeling that the personal harmony of the discussion was in no small degree theresult of the musical atmosphere in which it took place. Would it be disrespectful to theUnited Stares Congress and to the British House of Commons to suggest that theseinfluential bodies might conveniently open debates in like manner? If the object of theseassemblies be the discovery of political truth rather than the triumph of party - and who candoubt it? - then surely they might make trial of a musical atmosphere such as was providedat the Universal Brotherhood Congress. It certainly could do them no harm. It might,however, knock the arrangements of political caucuses into the proverbial cocked hat.

But to return to Brighton. The debate itself was, as the press has noted, asomewhat one-sided affair. It struck me that Mr. Duncan was holding a brief for averageChristian opinion rather than expressing his own convictions. I think he could have mademore of his brief. He might have shown that there are vast numbers of Christian peoplewhose deeds were ever better than their creeds, and thence have drawn the legitimateconclusion that the spirit of the Bible was really better understood within the churches thanhis opponent inferred. Moreover, he might have pointed out that the centre of gravity inChristian thought has been slowly changing throughout the latter half of the century; thatthe combined pressure of scientific ideas, and of what is called "the higher criticism," haseffected a vast change in Biblical interpretation. Spurgeon belongs to the theology of thepast. Men like the late Professor Drummond are its present interpreters to a larger degree,perhaps, than Theosophists imagine. And often but a very thin veil separates such thinkersfrom the Wisdom Religion. No, I fancy that Christian opinion about the Bible was rapidlyoutgrown the Christian organization. Mr. Coryn hit the nail on the head when he remarkedthat preachers dare not express in their pulpits the thoughts they have in their studies. Andthis must be so, while the churches are served by paid officials. The spirit of the Bible willnever be popularly understood until its interpreters undertake their sacred work "all for loveand nothing for reward." In other words, strictly follow their Master's example.

Of Mr. Coryn's masterly orations - for they were much more than replies to Mr.Duncan - it is not easy to speak. In learning, in brilliancy, in logical skill, I hold them to bemonumental. Without a single note, all manner of references,

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ancient and modern, were woven symmetrically into the thread of his discourse. Andpower no less than aptness was evident in all he said.

Yet, from the standpoint of the ordinary listener, the man who somehow had"happened in" at the Congress and this is the position I am seeking to occupy - neitherSydney Coryn nor any other of the many able speakers in the ranks of the U. B. whoaddressed the Brighton Congress, came within measurable distance of our Leader,

Katherine Tingley. I have heard Gladstone and Bright, and quite a host of famous oratorsin my time. She excels them all. This is my sober judgment. I believe this to be also thejudgment of the majority of those who listened to her at Brighton.

The Leader wound up the debate on the "Spirit and the Letter of the Bible;" and, ifI recollect aright, she spoke at all the public meetings of the Congress. On every occasionshe rose above the mental plane, while apparently addressing it. Thankfulness rather thanadmiration was called forth by her speech . A true poet reading or reciting one of his ownpoems will evoke a similar feeling.

Her gestures, animated, varied, original, were yet absolutely natural. I don't knowany other public speaker of whom this could be said. The greatest have their mannerisms -graceful it may be - by which partly we remember them. Her voice: it is that which I chieflyremember. Other women speakers whom I have heard have lost the evenness, theflexibility, of their notes, either on the lower or upper range. Katherine Tingley's speech-voice has the quality, the ease of a rich contralto - if I may so express myself. The manlikenotes and the womanlike notes are both there; yet so easy is the passage from one to theother that no sense of surprise or incongruity is aroused. Perhaps there is no other suchvoice in the world.

Of the language she used I venture to say, as a critic of written speech, that it wasabsolutely appropriate language. I don't think any one would want to edit KatherineTingley's speeches. To slightly alter a famous aphorism, she said the right thing in the rightway at the right moment.

And still I have not come to those dear children. Bless them! they are worth anotherarticle, and they shall have it.---------

EXTRACTS FROM THE SHORTHAND REPORT OF CONGRESS.

MESSAGES OF GREETING - WELCOMING THE DELEGATES.The Chairman, Bro. Sidney G. P. Coryn, President of the Universal Brotherhood in

England, after opening the meeting, said:The first duty I have to perform is to read to you various messages of greeting that

have reached us from various parts of the world. The first is brought to us direct fromAmerica by the Leader and Official head. It is from the Staff at the Headquarters, 144Madison avenue, New York, and reads: "On behalf of the Lodges, we send a greeting tothe European Congress." (Applause.)

A cable message has also come from New York: "Jubilant greetings from America.Hurrah!" Next comes a cable message of equal interest. It is sent by the Point Lomacomrades, and reads: "Joyful greetings to the Leader, Congress and faithful comrades."(Applause.) The next is from Ireland, through Bro. Dick, and reads: "The Irish Lodgessend heartiest fraternal greetings to their brothers in Congress." (Applause.) Next andlastly, there is a telegram sent by Bro. Hedlund from Sweden: "Hail, Leader! Greetings allcomrades! Sun shines,

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Sky is clear, Hearts ore opened." (Loud applause.) My next duty is to formally welcome in

our midst those delegates who have come to us from other countries - come to us innumbers greater than at any other previous gathering here in England. I have to do astrange thing in announcing our Leader as a delegate, but in this character she wishes toappear at the moment. I will ask Mrs. Katherine Tingley to come on the platform.

The Leader ascended the platform amid the heartiest greetings from the audience,all standing. She smilingly bowed in acknowledgment of the warm reception accorded toher.

The rest of the delegates from America, Holland, Sweden, Germany and Ireland,were then called to the platform.

Madame de Neufville, from Holland, presented the Leader with some beautifulflowers, from which streamed three ribbons of purple silk, bearing the words in goldlettering: "Truth, Light and Liberation."

The Leader accepted them not only for the flowers, which were very beautiful, butfor the sentiments expressed in the lettering, which she so much loved. She trusted thedelegates from Holland would carry back her good wishes and her heartfelt thanks.(Applause.)

The President said that on the platform they had an epitome of the TheosophicalMovement and the Universal Brotherhood Organization. The delegates assembled werepeculiarly fitted to represent the work there that day, and peculiarly fitted to uphold thebanner that had been raised in the countries from which they came. (Applause) In the faceof immense difficulties Dr. Zander had upheld the work in Sweden, and it was owing to hisinitiative, his courage and his unwearying effort that the work had reached the point it hadin Sweden. (Applause) Probably Sweden would never know what it owed to Dr. Zander,and he did not think Dr. Zander would wish it to be known. Year after year he had workedand written for Brotherhood and Theosophy, and those of them who knew what he hadwritten knew that it was written with a literary ability and skill they might all with advantageemulate, but perhaps very few of them hope to attain. He must also mention MadameScholander, who had done valuable work for the cause with her translations. It wouldprobably be many years before they got her work in its true perspective so that they wouldbe fully able to comprehend it. Not long ago he visited Madame de Neufville and hercomrades in Amsterdam and saw the work they were doing there, like a perfect triangle oflight, sending out the force and illumination of their teachings throughout the country. MissBergmann was a friend of their once Leader and friend, H.P.B., and Miss Bergmann firstintroduced Theosophy into Sweden.

The President lastly referred to their comrade from Germany, Bro. Conrad J.Gluckselig, who had not been long in their ranks externally, but whose great energy,wisdom and determination shown in the work had caused them to regard him one of theold and tried workers.-----------

"THE LETTER AND SPIRIT OF THE BIBLE"Debate Between an English Clergyman and a Theosophist.

After a musical selection, the President vacated the chair to Bro. CranstoneWoodhead, for the debate on "The Letter and Spirit of the Bible," between the President

and the Rev. T. A. Duncan.

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The debate was opened by the Rev. T.A. Duncan, who said that through thecourtesy of the Leader of the Theosophical Movement throughout the world he had beenasked to enter into a friendly debate on a subject of general interest. They ought, hethought, to approach the subject with considerable caution. Naturally they would expecta clergy man of the church of England to take a conservative position in those mattersinvolved in the subject for debate. They should remember that that which was new wasgenerally not true, while that which was true was almost always not new.

Mr. Coryn expressed their obligation to Mr. Duncan for coming and favoring themwith his views. Mr. Duncan had placed him in a peculiar position. Instead of attacking anyTheosophical position, he had begged them to be cautious. "Those things which were neware very rarely true." With the statement he could only express his absolute concurrence,because Theosophy, the philosophy which went under that name, which had beenreintroduced into the West was not a new thing - it was as old as the world, and there neverhad been a time or people when Theosophy was not taught in some one or other of itsinnumerable aspects.

If they went back to ancient Egypt - which was as far back, perhaps, as they couldhope to go with historical accuracy, in the literature, engraved on the stones of thepyramids, they found Theosophy in very much the same garb as they found it here in theWest. And coming down the centuries, everywhere they found some aspect of that hiddenWisdom, and those many aspects, put one against another, made the shining stone ofDivine Truth they called Theosophy. It was impossible that afternoon to treat fully of thegreatest and only philosophy worthy of the name. He would select one or two points only,where it appeared to be in antagonism to some of the central tenets of orthodoxChristianity.

Theosophy spoke of a universal current of life, and not as though life were dividedand not one; it spoke of one universal ocean of life, seeking ever to manifest itself,continually seeking its illustration on the physical plane, continually molding form after formfor itself, each more perfect, intricate, more worthy of its Divine tenant than the one before.They found the universal life at the beginning if they liked to call it so, in the mineralkingdom; and, after aeons, it evolves for itself a covering in the vegetable kingdom; afteraeons passing into the animal, until eventually the flower bloomed in the brain of man.

Theosophy did not say "Be brothers," but in ever louder tones, ever more insistently,"Ye are brothers, whether ye will it or not. If ye kill each other, that shall not break downthe law, the truth that BROTHERHOOD IS A LAW IN NATURE," because it was oneUniversal Life that was sweeping through them all. Was there one person who had not feltsympathy with another? But what was it, and why did the sight of sorrow make themsorrowful? Was it not because the man feeling sympathy was learning from the great voiceof Nature that it is indeed one Life only that sweeps through all men and all worlds, and allmen were traveling to the same eternal goal. And the life wave did not stop when it hadreached man. It went on as before, through successive re-embodiments, and so thataspect of the Universal Life we call ourselves was still advancing.

Theosophy, as well as every great Religion, taught the great law or Reincarnation -

that this life, with all its joys and sorrows, is not the beginning, and is not the end; that itis one in a long chain of earth existences; that each life we are living now is the logical,necessary result of the lives preceding it, and that we

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are now sowing in the unseen fields of the future that seed which we shall one day surelyreap in joy or tears. That appeared to be a point of divergence between Theosophy andChristianity, as taught in the churches today. (Applause.)

Mr. Duncan, in reply, said that Mr. Coryn seemed to think that in bringing forwardthe idea of the one Life he was mentioning a conception unfamiliar to the ordinary Christianmind. He could not see that there was any ground for the supposition. The conception ofthe one Life at the root of all things was thoroughly Christian, and had never, so far as hebeen questioned in any branch of the Christian Church. It was recognized that it lay at theroot of all life as the Divine Spirit-God was in all things as Creator, Sustainer, and Governor.Then, when they came to Brotherhood they reached familiar Christian ground. If themission of Jesus Christ were not to recall to men's minds the fact that they were brothers,the ground upon which that fact was based being their common divine nature within them,he knew not what his mission was. Did He not say: "One is your Father in Heaven and allye are brethren"? Why, then, should a new organization be started to carry out that whichhad always lain at the root of Christianity and been put forward in its propaganda? It mightbe said, Christianity had failed to realize that brotherhood. He granted that was true butthey must remember that all things in the world proceeded very slowly; no great changecould take place all at once, and Christianity, with the grand principles of brotherhood andlove, was a leaven working in the hearts of men; they could not expect it to change thingsall at once from the state they were in Christ's day to the millennial state to which hisfriends were looking forward perhaps in the near future. (Applause.)

The only new point the Society brought forward which Christianity bad not beenapplying for the last 1800 years seemed to be that of Reincarnation, which was certainlyunfamiliar to Western minds. He supposed the Society did not mean that view commonlyheld in the East of metempsychosis, but rather that man, in the course of his existence andfor the purpose of gaining experience, passes through a large number of lives, and nohuman consciousness could ever sink to the level of the beast. And that was well, for hedid not suppose his opponent would induce any Western mind to accept such a doctrineas the former.

Reincarnation was to him interesting as a theory, but seemed to be little more thana theory, as they had not had many convincing proofs put before them. He should thinka speaker arguing for it would show it had some foundation in the Scriptures, to which theylooked for light on the deep problems of life, and from the facts of experience. (Applause.)

Mr. Coryn had hoped Mr. Duncan would have defined "soul." In the ChristianChurch that word was used more than any other, except, perhaps, "heaven;" but he hadalways failed to get a definition of either from the orthodox Christian. He once heard Dr.George Macdonald say: "For goodness sake, don't teach your children that they havesouls; tell them that they are souls." (Applause.) It seemed to him to be a great failing ofthe Christian Church when dealing with the essentials of religion that they had nometaphysics behind their philosophy and no philosophy behind their metaphysics.

(Laughter.) They spoke of the soul as some vague shadow, something belonging to a manof which he could know nothing so long as he is alive.

Now, the doctrine of Universal Brotherhood had been put forward. Why, then, didthey not see the results of it where Christianity had had sway? He would like.

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to make a distinction. In speaking of Christianity he was speaking of orthodox nineteenthcentury Christianity. It was not in his mind, or in the heart of any Theosophist, to speakdisrespectfully, slightingly, of the teachings and doctrines put forth by Jesus of Nazareth.(Applause.) But probably those teachings and writings could all be placed on half a sheetof notepaper. If they wanted to know to what point orthodoxy had come, let them searchout those things they believed Jesus to have said and taught. For instance: "Blessed arethe pure in heart, for they shall see God." Let them compare the teachings of Christ withthose of the Christian Church today, compare them with that edifice which had lain soheavily on the hearts of men - its cathedrals, bishops, establishments - and then askthemselves if all that was compatible with the teachings of Him who said, "Blessed are thepure in heart."

Mr. Duncan had asked for proofs of Reincarnation. Such a subject by its very naturewas incapable of proof, and therefore proof in the ordinary sense of the word must bewanting except to the individual, and proof to the individual was neither proof nor evidenceto any other individual in the world. He thought, however, they were justified in acceptingthe axiom in science that when they had an intricate problem, if they were able to find atheory which would solve it from every point of view they were warranted and justified inaccepting it, and were required to accept it as a working hypothesis. And so Theosophistsadvanced the theory of Reincarnation, with the statement that, it solved every problemwhich had ever presented itself to the philanthropist, statesman or humanitarian - that itsolved every social question which troubled the minds of statesmen and philanthropiststoday. Theosophists did not stand on the defensive in this matter, but on the offensive, forthey asserted it was not they who did endeavor to graft any new thing on the teaching ofJesus, that they had not brought any philosophy or doctrine that was a stranger, but thatit was Christianity which had proved unfaithful to the trust given it; that it was Christianitythat had defiled the waters that once ran pure from the fount of Eternal Truth.

How many were aware that Reincarnation in the days of the Early Church was anintegral part of Christianity, held by a majority of the Early Church: St. Jerome spoke of itas an esoteric or secret truth; Augustine speculated upon it, and Origen spoke of it evenafter his conversion as a fact well known to philosophy. Coming to the teachings of Jesusand the disciples, he said it was amazing that the doctrine had not made greater progress,because the teaching was to be found there right on the surface. Solomon, they were told,was the wisest man that ever lived, and he said: "Having been of a right understanding,I came into a body undefiled." Theosophy taught Reincarnation and that great law whichstretches from life to life, compelling us to come back and reap what we have sown, not insome fanciful heaven, but here where we sowed the seed. The man born blind wasbrought to Jesus, and the question asked, "Is it this man's fault or his parents' that he wasborn blind?" They must remember that the disciples had been especially taught by Jesus,and yet that they believed in Reincarnation was shown by the question, or when did the

man commit the sin for which the punishment was to be born blind?The had consulted many learned in theology, and asked for an explanation. Their

answer was one he once found in a Bible commentary - that the Lord. looking upon thatpoor man before he was born, perceived that, having been born, he would

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be guilty of a certain offense, and therefore He punished him for the sins which later on hewas going to commit. (Laughter) That explanation was given to him by the editor of TheKing's Messenger - that it was a "prophetical" punishment. Then there was another bibleincident he might mention. The disciples came and asked Jesus who was John the baptist.Jesus said (not as esoteric truth, but as something known to him as a fact): "If ye willreceive it, this is Elias, who was for to come." He had asked many ministers and consultedcommentators as to what that saying meant, and it was astonishing and gratifying to findwhat able commentators they had as to what Jesus meant, and what he ought to havesaid, and what they would have said. He found that what was really meant was that thiswas a man who in many respects was similar to Elias. Now, Jesus was speaking to menwho by reason of their faith believed in Reincarnation, believing that their greatest and bestwould one day come back again, reincarnated, to lead them to the Promised Land, so thatin saying, "This is Elias who was for to come," he thought the Lord of Christianity onlyspoke a plain truth to be plainly understood by those who listened to Him.

It would have been astonishing if so great a Teacher had come and simply refrainedfrom denouncing Reincarnation, because every educated Jew believed in it, but He not onlyrefrained from condemning the idea which was so prevalent, but substantiated it bysentence after sentence. He thought he had shown it was not a new thing. But the Churcharrogated to itself the possession of the keys of Heaven and Hell, and how could a churchwith such pretensions exist in face of Reincarnation, which made a man independent ofprayer and mass and confession? - a belief which placed every man upon his own solidbasis to take the Kingdom of Heaven by violence or to do it not at all. And so at the great"Council of Trent" that menacing truth was removed, and the believer in Reincarnation wasdenouced anathema by the Church. But even that did not destroy it. He would venture tosay that in the Christian world the belief in Reincarnation had never disappeared. Theywould find artist and poet and writer, men with great prophetic souls, able to look a little wayfrom the sordid life of the world - they would find they possessed that truth, but because wehad hypnotized ourselves into unbelief we could not see it. "Our birth is but a sleep anda forgetting; the soul that rises with us, our Life's Star, hath had elsewhere its setting, andcometh from afar." What was the meaning of that, if the poet had not looked into themysterious heart of Nature, seen the great chain of life sweeping within and upward, takingpossession and passing on from garment to garment, vesture to vesture? And so asTheosophists, they believed it was only necessary to present that truth of Reincarnationwhere men were accustomed to think and that truth would receive acceptance.

Where was there a social problem it would not explain? In their great towns theyfound a man born in luxury, who had never known an ungratified wish, while side by sidewas a man born in the gutter, who had never known anything but sin and the horror ofshame, who died as he had lived, neglected and forgotten. Why? Were they not entitledto put that resounding Why? Were they to suppose there was a hideous demon of chance

who took delight in whirling the great vessel in which the lives are mixed? No law, balance,equilibrium - not great Fiat of justice ringing through the world? But when they understoodReincarnation, then they knew and could help. They saw that each one was reaping thatwhich he had sown. However wretched his life, it was but one in a succession, and as

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one of the Eastern poets had said: "Thou shalt not draw away thy robe from the beggar inthe street, for how knowest thou, as the wheel of life and death goes round, he shall not sitwhere thou art and thou shalt be then as he?" (Applause.)

Then Reincarnation explained character. What was character? They tried to explainit by saying it was due to heredity; but asked to explain heredity, they found an equallygreat problem. Where did character come from? He ventured to suggest it was thespiritual harvest. Every trial and lesson we had learned had added a little bit to character -here a prejudice, there an antipathy - all the marvelous complexity they called character.Every man's character was the sum total of the lessons he had learned. They did notremember them, because they were not now thinking with the same brains with which theythought then, but those experiences had made an alteration in our lives which persistedthroughout the ages - and they called it character.

Reincarnation explained genius. Would heredity explain the genius of Bonaparte?Where, then, was the greater Bonaparte from which he came? Hofmann was a musicalgenius, but his father was only a fourth-rate performer. He urged the Christian Church toput its faith on a basis of logic and philosophy, to return once more to the place which couldalone put it among the great philosophies of the world, to see in that great truth somethingnot hostile to it, but one of the greatest weapons it could wield. Christianity had forgottenits defense. It had not taught human brotherhood or advanced it. James Russell Lowellhad written a poem in which he imagined Christ coming back to the world to look upon HisChurch, and as He wandered through the cathedrals and palaces He felt the groundmoving beneath His feet with the struggles of those whom that Church had enslaved. AndHe took "a low-browed, stunted, haggard man, And a motherless girl whose fingers, thin,Pushed from her faintly want and sin. And as they drew back their garment-hem, For fearof defilement, 'Lo, here,' said He, 'The images ye have made of Me!'" (Loud applause.)-------------

ADDRESS BY THE LEADER.Katherine Tingley then rose to greet the members, all the audience at once rising.

The Leader said:MR. CHAIRMAN AND FRIENDS - The Universal Brotherhood Organization has

come to the nineteenth century as a Divine message of light. It embodies some of thegrandest ideals of the ages; it is declaring to the world that all men are divine - that theyare souls; and I wish that it could be the mission of every human being who has the voiceto speak to send this glorious message down the ages and ring out the anthem ofImmortality - Eternal Truth, Light and Liberation to the world. If men could rise to theconsciousness of their divine heritage; if they could realize every moment, every hour andevery day of their lives that they are souls, facing great responsibilities, do you believe fora moment that we should have the fear round about us, the despair, the pessimism and the

awful suffering that exist today?It is a fact that humanity has lost sight of its heritage; that it is asleep - has been

hypnotized for ages and ages by the brain-mind conceptions of truth. It has beenhypnotized by a foul fear. It has been taught that in its birth and growth it is evil in itsnature. It has been forced into the minds of men, and even of little children, that they wereborn sinners, and that cruel hypnotic influence has been an opposing force in the growthand development of our fellow creatures. It is that fact that stands as an appalling monstertoday, holding and fettering humanity. There are organizations - there is one organizationthat has a mighty sweep of power throughout the world, and uses it in all its most pleasingaspects to feed the imagination of men in a certain degree. It holds out to the world thata few only are to be saved. It preaches eternal suffering for man, and it is that organizationabove all organizations in the world that should be feared.

I hope that my utterances here will not be in vain; I hope that England, with all itspower and majesty, will stand as a bulwark against the invading power of such a system.I declare it is the duty of men to not only awaken to the con-

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sciousness of their heritage and responsibility, but to realize the dangers that beset thehuman race. In the secret organizations gaining foothold in the nations is this that I referto, this hypnotic power, that clothes itself with sophistry and praise-worthiness andexpressions of brotherhood. If we could unmask humanity and tear away the veil that hidesthe vice and weakness of some of human kind we should see that the shadows of troubleand despair that we find existing in different countries are largely due to the influence of thissystem of which I speak. You who think - and there are many outside the UniversalBrotherhood who think, and think very deeply, and, I do believe, very often realize that theyare souls, and do feel these mighty responsibilities - are questioning how to change theseconditions It is their minds and yours, the earnest aspirations of all good people that holdhumanity today from the retrogression which I have referred to, which must follow upon thatsubtle influence of evil overshadowing the world.

We are standing face to face with the battle of good and evil, light and darkness, inthis nineteenth century, and when humanity can awaken to its mighty duty, true Christiansand true members of the Universal Brotherhood standing together, then that mighty powerof thought and strong endeavor for right will sweep the land, and those who seek to fetterthe minds of men and impede their progress must in their evil doing go down with the tide.(Applause.)----------

MESSAGES OF GREETING - SPEECH BY THE CHAIRMAN.The President proceeded to read the messages of greeting from comrades in other

countries, with the addition of an enthusiastic greeting to the Leader and Congress fromHolland. A message from Bro. Winans, which represented Australia and New Zealand, ran:"Success to your Congress and joy to all." They would certainly have been aware,continued the President, of the fraternal thoughts of their Australian colleagues evenwithout the written message, but it was especially pleasing to be able to include thatmessage among the rest. (Applause.)

The Leader and delegates and representatives from foreign countries were thenpublicly invited to the platform and warmly welcomed. Senorita Fabra, from Cuba, washeartily welcomed. On behalf of the Bow Lodge, Mrs. Radnall handed to the Leader abeautiful bouquet of chrysanthemums. Col. Barclay Cleather was also invited to theplatform, the President speaking in high terms of appreciation of his services to the cause,both in the home circle and in his recent visit to the United States. Col. Cleather had beengiven a pleasure many of them would welcome gladly, and that was his presence at thegreat Congress at Point Loma. (Applause.) Mr. Coryn went on to give a history of theMovement, and referring to H. P. B., said he thought they were only just beginning toperceive that the aid they received from such as she was limited not by their desire to help,but by our ability to receive. He thought that among those who knew her, who remainedfaithful to the divine trust she put into their hands, there could be no more terrible thoughtthan that even in the smallest detail they were found wanting in the utter trust, the utterloyalty, the utter faith they should have reposed in her. The crown of suffering which restedon her brow was transferred to that of W. Q. Judge, and he also without murmur or flinchingfaced the persecution, the like of which had rarely been found in history. After W. Q. Judgepassed away their present Leader took the place of H. P. B., and now they had theUniversal Brotherhood of which the old Theosophical Society was an integral part. Heneed not tell any one that a change in organization was a change in purpose; he need nottell them the work begun by H. P. B. was carried on now unbroken, carried on morevictoriously than the world had ever seen before. She came with one object, one purposeonly, and that was to teach brotherhood, prove it was a fact in Nature and force even intothe most stubborn heart the great eternal truth of brotherhood. (Applause.) From thatprogramme there had been no deviation, no change. The eternal object of theOrganization went on unchanged, and the purpose of the Leaders was ever the

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determination that while life remained in them they would not quit their hold of the bannerthey had raised, but press ever onward toward victory. (Applause.)

In the work they needed unflinching loyalty toward their profession, to the flag underwhich they had enlisted. Never from the members had been asked a display of intellectualstrength, never had wisdom been required or learning been an object. Those things hadoften been forced upon them - offered and thankfully accepted; but the wisdom, thelearning, that took the place of loyalty to principle was of no value to that work whatever.Against one earnest heart full of loyalty to the promise made to the Leader they hadaccepted all the intellect and learning of the world melted away into nothing. As long asthey preserved that loyalty unbroken in their hearts, so long as they remembered the greatneeds of the world, were ready to face all things, to lose all things, to dare all things for thelove of what they knew was truth, so long would success attend their work and go onincreasing, until from end to end of the world the great heart throbs of fraternity flowunbroken and unbreaking. (Loud applause.)

(The conclusion of the debate will be given in the next issue.)-----------

NEW LODGES IN AMERICA

New lodges have been chartered during the last month in Chilton, Wis.,Ogdensburg, Wis., and Santa Ana, Cal. The lodges in Madison, Wis., and Cleveland havebeen reorganized and have entered upon a new era of active work.

Bros. Denicke and Cannon, of Milwaukee, and Bro. Acheson, of Youngstown, aredoing splendid work in arousing public interest in the Universal Brotherhood in all the citiesand towns near their respective homes, having been appointed for this special homecrusade work by the Leader.

A CHARTER REVOKED.Charter of Universal Brotherhood Lodge 111, Lewiston, Maine, has been revoked.

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PROPAGANDA DEPARTMENT.A fund has been established for the free distribution of Brotherhood literature. The

fund to be equally divided in obtaining the following: - 1) The New Century Series: The Pith and Marrow of Some Sacred Writings2) The Universal Brotherhood Magazine3) The New Century,

to be placed in the prisons in America, also hospitals, work-rooms, free reading rooms,lodging houses, steamboats, and to soldiers and sailors.

This project is originated by Katherine Tingley, who has given great attention to it,and she feels confident that it will be well sustained by all members of the UniversalBrotherhood and by all who are interested in Humanitarian Work.

Contributions to be sent toJ. H. Fussell,Treasurer Propaganda Department,144 Madison Ave., New York.

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CONTRIBUTIONS RECEIVED.Anon ........ $1.00 Miss J. L. Y. ......... 5.00Dr. C. L. H. ......... 10.00B. L. .......... 2.50-------------- 476

THE UNIVERSAL BROTHERHOODHOW TO JOIN.

The Universal Brotherhood welcomes to membership all who truly love their fellowmen and desire the eradication of the evils caused by the barriers of race, creed, caste orcolor, - which have so long impeded human progress; to all sincere lovers of truth and toall who aspire to higher and better things than the mere pleasures and interests of a worldlylife, and are prepared to do all in their power to make Brotherhood a living power in the lifeof humanity, its various departments offer unlimited opportunities.

The Organization is composed of Lodges, and is divided into various National

Centers to facilitate local work. The whole work of the Organization is under the directionof the Leader and Official Head, Katherine A. Tingley, as outlined in the Constitution.

Any person endorsing the principal purpose of the UNIVERSAL BROTHERHOODmay apply to Headquarters, 144 Madison Avenue, New York, for membership in theUniversal Brotherhood Organization or any of its departments.

Three or more persons may apply for a Charter to form a subordinate Lodge. Forall information as to fees, dues, etc. (which differ in each country), address,

F. M. Pierce,Secretary-General, Universal Brotherhood,144 Madison Avenue, New York, City.

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FORM OF BEQUEST TO SCHOOL FOR THE REVIVAL OF THE LOST MYSTERIES OFANTIQUITY

I give and bequeath to the School for the Revival of the lost Mysteries of Antiquity,a corporation duly organized and existing under and by virtue of the Laws of West Virginia,and incorporated thereunder on the 28th day of May, 1897, the sum of Dollars, to bepaid by my executor hereinafter named, exclusively out of such part of my personal estatenot herein otherwise specifically disposed of, as I may by law bequeath to educationalinstitutions, and I hereby charge such of my estate with the aforesaid sum, and I direct thatthe receipt of the President and Secretary of said corporation holding such office at the timeof the payment of this legacy, shall be sufficient discharge of the legacy."

Note: - The above should be inserted as one of the clauses of the Last Will andtestament of the person desiring to make a bequest to the Corporation. The validity of thebequest will depend upon the strict compliance by the deviser in drawing and executing hisWill and fixing the amount of his bequest in accordance with the Statutes of the State inwhich he resides and his estate is located. The amount bequeathed by any person shouldnot exceed the proportionate amount of his estate which the laws of his State allow him togive to an educational institution, and the formal execution of the Will containing thisbequest should comply strictly with the Statutes of the State of his residence.

Any one wishing further information regarding the School for the Revival of the LostMysteries of Antiquity may apply to F. M. Pierce, Special Representative, or H. T.Patterson, Sec'y, 144 Madison Avenue, New York.

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A U M TRUTH, LIGHT AND LIBERATION

Humanity is the child of cyclic destiny and not one of its units can escape itsunconscious mission, or get rid of the burden of its cooperative work with Nature.

- The Secret Doctrine, II, 446, H.P. Blavatsky

UNIVERSAL BROTHERHOOD PATH-------------------------------------------------------------------------------------------Vol. XIV January, 1900 No. 10-------------------------------------------------------------------------------------------

PATIENCE From Ibrahim, son of Kunaif of Nabhan. Translation of C. J. Lyall.

BE PATIENT: for free-born men to bear is the fairest thing, And refuge against Time's wrong or help from his hurt is none; And if it availed man aught to bow him to fluttering Fear, Or if he could ward off hurt by humbling himself to Ill,To bear with a valiant front the full brunt of every stroke And onset of Fate were still the fairest and best of things.But how much the more, when none outruns by a span his Doom, And refuge from God's decree nor was nor will ever be,And sooth, if the changing Days have wrought us - their wonted way - A lot mixed of weal and woe, yet one thing they could not do: They have not made soft or weak the stock of our sturdy spear; They have not abased our hearts to doing of deeds of shame. We offer to bear their weight, a handful of noble souls:Though laden beyond all weight of man, they uplift the load.So shield we with Patience fair our souls from the stroke of Shame; Our honors are whole and sound, though others be lean enow.

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LET US AWAKE By H. T. Edge

"Knowing the time, that now it is high time to awake out of sleep." - Romans xiii, 11.

"SLEEP" is a very good word to describe the general mental condition of civilizedsociety at this century's end, though perhaps "uneasy slumber" would be a more accuratedescription. For, from a spiritual point of view, the world has been sleeping. The concernsof our inner life, the interests of our higher and real nature have been avoided and shelved.There has been a "conspiracy of silence" about them. Religious topics have been tacitlyavoided in our daily life and conversation; they would interfere too much with thecomfortable, drowsed state which best suits our ordinary occupations, and arouseuncomfortable qualms; or else they would bring on unseemly quarrels. Religion istherefore carefully pigeon-holed in that division of our time known as Sunday, when we goto a meeting from which unpleasant topics are too often discreetly banished, and theparson aids and abets in the slumbrous soothing of our consciences. Whenever, in our

daily life, an unwelcome truth pops out its head, does not everyone at once combine to puton the "blinkers," to explain it away, or to change the subject? We cannot always keephidden these inconsistencies, especially when the enfant terrible (which means a child onlypartially perverted) is around. Religion, in short, is apt to be found leagued with thesleepers, on the side of vested interests and old abuses, an anodyne and narcotic ratherthan a stimulant; and the impatient aspirant usually finds himself at arms with it.

Nor is it of any use, failing religion, to throw ourselves into the arms of modernscience for help against the tide of materialism that invests us; for modern science doesnot even profess to throw light on the problems of man's spiritual nature. It lends itself, likereligion, to the abuses of civilization, fortifying the rich, the idle, or the selfish in their castlesand pleasure-gardens, and strengthening the bonds of the feeble. Its philosophy, when ithas one, is one of despair and doubt, denying the warm impulses of the soul and reducinglife to a cold calculation.

The present time is like the time when our door is rapped in the morning; we musteither shake off sleep and rise to begin a new day, or else we must sink again into a newbut heavier slumber. We cannot stay as we are. Hence we have now in the civilized worldtwo classes; those who are so comfortable that they will try all they can to slumber further,and those who are tired of sleep and are rubbing their eyes and straining to arousethemselves. Things today are not as they were yesterday. The sun has risen higher; theworld's inquietude is becoming more urgent. The strain of humanity's present conditionsgrows day by day more intolerable. It is harder for the sleepers to keep their eyes shut andsleep on. The position of an awakened man planted in a society built on

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self-seeking is very painful. There are very many such people. Soon there will be so manythat the strain will become too great and they will burst their bonds and seek for the lightand the salvation of humanity. Isolated from one another they can do but little; and mostof them must needs take refuge in the best kind of compromise they can effect. But setthem free, unite them in a Universal Brotherhood, and give them a nucleus around whichthey can gather, and the wasted energy will be utilized, the smoking flax blown into flame.

Another characteristic of these times that has often been remarked is the absenceof leaders of men among us. There are none who can stir the people and gather themround their banners, no great religious and moral teachers, no poets, statesmen, scientificluminaries, nor geniuses of any kind. We are restless, unsettled, and without definite aimor tendency. There are no great tides of enthusiasm, but only a choppy sea, washinghither and thither on the surface. Men are asleep; the energies of civilization have rundown. Humanity has steered so long on the one tack that its course is in danger of beinglost.

This is, in short, just the kind of time when students of history should expect a greatleader to appear and collect into one focus the scattered rays of hope and energy whichare otherwise in danger of fading out because of their isolation. A Leader with a strong newmessage for poor leaderless, despairing humanity; such a Leader as Joan of Arc orMahomet or Buddha or Jesus, who would reawaken the spirit of dash and enthusiasm thathas so died down. And we members of the Universal Brotherhood know that there is sucha Leader in the world who has already proclaimed the Brotherhood of humanity and pointed

out the path to follow. Those who are wise will prepare themselves silently for such achange in men's affairs. They will not strive to involve themselves still deeper with thethings that are passing away, but will "sell out," so to say, and invest in the rising securitiesof the new life of Brotherliness. Those who cannot change with the times must fall behind;for, when compromise is no longer possible, "all or nothing" is the only cry.

When narrow, hard and fast lines of long standing are broken up, men are thrownback on their own character and on the original and eternal principles of human nature.They are in fact stripped of their clothes and disguises and become once more the plain"forked radish" of which Carlyle speaks. Hence, to "awaken out of sleep" means that wemust leave off adorning those vestments and masks of society and begin strenuously tocultivate and foster those real qualities which alone will serve us in the crisis. Thus money,ambition, love of rule, mental dogmatism, graceful accomplishments, social position, andsuch like, are not the things to be invested in now. They are the mere externalparaphernalia and trappings of a man. Character is the great asset of the coming time;and the main-spring of character is selflessness. Self-seeking is the motive which willsuffer most in the crisis, for it is the basis of the old order that is crumbling. But the selflessman will be in his own element. He cannot be harmed; he has no stock in the old order,and nothing to lose. He is at home anywhere; humanity is his world. His personalbelongings are his character, which cannot be taken away. Let us therefore awaken outof sleep and cultivate that which endureth.

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THE PHILOSOPHY OF SOUND By Charlotte E. Woods

THE universal power of music over mental states gives rise to much fascinatingspeculation among musicians who are philosophically inclined concerning the rationale ofsound, and its correspondence with other vibrational phenomena in nature. It is not enoughfor some minds to experience the elevating effects of certain combinations of sounds uponthemselves and others; they must further inquire why sound affects, and seek toinvestigate the subtle connection between waves or vibrations of ether, and waves orvibrations of the inner psychic nature of man. And such inquirers, though they often losein art what they gain from scientific criticism directed toward it, do much to uphold thedignity of music as an actual factor in the evolution of the human soul.

"Music," it has been intuitively said, "is not only one of the refinements of life, but lifeitself." If this be true, our poets may speak more literally than we wot of, when they figurethe life of man and the Universe in terms of sound.

"And I know not if, save in this, such gift be allowed to man, That out of three sounds he frame, not a fourth sound, but a star. Consider it well; each tone of our scale in itself is naught; It is everywhere in the world - loud and soft, and all is said."

The science of vibrations, then, imperfectly though it is yet understood, appears to

open to us at least one portal of the mystery of life. Penetrate far enough - "and all is said."Since all vibration produces sound, and since all matter is in motion or vibration, it followsthat whenever there is matter or substance there must also be sound, though inaudible.Hence every object and part of the universe will be continually producing a certain definitesound, though our ears may not be sufficiently sensitive to receive it. Truly and literally theworld is a vast orchestra of pulsing vibration, and the "music of the spheres" exist equallyfor the scientist, as for the man of imagination.

Professor Huxley's oft-quoted statement in his essay on the "Physical Basis of Life"will come readily to the mind of many:

"The wonderful noonday silence of a tropical forest, is, after all, due only to thedullness of our hearing; and could our ears catch the murmur of these tiny maelstrom, asthey whirl in the innumerable myriads of living cells which constitute each tree, we shouldbe stunned, as with the roar of a great city."

A musician's pursuit leads him sometimes away from the practical side of his art, tothe speculative. He has to become, for the time, a philosopher, seeking to know howsound is made, and its relation to the ultimates of things. And Science gives us such bighints - sets us so tall a ladder to climb, that climb we

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will, to find, when we have got high enough, that the Easterns have been before us, andhave relegated Sound - primordial matter in vibration - to the very forefront of the divineprogram of the Universe.

According to the Puranas, the world, with its countless forms, conditions, andaspects, is built out of a single Substance, to whose earliest manifestations belongs theonly conceivable attribute of Sound. The Vedas set forth the cause of Sound, and the"Voice of Nature" under the allegory of the Gandharvas, the 6,333 heavenly Singers andMusicians of Indra's Realm, who personify, even in numbers, the manifold sounds innature, spiritual and physical. The Hindus interpret them to mean the forces of solar fire,and their association with both heat and sound is an interesting forestallment of thehypothesis of modern Science that heat is a specific form of vibratory motion, all vibrationproducing sound, audible and inaudible.

Of course Science laughs at the Vedas, and their fairytale methods of dealing withhard facts. It knows nothing of a hypothetical Akasa-Ether as the origin of sound. "Soundis the result of the vibrations of the air," say our wiser men. For all that, we will just glanceat a little more archaic nonsense on the subject.

The three most dissimilar religious philosophies of the ancient world agree in theidea of creation, or transmutation, by Word or Sound. The Hindu Brahma through Vach(divine Speech) created the Primordial Waters. Light, Sound, Number, the Ten Words, orSephiroth, are the three factors in creation, according to the Chaldean-Hebrew Kabbalah.The Pythagoreans held that the Logos called forth the world out of Chaos by Sound orHarmony, and constructed it according to the principles of musical proportion. For thisreason, Pythagoras made a knowledge of music and mathematics necessary to admissioninto his schools.

Let us grant, for the sake of argument, that these ancients knew something, thattheir Akasa - Vach - Logos - Verbum contained high suggestions of a condition of (if I may

so speak) spiritualized Sound, the result of vibrations so rapid in a medium so attenuatedas to defy investigation by physical means, and to be reached in thought only by inductionfrom the law of analogy on all the planes of Nature. This will give us some conception ofSound as a (possibly) creative potency, and a factor in the early evolution of Form. Is notthis hypothesis borne out by the celebrated Watts-Hughes experiments in which sand onstretched vellum is thrown into geometrical shapes by the vibrations of a violin-string?Science, indeed, seems to be awakening, in many directions, to the great possibilitiesconnected with the right use and understanding of sound, and its sister, color.

Every atom of matter in the Universe, of every grade of density, has probably a fixedrate of vibration. One may produce, by sound, the key-note of the atoms composing astructure or organism, and may harmonise or disturb them according to the particular ratioof vibration employed. In cases where illness is due to a disturbance of the right balanceof molecular motion - either of the

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physical or psychic man - the proper use of sound as a restorer of equability is scientificallyconceivable. We have lately heard of the Guild of St. Cecilia whose object is to allaycertain forms of suffering by music performed in the sick-room by competent musicianswho have devoted themselves to this experiment. In Paris, too, the different colors of thespectrum have lately been made to play a part in the treatment of disease.

Sound is the first link in a (possibly) infinite chain of phenomena resulting fromvibratory motion of matter in different degrees of modification. From 32 to 32,000 vibrationsper second lies the range of sound audible to the human ear, conveyed by the air. From32,000, to a third of a billion vibrations is the region of the electric rays, the medium beingether. These rays Lord Armstrong has shown to be productive of form in geometricalproportion. From 35 to 1875 billions per second, we have the range of the heat and lightrays - a narrow margin comprising red at 450, and violet at 750 billions. Some stepsupward may be found the vibrations of the Roentgen rays, from a fourth of a trillion, to tentimes that number per second. Then a vast, almost unexplored region in which the rayscease to be refracted, reflected, or polarized, and traverse dense bodies as though theywere transparent.

Professor Crookes is our authority for this vibrational ladder, and he sets no limit toits ascent in ever-increasing rates of velocity. An observation of the exceedingly narrowlimits of our perceptions and knowledge gives rise to the speculation as to whether soundmight not exist at stages of inconceivable height, as well as at the comparatively low pointin the ascent at which we find it. Whether on the principle that extremes meet, the HinduAkasa - spiritualized sound - may not be so very unscientific, after all.

But to return to terra-firma. Sound, form, color, heat are a series of apparentlyinterdependent effects arising from the one cause of matter in motion. Arrange now thevibrations of sound in certain definite combinations, as in music, and we get a distinctimpression on the mind and emotions, and are confronted again with the time-honouredproblem of associating changes in matter with changes in mind and feeling. A new, andtotally dissimilar phenomenon has been added to our list of correspondences - one that hasever constituted the "Thus far" of the scientist.

One clue only can be offered here, and that an insufficient one. Huxley, as we have

seen, regards every atom in nature as pulsing with inaudible sound. If his statement betrue, it follows that not only the physical body of man, but the ether interpenetrating it, andeven the substance or inner vehicle of man's mind must each have its own dominant note,which can be altered and modified by the power of sound in different combinations. If thiswere not so, if sound did not exist within man in some form or another, by reason of theregularly toned molecules of his sensitive inner nature, there could be no connectionbetween himself and the sounds reaching him from without. Hence it is easy to understandwhy every organism, with its own peculiar key-note, or rate of vibration, will be differentlyaffected by different classes of music, certain com-

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binations of sounds influencing some natures strongly in a particular direction, and leavingothers untouched through lack of the appropriate key-note.

From the Eastern custom of mantram chanting, or the deliberate employment ofcertain sound-vibrations for the production of certain states of consciousness, to the leit-motif of our modern orchestral writers, is probably a far cry; yet both have a commonprinciple. In Wagner's Dramas, for instance, the hearer associates in consciousnesscertain personages and dramatic points with an appropriate combination of notes. Everypart of the work stands to each, and to the hearer, in a definite vibrational ratio. So that byconstant repetition of the individual motifs, or logoi (the latter a significant term) theconsciousness of the audience becomes attuned to a sympathetic relation with thecharacters and episodes as presented, of which the motifs are the attempted sound-equivalents. This mantramic power of music to arouse corresponding states ofconsciousness is within the experience of all.

Of modern composers, possibly Wagner and Schumann had the deepest insight intothe influence of sound upon the inner, psychic organism. To these men, the composer'spower lay in the expression and interpretation, in terms of sound, of certain stages of soul-experience. Without a perfect attunement of the inner vibrations that make up individuality,with their outer correspondences, without the true inspiration founded on nature and soul-life, music may pass into the realm of intellectual sound-gymnastics, but it can neverbecome true art.

According to what a man has done, suffered, thought, and experienced, will be theharmony or discord of the psychic note he utters. In each man this note is dominant,sounding through his entire individuality, jarring or harmonizing according to the mind-pitchof those with whom he comes in contact. To this fact may, perhaps, be attributed thesuperior affecting power of the human voice over other forms of musical expression. Thisinstrument may accurately disclose the interior state of a speaker or singer. If a man hashad a wide experience of suffering, it is stored up within him, and his voice will carry withit the synthetic expression of his entire being. A superficial or unformed character isunmistakably revealed in this way.*

To a certain extent, the audience and the music-maker are one, in that what thelatter conveys in terms of outer vibrations, the former answers in terms of emotion andthought. Some music, it is true, touches deeper places; awakens experiences that are notto be expressed by phenomena so shallow as feeling. It creates, or re-creates within astate all too high and fleeting for the scalpels of the musical psychologist, in which the

hearers regain, for a flash, the Beatific Vision, and being led to the "edge of the Infinite,gaze for one moment into That."

After which Science may say its little say to deaf ears.

------------* See E. A. Neresheimer's remarks on "Music" in "Theosophy" for August, 1897.

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THE PITH AND MARROW OF THE CLOSING AND COMING CENTURY AND RELATED POSITION OF

FREE MASONRY AND JESUITRY

ACCUSTOMED to measuring eternity by the tick of the watch, the fact escapesnotice that the time period measurements of weeks, months, years and centuries, are notaccidents, not senseless arbitrary divisions of time, but that they are the results of, and inharmony with Universal Law, which fact becomes more and more one-pointed as our rangeof consciousness expends.

It is evident, even to a careless observer, that all persons, things and events arerelated and interdependent; those who carefully follow and correlate series of eventscovering long periods find remarkable relationships and results.

The merchant, as the year draws near its close, interrupts or disturbs the ordinaryprogress of his business, to settle old matters and to close his books, preparatory toentering the new year, and its unknown, broadening possibilities, with a clearunderstanding of his resources and abilities.

Likewise, on the broader fields of community, national, race and world life, are foundcorresponding and related cyclic disturbances, adjustments, progression or retrogression,depending upon the balance showing on the credit side of Right Action, or on the debit sideof Wrong Doing. Truth expressed in commercial terms is best understood today.

Glance over the world's history by centuries, and near the close of each will be foundthe culmination of a more or less widespread and important series of events, all related, inthat they have a common trend and purpose.

Leaving the proving of this statement to those who care to investigate, we turn ourattention to the present, to find the world facing - that, in fact, it is now in the midst of eventsand culminations, the importance of which have not been equaled in many centuries,probably not within the period of recorded history.

If this statement appears extreme, a comparative examination of present signs andruling conditions point to its early demonstration.

Individual life and conditions constitute the basis and ruling factor in community,national and world life; if the individual units are contented and happy, the world is atpeace; if unsettled and disturbed, then commerce is in a chaotic state, nations aresuspicious and stand prepared to fly at each other's throats.

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Looking backward, we find periods of disturbance, frequently involving nations, even

changing the political conditions and map of a continent, as in Napoleon's time; but todaythe whole world is in a condition of unrest and uncertainty, which, perceptibly affectingevery human condition and mind, focalizes and emphasizes itself in every organized body;in nations, religious organizations, industrial, commercial and financial trusts and laborunions; - none are exempt; all stand, the world over, as classified, separate, more or lesscompact and antagonistic units, anxiously expectant of the impending unknown, ready toact, or already engaged, offensively or defensively, in what they in the main consider self-preservation.

But is this general mustering of forces in reality for the purpose of emphasizing andperpetuating the reign of selfishness, separateness, intolerance and craft? Underneath theseeming, is there not a deeper, truer, more intelligent force at work, molding and shapingconditions and events for the common good, stirring into action, and bringing into openbattle array the good and evil qualities, the life and death forces embodied in man's higherand lower natures, preparatory to their locking horns in the death struggle for the finalmastery, with the fate of humanity as the stake?

Let us seek answers in the signs of the times: First, as indicating in the individual,then in powerful organized bodies - the larger personalities.

Every man who will honestly examine himself, will find both the good and the evilqualities in his own nature emphasized, awake and arrayed against each other, contendingfor the mastery. He finds himself unusually interested in, and taking sides for or againstwrong and injustice in matters foreign to his personal interests and customary observation.His power to discern the right is unusually clear and forceful.

Again, as though to give all opportunity, matters of frequent occurrence, and, as theworld goes, of seeming unimportance, suddenly spring into universal prominence; arediscussed throughout the civilized world in private and public, in the press and pulpit; infact, the whole world discusses and intelligently takes sides for or against the principlesinvolved, and in so doing each person enlists and throws his influence on the side of Rightor Wrong.

The world has so divided and arrayed itself over the case of Captain Dreyfus, thatbrave man, who, in his apparently hopeless but superb battle for the principles of Justiceand Liberty, fought against a corrupt combination a senseless and corrupt court, anapathetic people, and in so doing suffered many martyrdoms.

But this was not the complete, nor the main result following this case. Such anexhibition of brutal inhumanity, palpable and hideous injustice, based on and sustained bythe grossest falsehood, perjury, vile calumny and attempted murder, - all in the name ofJustice, - has irretrievably disgraced a great country, appalled all honest men, and notifiedthe world that Justice was foully murdered and can no longer be found in her courts. It didmore than this! It brought into the blazing light and scrutiny of an aroused world-widepublic,

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the hidden, subtle and evil organized force, which stands charged with and is responsiblefor that crime, and it will never again be able to conceal its intolerance, bigotry, andpersecution, - its work of mental thralldom and spiritual death, under cover of piety and carefor the spiritual welfare of humanity as God's viceregent.

The time has come when, courts of Justice failing, circumstances and conditions,as relentless witnesses for the Higher Law, will compel justice, and irretrievably expose andruin the hiding culprits, be they individuals, secular or religious organizations.

At last the spiritual eye of humanity is open, - the eye which sees the Truth standingemphasized and more clearly revealed by calumny, denial, or apparently friendly criticismand commendation with a But, insinuating impartiality, or claimed disinterestedness inmatters which are known to, and deeply interest every intelligent human being.

So the Great Law, Intelligence, or God - name it as you like, has taken themartyrdom of this brave but obscure man, one of a persecuted people, who, in just return,control the world's idol - and elevated him as a symbol of a great Principle, which this worldof men have championed or antagonized by the mental attitude they have taken towardsthe Dreyfus case.

The same principle was the basis, thinly veiled, behind our conflict with Spain. Inthat war identically the same forces of light and darkness were contending for mastery.The American people in entering upon the war - purely for the cause of humanity, the firstinstance in recorded history - were impelled by the same law which used Dreyfus. Largelyunconscious of their high guidance and mission, they none the less promptly and effectivelyarrayed themselves - leading the nations - as the exponents and champions of right,enlightenment, progress, and physical, mental and spiritual freedom, as opposed to thissubtle, organized force, which, from love of power, has always prostituted its immensestrength by standing as the main block in the way of mental and spiritual health, freedomand progress in the Western World.

We were not combating Spain as a nation or people, but as the ancient championof this most intelligent, but selfishly directed force, which was harbored as the dominatingpower in her individual, national, material and spiritual life. Spain finally obtained thenatural and legitimate fruitage of her work of oppression, tyranny, and destruction, innational decay, humiliation, and defeat.

Like Dreyfus, this naturally noble people suffered, when as an outer covering, theywere rent asunder, that the real destroying force should be exposed, as a warning to othermen and nations.

Here it is pertinent to inquire if we as a people, or as a government, have learned,or even discovered, this vital lesson of our unfinished war. When we find this same ill-guiding force, virtually and practically in control of our affairs and army in the Philippines -else our returning warriors, and all other than official reports are unintelligent and whollyfalse - then the reason becomes apparent for the constant contact with our Government,and the seemingly dis-

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interested counsels of eminent exponents of the power which persecuted Dreyfus,destroyed Spain, and is now seeking to perpetuate itself in control of the Philippines.

Would not this be a convenient and undisturbing method for this force to ingratiateand make itself useful to our good, but - let us hope - innocent-minded official heads, inorder that its advocates may the more easily and unobserved tighten their already powerfulbut concealed grasp on our political life and government?

If any intelligent, non-partisan person does not agree with these suggestive

statements and questions, he is challenged, for the sake of our beloved country andfreedom, to make a quiet and thorough investigation, and conviction will result.

It will be found that the original insurrection of the Filippinos was not against Spanishrule, as such, but against the force in question acting through the Spanish rule, which madethe life of a naturally free and not unintelligent people unbearable, although both were onein religious faith.

As the United States was led into assuming Spain's position, we are defending, andthe Filippinos are through us, combating the same enemy, force and rule against whichthey first rebelled.

Our position in this respect is at least anomalous and difficult to understand, exceptfrom one point of view.

Eastern Asia is uneasily turning in its long repose, disturbed at the loud knocking ofselfish nations and rapacious commerce.

The lovers of freedom in the great slave continent are, as they view the question,planting and defending the flag of liberty against foreign aggression and domination.

With the past history and relations of the nations in Europe, divided as they are intonumerous fortified and fully armed hostile camps, all alert and disturbed by expectant fearof the pregnant unknown, this African camp-fire can easily ignite the ready fires of allEurope, and through them, the whole world, completing the change of its map, alreadybegun by the United States battling in the main for Right and Progress.

The insular "Monroe Doctrine" is already swallowed up in the broader world interestsin which we have suddenly and unexpectedly taken a unique and leading part.

A gigantic figure has loomed above the horizon of the nineteenth century, onehumane foot placed on the Antilles, guarding the waters which command the approachesto the great American Continental Canal which he must build; the other, unconsciouslyheld impending in the world's atmosphere while harking to humanity's cry, unexpectedlyplanted on the threshold of Asia's unexplored storehouse of material, mental and spiritualwealth. Incidentally he shelters and protects the Americas - the great impassableContinental Divide separating Europe from the teeming East. He stands expectant andsuperb in his undeveloped strength - this young giant Colossus of modern times - calmly

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facing the ancients and the pregnant future with sublime trust in himself and in the Causeof Right and Humanity which he has championed before the whole world. He is the symbolof the higher part or soul of humanity in action; the torch-bearer of Truth, Light andLiberation to the discouraged and down-trodden.

When the surprise and compounded admiration-fear commendation of the oldernations settles into conviction that their selfish, dominating influence and commercialsupremacy is in jeopardy, we shall require that divinely inspired wisdom and courage whichgo hand in hand with intelligent right action.

With pure motive and high principle as our main-spring and guide, our passagethrough the Red Sea of selfishness into the Promised Land of Universal Brotherhood willbe safe and glorious; but destruction is certain if we, off guard, permit the subtle wreckingintelligence of the past and present centuries to creep in, and whisper evil counsel into theears of our helmsman.

While this feeling of unrest and uncertainty regarding the impending futureconsciously affects all individual and national life and conditions, we find money - the lifeblood of present material life - gathering in a few vast aggregations or trusts, so organizedand efficiently commanded as to be more powerful than the government itself in controllingthe products, industries and transportation of the entire country; in fact, some of thesestand today as a block to the legislation absolutely required for the building and peaceablegovernment control of an Isthmus Canal; and this, in face of the perfectly apparent fact,that the early completion of such a water-way is a vital necessity to our national well-beingand safety, if not to our very life.

We stand responsible for the defence of our long double coast lines, our new islandpossessions commanding the Caribbean Sea, and stretched across the Pacific Oceandominating its northern waters, and the South American coasts, which are virtually underour protection as against foreign aggression.

With a completed canal all our water responsibilities would be safeguarded and metwith practically one-half the naval armament and its incident expense, as compared withwhat will be imperative, lacking a canal. Quick concentration in either ocean would forestalland defeat slow and difficult combinations enforced by passage by the Cape.

In face of these patent facts, and the disturbed, jealous and prepared condition ofthe nations, can we longer safely or economically indulge in the egotistical dream of ourfancied ability to instantly do what at best requires years to accomplish? Shall we as apeople permit any power among ourselves or on earth, to even delay this work?

The danger from trusts is more important, imminent and threatening, in the directionof their unlimited legislative purchasing power, than from any material increase in cost ofliving, or lack of profit, or loss by investors in their multi-watered stocks.

At this crucial period, when the retarded evolutionary progress of humanity canspring forward, carrying it into its long-lost heritage of spiritual con-

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sciousness and divine knowledge, every intelligently honest man must satisfy himselfregarding his own standing ground. In that safe position, he will use his God-givenperceiving and thinking faculties, to himself analyze, judge and accept or reject old and newbeliefs, ideas, presentations and men, as he deems best. Thus growing mentally andspiritually strong he will discover error and falsehood, discern and follow Truth and becomeits efficient and courageous agent in dispelling ignorance and opposing intolerance, bigotryand selfishness.

Men once aroused to a realization of this divine common-sense will comprehend andenforce the self-evident truth that Intelligence must and will rule - by devious methods ifforced by ignorance to indirection, but honestly and for the good of all, when direct andresponsible. This is in the nature of things. It cannot be overcome nor long subverted,except at the expense of true progress and civilization. These will be quickly swallowed upand lost in a maelstrom of anarchy and barbarism, into which a society, nation or world,ruled by its ignorant element, will inevitably lapse; and the intelligent are responsible if thiselement gains control. They have permitted, or perhaps temporizingly encouraged, the cryof ignorance - "Equality" - when all nature, especially man, proves it utterly false andimpossible. Are there two blades of grass or two men in the world just alike and equal in

every respect?Equality is a fatal fallacy, instituted and sustained by ignorance, charlatanism,

political irresponsibility and corruption.Intelligence declares and maintains Fraternity and Community of Interests in Degree;

that all would find comfort and happiness in working for the common good; in fact, thatthese proper desires and ambitions can be realized in no other way; that a paternal formof government has in the past, and must again, satisfy these good citizenship desires andambitions; that if America and the balance of the world intends to save itself, we mustarouse and stimulate individual thinking and intelligence, to guide and control material andspiritual life, else it will be dominated by antagonistic and destructive forces and men.

Then if we find ourselves, our commerce and industries in the control ofcombinations or trusts which dominate the government, or our political and religiousinterests threatened, we shall be sufficiently intelligent and common-sensed as a people,to examine and understand the reverse side of our national seal, and possibly recognizethat the ancient God-sent Constitution of a rapidly evolving nation must be correspondinglydeveloped, or it will for a time hamper national growth, and then become inoperative anda menace to public safety, even in its inability to protect its worshipers, or permit theirgovernment to protect itself against secular or religious combinations. Then we shall besufficiently awake, and wise enough to evolve our Constitution abreast of conditions, reformour Government onto a non-partisan, unselfish basis, and absorb any or all selfishcombinations or trusts into one vast trust, owned and operated for the common good, bya Government made directly responsible to the people.

These conclusions are especially true and applicable to a nation, whose ability,strength and resources are to itself as yet unknown quantities.

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An intelligent people, to permanently remain free and self-governing, must itself andthrough its Government, stand ready and sufficiently courageous to change old things andmethods to meet advanced conditions; to observe, analyze, wisely direct and lead allnatural, and to control and neutralize all illegitimate developments.

Today whoever or whatever is consciously or unconsciously working for self, isworking against the broad principle of Brotherhood, or the Common Good, as emphasizedin the teachings of Christ, Buddha and all humanity's saviours; such are, consciously orotherwise, under the influence of that most secret body which absolutely controls and worksthrough a vast, materially-spiritual, homogeneous and one-purposed organization, millionsof whose members, unconscious of its inner dominating force, are perfectly honest,capable and patriotic citizens, who, in all conflicts save one, would make their public dutiesparamount.

But in the event of active opposition to the inner controlling body's plans of religiousconquest and aggrandizement; to again combine Church and State under priest rule,inciting this mass to religious zeal, and with the additional powerful incentive of gaining bothspiritual and political dominion, following a successful issue from the contest; - what in suchevent would be the natural, logical and inevitable action of many millions of otherwise goodand public spirited citizens? Even the Sovereign Pontiff himself is already subject to thewill of the Jesuits, as his recent unwilling submission to their demands proves. The danger

is not so much from the exoteric organization, as such, but is it not imminent on the linesindicated? Have these persistent, crafty men ceased to live and work? Have they at thiscrucial time abandoned their long-cherished purpose to rule the western hemisphere?

Looking about the world, do we find evidences of the workings of this innercontrolling body - the working out of a plan of the nature indicated? The innocently blind,careless and unobserving may see no danger; but those who have eyes to see, whoanalyze, look behind and underneath, discover the selfish plans and subtle workings of thisevil-directed, highly intelligent, crafty, hidden body, which has ever sought power, wealthand aggrandizement for itself, at the expense and ultimate ruin of the people or nation itpermanently controlled.

If this statement requires proof the following examples will serve the unprejudicedseeker:

Spain, once proud, haughty, powerful - the dominating power in Europe -championed and accepted priest-craft rule. As the direct result, this noble people stand asa nation humiliated, bankrupt, powerless and disgraced.

The other European nations who are largely or entirely dominated by the same priestpower, are rapidly approaching the same fate.

The horrible crime against Dreyfus, plainly revealed this hidden power in control ofthe French army through its General Staff; these officers, directing the most powerful armof the Government, false to every thing and condition, utterly demoralized, unpatriotic andvenal, and this in the face of the fact

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that the safety and very life of the nation were thereby placed in extremest jeopardy. Whatmust be the character of the influence which could so change Frenchmen and cause themto forget their country and their honor?

Note who are now making protest against officials of France, for looking to Masonryfor counsel and aid in their endeavor to remedy this lamentable condition and safeguardthe nation! Why do experienced, honest, efficient men turn from one, and to the otherwhen in dire trouble?

Cuba rose in insurrection, preferring to destroy itself in manly battle, rather thanlonger submit to the slower but more certain process of material, mental and spiritualdegradation, ruin and death, which she saw was inevitable under the priest rule from whichshe had suffered for centuries. Behind the Cubans' heaven-inspired effort stood CubanMasons, holding to the common religion, but above it, planning, laboring and fighting formaterial and spiritual liberty, as did Masons in our own American Revolution.

The Philippine insurrection was not against Spanish rule, as such, but against open,flagrant and corrupt priest rule. In their trouble, native Masons of the same religious belief,performed the same high service as did the Cubans.

Until the Central and South American States threw off direct and dominating priestrule in secular and state affairs, the trend of their fate was the same as that of Cuba.

Ireland, with its depleted, poverty-stricken and ignorant, though naturally intelligent,peasantry, is an example of the degrading effect of the same controlling influence.

All these examples are self-evident illustrations of the universally fatal resultsfollowing Jesuitical rule.

Holding these illuminated examples in mind, they may incite well-meaning, humaneand patriotic humanity to search among northern nations for projections and ramificationsof the same general plan which has ensnared their southern neighbors.

On the American Continents today, every large centre of population is wholly or inthe main absolutely dominated by a political master, whose mainspring of action is largelyregulated by direct or indirect Jesuitical manipulation, and the same is true of labororganizations, if the names of their officers are correctly given. This Master, especially inthe United States, is already sufficiently aggressive and powerful to menacingly suggest,and frequently to dictate to States, and to strongly influence the National Government.

What force is behind the persistent endeavor to destroy our public school system -the cradle and foundation of mental and spiritual intelligence and freedom? Is it the sameforce which, working to destroy our public schools, labors incessantly to establish parochialschools in their place, supported at public expense? The relationship is too close to admitof separate parentage and cradling.

The same force is active in Germany, and is tentatively but secretly invadingSweden.

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Old, tried and experienced generals in the regular service, - men in whom our armyand the whole country have absolute confidence, - have either been held inactive, orrecalled after short and successful command, while obscure corners have been exploredin search of more obscure men to command our foreign armies. Our army in thePhilippines is under the command of such a discovery - the owner of a Catholic newspaperwhich but recently persistently and maliciously attacked prominent Masons as membersof a broadly Masonic humanitarian organization, until the threatening law silenced itslibelous utterances. He owes allegiance to, and has hamperingly surrounded himself with,priest craft, against which the Filippinos originally rebelled. Reports of responsible soldiers,officers, business and professional men, and even trustworthy government officials, furnishthe perfectly reliable basis for this statement.

We are now delegating a Bishop to assist our beleaguered General in unraveling ourtangled skein of Filippino yarn.

What influence is being exerted upon our Government? Is it blind, or is it lookingahead with self-interested vision? Are we as a people blind, or only careless and criminallyinnocent and trusting?

But why question and seek proof when the object and purpose is openly avowed andenforced wherever and whenever possible, as the following examples show?

One of our eminent and able American bishops, in recent speeches delivered inEurope, plainly stated that "the day is not far distant when England and the United Stateswill be under Catholic control."

During our Spanish and Philippine wars the same prelate, ably assisted by another,has been busily engaged at Washington.

Spanish clerics recently petitioned the Queen for a restoration of the Inquisition.Another prelate is publicly emphasizing the patriotism of Catholic Americans

displayed in our Revolutionary struggle, in the Secession war and in our present conflict.Why this emphasizing of Catholic over Protestant patriots, who at least fought and

suffered equally? What is the underneath force which is already separating and classifyingAmerican citizenship through religious preferment? Have we as a people already beenseparated on this powerful and subtle line by those whose personal and church ambitionswould be thus served?

These are facts and presentations which deeply interest and involve every trueAmerican - in fact, every human being, whether Protestant, Catholic or non-Conformant toany creed, for "a house - or the temple of humanity - divided against itself cannot stand."

Their common blood, gladly poured on our towering altar of Liberty, has sanctifiedour sacred common soil and country; together they must protect and preserve it intact,against physical or religious dismemberment, to go down into the ages as the world'sRefuge from tyranny and intolerance; as Humanity's Beacon Light of Enlightenment,Tolerance and Mental and Spiritual Liberty, Freedom and Brotherhood.

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Thus it came to us from the Fathers, and so must and will our sacred heritage bepassed on inviolate, so long as stern, true men tread American soil.

The completed examples of priest rule, and its pregnant endeavors as cited, reveala widespread plan and purpose to gain control in the Western Hemisphere, and mergeChurch and State under the dominion of this Jesuitical oligarchy.

These are vital facts and presentations which cannot be set aside, nor explainedaway. They in themselves constitute a Supreme Court of Divine Judgment.

In view of what its past accomplishments have been, and its present herculeanpreparatory efforts, these examples should serve as God's warning and command to allintelligent lovers of progress, liberty and humanity, regardless of differences in creeds orraces, to rally in defense of the highest interests of our common humanity, against theinsidious, hidden and open aggressions of this focalized force of evil in the Western World,now mustered on the visible and invisible planes of action, to perpetuate and expand itsmental and spiritual thraldom of man.

The Jesuit order is the wedge point of bigotry and intolerance, as main factors ingaining temporal and spiritual dominion, and as such it must be recognized, met andsubdued, if humanity is to progress.

With this Jesuitical force already arrayed and attacking Right, Justice and Progressalong the whole front of human affairs, what is to oppose it? What universal, compact,organized force is to be found, based on the broad foundation of a Common Brotherhood,ruled by Love, Charity and Justice; its members sworn to propagate Right, Truth andEnlightenment; a force which can stay this actively offensive power of evil, and ultimatelydefeat, lead and force its disintegrated component parts into lines of unselfish action?

To do this saving work for humanity requires earnest, substantial men and women,who have evolved from the separate, and therefore weak, secular and religious bodiessufficient intelligence, to draw them together on occasions, into one separate and morehighly evolved body, to act for the common good and safety.

Looking into the dim past, we find in ancient Egypt - the historic cradle of wisdom,the beneficent rule of "Divine Kings" - men inspired by unselfish love and guardianship forall that lived. Their "rule and guide" was the basic, fundamental and eternal law, embodiedin their inherited "Wisdom-Religion," or Free Masonry.

Carried from Egypt into India, it overran into Greece, and formed the basic pillarsupon which the superb material and spiritual civilizations of these countries were reared;forming the basis of the Old and New Testaments, its spiritual light became to the worldobscured, and the material or operative side emphasized in sublime architecture, as thevarious religious orders claiming foundation on these "inspired books" lost sight of thespiritual, in their antagonisms, persecutions and devastating contests for secular power.

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The "Dark Age" results of these fanatical wars had plunged the civilized world innether darkness, where it would have sunk and disappeared, save for Masonry.

Its pure light, kept burning in the hearts of the faithful through the darkeningcenturies, was flashed upon the night of Europe by Masonry's chivalric Knights, who savedthe fanatical, murderous followers of their Christ from self-destruction, by uniting them inthe Crusade "to rescue the Holy Sepulchre" from the Moslems.

In doing this Master's work they consciously and intelligently utilized this destructiveforce, to serve the double purpose of saving Christian Europe from self-destruction, andfrom being overrun and destroyed by Moslem hordes.

Thus Masonry saved the world from a fatal return plunge into barbarism in the DarkMaterial Ages, when the evil forces now focalized in Jesuitry dominated.

The Crusades having demonstrated the controlling power of Masonry, the "holdersof the key to Heaven" turned upon the Saviors of Humanity and by orders of the "HolyChurch" persecuted, imprisoned, tortured and foully murdered thousands of these noble,chivalrous knights; confiscated their property, destroyed their strongholds and pricelesslibraries and scattered their followers in a futile attempt to destroy the Order.

The Jesuitical element, which incarnated in Masonry to control, after failing todestroy it, did to an extent change the ritualism in 1707; but failing in its second purpose,it was forced out, and a remnant is now found in secret control of certain small andpowerless occult (so-called) semi-masonic bodies, which teach and practice the black artsin this nineteenth century.

But for what purpose do a few sentinel-spies of this old enemy of Masonry concealthemselves in its inner body and heart today? Are Masons also blind and asleep?

The vital light of Truth has always flamed too strongly in Masonry for adverse windsto extinguish; its own inherent purity and strength, when stirred into action, purges andthrows off from the body the festering impurities, which gather in separate dark pools ofclaimed Masonic origin, to be reabsorbed into the mass and disappear through nature'sdivine alchemic process of purification.

Masons planned, precipitated and successfully prosecuted our American Revolutionagainst tyranny and oppression; our beloved, God-inspiring, symbolic flag, and our publiclyundeciphered seal, are of Masonic origin, design and tracing.

In the present century Masonry is again, unconsciously, at the front, as yet indisconnected detachments, defending humanity against tyranny, bigotry and intolerance.

For years previous to the breaking out of war between Greece and Turkey, GreekMasonry had gradually aroused a strong and healthy feeling of Restored Nationality in theGreek people, after centuries of depression and hope-

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lessness under Turkish domination. In order to still further arouse and incite this growingfeeling for a strong Greek national life, the Masons put arms in the hands of the people andprecipitated the war, believing that even under defeat, their country would be benefitted bysooner realizing her ambition to regain her ancient position as a power among the nations.

Centuries of priest rule in Cuba had held that beautiful and fertile island practicallyundeveloped, and its naturally bright and intelligent population, rendered hopeless ofmaterial comfort and progress, was rapidly sinking into mental and spiritual apathy anddeath.

Under these formidable and almost hopeless conditions, working in secret underbane of the church - which ever seeks to destroy whatever fails to minister to its materialadvancement - were patriotic Masons, who, true to their Masonic heritage, held its dimmedlight in this dark place, planning and arousing a hopeless people to battle for their spiritualliberty. To Cuban Masons Cuba owes her freedom.

The inner history of the insurrection against priest rule in the Philippines is practicallythe same as that of Cuba. This statement may surprise many Masons, who do not knowthat the inner ruling factor among all Nature-people has been Masonry during all the ages,and is today. If this suggests to the shallow mind the idea that Savagery is Masonry,deeper thinkers may quite pertinently ask, which in fact is savage and which civilized, theso-called savage fighting defensively to save his lands and very life, or his attacking,ruthless, so-called civilized, murderous robber? The few white Masons who, as men andMasons, have proved themselves worthy of admission into the inner savage Masonic tribe-governing-councils, have found ample reason for praying God to speedily inject the therediscovered "rule and guide" of the savage governing class, into the private and public lifeof all civilized people and Masons.

When white men prove themselves trustworthy, they will find a mine of mental andspiritual knowledge and wisdom preserved for them by their darker-skinned brothers, if theydo not sooner succeed in utterly destroying these scattered remnants of the most ancientand once mighty civilized races, who have ever held the purest Masonry as their innerguiding light, even against the white man's polluting touch.

As warriors, strategists and orators, they today instruct the white man, while they dosincere and intelligent reverence to the "Great Spirit," who, ever present, speaks to themin His and their common Nature language; in the song of birds, the flowers and forestgiant, the laughing brook, the sweeping river and mighty deep, the vitalizing breeze andraging tempest, the vibrant heaven-resounding thunder, the lightning flash of His quickglance, the heavenward pointing mountain peaks, the moon and sparkling jeweled dome,in the mighty, blazing, fructifying sun, as symbol of His all-observing, loving eye, andglowing heart.

In presence of such a reality, and such a language, these wise and noble-minded,broadly spiritual brothers, hold themselves above the white man's belief in a personallyowned, silent and remote God.

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French Masons, aroused by the Jesuitically incited crime against Dreyfus, are

responding to the call, and are aiding France to safeguard herself, and right the fatalwrongs committed by her Jesuitical army staff.

In Sweden, Masonry stands, and to an extent in Germany, as a block to Jesuitaggression.

The same will prove true in England, if Masonry's Royal Grand Master there willarouse himself, and follow in the footsteps of Sweden's King, and Mexico's warrior-statesman President.

Since the killing blow to Jesuit rule in Spain, her long-waiting, patient, but powerfulMasons, are infusing a new life into her awaking northern provinces, in an effort to arouseand rescue the Spanish people.

Many of the South American States have Masons at the helm, and they should havegrown too wise from past experience, to ever again trust their old false pilots on thecommander's bridge.

In Canada, the apparent controlling force is on the side of retrogression, and herMasons should change the current in her naturally strong and liberal atmosphere.

The United States is the "Arch Stone" the Coveted Prize, possession of which, atthis time, largely decides the destiny of humanity for centuries. Proof of this is at hand onevery side; in the advanced leading and unique position we have taken among the nationswithin the past eighteen months in defense of "needy brothers;" in our evident destiny ifwe do right; but stronger proof than any other one thing, is the thoroughly awake conditionand extreme effort now being put forth to secure Catholic control.

Under these vital conditions, how do we find American Masons, placed by the lawof succession as joint heirs to Masonry's past noble deeds and glory in the service ofhumanity? They should be and are, numerically and otherwise - if they will awake - thecontrolling factor in the executive and legislative departments of our government; but,apparently unconscious of the mighty meaning of this time and its events; unobservant ofthe advanced positions already taken and held against the Jesuits by detached andunsupported bodies of Masons, preparatory to the coming universal conflict; unconsciousof the vital position they themselves occupy in relation to the times, conditions and events;ignorant, forgetful or careless of the divine mission of Masonry, the leading part it has wellacted in the past spiritual-material history of the world; of the commanding position it holdstoday along the whole front; the half-unconscious, impatient waiting of the better elementin humanity for right and trusty leadership, that it may spring to the defense of Right andTruth; failing to recognize or even observe these plainly presented things, conditions,compelling opportunities and sacred duties, our official Masons act as ordinary men,without concentrated purpose, and even allow themselves to be influenced and guided bythe Generals of Masonry's fully aroused, alert, concentrated and ready foe.

The same is true of the Masonic order as a whole, notwithstanding the

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forceful thought-suggesting fact, that everywhere throughout the whole world, among allnations, races and people, civilized or so-called savage, formal Masonry is active beyondprecedent - even rampant - among the best and most intelligent classes.

"O GOD, MY GOD! AROUSE THE WIDOW'S SONS" to intelligent, concentratedaction against the forces of evil now epitomized in Jesuitry, the ancient foe of Masonry, and

the common enemy of the best in humanity.By such concentration of Masonic "Thought" constantly directed against "Jesuitry"

expressed in private and public life a Bloodless Revolution of the World will beaccomplished, and Humanity, with a higher, grander conception of life, its possibilities andpurposes, will be lifted onto the higher plane of conscious, self-responsible action, to moveon to its higher evolution in peace, harmony and love, a true and Universal MasonicBrotherhood.

Without such concentrated thought and action, the world - Masonry still dominatingand responsible - must wade through a sea of blood, but to finally emerge depleted,exhausted, thrown far backward in its evolution, the remnant purified and made wiser, toagain climb back over the long and more slippery, blood-washed slope.

Such is Masonry's Inevitable Choice and Work, else its past record and presentposition are meaningless and absurd.

Masons who fail to recognize our present position and consequent responsibilities,are not keen observers of the great law of Cause and Effect which governs even theirindividual lives, and has brought Masonry into controlling position at this vital epoch.

The cyclic operation of this great Universal Law has again brought the cumulativeresults and forces of Fifty Centuries - good and evil - face to face for final combat, underthe white flag of Masonry, and the black flag of Jesuitry.

The lost and tangled threads of past individual, national and race life and epochs arebound up in the present, presenting themselves to be untangled and staged for the finaldrama of the world's evolution.

This gigantic nature-combination of time, humanity, conditions and events, is by nopossibility simply a senseless happening or accident. Even vast, man-directedcombinations are forerunners of vast and far-reaching results; but when nature combinesor focalizes the active visible and invisible forces of the centuries and their pregnant results,the physical, mental and spiritual map of the world will be changed, either for the weal orwoe of humanity.

It is these stupendous facts which constitute this a vital epoch.As the moving panorama of events shows, the old Director of the dark forces is

already alert and consciously on the field, directing the strategy, and placing the forces asthey consciously or unconsciously, in evil thought or action, report for assignment.

At this vital moment, opposed to its old enemy, Masonry stands inertly in place, allunconscious of the Impending Crisis, and the commanding and victorious part it mustassume in this final conflict, else the "Light of the

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World," which has ever been its sacred charge, will be quenched in the darkness ofreturned barbarism and spiritual death.

Do Masons doubt these presentations and deductions? Do they doubt the divineorigin, mission and past accomplishments of Masonry? If so, they are making a fatal error.Let them follow and analyze the statements and claims herein made, and they will surelybring themselves face to face with their duty as the present Saviors of Humanity; then theycan perform or shirk it intelligently and with the full sense of their responsibility .

Is Masonry sufficiently homogeneous, powerful, divinely human and courageous,to manfully assume the high duty to which it is now called by the voice of Humanity and of

God, speaking through His law-conditioned events; upon what foundation does it rest;what is its origin and antecedents; what does it teach and hold as right practice?

This thoroughly organized, universal, homogeneous body is composed, as it hasever been, of the most enlightened, broad-minded, progressive, tolerant, broadly patriotic,brotherly men of all nations, races and creeds, who, rising above these minor geographical,climatic and selfish differences, meet each other on the "level" of a common origin, life anddestiny, and the "square" of right action as embodied in the "Golden Rule;" meeting, livingand parting as brothers, holding the common purpose to Uplift Humanity; a body inherentlygoverned by Charity, Equity and Love, held as ever conscious, active principles in the dailylife of man; reverence for the great "Universal Architect" expressed through constant, gladand intelligent conformity to His law, the key to which is concealed in their divineSymbology, to be found and used for the common good by those who prove themselves"Worthy and Well Qualified."

From the earliest history of pre-historic man, Masons have stood bound to practice,teach and disseminate knowledge of universal law, enlightenment and truth among all thatlive; to carry humanity's path-illuminating light; to work for man's liberation from his ownlower nature or devil, from ignorance, bigotry and mental and spiritual thralldom; to workas conscious, eternally living divine souls, from time to time occupying and using physicalbodies as instruments, through which to effect their divine purpose of mutual evolution andfinal redemption from selfishness, through conscious unity in a common evolvingbrotherhood of all that lives and is.

Upon its broad, basic and eternally enduring foundation principles, all religions andphilosophies which have ever engaged the thought of man, have walled in a portion, andreared thereon their isolated creed and thought-limiting structures, forgetting that truth islimitless and universal.

While to an extent the members of this all-compassing body, like the comparativelyweak, because creed-separated and antagonistic religious organizations, have lost sightof their great mission, its broad and all-embracing fundamental principles remain as a livingspiritual force, which consciously elevates and ennobles the thought and action of everymember.

In peculiar and significant relationship to the evident developing plan, is

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observed the fact that at this crucial time men of all creeds, peoples, nations and races,civilized and uncivilized, imbued with the divine principles of Brotherhood or Masonry, standat the helm of the world's affairs, sustained and reinforced in right action by the honestintelligence and substantial worth resident in all nations.

With such a divinely reared and all-embracing organization, success is assured, ifthe members but awake and perform their sacred duty in combating, while holdingthemselves free from the subtle influences of the old Enemy of Masonry, an enemy whichhas made the selfish thralldom of men's minds its main object, and the control ordestruction of Freemasonry (its principal opponent) the main, secret, and at times open,purpose of its effort for centuries.

Scores and thousands of Freemasonry's staunchest advocates, men whose voiceswere ever heard promulgating its all-embracing, divine principles, who could not be

silenced by fear, calumny, persecution or imprisonment, have found silence and death atthe hands of its relentless foe, in hideous tortures, secret graves and horrible dungeons.

Summing up the situation, we find as a result of the general unrest and disturbance,that the world has been sufficiently aroused by emphasized wrong and injustice, to causehumanity to array itself for or against Principle; that right and justice have prevailed in thepreliminary skirmishes and tentative battles; that the results have been to uncoverhypocrisy and deception, and force into the open the now concentrated evil forces whichhave heretofore worked in the shadows, through sophistry, intrigue, calumny, persecution,instigated devastation and death.

It is evident that Jesuitry and Masonry, leading the opposing forces of evil and good,are again in battle array; that the Irrepressible Conflict is on, and that all these things andconditions exist and must be met. How can this be done in a way, not only to preventdisaster, but to bring about harmony, true success for all, and utilize the measurelessforces now in evidence, for the general progress and a mighty universal uplifting ofhumanity, such as the centuries have not witnessed?

With strong, alert minds, and unselfish, wise and broadly courageous concertedaction for the common good, on the part of Masons, and the few conscientious leaders ofmen and nations, this now focalized Endeavor and Purpose of the Ages can easily becomea fact, and the reign of selfishness and error be swallowed up in the rule of Equity,Brotherliness and Peace.

Intelligent consideration of developing conditions and events reveal them asadvanced maneuvers in a gigantic contest now on between these universal forces of Goodand Evil, the former unwittingly holding many, and dangerously threatening the disputedstrategic points.

Faith in the already apparent Divine Guidance and results evolves into conviction,on discovering that thus far, Right and Justice have prevailed over Inhumanity, Tyranny,Craft and Injustice.

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The Signs of the Times clearly indicate the dominant control of a high-purposedintelligence, force or law, which in recent turnings of the serpent's sting upon itself, hasdemonstrated its intent and ability to control and turn to good every situation, condition andthing having its basis in selfishness, ignorance and intolerance.

To enable this spiritual force to become fully operative requires only that true-hearted men and women everywhere stand alert and at their posts, ready for the impellingof the higher law.

The individual and collective duty and opportunity of Masons, and all right-mindedmen and women, is clear and unmistakable.

At all previous, and by comparison, minor epochs in the world's history, Masonry hassprung to the succor of jeopardized humanity and become its savior.

Now, at this Supreme Crisis in the world's history - unless the general disturbanceand conflict are meaningless - the universal, all-embracing forces of Good and Evil arearoused, and have already locked horns in the final gigantic life and death struggle; theevolution of the entire human race is at stake, either upward into a higher, truer, noblercondition of an unselfish common brotherhood, governed by equity and love, or its present

barbarously civilized, degrading selfishness and lust, bearing their legitimate fruit of speedydegeneracy, and humanity lapsing into the second stage of a universal uncivilizedbarbarism; at this momentous crisis, Masonry must and will arouse its hoary slumberingspiritual giant strength, and go forth as the Great Master's chosen primeval agent, to dovictorious battle against embodied evil, now focalized in its old, persistent and relentlessJesuitical enemy.

Then will our Divinely Instituted Primeval Order regain its forgotten glory of the"Golden Age," and under restored Masonry's benign rule, the effulgence of that dimlyremembered Age will again warm the heart, and illuminate the mind of humanity, to bringin the reign of "Peace and Good Will among Men."

My Brothers, this is not a Utopian dream, but a Living Fact, the materialization ofwhich is easily within our power, if we arouse ourselves and act as true men and Masons.

I appeal, not to the Unintelligently Educated and the Ignorant - the unsafe extremitiesof humanity - but to the GREAT COMMON PEOPLE of all nations and races, with whomintelligence, tolerance, discernment, stern kindness, robust energy, mutual helpfulness andcommon sense find welcome and congenial bivouac, and through whom these manly, God-like attributes find freest and most helpful expression.

I beg of you! I plead with you! Brothers of the great Universal "Masonic"Brotherhood, awake, examine and analyze our vitalized God-given symbology; the presentpregnant conditions and events, and you will become convinced, and be moved to act forthe sake of the Humanity which our negligence of Masonic Duty has orphanized.

Find God in Duty, and Heaven in its faithful, fearless performance.

- Rameses----------------- 501

THE PURPLE AND GOLD OF LIFE By A. I. M.

OUR great teacher, Nature, exhibits to us in her most glorious works twopronounced, distinct and harmonious colors - Purple and Gold. Opening and closing eachday with those gorgeous displays of sunrise and sunset, with a rich and rare combinationof these two colors, is produced a grand and ever recurring object lesson that cannot failto forcibly impress the contemplative mind with the example it embodies. It does not seemthat this ever present panorama of the shifting lights, the brilliant display and interminglingof the two most harmonizing colors of the spectrum, were for mere passing show. Thereis a deep meaning, a great occult truth, that is continually before us in this particular fromof Nature's varying beauty.

The peculiar charm of a sunrise, or a sunset, appeals to the most benighted ofmankind. In the early stages of the world we find innately planted in the human heart adeep veneration and adoration of the orb of day, typifying the two great opposites, life anddeath; and "Sun Worship" (as it has been wrongly termed), became the all prevailingmethod by which man sought to come into full accord with these divine sentimentsappealing to the Purple and Gold within himself, presented daily before him, unchangedand unchanging for all time. For the morn was ushered in -

"Bathed in the tenderest purple of distance,Tinted and shadowed by pencils of air."

Filled with the grand thoughts actuated by the dawn, the sunset must haveintensified and deepened them when -

"The dying light,Ere it departed, swathed each mountain heightIn robes of purple; and adown the West,Where sea and sky seemed mingling - breast to breastDrew the dense barks of ponderous clouds, and spreadA mantle o'er them of a royal red,Belted with purple - lined with amber - tingedWith fiery gold - and blushing purple fringed."

Thus, ages ago was implanted in us this truth which makes us unconscious "sunworshipers," whether we bow down in adoration like our ancient brethren, or whether thePurple and Gold within ourselves thrill responsively with Nature's showing.

Nature, too, ever embodies the purple in the outlines of the distant hills andmountains. Standing as specimens of her handiwork, lasting through the centuries,outliving the ordinary earth-life of man, there they remain uplifting their purple-crownedheads - a symbolic example and lesson for mankind. Intensi-

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fied with the rays of the golden luminary, they are constantly before us, an incentive toimitate Nature, to study the divine plan, and embody the same in our lives.

To those who go "down to the sea in ships," the purple and gold of Nature areunstinted, and amid the waste of waters are lavishingly exhibited these same great touchesof color.

Purple is the true Fire Color. It was esteemed by the ancients more highly than anycolor, and was the distinctive badge of royalty. Purple and gold were used extensively forthe decorations of temples and for the habiliments of priests. Nature again incorporates inthe flowers these sympathetic hues. I care not how low in the scale of humanity theworking of the Law may have placed one; how degraded and obtuse man may havebecome, the sight of a mass of flowers, or even a tiny bloom of either of these colors willarouse something in the heart corresponding to the divine, for the touch of the divine is inthem, soul appeals to soul, and it knows -

"The meanest flower that blows can giveThoughts that do often lie too deep for tears."

I once sent a little bunch of purple and golden blossoms to a convict serving out alife sentence for murder. It was "Flower Day," of a women's mission society, and eachprisoner was to have a bouquet in his cell. We had contributed a quantity of flowers for thispurpose, and as I handed this little bouquet to the lady in charge, I said: "I picked these

flowers especially for some one who is serving a life time. They have a story of their own;they will tell it to him." As those little blossoms shed their influence about that lonely cellthere did come to that prisoner the divine truth, the appealing of something interiorly thathad been buried for many years, and the Purple and Gold within that man recognized theheart touch, his better nature responded, and an effulgence of soul divinity emanating fromhim and the humble flowers, filled that cell with a peace - with a heaven, indeed.

Now, as man is a miniature copy of the universe, and has within him the essenceof all there is in Nature, why should we not follow her teachings and cultivate in our livesthe Purple and Gold lying latent within us? The prismatic colors of the universe have theircounterpart in man, and these colors evolve and develop according to his life and thought.Every thought, every word, every act forms a color of its own, affecting our surroundings,influencing those with whom we come in contact, and is recorded indelibly in the great"Cosmic Picture Gallery," where it adds its force and influence to that which has beenstored there since the birth of time, and which is for the weal or woe of unborn millions.Once we grasp the full meaning of the Purple and Gold of life, and that we can make ourlives radiant with these hues, we have made a long stride in the right direction. This canbe done in the little acts of our daily lives. Make them full of Purple and Gold, let ouraspirations be richly colored with these hues, and by our example we shall radiate joy andpeace from these harmonious reflections of Nature's prism. Let us attend more to thecultivation and care

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of flowers - especially those producing the soulful bloom of purple and gold. Do we thinkthat these tiny things have no souls? Have we ever studied closely these seeminglyinanimate symbols of Nature's chosen colors? There is much to be gleaned from thesehumble productions which lie free to all.

The Purple and Gold of life can be awakened, and the divine responds inharmonious measures, reviving old ties and associations, the eternal oneness of us all. Iknow of scores of instances that have come under my own observation, of the greatuplifting of the inner consciousness; the strengthening of the soul; the presence of a greatpeace, all made possible by a few clusters of purple and gold blossoms, reared andnurtured with an idea of their symbolic significance. There is potency in them. There isdivinity. Sweet, fragrant emblems of Nature's best and most beneficent colors, they doinfluence, sanctify and strengthen.

If such results can be obtained from flowers, how much more can we accomplish bypatterning after them; by engrafting into ourselves the purple and gold which is ourheritage; by living the simple life of the flower, enriching and beautifying all; conveying theheart touch to our brother man; shedding the aroma of good deeds broadcast; and when,like the flower, we, too, fade and wither, we may have shed into some darkened soul thePurple and Gold of Eternal Life.

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A PICTURE

I SAW a picture once. It was not made on canvas, bounded by edges, but seemedfashioned from some lasting substance, making almost a reality that stretched away intospace.

The scene was of a darkened plain, on which a shadow rested. It was not the duskthat follows day, but seemed a shadow of all time. From me in darker line, across thealready darkened plain, extended a row of crouching figures. The heavy robe of eachcovered the lowered head. Motionless, they sat in silence as if their time had passed.

As I gazed wondering at the meaning, this was born in upon my consciousness:"Each is thyself in the successive moments of thy life."

When the picture had passed I knew I had seen a vision of selfishness. Andthereupon, I tried to form its opposite - a picture radiant with light, whose name should be"Love of Brother," but I could not.

I marveled, and to my questioning mind this answer came: "The picture is not, norwill it be until you have wrought for others as you have wrought for self." - Uaema

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OBSERVATIONS OF A LAWYER By X

WHEN we speak of the world, its shortcomings, infirmities and virtues, we refer tothe world evolved from the hearts of men.

The conditions around us, the scenes we witness, are the blossoms and the fruit ofthe human tree of many branches. Every human being, because of the illusions in materialexistence, lives in a world of his own. The social divisions that move in their respectiveorbits, considered separately, seem to be on distinct globes of their own. There is theclergyman's world, the physician's world, and the lawyer's world. And so of all otherspheres of activity on the earth we may take note of. And as the adept in true sciencereturns again and again to nature to observe her behavior and study her processes, andto verify the tests he has made, so we may, with profit, direct our attention to the whirl ofthe lawyer's globe, from the actual experiences in his profession.

"Truth is stranger than fiction." The greatest creations in the world of letters arethose founded on facts, with here and there a touch of fine sentiment. People really delightin the actual occurrences of human life, rather than in the mere fanciful delineations ofcharacter. In the painting of actual life the reader or observer feels charmed and flatteredwhen the artist leaves scope for the imagination. In the writings called realistic in our times,it is the grossness that gives offense. Many think that even crime loses much of itsenormity by losing all of its grossness.

The things that strike the lawyer more forcibly than anything else in dealing with hisclients and in observing the conduct of the clients of opposing counsel, are the lack ofhonesty and truthfulness that so largely prevails. If the lawyer says to his client: "In orderto win your case, or to make sure of your defense, you must have witnesses or evidenceto establish certain facts," in nine cases in ten, complete or partial evidence will befurnished by the client.

Sometimes it occurs that a client is charged, unjustly, with having purchased goods

without paying for them. If the charge is made good by testimony, though as false as thatof the one who makes the charge, the claim may be established, unless the one chargedas purchaser can overcome the evidence of his antagonist by proving by another falsewitness who claims he was present at a time subsequent to the alleged sale and saw theone charged as purchaser, pay for the identical goods charged. Falsehood meetsfalsehood. Fortunately, such cases are rare. But it is not rare to find parties coming intocourt and swearing diametrically opposite to each other as to a plain, simple transaction.Frequently there is in the trial of causes, the greatest conflict in the testimony, where itrequires the closest scrutiny of witnesses, as to their manner, their

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interest, bias, prejudice, or otherwise, in order to determine where the truth is. In a caseof such conflict an appeal must be made to experience and the common sense of men,applying the rules laid down by the masters of the law in order to reach a just result.

Experience in the practice of the law demonstrates that our system of trial by juryin "civil causes" is most essential to a satisfactory determination. In a government like ours,it is necessary to the maintenance of free institutions, that the direct influence of the peoplein the administration of the law which now prevails should not be impaired or curtailed inthe slightest degree. The jury is the right hand of the Court for the determination ofquestions of fact or the assessment of damages. Questions of purely equitable jurisdiction,beyond the power of a jury of laymen to hear and decide, are reserved for the Judge orChancellor, alone. In criminal causes the accused is always entitled to demand a jury.

In trials before a jury, some peculiar episodes occur. When a jury is sworn to try acause, it is the rule that the jurors should form no opinion about the issues involved, norspeak to anyone about the cause, nor determine what the verdict should be, until all theevidence is heard and the instructions of the court are given to them.

In an important criminal trial the accused was charged with the commission of aheinous crime, the clear proof of which would have had the effect to not only degrade theone charged, but to reflect upon human nature and to cause the community of the venueto deeply regret that such a thing were possible. After the close of the evidence, it wasmanifest that a very strong case was established against the accused. The argumentopened by the prosecuting officer; it was strong, and should have been convincing to theminds of the jurors. The counsel for the accused opened his argument, dwelling especiallyupon the enormity of the crime - that such an offense had never been charged against anyone in the community - that to find the accused guilty would degrade him and seriouslyaffect the standing of the people of the county. And finally, after enthusing the jury to thehighest pitch of excitement he suddenly, addressing one of the jurors by name, asked himif he, by his verdict, was going to tarnish the fair name and fame of his county. The juror.quickly arose in his place and said "not much." The result of the trial showed that the jurorvoiced the sentiments of the panel.

"If self the wavering balance shake,It's rarely right adjusted."

Occasionally we find a citizen who does not comprehend the duties and

responsibilities of a juror. The aim of the law is to fit all citizens, naturally intelligent, tobecome competent jurors. The service in court in such capacity, from the knowledgegained by such experience, necessarily fits men, of common understanding, for thedischarge of the duties of jurymen. Here is a citizen who was not quite up to the standard;yet he did not know it, and in the best of good faith he solicited the proper officer to placehim in the jury box; and as an

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apology to the officer for making such a request, he stated that he had been, and was then,in poor health, and that his physician prescribed rest, that he should not ''do any thinking,"and that he had come to the conclusion that by serving as a juror he might be able, morecompletely, to follow the advice of his physician. The officer remarked that he regrettedexceedingly that he was unable to comply with his request, as the panel was complete. Sothe court and litigants were deprived of his valuable services.

Some years ago a trial took place in one of our courts in which, among otherwitnesses who testified, was a bright, innocent young girl. She impressed the jurors mostfavorably; but when the jury retired to deliberate as to their verdict, there was somedivision among them, and they got into controversy. One of the jurors was aiming to dowhat was right, yet by mistake was voting to sustain the cause of the complainant, when,really, he intended to support that of the defendant; and when asked by some of hisbrother jurors if he did not believe what the young girl testified to, he said, "Yes, of courseI do;" they replying that she supported the claim of the defendant. He exclaimed, "Is thatso?" They convinced him of the fact. Then he declared, "I will vote for the little girl everytime."

In a commonwealth where the State, in criminal cases, is not liable to jurors orwitnesses for costs, and where the costs and fees are payable only in the event that theaccused is found guilty, a criminal case before one of the inferior courts came on for trialby jury, and after the evidence was heard and argument of counsel the court proceededto charge the jury. After making many sage observations as to the duty of jurors, stating,among other wise suggestions, that "the jury system is the palladium of litigants and of ourliberties," he summed up his instructions by stating to the jury: "Gentlemen of the jury, selfpreservation is the first law of nature; if you don't find the defendant guilty, you will get nofees." The verdict returned enabled the officers and jurors to get their fees.

A lawyer should be a good judge of human nature. More cases are won by counselon account of their intuition, tact and management than by appeals to the facts and thestrict letter of the law. The lawyer should know the temper, type of mind and generaltendencies of the life of the judge. Few people know how to commend, or praise others,and fewer still know how to be praised. The lawyer should, if possible, be personallyacquainted with the judge and know the antecedents of the jurors, the sort of men they are.The standing of witnesses should be known. Hence in the trial of causes by jury, wherethere are large interests involved, great expense must be incurred to pay detectives andothers to "hunt down" witnesses and "probable jurors."

The behavior of the parties to the controversy is of great moment. The lawyershould see to it that his client, especially while in court, conduct himself with the greatestpropriety. His style of dress and bearing are of the greatest importance. If his client be a

woman, he dare not, with safety, permit her, whatever her tastes may be, to "dress loud."The expansive hat in a court room

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is as injurious to her as it is offensive to others in a theatre. The general sentimentexpressed and unexpressed is: "Shoot that hat."

The great lawyer is a diplomat. He should be in the best sense "all things to allmen," that blessings to his clients may abound. As Col. Ingersoll said, in his lecture onLincoln, he was such a discerning, politic and sagacious man, so patient in the midst ofdifficulties, so penetrating in seeking for the motives of men, so wary and prudent in dealingwith them, that there was but a thin veil between his honesty and dishonesty. But the veilexisted, palpable and well defined. His disposal of men and measures raised his prudenceto the height of wisdom, as subsequent events have demonstrated.

I spoke to an eminent lawyer once, who was noted for his power of "wringingverdicts from juries," as to his style and methods when dealing with them, delicatelysuggesting that the style and manner of lawyers could be greatly improved. He told methat he realized that very sensibly, but that it was a matter of slow growth, and that so longas jurors remain in their present state, the style of address to them indulged in wouldcontinue. When the whole community is raised up, when men become more intelligent andhumane, the method will change. Men should receive the mental pabulum that they arecapable of digesting.

The short and pathetic address of Senator Vest, who is a great man in our part ofthe country, to a jury in a "dog case," illustrates the matter under consideration. Theplaintiff sued the defendant for killing his dog - valued at one hundred dollars. The trialcame on, and as the Senator happened to be in town, he was employed by the plaintiff toassist in the prosecution. The Senator hesitated to take the employment, because of thenature of the case and the small amount involved, but the plaintiff urged him, and to makehis urgency more pronounced, handed him fifty dollars. The evidence was introduced, thesenior counsel presented the case to the jury for the plaintiff, and the counsel for thedefendant made a vigorous argument. The Senator closed the argument, not referringonce to the evidence, but confined his remarks to the canine genus; alluding to the fidelityof the dog of ancient and modern times; that he was the first to welcome his master'sreturn home, and that starvation could not force him to desert his dead body. The jury werecompletely overcome with emotion. They retired to deliberate and soon returned a verdictfor the plaintiff for two hundred dollars - one hundred more than the plaintiff demanded inhis complaint.

In an early day in the southwest, when law books were rare, except in the largertowns, the country lawyers had to appeal to what they conceived to be right and justice -tact and eloquence carried off the palm of victory. The lawyer who could make hiscontention the more plausible by his art and positive assertions, would win court or jury tohis views.

In one of the inferior courts a cause was tried, there being no law books at handexcept the statutes and a copy of Blackstone's Commentaries on the laws of England. Thelawyer on one side of the case found some proposition in Blackstone which was the lawin this country as well as in England, sustaining

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his contention. It proved to be unavailing, owing to the poverty of the judicial equipmentand the appeal of the lawyer on the opposite side of the case, to our Declaration ofIndependence, the success of our arms against "Old England" which made us a free andindependent nation. He further stated that "while it would not be courtesy, nor in conformityto the well established rules to impute any improper motive on the part of the counsel inproducing Blackstone as authority, it would seem that the learned counsel must knowbetter." Blackstone was held by the "learned court" not to be good law here after thesuccess of our arms in the war of the Revolution.

The lawyer who produced Blackstone then stated that he had an authority directlyin point - indeed, "a hog case" - in the form of a decision of the Supreme Court of the State.The report containing it had been brought into the court room, but it had mysteriouslydisappeared. This left the counsel in a very uncomfortable condition, as it was the onlycopy in town, and because he stood discredited before the court by reason of his attemptand failure to convince the "learned Judge" that the proposition in Blackstone alluded towas sound law in this country; the opposing counsel contending that there was no suchdecision, so far as he knew, and that he was perfectly familiar with what the Supreme Courthad decided.

The truth about the matter was that the counsel that contended that there was nosuch decision, had induced one of his friends to get the report containing the decisionreferred to and hide it until after the trial was over and the victory won. The case not havingbeen one of great importance, so far as the amount involved was concerned, it was in afteryears treated as a very amusing occurrence - a travesty on court trials.

As the country improves, as distance is annihilated by a network of railroads andtelegraphs spreading all over the country, and as knowledge is disseminated throughoutthe nation by means of the Press and other instrumentalities, a change is perceptible inevery walk of life and nowhere is a more marked improvement observable than in thecourts of the country and in the legal profession. A reference to such scenes andoccurrences as are alluded to, which belong to the history of the legal profession and thecourts of the country, is of interest to those who are seeking for a painting of the grotesqueand humorous side of life as exhibited in the courts and in the actual experiences of menof the profession of the law.

And it may have a higher value, even, than that. A history of the evolution of anyprofession, and especially of one which has exerted, and still exerts, such an influence inour society - making its mark in every stage of our progress, must be of great concern toall who are alive to whatever tends to show that a period of stagnation has not set in amongus, and that we have arisen, by our own native strength and energy, from a lower conditionto a higher. A less ambitious attempt may not be wholly without merit and may serve asa guide-board to the place where the treasure may be found.

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THE CROWN OF LIFE By H. R. Y. N.

THE ever-mounting tide of life which softened and quickened the still stone into theplant, which from the plant slowly worked out the animal, whose ceaseless pulsing throughthe ages wove at last the mind of man, now in its divine work begins to awaken in mankinda higher consciousness. Beyond man it cannot go; it can only fashion a diviner and divinerman. Men are arising of greater soul than once, compassionate instead of self-seeking.

Especially in these later days is the spirit of self-seeking beginning to find of a higherideal, taking the positive form of prompting to other than selfish thoughts and acts, to self-sacrifice, in the interests of a wider and wider circle of life. [[missing text]] ....its evil reigntroubled. Men are beginning to feel the presence within themselves. They instinctivelyknow its compelling force, and that that force will increase; they know that in no long timeit will declare war upon, crucify, and finally kill their selfish and pleasure-seeking sensualpersonalities. As they hardly or rarely recognize that this force is a part of their own natureand pregnant with promise of great joy for them in the future when it shall be their onlyguiding power, that it is as it were a dawn gloriously lying athwart the purple hill-topsportending a new and spacious day, they are disposed to revolt as a man naturallyprepares to revolt when he hears of the coming of something which he instinctively feelsto have the power or intention to control what he has hitherto regarded as a right.

But this gloriously ominous disturbing element keeps up its knocking at every heart.Made into words the unwelcomed voice says: "Thou shalt not sacrifice thy higher life to thylower; thou shalt not sacrifice the welfare of any other thing which hath life to thine ownpleasure."

It is a trying utterance, a notice to quit, served on all the baser elements in humanity.It is served into unwilling hands; therefore the star of great hope that is arising does so tothe accompaniment of the roar of cannon, the muttered omens of coming disaster, and onevery hand the cries of misery and starvation as a result of the last ferocious grabs of self-seeking, lust, and plunder. The collective demon of humanity like the demon of theindividual man is roused to its utmost by the very thought, even unconscious, that it mayhave to loose its hold.

What is this new ideal as a last and highest point of the ever upcoming tide of life?It is the true instinct of Brotherhood, to be carefully distinguished from that which

prompts the mere grouping of selfish units with a common scheme

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of plunder or imposition. Now that Nature has evolved man, all her further work lies inennobling his consciousness.

As an embodiment of that impulse, here stands the Universal BrotherhoodOrganization, the Crown of highest human endeavor, the outer symbol of the SpiritualTemple to which through the painful ages of human struggles and persecutions and tearsand blood has been added, here and there, a brick. No other Body known among men hasso pure a platform, has an ideal so high and so catholic. It is the Crown of life because itexpresses and embodies the last and noblest product of the evolutionary life-wave, thepure compassionate and joyful instinct of Brotherhood. Before that, Nature tended to makeher units self-seeking; in man she now pushes on to a nobler step. The fruit, the divinefruit, of countless aeons of evolutionary growth is in the breast of the man who loves hisfellow-man. His life is a more rarified essence and distillation of the common life of lesser

men.It is to conserve and give an instrument for work to this essence that the Universal

Brotherhood Organization exists. It exists for no other purpose. It tries to exclude thosewho have other aims. In no long time it will contain the full number of those who are greatenough to be animated with this one purpose; and as the individuals among men come fewby few to their true dignity as holders of that purpose they will join that Organization in orderto have the use of its many and increasingly many implements of husbandry for labor in thefield of life, human and sub-human. The Organization is the Temple in whose courtyardis the well-guarded spring of the waters of life, the water of compassion.

Membership in the Organization is therefore a sacred matter. It is the highest self-conscious expression of life. The highest fire of life, its last essence, should be in thebreast of, and in the care of, every member. He drinks his life at a higher source than anywho have not the instinct of Brotherhood. Members sometimes leave, and may thenbecome its hitter enemies. There are two or three causes for this. They may have enteredfrom a lower motive than that of Brotherhood. Unless they gain the higher (and to trysincerely and continually to do so is to insure ultimate success), they presently feelthemselves out of place, and, often with reviling, depart. Some waste in sensualindulgence, either of thought or deed, that essence of life which they possess, and thus,lowering the whole level, lower it from the highest first. And that highest is Brotherhood,so that their whole impulsion to membership has departed. From this cause, and from theintrusion of ambition, which, as a self-centration, is the opposite of the principle ofBrotherhood, many desert their posts.

It is easy to see that the Organization is the highest on earth. A man who can drophis own personal aims and comfort and think only of the comfort and welfare of his wife andchildren, is counted a good husband and father; he who does likewise by his town iscounted a good citizen; he who will do that for his country is praised as a patriot. And allthese are the highest types in their several capacities. So therefore he who can take intohis heart the

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vast needs of humanity, making an ideal humanity his ideal, is the flower of evolving nature,the greatest and noblest type of man; those who try to make themselves such areapproaching the ideal; having comprehended the mind and purpose of nature; they haveresolved to be at one with her, to work with her on themselves and others. For life is one;its purpose is one; its children are one, and the greatest are they who know it, who act ontheir knowledge that it may become deeper, and who ever seek the highest. For thesethere can be no failures; in them life pulsates at its richest, and therefore also joy, for joyis in the proportion of life. All these must ultimately find themselves within the Organization;for there they will find their natural comrades and their natural tools and channels of work.

The Organization perceived that it contained within itself one who was of this nobletype in a unique degree, one who has succeeded in forswearing personal interests, andwho, for this reason and because wisdom comes pari passu with selflessness, was thusfitted to lead the highest expression of the current tide of life, the Universal BrotherhoodOrganization and Movement. By this one, the engines and methods of work are directed.

To recapitulate. This Movement has organized itself that it may work for the

elevation of every department of human life that is worthy and in which elevation ispossible. It is a Brotherhood because Brotherhood is life. It is universal because of thecommunity of life. We make a large claim, but we maintain that whoever joins theOrganization with the one noble feeling and motive will presently feel an accession of lifespiritually, mentally, and even physically; that he will reach a point of growing peace andjoy; that he will learn of his own nature and of life in general in a way and to a degreenowhere else possible; and that he will find himself in possession of channels of work inwhich his every bent and aspiration will find their utmost outlet.

He will have entered on a new life; if he is faithful to his spiritual obligation, withoutbooks there will arise in his soul that memory and hope and wisdom which are theprivileges of the awakened man. A divine legacy will come to him, the religion which iswisdom concerning nature, Theosophy, the peace-bringer, the key to hope, that Templeof hope which will one day be the abiding-place of all souls and where alone can storm-worn humanity come to rest. With this wisdom in his heart he will go out among men tocomfort, to teach, to arouse, to labor, in joy.

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"He who neglects his duty to his conscience, will neglect to pay his debt to hisneighbor."

"A student without inclination for work is like a squirrel on its wheel; he makes noprogress."

"The fields are damaged by weeds, mankind by passion. Blessed are the patient,and the passionless." - Gems From the East-------------

EGYPT AND THE EGYPTIAN DYNASTIES by Alexander Wilder, M.D.

IX. - The Amunophs - The Vocal Memnon - Queen Taia - King Khuen-Aten and HisMonotheistic Religion - Its Suppression.

IN the first day of the month of Pharmuthi, immediately after the death of hisillustrious father, "as the earth became light and the morning broke, the disk of the sun roseabove the horizon and the sky became clear, then was the anointed king of Upper andLower Egypt, the son of Ra, Amunoph II., placed on the seat of Thothmes III., and he tookpossession of the throne." Like the stars of the firmament that are obscured by theradiance of the sun, his glory was diminished by that of his great predecessor; and hishistory seems almost devoid of interest. Yet he had already distinguished himself as abrave commander in a campaign to repel incursions of the Badawen tribes of the "red landat the East" of Egypt, and he had been associated for some time with his father in theadministration of the government.

He was early brought face to face with trial and conflict. The confederated kings ofPalestine, Syria and Naharaina, again revolted. Amunoph immediately marched his forces

against them. He met them at the town of Thakhisa and put them to flight. Seven of thekings were captured; "he with his own hand struck down seven kings with his battle-axe."They were "bound on the forepart of the royal ship" and carried to Egypt for summarypunishment.

It was a war of vengeance, and Amunoph continued his march northward, pillagingthe inhabitants as he went. He penetrated into Assyria and the fortified town of Nin orNineveh, which Thothmes had captured before, surrendered to him with little resistance.He succeeded in restoring his authority over all the tributary peoples.

Upon his return to Thebes, six of the captive kings were hanged outside the wallsof the metropolis. The seventh was carried up to Nubia and was hanged on the wall of thecity of Napata in order to strike terror among the negro tribes.

Amunoph, after the manner of his predecessors, visited the temple of Amada inNubia, where the account of the campaign was recorded. He also placed inscriptions onone of the entrances to the great temple of Karnak. The few subsequent years of his reignwere devoted to making additions to the temples, but the workmanship exhibits a greatdeterioration. It was far inferior to that of former kings. He was liberal in gifts to worthyofficials, and

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the records in their tombs contain grateful mention of his appreciativeness and munificence.The likenesses of Amunoph II. and of Queen Hashep-Merira-Ra, the wife of

Thothmes III., were found in a tomb at Thebes. They exhibit an obliquity of the eyesomewhat like that which is peculiar to the Mongolian features.

In another tomb is a genealogy, the names in which indicate that the monarchs whowere classed as truly legitimate were members of the sacerdotal order. The priests wereunwilling to name any other. An individual named Amunhetep or Amunoph is described asthe son of the Chief Priest Khamu (the "king's son"*) who was the son of the Chief PriestAmunhetep or Amunoph, the son of the Chief Priest Thothmes.

The inscriptions ascribe to Amunoph II. a reign of seven years. He was succeededby Thothmes IV., whose accession to the throne was attended by some irregularity. Hisphysiognomy differs from that of preceding kings. He signalized the event by rearing amemorial stone directly before the breast of the statue of the Sphinx at Gizeh, on which,besides other sculptures, there is an account of the matter.

The space about the Pyramids had been abandoned after the period of theMemphite dynasties. It bore the significant name of Ro-set, "the door to the under-world,"and only pilgrims resorted to it to worship Osiris. From this hill the Sacred Path extendedto the "city of obelisks," Heliopolis.

Thothmes had come to Memphis in his horse-chariot, he says, for the purpose ofhunting lions. He had paid homage to the gods at Sakkara, making an offering of seedsto Horemkhu and to Rannu the goddess of horticulture, and praying to Isis, Sekhet and tothe god Seth. "For," says he, "a great enchantment has rested on this place from thebeginning of time," as far as the districts of the lords of Babylon, the Sacred Path of thegods to the western horizon of the city of Heliopolis. The form of the Sphinx is thesimulacrum of Khepra (the sun at midnight), the very great god who abides in this place,the greatest, the most venerable of all spiritual beings."

Here when the sun was at the zenith, the prince fell asleep, and in a dream the godappeared to him. "My son Thothmes," said the apparition, "I am thy father Horemkhu,Khepra, Ra, Tum. The kingdom shall be given to thee, and thou shalt wear the white crownand the red crown of the earth-god Seb. . . . The sand of this district in which I have myexistence has covered me up. Promise that thou wilt do what I wish in my heart."

In spite of opposition, Thothmes IV. conquered. He at once caused the sand to becleared away which had hidden the body of the Sphinx, and brought the gigantic shape toview. It lay there with the face toward the East and a temple between the outstretchedfore-feet. Precautions were now employed to prevent another accumulation of sand; andin later years, under the Ptolemies, and afterward, the inhabitants of the village of Busirisearned money by acting

------------* The practice of the kings in appointing their sons as high priests, as well as

viceroys, was common in Egypt. The converse of this was likewise true that favorite priestsand viceroys were styled by way of compliment ''King's sons."--------------- 514

as guides for those who wished to visit the wonderful structure. In the inscription Thothmesascribes the rearing of the image to king Khafra of the Fourth Dynasty, although even atthat remote time it had been considered as a relic of a previous antiquity.

Thothmes made expeditions into the land of the Khitans and afterward into Nubiaand Ethiopia to suppress insurrections. His reign was too short, however, to giveopportunities for distinction.

In the person of Amunoph III., his great predecessor Thothmes III. seemed to liveagain. He was brave and passionately fond of the chase. Memorial scarabi containaccounts of his hunting expeditions to the country of Naharaina, and that he speared onehundred and ten lions. His first military campaign was against the tribes of the Sudan in"the miserable land of Kush." It took place in the fifth year of his reign, and is described asvictorious. "He placed his boundary wherever it pleased him."

These campaigns were repeated, and the inscriptions include the names of manyconquered towns and tribes that cannot now be ascertained by any that now exist. Theregion abounded with gold mines, and the cupidity inspired by this wealth was the chiefincentive to these expeditions.

A distinguished officer of the king was his famous kinsman and namesakeAmunhetep or Amunoph, the son of Kapu and grandson of Khamu, who has been alreadynamed. The account of his qualifications is very interesting to all who take interest in suchmatters. "I was introduced to the knowledge of the Holy Book* and beheld the glories ofthe god Thoth. I was enlightened concerning their mysteries, and all parts of these werelaid open before me. I was made master of the art of speaking in all its bearings."

Amunhetep had been first appointed a royal under-secretary. His proficiency havingbeen demonstrated, he was made Secretary, with the duties of arranging the families, ofreporting on the taxes, and of watching over the defenses of the country. Here hisadministrative ability was fully tested, and he had a wide distinction. The Egyptians, likeall ancient peoples, were hostile to those of another race and country, refusing intimate

relations with them, and even their ingress into Egypt, except under rigid conditions. Theywere branded in the inscriptions on the monuments by such odious terms as "miserable,impure, and leprous." The administration of Amunhetep was wise and practical. "I gavesatisfaction to the people in their place of taxing," he declares; "I levied the taxes on thehousehold according to their number. I separated the warriors and their household. Iincreased the subjects by the best of the prisoners whom the king had made on the theatreof war. I was Rohir, the director at the head of the bravest of the warriors to smite thenations of Nubia and Asia. The thoughts of my lord were continually my care. I penetratedwhat his mouth concealed and comprehended his thoughts toward all natives andforeigners that were about him. It was I who brought away the

-----------* This would appear to have been the book which was prepared by Kheops; but it

reminds us more particularly of the "petroma" or tablet of stone from which the hierophantat the Eleusinia instructed the candidates.-------------- 515

prisoners. I was their overseer. I did according to what he spoke, and took my measuresaccording to that which he prescribed to me. I found that this proved best in later times."

His next appointment was that of Chief Architect. This was one of the mosthonorable and responsible, demanding the highest qualifications in a court and country likethose of Egypt. Wisdom, discretion and intelligence of the highest order were absolutelynecessary. These Amunhetep possessed, beyond other men at his time. He wasoverjoyed at the honour which he received. Even the sculptured hieroglyphic in "hardstone" was aglow with the ardor of his gratitude to the king. "He is Ra himself," he exclaimsin his enthusiasm; "may there be accorded to him numerous returns of the Thirty Years'Feast without end!"

The popularity of Amunoph III. with his subjects exceeded that of former kings. Inthe holy Thirtieth Year,* the jubilee of his reign, he received tribute and taxes from theRohirs, and collected the revenue. In acknowledgment, each of the faithful subjects waspresented from the king with a necklace. "These," says the inscription - "these are therecords which are granted to the overseers of the houses of Pharaoh and the taxpayers ofUpper and Lower Egypt, because when the overseer of the granaries had spoken a wordto them, they gave more than the amount of their taxes for the thirtieth year."

Their reply was terse and to the point. "The king has shown himself upon his throne.The taxpayer of the South and North of Egypt has been rewarded."

The coronation-day of Amunoph had been characterized by a general pilfering aboutthe court, a stealing of food, a sucking of beer from the skins, a tearing of the lead from themouth of the fountains and a carrying away of ornaments. Either the servants did not sharein the general enthusiasm, or with a reign of thirty years, Amunhetep had not won therespect and affection of the people.

Amunoph III., like his great predecessor, Thothmes, was profoundly religious andparticularly fond of building. He caused new quarries to be opened in the hills of Toura,near Memphis, and the "hard stone" carefully hewn and then transported to all parts ofEgypt, for the repairing of temples and the building of new ones. "He gave instructions and

directions," says the inscription, "for he understood how to direct and guide architects."The arrangement of the Great Temple at Thebes underwent significant

modifications. An immense propylon or gate-tower was erected at the western extremity,a new temple to Amun-Ra at the north, and another to the lion-headed goddess Sekhet orMut, the "Great Mother," at the south. All the buildings were united to the new temple byan avenue of criosphinxes, figures having the bodies of rams, with the disks of the sun attheir heads. The ram

-----------* The "festival of Hib," as it was called, was a significant occurrence in Egypt. It

commemorated the end of a cycle of thirty years and the beginning of a new one. It servedto regulate according to a fixed rule of numbers the coincident points of the solar and lunaryears. It is first mentioned in the monuments in the reign of Pepi Meri-Ka of the SixthDynasty.-------------- 516

being the symbol of Amun, and the disk representing the sun-god, the combination impliedthat Amun-Ra, the "Mystic Sun," was the Supreme Deity of the realm of Egypt.

[[Illustration: The famous circular Zodia or Planisphere at Dendera. H. P. Blavatskydeclares the knowledge of the Zodiac to be an heirloom from the Atlanteans [America].The Egyptian Zodiacs show that the ancient Egyptians had records extending back 78,000years. See "The Secret Doctrine," II, 432.]]

Another important structure was the new temple at Medinet-Abu, on the further bankof the river. This building was placed by the Chief Architect, and its site was indicated froma great distance by two colossal sitting statues of the king, the fame of which went over thewhole ancient world. The architect had devised them in the exuberance of his gratitudewithout the knowledge of the king. They were of "hard stone," about fifty feet in height.After

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having been completed, they were transported to the river, where eight boats or floats hadbeen built for the purpose of carrying them to their place of destination. "They will last aslong as the sky," was the architect's exultant boast.

The northern statue was the "vocal statue of Memnon," which has afforded so muchwonder and has been celebrated by innumerable writers in poetry and prose. It gave forthmusical notes at sunrise.* The two statues were in a sitting posture, and at their feet weresmaller sitting figures of the queen Taia, and the king's mother, Mut-em-va.

The king regarded the building of this temple as the most glorious achievement ofhis reign. The memorial tablet contains an inscription, an address to the god and his reply."Come, Amun-Ra, lord of Thebes in Ape," the king invokes, "behold thy abode which isprepared for thee on the great place of Us. . . . As thou risest on the horizon, then is itenlightened by the golden beams of thy countenance. Thy glory dwells on it. I have not

let it want for works of beautiful white stone; I have filled it with monuments from themountain of admirable stone; and those who behold them are full of great joy on accountof their size. . . . Statues of the gods are to be seen everywhere, carved in all their parts.I gave directions to execute what pleased thee well, to delight thee with beautiful dwelling-places."

The god replies, assuring him that that which he has prepared is excellent. "Never,"says he, "has the like been done for me."

Amunoph was not remiss in his kindness to the architect, Amunhetep. A temple hadbeen founded by the latter, behind the Sanctuary of the King, near the tombs of the king'sdaughters and other royal princesses, in the eleventh year of the reign of Amunoph. Theking gave orders for its perpetual maintenance, and "the high priests, the holy fathers andthe priests of Amun-Ra" were appointed to protect the shrine. Severe penalties weredecreed in case of neglect; for, with all his bounties, Amunoph was not on the best ofterms with the leading members of the Sacerdotal Order. He promised rewards for fidelity,adding the assurance so delightful to an Egyptian, "your body shall rest in the Underworld,Amenti, after a career of one hundred and ten years."

The son of Hapu was famous for his wisdom and superior excellencies for manycenturies, till Egypt ceased to be a land of the gods. What Imopht or Emeph was forMemphis, Amunhetep became for Thebes. The temple of Kak, as it was called, becamea place of pilgrimage for visitors to the Southern Metropolis; and when it was rebuilt underthe Ptolemies it was again dedicated to Amun and Hathor, and the wise Amunhetep washonoured with the deities.

------------* Humboldt ascribes such sounds to the different conditions of temperature of the

atmosphere and the air confined in the crevices of the stone. He observed similar soundsfrom the rocks on the banks of the Orinoco River in Venezuela. Others attribute the notesto the artifices of the priests; and Sir J. Gardner Wilkinson found a stone in the lap of thestatue which gave forth a musical sound on being struck. Kambyses broke the statue inorder to ascertain the cause, but to no purpose. The hypothesis of Humboldt and Sir DavidBrewster is doubtless the correct one.--------------- 518

[[illustrations: Zodiacs at Dendera and Esne.]]

--- 519

THE UNHONORED "STRANGER KINGS"The reign of Amunoph III. lasted for about forty years; his dominion extended from

the Sudan to Assyria. There is no record of his death. He had been in many respectsdiverse from the members of the family of Thothmes and his tomb was in a place apart.There is a significance in this that seems to foreshadow remarkable changes. If he did notattempt to make innovations in the religion and customs of Egypt, he opened the way forsuch endeavors. While Thothmes III. may be compared very justly with David, the Hebrewmonarch, as he is described, Amunoph was more like Solomon. He exhibited a similar

liking for art and literature, and his reign was generally peaceful and conducive of prosperityto his people. Like that king, he has been represented as susceptible to the attractions offoreign women, and he was liberal to their religion. "Some historians have reproached himwith being too much under female influence," says Professor Rawlinson; "and certainly inthe earlier portion of his reign he deferred greatly to his mother, Mutemva, and in the latterportion to his wife, Tii or Taia; but there is no evidence that any evil result followed, or thatthese princesses did not influence him for good. It is too much taken for granted by manywriters that female influence is corrupting. No doubt it is so in some cases; but it shouldnot be forgotten that there are women whom to have known is 'a liberal education.'Mutemva and Tii may have been of the number."

Queen Taia, whose influence with her husband and son was productive of importantresults, had been chosen by Amunoph from affection, without regard to political policy. Aninscription at Thebes describes her as "with complexion fair, her eyes blue, her hair flaxen,her cheeks rosy." A scarabaeus at the Gizeh Palace declares her parents to have beennot of the royal blood of Egypt, but foreign.

A scarabaeus contains the records that in the year after his marriage, the eleventh,he caused to be constructed for his young bride, Taia, a lake a mile in length in the city ofZar or Zoan (San or Tanis), and celebrated the festival of the Inundation, launching uponit a boat named Aten-nefer, "the Beautiful Sun." The employing of this term "Aten"* on thisoccasion indicates the early inception of the attempt to change the national worship. ButAmunoph, however favorable to the new ideas, would not venture upon rash innovations.The son, however, who was for a time the colleague of his parents in the government, wasless politic and cautious.

"Queen Taia was not accepted by the priests of Egypt as quite a legitimate consortto the king. He had wedded her from affection, disregardful of the requirement that thequeen must be of the Egyptian royal family.** The

------------* This term is usually understood to mean the disk of the sun. It probably denotes

the spiritual principle which the disk prefigured.** Archaic usage regarded the maternal parent as more essential to legitimacy than

the father. Many peoples considered only the mother as determining the tribe or peoplewith which the child was to be included.--------------- 520

priests were accordingly enabled to dispute the title of their children as heirs to the throne.They did not succeed in excluding them from actually reigning, but they omitted their namesfrom the Tables in which were inscribed the names of the Kings of Egypt.

In the ensuing reign, when the new religion had been established, Queen Taia andthe mother of Amunoph III. were associated with him in the public ceremonials, as entitledto the highest veneration. It is conjectured that the two women largely influenced hisaction. While he did not formally depart from the established worship, yet in his utterances,as recorded in the monumental inscriptions, he addressed Amun-Ra, but significantlyindicated him as the divinity of the Sun.

There is much uncertainty in relation to the accession of Amunoph IV. to the throne

of Egypt, and even in regard to his personality. His very features add to the difficulty. Asthey are depicted, they exhibit mongrel characteristics, unlike those of Amunoph III. orQueen Taia, as though there had been a reverting to some former ancestral type; if indeedhe was not some changeling or actually of another family.

Mr. Villiers-Stuart has found two tombs in which the sculptures indicate somethingof this character. One is the tomb of Queen Taia herself, which was prepared under herown directions, probably during the life of her husband. She is depicted in the act ofworshiping the gods of Egypt; and her son, who is making the usual offerings to her as abeing in the Underworld, exhibits no resemblance to the pictures of the monarch afterwardknown as Khu-en-Aten. In the other tomb which Mr. Stuart found at Thebes, there weretwo bas-reliefs, one on each side of the entrance. The figure at the right was a likeness ofKhuenaten, and Mr. Stuart declares the other to be that of the genuine Amunoph IV.,whose features are more clearly like those of the family of Thothmes.*

This monarch and his immediate successors are known in Egyptian history as the"Stranger-Kings," an epithet which in ancient times way a very opprobrious one. He wasnot long in becoming obnoxious to the priests and nobility. He openly manifested hisaversion to the worship of the many gods in the temples. He recognized a single DivineBeing only, the God of Light, of whom the orb of the sun was the symbol. In his tablet hestyled himself Mi-Aten, "the Intimate Friend of the Sun," and also "priest of Horemakhu."He afterward laid aside the name of Amunoph for that of Khu-en-Aten, "the Radiant Sun,"and Mi-Horemakhu, and issued an order to obliterate the names of the god Amun and thegoddess Mut from the monuments of his ancestors.

-----------* See Nile Gleanings, pages 73-81, 244-250, 299-301. Mr. Stuart thought that

Amunoph IV. was succeeded by Khuenaten, who had married his daughter; and that hefor a time adopted the oval of his father-in-law together with his name. The queen of Khu-en-Aten was pictured with a double crown, which verifies her hereditary right. Shetransmitted this right to her daughters, and so their husbands became kings. This is setforth in the inscriptions over their heads: "Royal Daughters of her very body - Meri-Aten,sprung from the Queen Nefer-nefru-ti-tai-Aten." The fact that the father is not mentionedindicates he was not considered to belong to the sacred race.-------------- 521

A command was also promulgated with the evident purpose of prescribing theworship of the One God. The Chief Minister was commanded to assemble all workers instone in Egypt, from the Island of Elephantina to Migdol, and to open a quarry at Silsilis forthe erection of a gigantic building, "the Great Obelisk of Horemakhu, by his name as Godof Light, who is worshiped as Aten-Ra in Thebes." The great lords and chiefs of the Fan-bearers were appointed to oversee the cutting and shipping of the stone.

This building was demolished in a subsequent reign, and a gateway erected uponits site.

These measures led to rebellion, and the king, in the sixth year of his reign,abandoned Thebes to found a new metropolis at a distance from the Nile in Middle Egypt.The place selected for the site was at Alabastron, now known as the Tel-el-Amarna, "the

Mound of Amarna." Here the work was inaugurated by the erection of a temple to the godAten. The style of this structure was a complete departure from the standard Egyptianmodels. It consisted of many buildings with open courts, in which were altar-hearths for theSacred Fire.* Flowers were the principal offerings, and the whole temple was decoratedwith them. But no animals were sacrificed.

A palace was built near the temple for the king and the queen, and residenceslikewise for their daughters, and for Netem-Mut or Benat-Mut, the daughter of Amunoph III.Houses were also erected near these for the Court and the servants of the king. Thearchitects and builders were kept busy; the new city was soon filled with inhabitants andadorned with monuments.

The court and government were of a kind that was entirely unknown to theEgyptians. The very pictures of the king, his family and attendants, were unlike the othersthat appear in the sculptures and paintings. Instead of burly figures and comely featuresthat were depicted in the tombs, they were represented as emaciated and distended in theirforms, and of surpassing ugliness. The king maintained the style of an Asiatic monarch.Those who came into his presence prostrated themselves after a servile manner likeconquered foemen. The army was largely constituted of negroes and Asiatics, yet therewere few warlike expeditions; for the feeling of Khu-en-Aten was eminently peaceful.Every one seemed to be employed with the new religion. Flowers adorned the templethroughout, and hymns chanted to the music of harps constituted the chief form of worship.

Mr. R. Stuart-Poole pertinently asks "was this a foreign, or an Egyptian restorationof primitive belief? If it were Egyptian, why was the Sun called

-----------* "Curious parallels might be drawn," says a historian of Egypt, ''between the

external forms of worship of the Israelites in the desert and those set up by the disk-worshipers at Tel-el-Amarna; portions of the sacred furniture, as the 'table of show-bread,'described in the Book of Exodus as placed within the tabernacle, are repeated among theobjects belonging to the worship of Aten and do not occur among the representations ofany other epoch."-------------- 522

Aten and not Ra? The king was the son of a foreigner, and his type and that which markshis Court - probably because somewhere of his mother's race, an art assured thefashionable type for the rest - is not recognizable in any of the characteristicrepresentations of foreign races. It is neither Ethiopian, nor Semitic, nor Libyan. Thenames of his mother (Taia) and of her reputed parents (Iuao and Thuao), the name of theSun-God, which is Egyptian, and the character of the worship, do not, as far as we know,point to any of these races. Certainly they are not Semitic."*

[[illustration: Kuenaten]]

It will not be very difficult to find a similarity to the religions of the Sacred Verse, theGayatri: "Adore we the Sun, God over all, from whom all proceed and to whom all mustreturn; may He guide our thought."

The government of Khuenaten, and the worship which he established, show muchresemblance to what is described of the rule of Quetzalcoatl at Cholula, in Mexico. Hediffused learning and knowledge of the arts, was just and liberal of gifts, conquering by thearts of peace rather than by war, averse to bloody sacrifices, but delighting in music,flowers and brilliant colors.

Whatever was the history of the worship, whether it was of original developmentfrom human intuitions divinely prompted, or a revival of the religion of native and prehistoricEgypt, or an importation from some foreign region, king Khuenaten devoted himselfzealously to its dissemination.** He appointed his favorite official, Meri-Ra, to be ChiefSeer of Aten, because of his devotion and obedience to the royal teaching. He also madeAahmes, an-

-----------* It may be hazardous to express an opinion about these names, but they seem to

be not unlike others in ancient literature. Taia has some resemblance to the Hebrew termfor existence, and the names Iuao and Thuao appear not to be very different from the deity-name Iao and Heva.

** He did not, however, attempt to enforce it upon his subjects by decrees andpenalties, so usual in later times, but relied upon moral influence. The persecutions camefrom the priests of the other religion he aimed to reform.-------------- 523

other of his faithful followers, Steward of the Royal Household and Superintendent of theStorehouses.

A prayer by this official was found in a tomb at Tel-el-Amarna. It invokes the divinityof the Sun as lord of lords and king of worlds, and is an eloquent effusion.

"Thou - oh, God - " he says, "thou who art in truth the Loving One, thou standestbefore the Two Eyes. Thou art he that created that which had never existed, that formedeverything in the Universe. We, likewise, came into existence through the word of thymouth."

No receiver of the new faith was more sincere and devoted than the queen, Nefert-i-Taia. Her invocation contains praise and petition, almost plaintive in their earnestness andaffection:

"Thou disk of the Sun, thou living God," she exclaims, "there is none other besidethee! Thou givest health to the eyes through thy beams, thou Creator of all beings!"

"Grant to thy son, who loves thee, the lord of the land, Khuenaten, that he may liveunited with thee to all eternity. As for her, his wife, the queen Nefert-i-Taia, may she liveevermore and eternally by his side, well pleasing to thee. She admires day by day whatthou hast created."

The queen-mother, Taia, came to the new metropolis attended by a great retinue.She was received with joyful attentions. The king and queen conducted her to the templeof Aten to "behold her sun-shadow."

King Khuenaten was domestic in his tastes and habits. A sculpture in one of thetombs exhibits him as standing on a high balcony surrounded by his wife and sevendaughters, one of them an infant and future queen, in the lap of her mother. They are

throwing gifts to the people below.The queen-mother, Taia, lived with them, and Khuenaten found in his home a

recompense for the estrangement of the "holy fathers" of the temples and those whom theyinfluenced.

Of accounts of the immediate successors of Khuenaten, history is very meagre. Sa-a-Nekhet, who was the husband of his daughter, the princess Meri-Aten, reigned, only ashort period. The next monarch was Tut-ankh-Amun. He lived at Thebes, and had marriedthe third daughter, Ankh-nes-Aten, whose name was now changed to Ankh-nes-Amun. Hewas evidently hoping to gain the sanction of the priests, but his name was not placed intheir list of kings.

His successor was Aai, the husband of Titi or Taia, the foster-mother of Khuenaten.He was a member of the Sacerdotal Order, a "holy father" of the highest rank, and had heldplaces of distinction, such as royal Fan-bearer and "Scribe of Justice," which attests hissuperior ability and the confidence which the king reposed in him. He seized theopportunity to grasp the supreme power, but did not venture to assume the royal dignity.He was only known as "prince of Thebes." He returned to the old worship, but did notobtain a place on the catalogue of kings. He was able, however, to have

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a sepulchre among the royal tombs, but for some reason it was not completed. Hissarcophagus was found there by Mr. Stuart, bearing marks of violence. The inscriptionshad been defaced, as though he was considered a usurper, but the name that he assumedas ruler was left: "Kafer-kaferu-Ra-Arna-Neter-Aai-Neter-hic-vas."

[[illustration: Horos, "the Son of Ra, Miamun Horenhibi."]]

The record of his reign extends to four years and more, but we have no mention ofits ending.

THE LEGITIMATE DYNASTY RESTORED.In a grotto on the western side of the Jebel Silsileh is a sculpture representing a

young boy wearing the royal circlet, with the Sacred Asp of Egypt,

--- 525

and nursed by a queen. This was Hor-en-hibi or Horos, the "son" or priest of the god. Theinscription describes him as the "beloved of his mother, the divine lady-chief." When hehad grown up he was admitted to "behold the holiness of the god Horos" of Alabastropolis,and afterward was presented to the royal Court. The king appointed him a Rohir orSuperintendent, and perceiving his rare excellencies, afterward made him Adon orgovernor of Egypt. He was now supreme, like the king himself, in all the realm; only onthe throne was the king greater than he. In a short time afterward he was recognized ascrown-prince. "Amun gave order to bring the god Horos, the lad of Alabastron, and his son,to Thebes that he might induct him into his office and his throne.

In ancient writings the priests of a worship assumed to speak as being the actual

divinities. The god Amun may therefore be understood here as the chief priest of Thebes,and Horos as the priest of Alabastron.

The nuptials of Hor-em-hebi with the princess royal of Egypt constituted a part of theproceedings. This alliance assured the validity of his title. His various official and othernames were then announced, and then "the Holiness of the glorious god Amun-Ra," thehigh priest, came forth with him from the palace, "in order to deliver to him the goldenprotecting image of the Disk of the Sun."

"The Son of Ra, Miamun Horenhibi," was now king of Upper and Lower Egypt andlord of the "Nine Nations." He proceeded at once to obliterate the records and destroy themonuments of the Stranger-Kings. The gigantic structure of Khuenaten, the obeliskcrowned with the Aten-disk, was torn down and the stones taken away to build a gate-towerfor the temple of Amun-Ra. A second gate-tower was also erected, and the entrancesadorned with statues of the king. An avenue of sphinxes was likewise set up in honor ofthe tutelary divinity of Thebes. The images were restored to the temples and new onesadded; the festivals and daily worship of the gods were again established.

The names of the other divinities were erased from the monuments, and thehieroglyphic or phonetic symbol of Amun-Ra substituted in their place. The hierarchy ofThebes had indeed full control in the court of Horenhibi.

The new city, the metropolis of Khuenaten, perished under the reaction; and themound of Amarna covers its ruins. His name and the names of all the "Stranger-Kings"were removed from the monuments, and their statues were destroyed.

A campaign was also led against the tribes of the Sudan. An inscription at Silsilisdepicts the result. The king is represented with a battle-axe on his shoulder, receiving thecross and power from Amun-Ra, with the suppliant prisoners at his feet.

The booty obtained by war replenished the treasury of the king and enabled him tocomplete his work of restoration. On the walls of the temple at

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Thebes was made a series of sculptures representing the princes of the country of Punt,presenting their tribute, in heavy sacks filled with gold. They address the monarch, askingfor freedom and acknowledging him as Overlord.

The length of his reign is differently stated. An inscription records acts wereperformed in the twenty-first year, and Manetho records it as lasting thirty-seven years,probably adding to it the terms of the several Stranger-Kings.

Then followed a period of disorder and disintegration. The ambition of theconquering kings of the Eighteenth Dynasty operated eventually to weaken the power ofEgypt. Having subjugated the Asiatics, Libyans and Ethiopians, chieftains from thosecountries were destined to subjugate their rulers in their turn. Thus, when the Dynastiesof Thothmes and the Amunophs had finished their careers, there was a new empire andconfederacy forming in Asia to check further aggression, and Egypt itself had divided intotwo realms, with the Phoenician prince, Ra-en-tui, exercising supremacy over the North.

-----------

"I AM TIME MATURED"

Arjuna: - "Our principal warriors seem to be impetuously precipitating themselvesinto thy mouths terrible with tusks; some are seen caught between thy teeth, their headsground down. As the rapid streams of full-flowing rivers roll on to meet the ocean, even sothese heroes of the human race rush into thy flaming mouths. As troops of insects carriedaway by strong impulse find death in the fire, even so do these beings with swelling forcepour into thy mouths for their own destruction. Thou involvest and swallowest all thesecreatures from every side, licking them in thy flaming lips; filling the universe with thysplendor, thy sharp beams burn, O Vishnu. Reverence be unto thee, O best of Gods! Befavorable! I seek to know thee, the Primeval One, for I know not thy work."

Krishna: - "I am Time matured, come hither for the destruction of these creatures;except thyself, not one of all these warriors here drawn up in serried ranks shall live.Wherefore, arise! seize fame! Defeat the foe and enjoy the full-grown kingdom! They havebeen already slain by me; be thou only the immediate agent." - Bhagavad Gita, Chapter XI

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THE HYMN OF PHILOSOPHY From the "Consolation of Philosophy." By Anicius Severinus Boethius

(Selected)

UNDYING Soul of this material ball, Heaven-and-Earth-Maker! Thou who first didst call Time into being, and by thy behest Movest all things, thyself alone at rest, No outward power impelled thee thus to mold In shape the fluid atoms manifold,Only the immortal image, born withinOf perfect beauty! Wherefore thou hast been Thine own fair model, and the things of sense The image bear of thy magnificence!Parts perfect in themselves, by Thy control, Are newly wrought into a perfect whole; The yoked elements obey thy hand;Frost works with fire, water with barren sand, So the dense continents are fast maintained, And heaven's ethereal fire to earth restrained. Thou dost the life of threefold nature tame, To serve the parts of one harmonious frame, - That soul of things constrained eternally

To trace Thy image on the starry sky, The greater and the lesser deeps to round,And on thyself return. Thou, too, hast found For us, - thy lesser creatures of a day, Wherewith thou sowest earth, - forms of a clay So kindly-fragile naught can stay our flight Backward, unto the source of all our light! Grant, Father, yet, the undethroned mind! A way unto the fount of truth to find,And, sought so long, the Vision of thy Face! Lighten our flesh! Terrestrial vapors chase, And reign in all thy splendor! For thou art The final Rest of every faithful heart,The First, the Last! of the expatriate soul Lord, Leader, Pathway, and Eternal Goal!

- Translation of H. W. P.

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THE DRAMA AND HUMAN LIFE By Jessie E. Southwick

IN the history of the world, the drama and dramatic art have been most potentfactors in the education of mankind. From the miracle play on to Richard Wagner's musicalepics and Shakespeare's mirror of a thousand lives, and even to the modern drama withall its powers and trivialities, the people's heart has throbbed responsive to the mimictragedy and laughter, - aye, and mystic symbolism of the soul's transition through this worldof cares and sorrows, joys and conquests and defeats; and sometimes, too, of puresthappiness and peace serene. Through all its tawdry trappings, tinsel shows and crudepretense, the power of thought and fancy glints and gleams and sparkles, sometimesblazing forth in shining revelations of life and destiny and human weal, and the resistlessoperations of the Law Divine.

Abstract philosophy is vague to many minds; preaching too often clashes with ourself-esteem; the lessons of common experience are wrapped in mists of fearful doubt andclouds of pain and passion; but the contemplation of the woes of others, and the picturedjoys we are not jealous of, awakens the vibrations of that chord of sympathy which makesthe whole world kin; the Brotherhood of the common heart that beats as one beneath theebb and flow of changing circumstance. Carried out of self, we achieve with the hero; diebravely with the martyr; are jubilant with the delight of pure innocence, and watch withbreathless strain the issue of the conflict between light and darkness in the soul of man!

Thus! stolen unawares from our petty selves and limited concerns, we become onewith the life of all, and know through the imagination - that magic servant of the mind andwill - the cause, the meaning and the wherefore of pains and struggles, failure and success.

This is the ideal mission of dramatic art; and, of its influence, one with its spirit and

intent, are all the literature and art creations which figure forth the gamut of the humansoul's experience. The interpreter - one who embodies in his living presence and actionthe light of meaning buried in the silent tomes of past soul-messages, is the high-priest oflife's mysteries, the revelator of mankind to man, the radiant witness of the reality ofmeaning within the inner chamber of the consciousness of all.

The drama is a mighty force! What is its origin, and what its message to the humanrace in every age?

First of all - the drama of existence is the progressive revelation of the soul's natureand destiny. This record is preserved in the consciousness of great souls; and these,contemplating the surging life about them, perceive by the sure light of intuition, the secretsprings of action, and the undercurrents of cause

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and influence which are hidden from common observation. The genius of a Shakespeare,which correlates the powers of all dramatic writers, reflects the real life of every age andevery class he contemplates. Had he a motive in writing any play? If not - the motive hadhim. Every great work of art is the expression of a necessity moving from within.

I wish to emphasize the belief that nothing truly great and lasting is constructed bythe intellectual powers alone; a greater power lies behind - understood or not by himthrough whom it speaks - and this power is universal! The character and purity of thecreation given to the world depends upon how much of the universal the individual canexpress, and the grade, or spiritual plane to which he rises. The ascending spiral of man'sdevelopment towards divinity has a sure compass in the heart of every being, that secretaspiration, the guardian of which is conscience. The right intent will to great degree remedythe worst mistakes, and win forgiveness of God and of all his children. The spectator sittingat a play, will often understand what all his experience cannot teach him, and feel a charityof which he seems incapable in common life.

The great drama pictures the operations of the Law and the causes and motives atwork in life. Thus we often perceive moral values more clearly than in the midst of thestruggles and emotions of our personal experience. In the drama is seen the proportionof cause and effect, which is not so evident to the casual observer in the lives of theindividuals whom he contacts. Upon the stage we see, epitomized, results of causes;these results, by a careful study of life's tendencies, are seen to be inevitable, and we areled to perceive that the occurrences of life are not brought about by mere chance, but arethe results of causes implanted deep within ourselves. The great drama reveals all this.

Why are these things so little impressive in our common playhouses? Do we notfind the works of real genius too often passed by for the sensational excitements ofmeretricious trumpery? - the drama of a day written for money merely, or for superficialpopularity? The crowd are easily diverted by that which is of small significance and greatsensation; but they know, notwithstanding, that there is a deeper note. Another reason forthe limited realization of the divine in art is that too many of those who claim the attentionof the public, cater but to vanity; they are not possessed by consecration to ideals. It is notmy purpose to condemn, however. It is hard to stem the tide of worldly frivolity andselfishness - but we need faith to believe that "what is true of us in our private hearts is trueof all" - that far beneath the seeming is the real, - that after all, the world is made of souls,

and howsoe'er bewildered by the shows of things, the soul awakes and rises up inresponse to the soul-call of heroism, of real, unselfish service, and the magic touch of God-inspired genius.

Is it not true that the real power of art at last is in its authoritative vindication ofideals? "People do not care for good music," says one. True, the taste of the peopleneeds cultivation. It is not the performance of the messages of the great masters that thepeople need, however; but the awakening to life of the original meaning buried there. Wecannot all be Wagners or Shake-

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speares, you will say; true, but let the interpreter be silent until the same necessitycompels him, too, to lift his voice, and the same message cries within to be let forth. Thetrue interpreter is he who relates the soul of the listener to the soul of the master sleepingwithin the framework of his phrase.

That which is true of the drama is true of poetry as well. The soul of the prophet lieswaiting to be voiced, and tells its message only through the one who is responsive to itssecret meaning, and cares more to speak his message than to win applause!

Let it be understood that the significance I point to is not an attempt to define thesole interpretation of any play or subject; but is a line of thought revealed in one of athousand lights that might be flashed upon it from the heaven of intelligence. Emerson hassaid: "Every eye was placed where a certain ray should fall, that it might testify of thatparticular ray."

The light of truth was conveyed to the people of old time by the dignity and grandeurof the true mystery-play. A noble example of this is seen in the "Eumenides" of Aeschylus,which is the history of a soul's emancipation from sin and turbulent passion through theintervention of divine justice in the person of Pallas Athena - the goddess of Wisdom andLove.

Now turn to Shakespeare, the thousand-souled, in whom we see the combinedbeauties of the drama of more recent times. The same grand music of the soul breathesthrough his voice, revealing the secret springs of human action, and showing in jeweledfragments the magic potency of divine law.

There is, in all the messages of this great master of life's mysteries, theunmistakable ring of healthy moral conclusions, and over all the halo of harmoniousprobability, the strands of life weaving the web of the "Beautiful Necessity."

From the contemplation of the lyric drama, we turn to some dramatic lyrics:

"To him who, in the love of natureHolds communion with her visible forms,She speaks a various language."

If the drama pictures to us the moods and deeper impulses of human life, - themoods of nature and her secret impulses lie all accessible to the poet's soul. The birds'ecstasy; the whispering or boisterous winds; the deep-toned and mysterious sea, and allthe sounds and odors and flashing beauties of the world, are voicing the message of theInfinite, and deeply teaching lessons high and pure.

The great poet is a savior of the heart of man, and, when "songs gush from hisheart," even the sordid millions pause in their mad rush after wealth and worldly fame, andlisten for a moment to his singing. In that moment, the man of the world, who ordinarilyargues against all "visionary things," dares to admire, and wonder at the sublimeimagination, of the poet, and yields unconsciously to the compelling music of his thought.

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The Poet - child of Nature - is in sympathy with the beatings of her heart; and "singshis hymns unbidden," for

"Till the world is wroughtTo sympathize with hopes and fears It heedeth not."

The poet, yearning to express his meaning, gives tongue to the winds of heaven,and language to the song of birds. The spirit of nature has its dramatic action also. Naturehas a supreme language - it is the finger of God writing His symbols on the walls of time.There is an attunement of inspiration in the poet's soul as he apostrophizes and personifiesthe spirits of the woods, the air, the waters.

Shelly's Skylark is an embodiment of the poet's aspiration - saluted by the humanself which has to strive with the cares and burdens of life and which cries:

"Hail to thee! blythe spirit!"

A companion piece to this is his "Ode to the West Wind," which has in it theimpassioned cry of the imprisoned soul to be free; to compel the recognition of the heartsof men,.

"Be thou - spirit fierce - my spirit!Be thou me, impetuous one!Drive my dead thoughts over the universeLike withered leaves to quicken a new birth!Be, through my words, the trumpet of a prophesy!"

To my mind, these lyrics are dramatic as voicing the soul's experience andstruggles. How sweetly the "Chambered Nautilus" of Holmes breathes of the soul'sascending cycles, and the final liberation awaiting the triumphant conqueror of life'slimitations!

"Thanks for the heavenly message sent by thee!Child of the wandering sea, cast from her lap forlorn!"-----

"Build thee more stately mansions, O my soul - As the swift seasons roll

Leave thy low-vaulted past.Let each new temple, nobler than the last, Shut thee from heaven with a dome more vast, Till thou, at length, art free;Leaving thy outgrown shell by life's unresting sea!"

In the light of this revelation we look no longer backward with regret or longing, butlook upward from the "eternal now," and the soul knows!

In the language of Emerson, our poet-seer: "As great an utterance awaits you, asthat which fell from the pen of Dante or of Moses." Ah, the genius is not a spectacle forvain display, but is the prophet's voice speaking for all mankind. It is only in great momentsthat we realize what life might be.

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"Lives of great men all remind us We can make our lives sublime, And, departing, leave behind us Footprints on the sands of time; -

Footprints that perhaps another, Sailing o'er life's solemn main,A forlorn and shipwrecked brother, Seeing, shall take heart again.

Let us, then, be up and doing,With a heart for any fate; Still achieving, still pursuing, Learn to labor and to wait."

What a picture of life's changes and contrasts is in some passages of Whittier's"Snowbound," crowned with the faith that illumines the mysterious beyond!

"Alas! for him who never seesThe stars shine through his cypress trees.----

Who hath not learned in hours of faithThe truth to flesh and sense unknown,That Life is ever lord of Death,And love can never lose its own!"

More strictly dramatic is that gem of love's prophetic vision - "Evelyn Hope," byBrowning; the inspired contemplation of the future fulfillment of all life's broken meanings.The lover places a leaf in the "sweet, cold hand" of Evelyn, and says:

"There - that is our secret - go to sleep,You will wake, and remember - and understand!"

Aye! we feel that we, too, shall one day wake, and remember and understand!Wake from this blighting dream of the commonplace; remember whence we came;understand our mission, and whither all is tending!

Thus art - dramatic, lyric, musical and pictured - is, after all, the handmaid of religion.If we have in part forgotten this, let us arise, and by consecration restore in full the divinebirthright of the past! Will not this be the motive of the artwork of the future, - heraldingreligion, not of creed and dogma, but the universal spirit of Divinity?"---------------

"A learned man without pupils, is a tree which bears no fruit; a devotee without goodworks, is a dwelling without a door."

"Fallen flowers do not return to their stems, nor departed friends to their houses""Excuse is better than disputation; delay is better than rashness; unwillingness of

strife is better than eagerness in seeking it.""The fool who is angered, and who thinks to triumph by using abusive language, is

always vanquished by him whose words are patient." - Gems From the East

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SIGN POSTS ALONG THE PATH *

OUR position, clearly stated by H. P. B. long ago, is that the present day has nophilosophy and can have none that will not be a copy or a distortion of some truth or long-discarded notion once held by our superiors the Ancients, and that modern philosophersare only engaged in reproducing out of the astral light and out of their own past lives'recollections that which was known, published, declared, and accepted or rejected by themen of old time, some of whom are now here in the garb or philosophers turning over andover again the squirrels' wheels they invented many lives ago. For 'there is nothing newunder the sun.'" - William Brehon, p. 284.--------

"There is a great likelihood that members of the Society will insist on a certainorthodoxy in our ranks. They are already doing it here and there, and this is a note ofwarning to draw their attention to the danger. There is no orthodoxy in our Society. Eventhough nine-tenths of the members believe in Reincarnation, Karma, the sevenfoldconstitution, and all the rest, and even though its prominent ones are engaged inpromulgating these doctrines as well as others, the ranks of the Society must always bekept open, and no one should be told that he is not orthodox or not a good Theosophistbecause he does not believe in these doctrines. All that any one is asked to subscribe tois Universal Brotherhood, and its practice in the search for truth. For the efforts of those

who are thus promulgating specific ideas are made under the sanction of the second objectof the Society, which any one is free to follow or to refuse to follow as he sees fit. One maydeny - undogmatically - reincarnation and other doctrines, or may assert belief in a personalor impersonal God, and still be a good member of the Society, provided UniversalBrotherhood is subscribed to and put into practice." - Editorial, p. 298.---------

"And as for the marvelous and the doing of magical things, that was not what shewas here to do, and that she kept to herself, for, as she wrote to me, she knew well that herreal life was never known to those who were about her, and they also came to know thesame and to admit that they could never hope to understand her.

"But one thing is certain, and that is that she herself made up her mind some monthsbefore her death that she was soon to go, and she began to quietly prepare the workersfor that and to make sure that the centre she established in England would last for manyyears. That it will last as such a centre is evident to any one who will come and look at itand note the aspiration and the motive she created in the minds and hearts of those whowere of late so constantly about her,

-----------* Extracts from "The Path", -Vol. VI. The Italics are mine, Editor.

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"In accordance with H. P. B.'s wish her rooms will be kept intact just as she leftthem, and there is no doubt but that in the course of time they will be a place of pilgrimagefor those who were able to appreciate her work. The Secret Doctrine was finished on thedesk in the room, and that alone will be one great object of interest. Her pens and ink arethere, and the scissors hanging by a tape. These were used every day in cutting out theparagraphs from different publications which she explained or replied to." - W. Q. J., pp.133-4.------

"It seems to be time, then, that no theosophist shall ever be guilty of makingpretension to any one that he or she has attained to the high place which now and thensome assume to have reached. Much better is it to be conscious of our defects andweaknesses, always ready to acknowledge the truth that, being human, we are not ableto always or quickly reach the goal of effort." - Eusebio Urban, p. 270.--------

"Strength comes only through trial and exercise." - Wiilliam Brehon, p. 102.--------

"I once met a pronounced Theosophist of this order, who would not kill a mosquitobecause he did not believe it right to take life. Yet he did not hesitate to take credit whichbelonged to others, in a petty spirit of wanting all the glory in his vicinity. Such a man, andthe woman who disseminates scandal, are mere pretenders in the Courts of Theosophy;

however much they may have developed their occult or intellectual powers, they should notbe allowed to represent the religion." - Ella Wheeler Wilcox, p. 310.---------

"The line of demarcation between black and white magic is very thin." - W. Q. Judge,p. 307.--------

"If the life experience of the individual is a progression in selfishness, rapacity, andcruelty, that person is engulfed in a maelstrom of destruction. He cannot possibly injureany one so much as he is injuring himself. He may, indeed, cause pain and sufferingbeyond all expression, but even this is of brief duration and may in the end serve abeneficent purpose to his victim. Furthermore his evil deeds may become an embodied evilbefore the final separation occurs. He may give form and impulse to certain elements, theyfurnishing the substance, and he thus invokes a demon indeed; and yet one largelyattached to himself, its creator. This is the 'Dweller of the threshold,' the antithesis of hisAugoeides, the reflection and embodiment of his own evil deeds in the mirror of Isis, theastral light.

"How strange that these plain truths could ever have been so obscured, and thesoul-paralyzing dogma of vicarious atonement and the forgiveness of sin put in their place."- (From one of the old workers, who at the time of writing was very much in the Light, p.181.)--------------- 535

THE FUTURE AND THE THEOSOPHICAL SOCIETY"In 1888 H. P. Blavatsky wrote:"'Night before last I was shown a bird's eye view of the theosophical societies. I saw

a few earnest, reliable Theosophists in a death struggle with the world in general and withother - nominal and ambitious - Theosophists. The former are greater in number than youmay think, and they prevailed - as you in America will prevail, if you only remain stanch tothe Master's programme and true to yourselves. And last night I saw . . . The defendingforces have to be judiciously - so scanty are they - distributed over the globe whereverTheosophy is struggling with the powers of darkness.'------

"Every member of the Society should be, and many are, deeply interested in theabove words. The outlook, the difficulties, the dangers, the necessities are the same nowas then, and as they were in the beginning of this attempt in 1875. For, as she has oftensaid, this is not the first nor will it be the last effort to spread the truths and to undertake thesame mission as that taken up by Ammonius Saccas some centuries ago - to lead men tolook for the one truth that underlies all religions and which alone can guide science in thedirection of ideal progress. In every century such attempts are made, and many of themhave been actually named "theosophical." Each time they have to he adapted to the erain which they appear. And this is the era - marked by the appearance and the success ofthe great American republic - of freedom for thought and for investigation.

"In the first quotation there is a prophecy that those few reliable Theosophists who

are engaged in a struggle with the opposition of the world and that coming from weak orambitious members will prevail, but it has annexed to it a condition that is of importance.There must be an adherence to the programme of the Masters. That can only beascertained by consulting her and the letters given out by her as from those to whom sherefers. There is not much doubt about that programme. It excludes the idea that theSociety was founded or is intended as "a School for Occultism," for that has been said inso many words long ago in some letters published by Mr. Sinnett and in those notpublished."

"A subsidiary condition, but quite as important as the other, is laid down by H. P. B.in her words that we must "remain true to ourselves." This means true to our better selvesand the dictates of conscience. We cannot promulgate the doctrines and the rules of lifefound in Theosophy and at the same time ourselves not live up to them as far as possible.We must practice what we preach, and make as far as we can a small brotherhood withinthe Theosophical Society. Not only should we do this because the world is looking on, butalso from a knowledge of the fact that by our unity the smallest effort made by us will havetenfold the power of any obstacle before us or any opposition offered by the world."

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"Our destiny is to continue the wide work of the past in affecting literature andthought throughout the world, while our ranks see many changing quantities but alwaysholding those who remain true to the programme and refuse to become dogmatic or to giveup common sense in Theosophy. Thus will we wait for the new messenger, striving to keepthe organization alive that we may use it and have the great opportunity H. P. B. outlineswhen she says: 'Think how much one to whom such an opportunity is given couldaccomplish.'" - William Brehon, Vol. VI., pp. 394-6.

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H. P. BLAVATSKY AND W. Q. JUDGE

IT was in 1887 that I first heard of H. P. B. and Theosophy, and soon after I went intrepidation to London to call upon the great teacher.

I did not then realize fully how great she was, but accepted her confidently as a greatHelper of Humanity, and had been prepared by the published accounts of her then in vogueto find a most forcible and eccentric personage gifted with supernatural powers. In that andother visits, too shy and retiring to talk, I sat and listened while she received her guests.I found, as in the case of our present Leader, a person of enormous energy andextraordinary versatility, able to adapt herself instantly to any exigency and to pass frommood to mood according as she might be required to teach or to entertain, to denounce orto encourage.

Looking back upon those scenes I see a great fiery sun shining in a city black asnight, bursting the inky clouds and confounding the elements with its resistless power. Shesat like a beleaguered general with an untrustworthy garrison, holding up her battered bodyas a target for all assaults from enemy and friend. Hundred-handed, she fought and

worked on all planes at once: teaching disciples, writing thunderous articles, controlling theinvisible thought-currents, defeating enemies in all parts of the world. Her master had givenher a few seeds to sow, and verily she sowed them, as a lone warrior might rush in andsow them in an enemy's camp. She planted them in our hearts, there to germinate andbring forth fruit in later days; she planted them in our literature; she planted them in theinvisible moral atmosphere of the world. No one can fully realize the colossal courageneeded by one who should undertake such a work - the courage of many heroes rolled intoone. Driven like a wedge into the leaden mass of nineteenth century thought, she wasfound enduring enough to stand the strain. Our movement owes all to that mightyinexorable soul. Oh, shame that we did not fully appreciate her at the time; joy that wecherished the light she gave us and appreciate her more fully now; consolation to realizethat now she has her reward, knowing that her unswerving devotion has not been in vain!

- Henry T. Edge

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MY memory of H. P. B. and W. Q. J. is very dear and filled with the profoundestreverence and love. I knew them as great impersonal centres of spiritual force andintelligence, and yet, at the same time, felt a close personal intimacy, though I never metthem face to face.

The first time I read the literature that came from their pen, and emanated from thesame source, I was roused into activity to follow the sublime ideals and take part in thesame great work they lived and died for. I recognized the principles and plans at once. Itcompletely changed my life from one of selfish retirement to active public life in theTheosophical Society. I thoroughly enjoyed and entered into with delight H. P. B.'s articlesin the Theosophical magazines of that time, which were masterly productions, conveyinguniversal truth with the keenest mental power, and generous wit of a great soul. The wayH. P. B. brought the great principles of truth and fact to bear upon the mindless theories onlife in vogue in the decade of 1880 was absolutely annihilating. My isolated geographicalposition made my pupil connection with H. P. B. and W. Q. J. one of peculiar interest to meas a demonstration in the most exacting way of the truth of our principles. To be a pupilof these great souls meant that, without personal correspondence or contact, the samework had to be taken up, the same principles and ideals recognized upon which to guideaction, to follow the same plans, and the usual difficulties to be encountered. I found thathonest action or principle, and honorable endeavor to fulfill obligations taken, alwaysenabled me to do the right thing, and always found me with H. P. B. and W. Q. J. Knowingby ten years' constant experience in a vital way of the mental and moral degradation of thelatter part of the nineteenth century, I believe that the task of the Saviours of old wasinfants' work compared with what H. P. B. and W. Q. J. accomplished and suffered forHumanity. - T. W. Willans, Sydney, Australia, Nov. 7, 1899.

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"The wheel of sacrifice has Love for its nave, Action for its tire, and Brotherhood forits spokes."

"The calumniator is like one who flings dirt at another when the wind is contrary, thedirt does but return on him who threw it."

"The virtuous man cannot be hurt, the misery that his enemy would inflict comesback on himself."

"He who wrongs another unjustly will regret it, though men may applaud him; buthe who is wronged is safe from regret, though the world may blame him."

"Men who have not observed proper discipline, and have not gained treasure in theiryouth, perish like old herons in a lake without fish." - Gems From the East------------------- 538

THE OLD AND THE NEW By E. Aug. Neresheimer FAREWELL TO THE CENTURY PAST

A CYCLE has ended!Great as have been the achievements of the sweeping rush of material development

throughout the period of our modern civilization, now at its height, it has not brought thehappiness that was hoped from it, and that its most active participants have expected. Butthe great Helpers of Humanity knew otherwise, and that mere material prosperity is but asthe dead sea fruit, pleasant to the eyes, sweet at the first taste, but which turns to ashesin the mouth. Modern civilization has had as its end to gratify the senses and the intellect,but the hearts of men have been starved; as a goal it is, therefore, a failure, and must giveplace to a new era.

Yet the past century has been a century of preparation; it has witnessed the revoltfrom agnostic materialism on the one hand, and from extreme religious dogmatism on theother - the former bred from but the deadly foe of the latter; and out of the clash betweenthe parent and child has arisen a cry for help from the Heart of Humanity - an appeal thatthrough the cycles has never been in vain, though the help given and so near at hand hasbeen so oft rejected. Yet not rejected in the nineteenth century. For there have beenthose, devoted, loyal, true, to the messengers of Light, and who, recognizing them, havemade possible the success of their work, have responded to their message and proclaimedthe dawn of the new Age of Peace and Brotherhood.

One of the distinguishing features of the past century, marking it as preparatory tothe new time, has been the enormous material progress along industrial lines, and thedevelopment of commercial relations between all nations and all parts of the globe bymeans of steamships, railways, telegraphs, cables and all the developments of electricityand other natural forces, so that the barriers of isolation of all peoples have been brokendown and their interdependence on the outer physical plane made manifest.

As one result of the intermingling of races, the West has given to the East itsimpulse to material civilization (a questionable gift if standing alone, and if viewed in itsmost marked results on savage and so-called uncivilized peoples), and in return gainingin even greater measure an insight into, and an impulse towards, the contemplativemystical side of human experience and a hitherto unknown literature on the deepestproblems of life. Yet this, too, standing alone would avail little to the Western world, and

be of questionable benefit, as is the intense material activity of the West to the East. Onething was needed, the link between the self-seeking material activity on the one hand, andthe also self-seeking, contemplative, apathetic, pseudo-spirituality on the other - a link

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that, in uniting these, should also revivify and place in due relation both natures in man, ofwhich these were but the outer expression - revealing the true object of man's activities onthe material plane and his power of attaining conscious life on the spiritual plane; makingthe former subservient to the latter, awakening the higher impulses of his heart, and sobringing the intellect and all the intense activities of passion and desire and the sensuousmaterial nature into subjection.

That link was found primarily in one person - H. P. Blavatsky - through whoseinstrumentality the Theosophical Movement received life and energy in the last quarter ofthis century. Following her and continuing the link were her associate Helper, William QuanJudge, and their successor, the third Helper of the century, Katherine Tingley, throughwhose sacrifice and guidance the Theosophical Movement has resulted in theestablishment of the Universal Brotherhood Organization, and who, with those who haveproved their loyalty and devotion to the cause of Humanity, has kept "the link unbroken" -that link which now is outwardly the Theosophical Movement and Universal Brotherhood,but inwardly is the power of devotion and unselfish service of humanity - a living power inthe hearts and lives of men.

Let us for a moment look more in detail at the lines of development during the pastcentury.

Surveying the ground retrospectively, we see that human nature has gained chieflyin the quality of intense activity. The pressure which this material civilization has exercisedon the race has compelled exertion on the part of every individual who would keep hisplace in the ranks - an intense exertion of the natural instinctive faculties, the senses andintellectual powers of the material man.

The progress in chemistry, physics and all the sciences, in mechanics and allbranches of industry, has increased the demand for physical comfort and made luxuriesa necessity; it has accentuated concrete sensuous existence in every form.

But the enrichment of knowledge of the laws of the Universe in their bearing onmaterial existence, though incapable of satisfying the higher nature and filling the mind withcontentment, and failing as an ultimate of progress, yet from another standpoint must beacknowledged as an agent in the evolution of the human race. The great faithfulness,intense application, and often self-forgetfulness, in the search for truth, although employedin the wrong direction - lacking the true compass of the spiritual life - in the ever-changingand delusive realm of material phenomena, must still be acknowledged from anotherstandpoint as agents of progress. And that the result of any individual's efforts has notbeen greater and in exact proportion to the energy expended, and, in the case of thespiritually minded, commensurate with his aspirations, cannot be altogether laid at the doorof the individual's perverseness, nor can the imputation of lack of desire be laid to hischarge; but the trend of the times must be taken into account, and the dark cycle throughwhich collective humanity has

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been passing, and which the human race, as a whole, is largely responsible for. To these,and to the false teachings of those claiming to hold the keys of life and death, are mainlydue the blindness and ignorance of the mass of humanity in regard to their higher natureand destiny. Against these the average man has been all but powerless; only theheroically strong awakening to their divine possibilities could make headway and breast thetide of the combined powers of selfishness, bigotry and materialism.

Yet the picture of the past is not wholly dark or without hope, for, though failing inits search for happiness, the intensity of the search, the enormously accelerated energywhich humanity has acquired in all departments of activity, is an earnest of rapid progressin higher development once the path of Truth, Light and Liberation is seem - the path ofUniversal Brotherhood - already proclaimed by H. P. Blavatsky, William Quan Judge andKatherine Tingley.

Out of the fierce struggle for a mere bodily existence, demanding all the energiesof mind and body and making utterly futile any hope of the ideal, the soul may yet arisepurified, purged of the dross, ennobled by the discipline, strong to scale the heights ofwisdom and tread the path of unselfish devotion for humanity. For a new gospel has beenproclaimed by our teachers - the gospel of Hope, even to the despairing. The tidings havegone out to all the earth that within the heart of each is the divine spark; that the soul ofman is immortal, and his life here but a day out of many days; that though ''sorrow endurefor the night, joy cometh in the morning." Even today it is difficult to fully estimate howgreat the change that has been wrought in the life of the Western world by the reviving ofthe ancient teachings of Reincarnation and Karma, but modern literature, the press, eventhe pulpits, stand witness to the fact. Instead of an unknown future beyond the gates ofdeath - a return to nothingness of the materialist, or the fanciful heaven or burning hell ofthe orthodox religionist - is the soul-perceived knowledge that another day of life awaits usbeyond the night of death; that we shall again take up the scattered threads of experience;meet again those whom we have both loved and hated, and reap what we have sown.Slowly, yet surely, men are awakening to the fact that they themselves are the weavers ofthe web of their destiny, and that the pattern of their lives now, and in the future, as in thepast, is of their own design.

What greater hope can be given to the despairing, the drunkard, the fallen, yes, andto the criminal, than this message; that, however hidden from view, lost in degradation,covered up by moral deformity and vice, there is still in their heart of hearts a divine spark,which they may fan into a flame, and that not even the faintest desire or the feeblest effortafter a better life can fail of its reward. And the present life-cycle of a man may closeapparently without a shadow of hope, and yet the trials, the many seeming failures andhopeless struggles may have been the balancing of the accounts of many lives ofselfishness and wasted effort, and out of the purifying fire the soul may arise, fresh andclean, to enter upon a new life and new opportunities in the coming cycle.

But it is not only in recalling to men the great truths of life that the

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Theosophical Movement or Universal Brotherhood stands in the forefront of the world's

progress, but in every department of human endeavor, touching with a magic wand Art,Literature, Music, the Drama, and even entering the world of Industry. It is the "little leaventhat leaveneth the whole lump"; it has set the pace, marked out the path, and is leadingthe whole world into a new life.

The Leader's New Year's greeting in symbolism appears now on the cover of thismagazine. Many of our readers will recall her vision of the great future, which she relatedto them at the Congress last Spring at Point Loma, in which she saw all humanity turningto enter the portals of Universal Brotherhood. We are indebted to Brother Betts, ofChicago, for having so clearly grasped the conception and brought it out so beautifully andwith such breadth in his drawing.

Mark the standard given to the world in the practical Humanitarian Work of theInternational Brotherhood League, founded by Katherine Tingley, nonpolitical andunsectarian, not one of its officers receiving salaries or other remuneration for their work,which they do, and to which they contribute in time and money because of the love that isin their hearts. Study the objects of the Universal Brotherhood, the internationalBrotherhood League, the Isis League of Music and Drama, and all the other departmentsof activity. A new touch has been given to life. It can never be quite the same, even to theman who has only casually heard of this work; and it revolutionizes, vivifies, heightens thelife and consciousness of all who enter upon it to aid it for the sake of suffering anddiscouraged humanity.

During the past century Music and the Fine Arts have been taking greater andgreater part in the life of humanity, and their refining influence must also be counted asfactors in the fight against materialism. Many a soul has for a time been awakened fromheavy slumber and aroused from what might have proved the sleep of death by the loftystrains and harmonies of the great masterpieces of Music and the Drama. But thecrowning touch was needed, their true place in life was not understood. It is "as vitaleducative factors in the life of humanity" that once more as in the far, far distant days of thepast they will awaken the deeper, truer nature of man and lead him to new heights. In therevival of the ancient mystery plays, e.g., the "Eumenides" of Aeschylus, as well as in otherdepartments - especially in, the education of children in the "Lotus Groups," a keynote hasbeen struck that will ring a note of joy throughout the coming Century.

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HAIL! HAIL TO THE NEW CENTURY!

A new cycle has begun!It is the cycle of the children, in them is the promise of the future, and one has only

to look into the faces of the little ones, to watch the new traits, the new powers that areunfolding in their lives and especially in this youngest, and yet the seat of the oldestcivilization on earth, to know that if we but do our part

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the record of the twentieth century shall be one of Brotherhood, Peace and Joy.

It is impossible to gauge the significance of this Birthday of the New Century and torealize what is in store for humanity during the next hundred years, merely from our ownexperience and from recorded history. For this is no ordinary time; it is not simply theculminating point of the past hundred years, but of thousands of years; the night ofcenturies has past, and with the new dawn comes the return of memories and powers andpossibilities of an age long past.

The soul of man still cries out, the darkness is still so close about him that he knowsnot the dawn is so near, but those who have climbed to the hill-tops have seen the glow inthe Eastern sky and the rays of golden light shooting up into the heavens; and with thesuddenness of the break of day in the tropics, in the twinkling of an eye, the Light will come,the scales fall from our eyes and we shall see - not in the uncertain gloom of night, but inthe glorious sunlight.

As the light of day scatters the shadows and the powers of darkness, so will theeffulgence of the new cycle break through the dark places of ignorance, prejudice andunbrotherliness of the age now so swiftly passing. The great heroes of old will once morereturn to earth, the great musicians, painters, poets, wise statesmen, lovers of the race, willagain take up their loving task and the earth shall blossom as a garden. The ancientwisdom taught in the sacred mysteries will again be revived; the earth, the air, the ether,all Nature, will reveal their secrets to those who have prepared themselves throughpurification and by the service of humanity.

Such is the outlook into the Future. To measure it, go back to the glory of ancientEgypt and to the yet older civilization and vaster achievements of ancient America. Sucha future awaits us and our children, and if we are faithful shall be ours in the new timewhen, after a brief night of death, we return to take up our work again upon earth.

Yet, as in every advance that Nature makes, as the cycles in their wheeling coursecome round, there are some who lag behind, and lose sight of their heritage, blinded by thedesire of personal gain, by ambition and love of power; so today are some who refuse thisopportunity that for ages their souls have waited for. The cycles have brought both themand us to the point of former achievement and former failure. Those who have turned ourenemies today seeking to hinder Humanity's cause, may have been our enemies in thepast, some, perhaps, our friends. We and they have met in the past as in this life and shallmeet again in the future, and by our action today are we forging the links that shall help ormar their progress as well as our own and that of all humanity, in that future.

But the crucial point of the cycle is past, the fiercest ordeal is over, no powers inheaven or hell can longer stay the onward progress of Humanity. The Hosts of Light arealready victorious. The anthem of Truth, Light and Liberation, Brotherhood, Peace, andJoy, is echoing in the hearts of men.

Comrades! Arise! Greet the Morn! Salute with us the rising Sun!

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A VISION IN PURPLE

"It is in and through symbols that man consciously lives, moves, and has his being.Those ages, moreover, are accounted the noblest which can best recognize symbolic worth

and prize it at the highest." - Carlyle

In the year one thousand eight hundred ninety-seven, I, the Friend of the "Chief" hada dream and the visions of my head troubled me. I was weary and sick unto death, for thatI did uphold the law by day and by night, and some of the people hearkened not unto me.I was weary and sick at heart, yet was the fire unquenched within me. They who saw onlydarkness went astray after strange gods, for the prophets of Mammon were strong in theland; and their followers hearkened not unto my words, for the false prophets did blind theireyes, that they saw not.

I saw in my vision by night, and behold a mighty temple. The height thereof was asthe mountains, and it was girt about with mighty pillars. On the pillars were fine paintingsof holy symbols; and great beasts of hewn stone crouched before the doors. And thebeasts had the heads of men and the wings of eagles, and the claws of lions; and theirbody was the body of a bull.

And behold the whole was overshadowed with a glowing radiance of purple, and Iwent into the temple, and lo! a tomb of graven stone, set round with the figures of strangebeasts, and men having the heads of birds. And I went unto the tomb and looked in; andI was astonished. For, as I gazed, behold! there I saw mine own image in the tomb, andI looked in the face of the image, and it was the face of one dead, even myself. And roundabout stood the false prophet and his disciples, exultant, awaiting the closing of the tombthat they might go out and preach their false doctrines to the people. And my heart grievedfor these that were blinded and for those that should follow them.

And I looked again into the tomb and behold, I was alive, and the face was radiant.It was the face of a warrior, young and strong, and yet it was mine own image in the tomb,and the face was the face of one that conquereth in battle. And my heart was filled with joyunspeakable, and I said: Surely right shall conquer and the work of the Master shallprosper.

And feeling the glow of a great compassion in my heart, and my being full of strengthto battle, I arose and with the power that was in the middle region between mine eyes, Ilooked afar out over all lands and I saw the whole world and all the peoples therein; andall nations and kingdoms of the earth were unfolded before mine eyes. And mine earswere unsealed, that I did hear strange and fearful music, like unto the wailing of troubledspirits in hell. And the strange and terrible music was swallowed up in the sound of manytrumpets and the music of a glorious harmony. And again my heart was filled withgladness, for the sounds were as the trumpeting of an army that conquereth in battle ofLight.

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And I looked again, and lo! the tomb was no more seen. But there was a great light,and in the light there stood a shining one, and his face was as the face of a god. And theshining one gave me a scroll and spake unto me, saying Take the scroll and read what iswritten therein, and give it to thy people. And I took the scroll and did read. And my heartwas filled with joy for that I did read therein. "Verily, thy work shall be done." And thencame the Peace of Silence - Silence - Silence.

And I opened my eyes and looked again, and lo! a mighty concourse of people

approaching the temple! And the light shone out from within the temple upon the people.And the people were glad because of the light. The people were filled with joy, becauseof the light; for the false prophets had sought to blind their eyes, and had told them falsely,saying: There is no light for you. The false prophets had told them falsely, saying: Thoushalt worship these fires, for there is none other light. And the people came up to thetemple singing.

The truth shall live among the people; they that speak falsely shall be utterlyconfounded.

The light shall shine forth in the dark places of the earth; darkness shall cease.All the nations of the earth shall be free; the yoke of bondage shall be cast off.Let us therefore minister unto all that lives; for the Law hath triumphed. The Law

of Truth had triumphed; the deceitful shall perish. The Law of Light hath triumphed;darkness is swallowed up.

The Law of Freedom hath triumphed; bondage shall be no more.And I looked again, and I heard a voice saying: That thou seest is that which shall

come to pass near to the middle years of the coming century. And I saw the shining onestanding at the head of the people. And the shining one led the people on to the temple.And the people said, Who is he? Surely we know this Master? And the people came oninto the light from the temple; and the light shone on every man and on all and divers racesof men, and on the lowly and the proud, and on the learned and the unlearned; and allmanner of men and all creatures were in that light.

And I awoke; and I was no more sick and weary. For I saw that the people weretired of the false prophets, and the light shone on them though they knew it not yet. AndI said, of a surety I did err in that I was sick and weary. For the Law worketh in silence.The great day of Light cometh suddenly, when no man knoweth. Verily, the night is farspent, and the blackness that cometh before the dawn is well-nigh ended. And I said, I willwrite my vision that the people may be comforted.

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"Whoever, not being a sanctified person, pretends to be a Saint, he is indeed thelowest of all men, the thief in all worlds, including that of Brahma."

"He who smites will be smitten; he who shows rancor, will find rancor; so, fromreviling cometh reviling, and to him who is angered comes anger." - Gems From the East----------------- 545

REVIEW

"THE ANATOMY OF NEGATION" by Edgar Saltus.We do not propose to offer any apology for calling attention to a book ten years after

its appearance. We are rather of opinion that in the case of good books which for somereason tend to pass into neglect, a review once each decade for a few times would be anadmirable proceeding. In the case of this particular book, we should like - had we butspace - to make a copiously extractive review, since it is out of print and not easy to obtain.

Mr. Saltus has a strong sense of humor, none the worse, considering parts of thefield he traverses, for being of a somewhat sardonic character. His intellectual sympathiesare with the schools of negation; and his own thoroughly, and, on the whole,pessimistically agnostic attitude, as expressed in the final paragraph of this brilliant book,must make life seem to him a probably unimportant and rather uninteresting set ofphenomena. The book is clean and sane, and the author knows a man when he sees one.Though his mental stand-ground entirely prevents himself from thinking himself into theteaching and attitude of many of the men about whom he writes (noticeably, e.g., Hegel,whom he calls a charlatan), and though certain regions of philosophy and the whole fieldof mysticism are entirely closed to him ("In seeking the reason of things, men look firstabove, then within, and finally confess themselves vanquished," p. 193); yet the merits ofthe book in certain respects are so great and its shortcomings so obvious and so easilyallowed for, that we should expect nothing but good from placing it in the hands of theyoungest student of the vicissitudes of the world's thought.

It is, however, rather to one chapter of the book than to the whole that we callspecial attention; to that one, namely, which might rather have been called The Anatomyof Assertion, than of Negation. We refer to the third, the chapter on the Christian Churchfrom its earliest times, headed "The Convulsions of the Church." This is really a brilliantlittle sketch of the rise of Romanism, and of its subsequent history on to thecommencement of the eighteenth century. This chapter might have been designedexpressly in order to make it clear how natural, how inevitable, was the reaction fromecclesiastical dogmas - baseless and shifty to an incredible degree, yet always claimingdivine authority; incomprehensible because meaningless, yet claiming to offer the finalanswer to all moral and intellectual inquiries - to the, at least, firm, if unsatisfactory, groundof materialistic speculation.

------------* Out of print, but the Theosophical Publishing Company has a few copies for sale

at the reduced price of 75 cents.One of the accidents which serve as wheels for our Movement threw this book in my

way; I was much struck with it, believing there is no one in our Organization who would notbe benefitted by its perusal, and, accordingly, asked Dr. Coryn to review it in thesecolumns. The world should not be permitted to lose sight of either the book or its writer. -Editor.-------------- 546

It was the inevitable swing of the pendulum. To the door of the Catholic Churchmust be laid, the one hand, whatever there is and was of intellectual poverty and stagnationamong the multitudes whom she had successfully trained not to dare to think; and, on theother, the revolt towards materialism - from which Europe has only lately recovered - ofthose who, in resisting an iron dogmatism on things spiritual, went in the other extreme sofar as to deny the existence of realms spiritual altogether and to attempt to treat thephenomena of consciousness by the principles employed in the study of matter. For theonly salvation of a dogma is to be obtained by the enforcement of an edict againstintellectual inquiry into its basis. And when the Catholic hierarchy emanates a beautifully

complete set of dogmas covering the whole field of speculative human thought it followsthat men must renounce their intellectual freedom - or revolt. On the whole, they havechosen the latter course in sufficient numbers to "draw the fangs of Romanism," as Mr.Saltus puts it. It will be the fault of thinking mankind if "Romanism" is permitted to grow anew set. This we believe to be an exceedingly improbable calamity, though we understandthat the politicians of the Vatican and those associated with them are of a different opinion.We think this book has achieved a measurable somewhat in decreasing the chances of thesaid calamity. - Herbert Coryn

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STUDENTS' COLUMN Conducted by J. H. Fussell

It has been continually stated that in previous centuries the Theosophical Movementhas failed. Has it succeeded in this? What is the relation of the Universal BrotherhoodOrganization to the other so-called Theosophical Societies?------

THE original name of the Society founded by H. P. Blavatsky in New York City in1875 was "The Theosophical Society or Universal Brotherhood." Gradually the words,"Universal Brotherhood" dropped out of the title, so that before the public the Societybecame to be known only as the Theosophical Society. Its main purpose, UniversalBrotherhood, although expressed in its objects, was obscured, and the little-understoodword Theosophy gave rise to innumerable misconceptions and fantastic notions. Evenamong some of the members, the main idea seemed to be to study metaphysics and occultproblems, seeking personal development and knowledge. But both H. P. Blavatsky andWilliam Q. Judge again and again expressed most forcibly that the Theosophical Societyhad for its all-embracing purpose the formation of a nucleus of universal brotherhood.Even for those who desired occult knowledge, H. P. B. wrote: "To live to benefit mankindis the first step, to practice the six glorious virtues is the second." And of occultism shesaid: "The first step is sacrifice, the second renunciation."

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The growth of the Society has been like the growth of anything else in nature, byassimilation, accretion and also by a sifting process, continually throwing off old effetematter; as a tree drawing from the sunshine, the air, the earth, and the moisture of the rainand dew, putting forth new branches and leaves, and throwing off the old withered leavesand twigs. So complete was the work of H. P. B. and W. Q. J. and their sacrifice, whichwas that of all their powers, energies and life itself, not in vain, that under their successor,our third Teacher, it was possible to take the great and all-embracing object of the Society

and again proclaim it before the world as the name of the organization.Today the Society founded by H. P. B. and W. Q. J. stands before the world as the

"Universal Brotherhood."This took place on January the 13th, 1898, and on February 18th of the same year

the Theosophical Society in America accepted the Universal Brotherhood constitution andbecame thereby a department of the organization. Similar action was also taken by theTheosophical societies who believed in keeping the link unbroken following H. P. B., W. Q.J. and our present Leader, in Europe, Australia and other parts of the world.

The roots and trunk of this great Movement which has been active in all ages remainever the same, but century after century has passed, the great tree putting forth new shootsand leaves, but ere the blossom and the fruit could appear the tender buds have beennipped by the biting frosts of ambition and self-seeking and the chilling blasts ofselfishness. Not so in this century; the great tree put forth its shoots, its buds, theblossoms appeared, and now the fruit "Universal Brotherhood" crowns its branches, andthe present attempt "in the form of our Society" has succeeded and has entered upon thenew century as "an organized, living and healthy body," and "the effort for the XXth centuryhas already begun. The cycle of despair and failure has been broken and a new age hasalready dawned, though as yet unperceived by the mass of humanity. The words of H. P.B. in the Key to Theosophy have a new meaning. That there will be a "numerous andunited body to welcome the new Torchbearer when he shall come in the latter part of thisXXth Century is already assured, and the Heaven which she asserts will be on earth in theXXIst Century has already begun as a seed in the hearts of men.

Read these words of H. P. Blavatsky in the Key to Theosophy:"If the present attempt in the form of our Society succeeds better than its

predecessors have done, then it will be in existence as an organized, living, and healthybody when the time comes for the effort of the XXth Century. The general condition ofmen's minds and hearts will have been improved and purified by the spread of itsteachings, and, as I have said, their prejudices and dogmatic illusions will have been, tosome extent at least, removed. Not only so, but besides a large and accessible literatureready to men's hands, the next impulse will find a numerous and united body of peopleready to welcome the new Torch-bearer of Truth. He will find the minds of men preparedfor his message, a language ready for him in which to clothe the new truths he brings, anorganization awaiting his arrival which will remove the merely me-

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chanical material obstacles and difficulties from his path. Think how much one to whomsuch an opportunity is given could accomplish. Measure it by comparison with what theTheosophical Society actually has achieved in the last fourteen years without any of theseadvantages and surrounded by hosts of hindrances which would not hamper the newLeader. Consider all this and then tell me whether I am too sanguine when I say that, if theTheosophical Society survives and lives true to its mission, to its original impulse, throughthe next hundred years - tell me, I say, if I go too far in asserting that this earth will be aheaven in the XXIst Century in comparison with what it is now!"

Many questions are asked by people unacquainted with our work as to the existenceof other societies using the word "Theosophical" in their names, and we are asked why it

is we hold to the Universal Brotherhood Organization and do not unite with those othersocieties. But these questions come only from those who have not looked into the matter,not from those who watch what is going on in the world. One of the great Teachers of oldsaid: "By their fruits ye shall know them," and XIXth Century people decry professionswhich have no fruit in work. What have the other so-called Theosophical societies toshow? The world's needs demand workers and not idle dreamers. Men's hearts cry outfor brotherhood, sympathy and help; words cannot satisfy their souls' longings. Ask thechildren all over the world, ask the thousands of soldiers who were in camp at Montauk andare now to be found all over the United States and in the Philippines, ask the thousandsof Cubans, ask the prisoners in many of the great prisons of this country, and the studentsof this Organization all over the world, who stand true to the principles of H. P. B. and W.Q. J.; ask these whence has come the hope in their hearts and the light shining in theireyes, the lifting of the shadows and the imparting of a new courage. The UniversalBrotherhood does not fear to be judged by the world. It leads the world. It is theembodiment of the world's deepest desires.

The whole of nature is the embodiment of great nature's divine soul, the Over-soul.The soul needs a body to work with, it forms the tree, the animal, man; and the soul ofBrotherhood needs a body through which it shall work. No effort of man can avail unlessthere is a body through which it can come forth into act, and there can be no perfectembodied life unless there be a living, controlling and guiding heart. The UniversalBrotherhood Organization is the body through which the soul of Brotherhood is seeking andfinding expression. It is built on Nature's plan; it has its heart, and that heart we recognizeand to it we respond.

Were there not this living body and heart, it would be the last thing in the world thatwe members of the Universal Brotherhood, or any who love humanity, would do, to join theempty, lifeless societies, who, under cover of the sacred name Theosophy, offer husks inplace of the bread of life, and speak soft words, holding out the "broad teachings" as acover, - so broad that thoughts, impure, selfish, ambitious, find a hiding place beneath.What would we think of a physician who did not recognize disease and point it out thatothers may be warned and take due precaution against being infected. And have not allthe great

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Teachers of humanity, like wise physicians, done the same? Read the stern denunciationsof the "gentle"(!) Jesus - "Woe unto you! scribes and pharisees, hypocrites!" One of thedivinest faculties given to man is discrimination, and every true man, every lover ofhumanity, would be failing in his duty if he did not exercise this faculty. We are ourbrothers' keepers. It is our duty to proclaim the "Light" which we have found and warnagainst all luring pretense and sham.

Those who love H. P. B., who love William Q. Judge, will look to see where are tobe found the fruits of their noble lives; where are those same things being taught and livedwhich they taught and lived; who have kept the sacred trust which they left; who havepreserved the sacred memory of their names and work; where is to be found thedemonstration of Theosophy as a living power in the life of humanity. Theosophydemonstrated is Brotherhood. Brotherhood is the first and last word of Theosophy. That

demonstration is to be found in the Universal Brotherhood Organization, and there also areto be found the living teachings of H. P. B. and William Q. Judge in its literature, and thoseother deeper teachings, which never can be put into words or books, but expressed onlyin the lives of men.

- J. H. Fussell------------

THE FIRST MESSAGE OF "THE VOICE OF SILENCE"The Voice of the Silence was written for the few. Its first message is to this effect: -

"These instructions are for those ignorant of the dangers of the lower Iddhi." "Thelower Iddhi" refers to the lower psychic powers pertaining to man. There are spiritualSiddhis to be attained by man only by knowledge of these powers and the conquering ofthe lower.

The mind is the channel through which the forces of Nature work. And when it isconquered, that is when the human has so far gained knowledge and put it in practice inthe daily life, - the power to control the mind is gained and the student then has learned andmay avoid "the dangers of the lower Iddhi." Many are the dangers on the Path. Amongthem stands the "Hall of Ignorance" and "The Hall of Learning." "A little knowledge is adangerous thing - Drink deep or taste not the Pierian Spring.

Is the student attaining? Is the will fixed to advance his evolution as far as he may?Has he based his efforts on the knowledge that he has grasped by this time of hisresponsibility to man and the Universe? Has he learned his lesson well, - that thought isa creative dynamic force and that with constant vigilance, unfaltering effort, he must governhis thought realm?

"O, disciple! hast thou mastered all the mental changes in the self, and slain thearmy of the thought sensations, that subtle and insidious, creep unasked within the soul'sbright shrine?"

"If thou wouldst not be slain by them, then must thou harmless make thy owncreations, the children of thy thoughts, unseen, impalpable, that swarm round human kind,the progeny and heirs to man and his terrestrial spoils. Thou hast to study the voidnessof the seeming full - the fullness of the seeming void. O fearless aspirant! look deep withinthe well of thine own heart and answer! Knowest thou of self the powers? O thouperceiver of external shadows?"

- H. R. R. G.

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YOUNG FOLKS' DEPARTMENT

THE KING WITH THE SILVER HAND by Ceinydd Morus

I. THE END OF THE CORANIAID

ONCE upon a time, before there were any English in Britain, and before JuliusCaesar and his Romans ever came here, there was a great king in this island who savedthe people from three great troubles. His name was really and truly Lludd Llaw Ereint; thatis, Leeth with the Silver Hand. Nowadays people generally call him King Lud, and whetherthey do that because Lud is much uglier than his real name, or for some other reason, theyknow best.

Now in the time of King Leeth there were very wonderful things happening, and ifyou can't understand how such things could be, all I can say is that I read them in a book,and that proves they are true. And perhaps, too, if you could remember what used tohappen in the old times, you would not be surprised at them at all, but they would seemquite natural to you. So the best way is to just wonder and wonder about them, and thenI think some day you will come to know all about it. At least, you ought to, because evengrown-ups do sometimes, and this is one of a whole lot of things that children know moreabout than grown-ups do. The children haven't had half as much time to forget things in,as the grown-ups have, you see, and that's why it is.

Well then, in those days there were three great sorrows in Britain, and those sorrowswere very nearly driving half the people mad, and killing the other half with fright. Andalthough there had been many sorrows in Britain before then, yet those three thingsseemed to be worse than anything that had ever happened, and though there are greatertroubles with us now, the people then felt them more than we feel our troubles, and so, ina sense, they were worse. No one knew how to cure them, and two of them no one knewthe causes of, and so every one was very sad, and King Leeth was very sad, too; younever heard people laughing, children forgot how to play their games, and there was nosinging anywhere. Think how sad we should be before we stopped singing! And by andbye the sky came to be always cloudy, because the people were so sad, for it is our joy thatmakes the sun shine. Of course it is! Didn't I tell you that children know more about somethings than grown-ups do? Well, that's just one of the things that the poor grown-ups haveforgotten, and when they tell you it's all nonsense, you stand up with your hands behindyour back and say very politely how sorry you are that they should have forgotten such anice thing, but hadn't they better wait till they are children again themselves before theymake too sure about it?

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Well, now, one of these sorrows was that there were a lot of people in Britain calledthe Coraniaid. Very curious and very nasty people they were, too. There are plenty ofthem about now, only now we can't see them, but they get into our minds, if we will letthem, and make us lazy and angry, and upset us in a lot of ways. Some people call thembad thoughts these days, but at that time they were all called the Coraniaid, and peoplecould see them, and many and many a hero went out to fight them, and that's a lot betterthan going out to fight human people in other countries, isn't it?

Well, these Coraniaid were terribly clever, and they knew everything the moment itwas said, and at least half of what no one said at all, but only thought. And as they hatedthe human people, and were all the time trying to make them mean, you see what a terribletime it must have been for the old Britons; having to guard against them and to keep theirown minds high and grand and noble in spite of all the Coraniaid could do. For if a great

hero went out and conquered these Coraniaid, all that happened was that they didn'ttrouble him any more; if he was very great they might keep out of the way of his friends aswell as of himself. But it needed a very great man indeed to free the whole island fromthem, and even he had to get help before it could be done. That great man was the KingLeeth of the Silver Hand.

But if Leeth was such a great man, you may wonder who on earth was great enoughto be able to show him what to do. For Leeth had often tried to save his people from theCoraniaid, but every time they had been too clever for him, and as soon as he had said aword about his plans, the Coraniaid knew just as much of them as he did himself, and sothey were always quite ready for him. So at last Leeth had it in his mind that he would goand find out a certain very wise man, and ask him about it.

This wise man was called Llewelys, and the reason why he was so wise was thathe had spent all his time helping other people; and if you try that you will become someday just as wise as he was. Llewelys was not living in Britain, and no one knew where hewas, but Leeth thought he could find him. So as soon as he had told his people that hewas going away, and that it did not matter where he was going, the King went down to theriver in London, and in the river was his boat, and into the boat he stepped, and in it he satdown. A wonderful boat it was, for as soon as Leeth was sitting in it, and looking downtowards the sea, his chin resting on his two hands and his elbows on his knees, it movedaway from the bank and went swiftly down the river, although the tide was coming in, andthere was no one rowing, and no sail on the boat, and no wind to fill it if there had been.I think that what made it go so quickly on the clear, beautiful water was that Leeth, as hesat there, was thinking and thinking ever so hard where he wanted it to go, and why hewanted to go there.

So the boat carried him out of London, and on down the river, and where there weregreat flat marshes stretching away ever so far on each side, with long reeds waving besidebroad pools that looked like blue and white, reflecting the blue sky and the clouds; and onthe pools and among the reeds there were

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hundreds of birds, wild ducks and geese, and moor hens, and lapwings that flew round andround in the air and called out when they saw him coming, "Pwee-a-weet? pwee-a-weet?pwee-weet-tee-ee-ee," and that in the old British language means, "Who art thou?" Thatis what the lapwings always say when they see any one, for they don't learn English whenthey are little birds, and go to school. And then they saw who he was, and told him howglad they were to see him, and then all the birds looked up, and wished him good luck, andjust went about their business. For in those days the birds were very friendly with thehuman people, and did not fly away when they saw them, as they do now. At least, Isuppose they were, or else how would they have been talking like that to the King?

And so Lludd went on down to the sea, and over the green, long waves, and theydid not break under his boat, but just gave it a help along when they could. And at last,what with his thinking, and the magic which was in the boat, he came to the country wherethe great wise man, Llewelys, lived. When Leeth came to him the wise man did not sayanything, but he just looked clear into his eyes, and saw the real Leeth that was looking outof them (just as the real you are always looking out of your eyes, except when you go away

to your own country, which is called Dreamland). And there Llewelys saw a lot of things;he saw what the King wanted, and that he was not wishing to kill the Coraniaid in order thathe might be praised and called a great King, but that he was simply longing to help hispeople because he loved them and was dreadfully sorry for them; and for that reasonLlewelys knew that he would be giving Leeth the power he wanted. So he just took somepowder, and said, "Take this, and go and do thy duty."

And now there was a wonderful thing happened! For instead of asking whatLlewelys meant, or gaping and wondering about it, Leeth knew just what his duty was, andthat without saying a word. So he just came home, and put the powder in some water, andcalled all the people together, Britons and Coraniaid, and sprinkled them all with the water.Because of the magic in that powder, as soon as the water touched them, the Coraniaidall disappeared, and didn't worry the people any more for a long time. You see, children,these Coraniaid were so clever that you could not tell they were not ordinary people atonce. No, and even now we can't see them, and they come to our minds, we can't alwaystell in a minute that they want to ruin us, and make us think we are mean and wretched,until mean and wretched we do become. They just come into our minds, and there theyget busying around, and we very often like them at first. But that wonderful powder thatLeeth got from the wise Llewelys knew all about it, and so, although the Britons rather likedit, the wicked Coraniaid were all killed right down dead before they knew where they were,and there were the Britons standing round and saying to each other when they saw whathad happened, "And a good thing, too!" And that was how King Leeth made Britain freefrom the first of the three great sorrows.

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II. THE SCREAM OF TERROR.But if the first sorrow was a dreadful thing for the Britons, at any rate they knew the

cause of it, but there was no one dreaming what caused the second one, and so it seemedto be worse than even the Coraniaid. For in the middle of the night of May eve in everyyear a great and fearful scream went out over the whole island, and so dreadful it was thathalf of the people went mad with terror when they heard it. Brave, strong men would beweak and helpless for days, and women and little children would die of fright, and the quietcows would come tearing out of the fields, and charging through the streets of the towns,tossing people right and left, and going on and on as fast as they could until they could gono further, but just dropped down dead. It was so loud that if you had been standing on amountain in Wales you would have heard it, and if you had been in London you would haveheard it, and right up in Scotland they could hear it, too. When they heard that scream allthe winds were filled with the terror of it, and all the waves of the sea around the Island ofBritain went mad and wild for fear, so that no boat could go on them for weeks, becausethey were leaping up as high as mountains nearly, and shaking themselves into foam andtrying and trying harder than ever to drown the whole land, and so prevent the screamcoming to frighten them again. Even the young leaves that were budding out of the treesturned yellow with fear at that scream, and the pink and white blooms on the apple trees,when the sound of it came on them, would tremble and fall down on the ground like softslow flakes of snow; and the flowers that were beginning to think how warm and blue-skiedthe Summer would be, and how beautiful they would make the green land with their

blossoms, were filled with terror by it, and were afraid to put out their leaves and their buds,and began thinking that after all it was nicer in the Winter down underground; and so theywithered, and the souls of them went down to their roots and slept there for another year.And the beautiful fairies that used to dance and ride over the mountains and through thegreat lone green places, where the winds go to sleep and where the long-tufted rusheswave and dream about the sky they were always looking at, even the fairies, who are sofull of joy, used to hide themselves deep away in the mountain hearts, and put their fingersto their ears when they heard it, and for days after they would go alone and cry and cry forthe sorrow that scream filled their hearts with. And so the whole land came to look thesame in the Spring, when it should have been full of greenness and beauty, as it did inNovember when the trees were bare, and the flowers dead, and gray, sad mists over it all.

And Leeth, wise as he was, could not find out the cause of the scream of terror, soat last he said to himself that he would go again to Llewelys, for surely Llewelys wouldknow, and would help him to make Britain a land of joy and beauty once more.

So he went again in his boat down the river, and between the wide marshes wherethe reeds and the pools and the birds were, and over the sea, till he came to Llewelys' land;and there he went ashore on a long sandy beach, but the boat

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he left on the sea, for he knew it would come when he called it. "So he went up over thesand until he came to a forest of tall pine trees, and in that forest was Llewelys.

That time the wise man gave him a very large cauldron, and looked at him again tillhe knew just what to do. When the King was home again in Britain he did it, and a verycurious thing it was. For, just as if Llewelys had told him in so many words, Leeth calleda lot of clever people together, and made them measure the whole island carefully and findout the exact middle of it. When they had found the spot which was the very middle, theKing went there, and told some one to dig a big hole in the ground there - or maybe hedigged it himself, for he could dig well - and in that hole he put the cauldron, and filled itwith a drink called mead, and when it was full he covered it over with satin. Then he senteverybody away, and began walking up and down near the cauldron and waiting. Andpresently he heard strange noises over his head, and looking up he saw two great dragonsswaying about in the midst of the air and fighting, with their four long wings beating againsteach other, and their two tails wound around each other, and the sky all red for miles roundwith the fire they were breathing, and never a star to be seen for the smoke of them.Where those two dragons came from he could not tell. So there he was, waiting andwatching them, for he knew quite well that if they should chance to fly over the middle ofthe cauldron a strange thing would happen. And strange, indeed, it was, too; for when onemoment they happened to push each other about till they were over the cauldron, theybegan to fall down and down and down, and as they fell they became smaller and smallerand smaller, until they both fell plump into the middle of the cauldron. There they were sohot and thirsty that they drank the mead as quickly as ever they could, and it made themsleepy, and as soon as they were fast asleep Lludd called his men, and got a great strongstone chest, and locked these two little dragons up in the chest, and put it away in themiddle of a mountain in the strongest place he had. And if some silly person had not dugthe chest up and let them out, there would have been no more fighting and quarreling and

hating in all the Island of Britain to this day. But you see, children dear, when people areunbrotherly, what can one expect? So they both got out, and they are both fighting still;and although we cannot see them, nor hear their fearful scream, we are waiting for someone to come who will find out where Llewelys lives, and get the great magic cauldron fromhim, and catch the two dragons in it once more. And, for all you or I know, children, it maybe one of you that will do it. Yes, indeed, and I think that you will all have to do it in yourtime, and not an easy thing will it be for you, if you try to do it for your own sake, or for anyother reason than that everybody may be happier, and that the trees and the flowersthemselves may be merrier and more beautiful, and the sky bluer, and the sun shiningmore often. For remember how it was that Leeth, the great old hero King, managed to doall these wonderful things - by just keeping his own sorrow till the last, and doing what hecould with all his might and main to destroy the sorrows of everybody else.

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III. - THE VANISHING OF THE FOODFor you will remember that in the days of the King who was called Leeth of the Silver

Land, there were three sorrows in the Island of Britain, and that though Leeth had freed theland, with the help of the wise man Llewelys, from the wicked race of the Coraniaid, andhad imprisoned the two dragons that made the scream of terror in a strong stone chest inthe mountain called Eryri Wen. There was still a work for him to do before he and hispeople could be quite happy. For although the third great sorrow of Britain at that time wasone that hurt the King most of all, it did hurt other people, too, as you will hear. For onething, whatever hurts anybody, hurts everybody; as every child knows quite well, even ifthey try hard to forget it, and do forget it later on. And this third sorrow was that, howevermuch food there might he in the King's palace over night, there would be none left in themorning. No man or woman had eaten that food, and yet no one knew what had becomeof it. And as Leeth used to give this food the next day to every one who needed it, and asfood that had been on the King's table became very wonderful, and made people better andhappier and wiser when they ate it, you see this was really a sad thing for a lot of people.But as it was, after all, mostly hurting himself, as I told you, Leeth resolved that he wouldnot leave his kingdom and ask Llewelys how to conquer this, but would wait, and comfortthe people as best he could. But Llewelys knew very well all about it, and when Leethcame to him the second time, and he gave him that wonderful cauldron, Llewelys said tohimself that as soon as the people were freed from the scream of terror, the King shouldknow also how to free himself from the vanishing of the food. And a bird has told me thatLlewelys could never have made the king know that if Leeth had been thinking how hecould free himself, or had wanted to free himself before he had freed the people. And,indeed, I believe that little bird was quite right, too.

So, after he had seen the stone chest with the two dragons in it laid safe away in theheart of Ervri Wen mountain, Leeth had the cauldron brought to London, and one eveninghe put it in the hall, where he used to feast with his great lords and all the great queens andladies of the Island of Britain, and had it filled with cold water, and cold enough it was, forit was the middle of Winter, and no one could see the ground anywhere for the white of thesnow that was on it. That night they feasted in the hall, and many were the noble old talesthat were told, and many were the songs that were sung. When the feast was over and all

the great lords and warriors and ladies had gone to their rest, Leeth, the King, put hisgolden breast-plate over his breast, and his shield on his arm, and he took his long shiningsword in his hand, and waited. Then, as the night wore on, he began to feel fearfullysleepy, and it came into his mind that of all the great battles he had ever fought, the battlewith sleep that night was the greatest and hardest and most terrible. For all the time sleepwas coming over him, and round him there was the sweetest and most delicate musicsounding in the hall, and every note of that music had such power that it would lull

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ten strong men to sleep, if they heard it now. Now it seemed to him as if there were whitebirds singing in the hall, and such a song they sung as one might listen to for a thousandyears, and think that it was only a minute or two he was listening. Then it seemed to beharps, which were being played by the most wonderful harpers in the whole world; andthen it was the sound of a stream dashing and tumbling over the stones high up on the sideof a mountain, and as he listened he seemed to come down with the foam on the stream,and down and down from the mountain into a green, quiet valley, fully of wonderfully brightand sweet-smelling flowers, and there were bees humming and buzzing among the flowers,and then he lost the sound of the stream, and could only hear the buzzing of those bees,and it seemed to him that he would like to lie and listen to those bees till the world cameto an end, such an exquisite music it was; and the scent of the flowers came over hiswhole soul, and - Splash! Just as he was beginning to forget everything but the valley ofthe bees, the memory of the magic cauldron came to him, and he jumped right into it, justin time to save himself from going fast off to sleep. So there he sat in the water, shiveringand aching, but wide awake. For the coldness of that water was not like the coldness ofanything else. First it was only just fearfully cold, but when he had been in it two minutesthe coldness of it got inside him, and made him ache all over his body, and then it got intohis mind, and never so sad had he been in all his life as he was then. After that thecoldness of the water became to him like a burning heat, and it burnt into him till the fire ofit came into his heart, and in his heart there were many things that it burnt away. But forall the pain, that would have killed a less noble man than he was, he sat still in thecauldron, and the music that had before sounded so sweet to him, gave him no morepleasure while he was there, but rather sounded to him like the knocking together of twoold tin pans. So there he was, miserable and freezing, and burning and aching, but wideawake, and watching carefully all the time.

And then a strange thing happened, for there came into the hall a great black man,the blackest and ugliest in the whole wide world. So tall he was that the top of the King'shead, when he was standing up, did not reach higher than his waist. Black armor was onhim, and a long, black, crooked sword at his side. On his back was a black basket. He setthe basket down on the floor, and into it he put all the food in the whole hall; though it wasa small basket, and though he put heaps of food into it, it did not seem to be a bit fuller.Very quiet in the water was Leeth while he watched all this, and it was not until the greatblack man had taken all the food there, and put it in his basket, that the King moved. Thenhe jumped up, and ran after the black man, and bade him give back the food and fight forhis life, for the King of the Isles of the Mighty was not to be oppressed by such a man asthat black wizard was. So those two fought, and it is said that flames, and not mere sparks,

flashed from the clashing together of their two swords, and those flames leaped up so highthat the black marks of them were to be seen on the rafters of the roof of the

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King's great hall, and that although the strongest man in the island could not shoot an arrowfrom the floor high enough for it to stick in the roof at that time. But at last Leethconquered, and I think that it was by the magic strength he gained while he was shiveringand burning in the cauldron that he did it. For wonderful are the powers of that cauldron,children dear, as you will know when, like Leeth, you have been in it. If a dead man is putin it, he comes to life again, if he is brave and noble enough; if not, he disappears, and noone knows what has become of him. Indeed it is a wonderful cauldron.

Then, King Leeth, having conquered the black man, made him his own servant. Thecolor of his skin, that had been black, became white, and none of the servants Leeth hadserved their lord better than he did.

And after that the King was always as wise and strong as the great Llewelys himself.No enemy could hurt his people while he lived, and there was no other sorrow for him, andnone for them until he died.

And that is the story of Leeth with the Silver Hand, and a true story it is, and whathe was, may you be, and what he did, may you also do.

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A FAIRY STORY by Pixy

Two little fairies slid into my room on a moonbeam bright, a couple of nights ago.Their gowns were white and their eyes were blue, and their faces were sweet and brightand demure and pure. They stood before me with arms outstretched and sang of joy andtold of peace. Then they stepped a little nearer and whispered in my ear, and told me theywere carrying a casket of joyous thoughts from the Fairy Mother to the babies of the Earth,and said I could tell you about them.

We opened the box and peeped within, and, oh, what a beautiful sight we saw!Each thought was enwrapped in a handsome precious stone, each emitted a wonderfulshining light, and each was trilling a song. And the marvelous blending of many-hued light,as each pretty thought was adding its mite to the chorus of joy and the praise of right, wasan astonishing thing to hear and see. Luminous diamonds were flashing fire of crystal andyellow and blue. And there were purple amethysts, which tell of the empire of the soul, andwhich bar out all the rude, unpleasant visionings of the wandering rogues of the starry light,shedding a glorious, refreshing halo over all the rest. There were blue asterias, with theirstar-rayed mount, which give the graces of the stars. There were green emeralds andchrysophase and chrysolite, and garnets red and green, and rubies red, and beryls green,light blue, white and yellow, and shining pearls and bloodstones and turquoises, and somany others I cannot tell them all.

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[[illustration: drawing of children's group]]

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The fairies were instructed to scatter these gems of thought in the hearts of theLotus Buds and Lotus Blossoms of the Earth, to show them how the Fairy Mother lovesthem and thinks of them. When the fairies left me they said they would finish their task thatnight. But they are so noiseless in their actions, so gentle in their touch, that I wonder ifyou felt them when they came.

The precious, singing jewels are in the cavern of your hearts, and if you search therecarefully you will surely find them, and as you unwrap them your minds will fill with joy andbliss, and you will be happy as the day is long and the night is deep. And remember thatwhen you want more jewels like them, all you have to do is to think of the Fairy Mother andshe will send you all you want.

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THE LOTUS HOME BABIES

"A LETTER TO THE YOUNG FOLKS"

My Dear Little Ones: After reading the report of Lotus Home for the grown-ups I wondered if you little

ones would like to hear about the babies as I saw them the first time I visited them aftercoming back from the Congress at Point Loma. The drive through the park was very lovely,the fields and trees looked so fresh in their new suits of green, trimmed here and there withbuds and blossoms. But when we reached the Home it was all forgotten in the greaterloveliness of the baby "lotus buds."

The first ones I saw were Katherine and Edith sitting together in their carriage,having a fine visit. How I wished I could understand what they were saying. I know it wassomething very nice, there was such a shine in their eyes and they looked so happy.

But we couldn't stay with them very long, for little Grace sat on the floor and herlaughing blue eyes and outstretched hands begged us to come and play with her and seeher two new teeth, of which she was very proud. And before we had seen half her cunningways, little Paul was brought in. Paul looks so wise, with his delicate, pale face, and big,serious, black eyes. He has a very sweet smile, which he keeps for special friends, andthen his eyes grow soft and merry.

Next came Frances, tiny and light as a fairy, but strong and bright as any of them,with a head as round as an apple, clear olive complexion and bewitchingly dark eyes. Andwith her came blue-eyed George, youngest of them all, and still in his long dresses, butserious as a judge.

While we were sitting on the floor playing with the babies, down came three-year-oldElizabeth and her new sister Dorothy, fresh from their afternoon naps. Elizabethremembered me and was glad to see me again, but Dorothy had only been there a fewdays and was rather shy at first.

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The babies, even the tiniest ones, have learned to know and love them, and laughtheir biggest laugh when they come to play with them.

Soon Julia came in with their bottles of nice warm milk, and then such a squirmingand teasing as there was till each got its own, and then to see them snuggle down sohappy and contented and then go off to sleep was very funny.

Then we had some music and Elizabeth sang "Tiny Buds" and "Happy LittleSunbeams." She will soon teach these songs to Dorothy, and they will -

"Make the whole house glad" with their sweet music and bright faces.

But it was getting late, and we had to say "Good-by," as I must to you now, and Isuppose when I see them again they will be such big boys and girls I shall hardly knowthem. But I hear from them sometimes. With love to you every one, from - One of YourBig Sisters.----------

EXTRACTS FROM SOME OF THE DECEMBER LETTERS TO THE TREASURER

New Whatcom, Wash.The Century Cycle is fast drawing to a close, but the Brotherhood has received such

an impetus from the great Helpers, and the time will dawn when Spirit will rule over matterin the kingdom of the earth. The Movement has grown and the fields become vast inextent. How much good could be done had we only more money, but we give what we canand all the good besides. Our present Leader has opened up new fields, so that no oneneed be a barnacle. There is something for all to do for humanity. New shoots are beingput out, like the branches of a great tree and all are of use to the Brotherhood Tree.Greetings to the Leader and her cabinet. - J. P. F.

Victoria. B.C., Dec. 13th, 1899We are feeling very good these days, and notice how the forces are accentuated,

but we will keep the fort, no matter how they come. We are in this business now like men,who can rise above their little personalities and fight on to the end. My love to you all andunbounded love and devotion to Mother till death and after.

Ever your most, loving and heartfelt companion, - W. S.

Stockton, Cal., Dec. 14th, 1899.I enclose a small contribution for the various funds. With it goes my hearty greetings

to you and to all the other faithful workers at the central office. This is the last 13th of theclosing cycle. On this date seven months ago Stockton Lodge was reorganized by theLeader and intrusted to the care of the present members. Tonight we meet together andrenew our pledges of loyalty, faithfulness and vigilance. - J. W R.

Whitier, Cal., Dec. 13th, 1899.It is simply wonderful the boom of power and force that has come to the Los Angeles

Lodge since the "Jubilee Meeting." - A. W.

Los Angeles, Dec. 13th, 1899.Courage and Trust is the message and enthusiasm is the spirit here in Los Angeles.- E. E. O.

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[[photos: of "lotus buds" and Lotus Trust Home, Buffalo, N.Y.]]

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THE MIRROR OF THE MOVEMENT

NEW LITERATUREOn every hand the literature of the world is showing the result of the Theosophical

study and activities. The influence of the Universal Brotherhood Magazine and the NewCentury cannot be estimated and each of these is now on a splendid footing, growingsteadily and continually reaching more and more people. Look for a moment at the workdone by the New Century which has only been in existence two years, and at its continuallyrepeated Message of hope. The Universal Brotherhood Magazine winch henceforth willbe known as the "Universal Brotherhood Path," and is the continuation of the magazine"The Path," started by W. Q. Judge, has in spite of all obstacles, fulfilled its missionfounded upon its splendid basis of service to the cause. We here repeat, for the benefit ofnew readers, that it is published solely for humanitarian work, and that the editors receiveno benefit therefrom. As part of the work of the Theosophical Publishing Co. during thepast year we record the following, and especially recommend them to all our readers:

"Evidences of Immortality" - by Dr. Jerome A. Anderson."The Pith and Marrow of Some Sacred Writings." - (The New Century Series) -

Outlined by Katherine Tingley and contributed to by the best students in the UniversalBrotherhood.

The first number of the series is already in the hands of most of our readers and theywill see that a new keynote has been struck towards an understanding of the SacredScriptures known as the Bible. The first paper in the number issued is by Dr. Anderson,who very clearly shows the agreement of all the great religions on the vital questions of lifeand conduct and brings forward the fact of this agreement as the strongest evidence of thedivine inspiration of all religions.

The strong article appearing in this issue entitled, "The Pith and Marrow of theClosing and Coming Century and the Related Position of Free-Masonry and Jesuitry" hasbeen issued separately in pamphlet form.

Two books dealing with the vital questions of today have been outlined by theLeader and are being written by students under her supervision. These will be ready forthe press within a few months.

In speaking of the literary work of the past year we must mention the articles of Dr.

Alexander Wilder on "Egypt and the Egyptian Dynasties," which, as was expected, haveproved to be a valuable addition to the literature on the ancient history of Egypt. The serieswill be completed in eighteen articles, and later the Leader proposes to publish these inbook form. The fine articles of Charlotte Woods, of H. Coryn, H. T. Edge and others, andthe poetical writings of Zoryan, have also aided much the work of the UniversalBrotherhood Magazine.

It is not necessary to call special attention to the new dress of the magazine or itsenlarged form. This month's issue is a special number commemorative of the new century.

"Truth is brighter than the sun; truth is the sunny day of Reason, and falsehood themind's dark night."--------------- 563

THE CRUSADESThe last year of the old century has been marked by a greater activity than any year

in the history of the movement. Three great crusades have been undertaken andsuccessfully accomplished, the results of which are more significant than even now we canfully realize. In every department the work has taken on a worldwide aspect. The firstcrusade of 1899 was to Cuba in February, and a lasting link of brotherhood betweenAmerica and the people of that oppressed island and through them stretching out to Spainhas been made, of which only the future can reveal the importance. The few weeks' workof our Leader while at Santiago has not ceased from that day to this, and the mayor, Sr.Emilio Bacardi and all his people are awaiting anxiously her promised return. The Cubanmother and her large family of children and the gifted Signorita Antonia Fabre, whom theLeader brought with her from Cuba to America, show how gratefully these people respondto loving care and wise direction. Signorita Fabre accompanied the Leader to Point Lomaand in her journey across the country, and then to Sweden and England. She is preparingherself to go back and help her people in true brotherhood work.

The second crusade was that undertaken in this country after the congress at PointLoma, when the Leader and several members of her cabinet visited the lodges on thePacific Coast. and in the Northwest and then en route across the continent.

The third crusade was to Sweden and England. Besides the work done in thesecountries, the importance of the crusade work on the ocean, both in going and returning,can hardly be over-estimated, and great and lasting interest was aroused among manypeople who will carry the message of brotherhood and of our great work to all parts ofEurope and Central and South America, as well as this country.--------

"The Eternal Spirit is everywhere. It stands encompassing the whole world."

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UNIVERSAL BROTHERHOOD CONGRESSES.There have been three Congresses held in the past year, or rather, the one

Congress begun at Point Loma, and whose meetings were continued throughout the

crusade across the country, was also continued in the great gatherings at the SwedishCongress at Stockholm and the English Congress at Brighton. One of the, most importantfeatures of these congresses, next to the presentation of our work and philosophy beforethe public, was the binding together more closely the different nations and parts of theworld, through our members. At Point, Loma were comrades from England, Ireland,Sweden and Australia, and at the Congress at Brighton were Swedish, German, Dutch andAmerican members. Dr. Erik Bogren attended the Congress at Chicago in 1898, and T.Hedlund, Miss Sonesson, Dr. Kellberg, from Sweden; Miss Atkinson and Miss Townsend,from England; F. J. Dick, from old Ireland, and T. W. Wilans from Australia, were presentat the Point Loma Congress. Dr. Zander, Mrs. Scholander, Miss Bergman, Dr. Bogrenattended the Brighton Congress in England, and also Brothers Goud and Cliquart andothers from Holland, and Brother C. J. Gluckselig from Germany. All these, indeed, havemade the links of comradeship very close between these different parts of the world. Anew feature of the Brighton Congress, outlined by the Leader, was a debate between Rev.T. A. Duncan, a clergyman of the Church of England, and Brother Sidney Coryn, Presidentof the Universal Brotherhood in England.

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Then, too, we must speak of those who have come to make a longer stay, andperhaps remain permanently with us. Rev. and Mrs. Neill, from New Zealand, are now atPoint Loma, and have charge of the S. R. L. M. A. grounds. Dr. Herbert Coryn, one ofH.P.B.'s old pupils, has now been in America for over a year. Almost immediately after hisarrival, Brother Lundberg came from Sweden, and Mrs. Lundberg from Scotland. MissTownsend, who attended the Point Loma Congress, has remained at the I. B. L. Colony.More recent arrivals in America are Miss Bergman, who came over with our Leader afterthe Swedish Congress, and has since been staying in New York, paying a short visit toBoston; Percy Leonard, who made a brief stay in New York, visited Boston, and has nowgone to make his home in California, and our last arrival, Brother H. T. Edge, one of the oldworkers at the London Headquarters, and who is so well known through his articles in themagazine.---------

"The wise guard the home of nature's order; they assume excellent forms in secret."----------

POINT LOMAOn every hand are evidences of the rapid, but steady growth of the work in all

departments, any one of these alone standing as a monument of successful effort forhumanity. Two and a half years ago the grounds of the S. R. L. M. A. at Point Loma werelittle more than a stretch of waste land. Today they are a busy center of active workpreparing for a vast and stupendous work in the future. Already a large nucleus of the I.B. L. colony has been formed, where workers are being trained for future activities. Amongthe workers there are Rev. and Mrs. Neill; Brothers Hanson and Norris and their families,and Brother Stowe, from Macon, Ga.; Mrs. E. C. Mayer, one of the former New YorkHeadquarters' staff and faithful worker under W. Q. Judge; Brother Pettigrew, from Sioux

Falls, Brother Scott, from Toronto, A. D. Hunt, and Dr. Rose Winkler, from New York; MissPaterson and Mme. O. Petersen, from Boston; Brother Scott, from Toronto, and otherfaithful and true-hearted workers. Besides the colony activities at Point Loma, is the IsisConservatory of Music and Drama, founded by Katherine Tingley and carried on under Mrs.E. C. Mayer as directress.

A new impetus has been given to music by our Leader and many of the Lodges haverealized its importance in their meetings. At the Conservatory of Music, under the newmethods there introduced, the true place of music as a vital educative factor will be taught.The Conservatory has opened most successfully and has before it a wide field of usefulwork.

A new lodge of 26 members has been organized among the workers at the Point,with representatives from North, South, East and West and from Europe.

After her next visit to Cuba, the Leader intends to bring back to America a numberof Cuban children to educate at the Cuban colony and later to found colonies for childrenand workers of other nationalities.

Both the library and the museum at Point Loma are increasing, and severalhundreds of valuable books and objects of antiquity have been received.

Another feature on the Point is the Point Loma Hotel, carried on by Dr. L. F. Wood,who, under the greatest difficulties, not having the facilities to provide for so large anumber, yet found shelter and entertainment for the members attending the Congress. Thehouse is now in good running order and provides a delightful resort

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for and those in search of rest, as well as for students of the Isis Conservatory of Music.---------

WORK AMONG THE CHILDREN.How greatly this has increased and what a promise it is for the opening century.

Only a few years ago there were less than a hundred children in our Lotus Groups. Nownearly every lodge in America has its Lotus Group, and the children are counted by manyhundreds. In England, Sweden, Holland, Australia are many hundreds more. As ourLeader says, the world must surely realize that in the children we must find the bone andsinew of spiritual enlightenment of the coming century. The report of the Children's Festivalat Brighton, which we give in this issue, and also the beautiful drawing of the ceremony byBrother R.W. Machell, of London, tell their own story.--------

"He who lives in one color of the rainbow is blind to the rest. Live in the light diffusedthrough the entire arc, and you will know it all."--------

OTHER UNIVERSAL BROTHERHOOD ACTIVITIES.IT is impossible to cover the whole round of activities, but mention must be made

of the special activity of the Lotus Home in Buffalo. This is the outgrowth of the work begunamong the children by our Leader. The first temporary Lotus Home was near Fort Lee, N.J., close to New York City, where, in 1896, a number of children from the East Side in New

York were cared for during the summer. While there, the Leader planned the permanentwork in Buffalo. The thoughts that were there sent out have taken root and the nobleworkers who have devoted their energies and their lives, have made it possible to becarried out. Last month was given a picture of the babies of the Home, and in this issuewe give a view of the large and beautiful building where this work is carried on. The greatcare and efficient work of the Superintendent, Dr. Louise J. Kean, and Miss Morris and theother assistants, may be best realized from the happy faces of the little ones. And thoughall of them are of a very tender age, not one of them has been lost and all are healthy andhappy.

Another special activity is the Newsboys' and Bootblacks' Home at Toledo, underthe International Brotherhood League. This Newsboys' Home is mainly supportedfinancially by the League, and is on a splendid footing through the wonderful devotion ofMiss Elizabeth Whitney, and having been greatly aided by the work which Mrs. Fichtenkamdid.

Another activity of the International Brotherhood League, designed especially to helpwomen to help themselves and bringing a common interest to women of all nations, is the"Woman's Exchange and Mart," with its many departments. This has been mostsuccessfully started in New York and also in Boston.

Continually new evidences are met with of the great work done at Montauk in thefall of 1898, among the soldiers and the results of that work are shown in the memorieswhich those, who came in contact with the International Brotherhood League, have keptand who felt its help and strength.--------------- 566

WORK IN EUROPE.This has already been touched upon to some extent in speaking of the Congresses

at Stockholm and Brighton, but particular mention must be made of the work of theInternational Brotherhood League in Sweden, carried on especially by Mr. and Mrs.Nystrom, the meetings of which are very largely attended. As a result of the Congresses,many of the newspapers, according to the report of Brother Hedlund, have taken up anddiscussed the ideas there brought forward, and a great effect has been made on the publicmind by the meetings, and especially by the speeches of the Leader. The newspapers arefollowing up the suggestions and warnings she gave against the dangers menacing theircountry, and in this way are doing great propaganda work for some of the principles whichwe uphold. A new Headquarters has been taken in Stockholm and the work is enlargingon every hand. Two Swedish Theosophical papers are published, "Theosophia," a monthlypublished by Dr. Zander in Stockholm, and "Nya Seklet," published by Dr. Erik Bogren, inHelsingborg.

In Germany, Brother Conrad Gluckselig, who attended the Congress at Brighton, isdoing splendid work and has a fine lodge at Nurnberg. He has also just started a monthlymagazine. The prospects for work in Germany are better than ever before, for BrotherGluckselig is that quality of man who will profit by the lessons of the obstacles which theSociety has had to overcome in the past.

With the acquisition to the Universal Brotherhood of H. P. B.'s old Headquarters at19 Avenue Road, there are now two Headquarters centers in London; the one just

mentioned, and one at: 3 Vernon Place, Bloomsbury Square. The work is increasingrapidly and just when there was need for the right man to fit in to the right place, BrotherSidney Coryn was at hand. In connection with the work in England, and also acting as abinding force and link between England and America, must be mentioned Brother ClarkThurston, of Providence, R. I., who, on account of his many journeys across the Atlantic,has greatly aided the work and endeared himself to all our English comrades. A newfeature, showing the impetus given by the Leader to music, has been the formation of achoir at the London Headquarters, under Brother Dunn, and it is hoped that one will soonbe established at the Headquarters in New York. While speaking of music, Brother W. A.Raboch, the composer of the music to "The Eumenides," must not be forgotten; both hisname and his music are now well known throughout the organization.

In Ireland, the faithful work of Brother Dick and his comrades is bearing good fruitand the philosophy is blossoming out in practical work among the children. The faithfulmembers have shown that they have made Theosophy a living power in their lives andhave learned to apply it. With Brother Dick we must mention Brother Arthur Dwyer, and inthe children's work, Mrs. Dick.

The work in Greece has suffered from the late war, but correspondence is still keptup with the members there and they are doing the best they can. They all declare howgreat a blessing the crusade was to their country. Russia has never had any Theosophicalactivities. There is only one member there, and we regret to say that by the last accountshe was quite ill.---------

"Every man contains within himself the potentiality of immortality, equilibrated by thepower of choice."

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WORK IN OTHER COUNTRIESThe good seed sown in Australia and in New Zealand is growing up and blossoming,

and many faithful hearts are proclaiming the message of brotherhood. Brother Willans, ofSidney, Australia, attended the Congress at Point Loma and carried back with him itsinfluence arid its great promises for the future. Brother St. Clair and the other comradesin New Zealand keep the fire burning and they must feel that the day will come when thesouthern hemisphere shall respond to the light which they are holding out.

India cannot be as active as the Leader would wish until she visits that ancient landagain, but she says she will not go until she is prepared to do work that will be permanent.There are many faithful hearts praying for her return there, and the letters received fromthem show how faithfully they are guarding the seed which she sowed when on the greatcrusade.

WORK IN THE LODGES.During the year several new lodges have been started and in all the lodges new

lines of activities have been entered upon, - new members bringing in new life and energyand the old members finding ever a new interest in the work as it grows year by year. Allthe new lodges are adapted to the present time, and many of the new members coming

into the work bring with them an energy and devotion that is equal to that of old and triedmembers, for they have all had a preparatory education in the reports which have beengiven of our work in the press. They have seen the papers and know the attacks madeupon the work and through this their interest has been awakened and they have learnedto love the cause and the Society which sails ever forward "like a holy ship of the newkingdom." In many of the lodges the Presidents are comparatively young in years andimpart to the work the vigor and elasticity of youth. The old lodges, almost withoutexception, show the signs of healthy growth, and in one or two (there are two especially)where a dead weight of personality and disharmony has been carried, these have beenremoved by the natural process of growth. With wonderful patience the loyal membersbore with their difficulties, and as these always have an end, their true devotion triumphedat last.

The H. P. B. Lodge in New York, which for a time discontinued its activities, hasresumed active work under the Presidency of Mrs. Vespera Freeman, one of the mostdevoted workers in the city. She was invited to become its President, and we feel sure thatthe Lodge will enter again upon a career of new usefulness and prosperity.

The work in the extreme East is going forward with a new impetus under the effortsof Brothers Mather and Stearns and other faithful hearts. Application for a charter for anew lodge in Maine has just been received.

In New York the work on the East Side is continued and is steadily growing underthe devoted care of Brother J. D. Leonard.

During the year the Headquarters at 144 Madison avenue have taken on an entirelynew aspect.

Many new faces are seen at the meetings. The activities of the TheosophicalPublishing Co. are greatly on the increase, and a class of people come to buy our booksthat a few years ago used to hurry past the building. Besides the improvements in thebuilding itself, there is now the delightful home feeling at Headquarters

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which is very largely due to the mother of the household, Mrs. L. E. Kramer, and herhusband and son, J. O. Kramer and E. O. Kramer.

A new Headquarters has been opened in Brooklyn. A large house has been takenby Mr. and Mrs. Tyberg in a fine neighborhood and central location at 962 Bedford avenue.The main floor forms a beautiful lecture hall, and the Universal Brotherhood Lodge No. 1has entered upon a new career of increased activity.

The Lodge at Toledo has been resuscitated, and through the energy of Mrs. Kapp,the new President, has entered upon a new sphere of usefulness.

We regret to say that there is one lodge in Toronto which has lost its way. Thecharter of this lodge has been revoked by the Leader. It affords a lesson that wheremembers allow themselves to be swayed by others of their number, who may have hadsome prominence, but who have become disappointed through not having their personalvanity catered to, they lack the elements of true progress and are bound to find their workgo down.

Sometimes lodges have had to carry a dead weight of those members who havesought to use the organization for their own ends, and it has appeared to some that

oftentimes a member may be of no use but only a hindrance. Yet everyone is given hischance and the opportunity to show how far he has really desired to work for humanity orwhether he has entered the organization for other ends. But wherever the other membershave kept strong, the work has gone on and those whose hearts were not in it have sooneror later seen the working of the great law.--------

"Like a beautiful flower, full of color, but without scent, are the fine but fruitless wordsof him who does not act accordingly."----------

HOME CRUSADERS AND NEW WORKERS.Special crusade work started at the instance of the Leader has been done by Miss

Bandusia Wakefield in Iowa and Nebraska; by Brothers Denieke, Cannon and Dr. Hill, ofMilwaukee, in Wisconsin; and by Dr. N. B. Acheson, of Youngstown, Ohio, and throughtheir efforts new lodges have been started and new life put into some of those alreadyestablished.

Sometimes in a lodge, or isolated from other members, one person may be a centerof radiating light and influence in this great work. Others may not hear of him or know him,yet by his life and work, by writing or simply in his ordinary relation with others, he may bea helper in the cause of brotherhood. One of these is known under the nom de plume"Zoryan." There are many others helping in these and similar ways. Our Theosophicalwork and H. P. B.'s teaching's have been brought out in such a way through our literatureand lectures, so simple and clear, that as well as attracting the cultured they have touchedthe hearts of many in the humbler walks of life. There is one person whom I have in mindwho cannot read nor write, but who listens and listens and thinks and acts, making thephilosophy a living power in her daily life.

Through the simplification of this wisdom of the ages the lives of men and womenin the prisons are being lifted and ennobled and a great sphere of work has thus beenopened. Already many of the large State prisons are open to our workers and manyshadows have been lifted from the hopeless and despairing and many an answering gleamawakened in the hearts of our poor shut-in brothers and sisters.

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Wherever new work has to be begun new workers always come to the front, andamong such should be mentioned Brother Cranston Woodhead and his son, in London andMiss Atkinson, who is now in charge of the Headquarters, at 19 Avenue Road. Here inAmerica we must mention Brother C. E. Carpenter, the Superintendent in New York Stateof the I. B. L. Boys' Brotherhood Clubs, whose whole heart is in this work. Then in Toledo,when a new worker was needed in the lodge, Mrs. Kapp stepped in, and is now President.Mrs. Lundberg, whose education in the sturdy life of Scotland has fitted her to rise abovedifficulties that naturally assail new members at active centers, is now helping atHeadquarters. Mrs. Butler, from Bridgeport, is rendering good service as manager of theWoman's Exchange and Mart, which, as said, is a glorious work for women. It would beimpossible to give all the instances of this character, but it is one of the signs.

Space does not permit us to give the description of the many new activities everyone of which has the signs of great and lasting success. Is not this one of the mostencouraging features of the work, that sure and quick success follows upon everyundertaking begun by our Leader, and each of these leads to larger fields of work, andbrings us close in touch with thousands throughout the world who have been overlooked.In reviewing these activities those who work at the center and are familiar with its historyand growth state that the work is one hundred times greater than three years ago, and theprospects simply illimitable. So after all, in spite of the shadows and trials and theknowledge that a few who pledged themselves to the work are unable to go on, we havemade a good record for the last quarter of the XIXth Century, and we feel sure that thecoming years will record greater success still and the greatest of all - the acknowledgedUniversal Brother-hood of Humanity. - Observer--------

"Good people shine from afar like the snowy mountains; bad people are not seen,like arrows shot at night."----------

A SIGNIFICANT EVENT AT SAN DIEGOOn Tuesday, Dec. 12th, the steamer Tanis - the name of an ancient Egyptian king -

of the Kosmos Steamship Co., of Hamburg, (Kosmos meaning "Universal," and hence "allthe world over") cast anchor, in San Diego Harbor, Cal., on its first regular trip betweenHamburg mid San Francisco.

This is the second line from foreign ports which has within the year made San Diegoits first and last port in the United States.

While these events in the business world are a recognition or the importance of SanDiego as one of the strategic and communal centres on the world's coming direct line oftravel, those who look for cause in effect, trace a relationship between these old anduniversal names, and present and future developments, see a significance and venture aprophecy of great natural wealth and splendor for San Diego, with her Titanic architecturaltopography, rivaling ancient Athens a thousand times in its possibilities, and that ancientInspiration, Point Loma, will in the near future attract from "all over the world" mariners onthe watery oceans, and on the ocean of life, to there cast anchor and depart rich laden withevolved stores of ancient and modern material, mental and spiritual wealth to make the lifeand heart of humanity glad.

- Elias

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UNIVERSAL BROTHERHOOD CONGRESS, BRIGHTON, ENG.

AN IDEAL CONGRESS. (By Another Onlooker.)

THE OPENING.A Congress, as popularly understood, is an injudicious mixture of Dullness and

Discord. Therefore, people who wish to live pleasant lives, religiously avoid any suchgathering. Earnest folk who are panting to contradict each other - for the sake of principle -are those who usually organize Congresses. Their respective friends attend, just to seehow they get on. Beyond these are even to be found among the general public personswith a sporting bias who have developed a morbid taste for the Congress per se. Suchcomplete the assemblage. They slip away, however, when Dullness becomes paramount.Rarely is the last day of a Congress well attended.

None of these characteristics was to be observed at the Congress of the UniversalBrotherhood Organization recently held at Brighton. It began in a marked senseharmoniously; interest grew as it progressed; and the chief event of its last day's work -a "Children's Festival," will live in the memories of those who witnessed it as a profoundlytouching symbol of peace and concord.

This Congress was opened under the Dome of the Royal Pavilion, Brighton, onThursday evening, Oct. 5th, with a selection front Lohengrin, played by Professor E. H.Lemare, on the grand organ. Later, this eminent musician rendered the overture toBeethoven's Prometheus. The other items in this musical introduction to PracticalBrotherhood were Wagnerian selections, played by an unseen orchestra, a violin solo byMiss Evans, several pieces sung by the famous Minster Quartette, and "O, Star of Eve!"sung by a member of the "Isis League of Music and Drama," which, by the way, is one ofthe seven departments of fraternal activity into which the Universal BrotherhoodOrganization has been segregated by its Founder and Leader, Katherine Tingley.

An evident motif in this drama of Harmonies was to unfold it impersonally. Atastefully arranged curtain of blue and yellow aided this effect. The impression upon theaudience was striking. An inexpressible feeling of reposeful delight spread among thelisteners, so that the applause they were impelled by custom to bestow upon that band ofgifted musicians seemed as it were an interruption. Perchance the day will come whennone approve by outward sign, either the dramatic or musical displays. Then will thoseArts, of Music and the Drama, so long devoted to the fostering of human self-esteem, berestored to their early purity and become "vital educative factors" - as in the older days!

When that significant musical opening of the Universal Brotherhood Congress wascompleted, there appeared before the curtain the figure of a man attired in the garb ofancient Greece. For a moment those assembled seemed disposed to smile when thischapleted orator, who looked so unfamiliar, addressed them. The speaker quickly gatheredhimself together and dispelled by the force of growing eloquence that feeling of incongruitywhich had arisen. Tersely and luminously he declared that the "Eumenides" of Aeschylus,a selection from which was about to be pre-

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sented, was written, "not to amuse, but because it contained within itself many of thesublimest truths of Nature; because it taught men to look within themselves, and look evenupward and onward toward the star that was in them, the star that was their goalthroughout the ages."

The orator retired and then the curtain was drawn aside, revealing the concluding

scene from this famous tragedy. The Goddess Athena, followed by the twelve Areopagitesslowly moved up the stage to the sound of stately, choice music. This music has beenespecially composed by Wenzel A. Raboch for Katherine Tingley's interpretation of theEumenides. It was most impressive. Its note was distinctly that of ancient Greece. WhenAthena and her train were ranged before the entrance to the temple of Apollo, the musicceased. Suddenly, wild, unearthly shrieks were heard, and the hooded Furies, wrappedin earth-colored garments, crawled into sight. There was something terrific in the intensityof the dramatic situation. There stood the Virgin Goddess calm, benignly compassionate,while those horrid forms rose and fell, shrieked and clamored; clamored against therelease of Orestes. Then Athena pleads with them:

"Not slighted are ye powers August! through rageCurse not with hopeless blight the abode of man.I, too, on Zeus rely; why speak of that?And sole among the gods I know the keyThat opes the halls where sealed thunder sleeps.But such we need not. Be appeased by me,Nor scatter o'er the land, from froward tongueThe harmful seed that turneth all to bane.Of bitter rage lull ye the murky wave;Be venerated here and dwell with me,Sharing the first fruits of this ample realm,For children offered, and for nuptial rite,This word of mine thou wilt forever praise!

Still the Furies rage and threaten. Then comes the crowning effort of this tragicscene. Slowly they yield to the entreaty of the Goddess, and flinging off their dusky robes,show themselves transformed into beautiful maidens, clad all in white. Singing glad hymnsthey adore beneficent Athena and join her train as she leaves the stage.

This is but an elementary sketch of a presentation full of subtle power. In truth, bymeans of writing alone, justice can never be done to such a combination of color, of form,of sound, as Katherine Tingley has effected.

And, dominating all this, was the combination of the human, the art-brotherhood.The players evidently were devoted to their common task. No slightest suggestion ofrivalry, of stage vanity, of nervousness (which is but a form of self esteem) was evident atany point in this performance. If this was the Greek attitude towards the Drama, we ceaseto wonder at the rumors of its marvelous influence upon Greek thought and conduct thathave filtered through the ages.

I fancy that the bulk of the audience realized the vital truth of the statement sofrequently made in Theosophical literature, viz., that this play of Eumenides is a "mysteryplay," written and presented not for entertainment, but for the instruction of men as to thefacts of their spiritual nature. I wonder how many of those present realized that none buta Mystic of vast power and knowledge could have made those facts evident by means ofactors and stage effects gathered together at scarcely a fortnight's notice?

The second day's work of this remarkable Congress is amply dealt with else-

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where. It consisted mainly of public expositions of Theosophical principles. Incidentalreferences were made to Katherine Tingley's humanitarian work at Montauk and Cuba.

But the third and concluding day contained the event of events in the Congress.This was the "Children's Festival." However, due treatment of such a subject must bereserved for another article.----------

THE CHILDREN'S FESTIVALFor many, many years the "Problem of London" has profoundly interested me. Think

of it! Nearly one-sixth part of the entire population of the British Islands is closely packedwithin the 400 odd square miles on which Greater London stands! One may travel fromnorth to south or from east to west for almost twenty miles without coming into touch withany considerable space of green fields. Houses, houses, houses! everywhere houses!

And people still flock into this city of Pain, not merely from all parts of Great Britain,but from all parts of Europe. Apparently, it is upon this new blood that London depends forits life. One authority declares that "London is literally nourished by bone and sinew fromthe country." Another authority (medical), states that it is impossible to find a fourthgeneration of pure Londoner.

So, London would appear to be, in the long run, a city of Death, as well as a city ofPain. One-sixth of Britain's population is slowly becoming devitalized in London. Yet suchis the mysterious magnetism of this wonderful spot that no sustained effort to escape fromconditions so fateful seems to be possible for Londoners themselves. Politicians andEconomists have for years past been saying the things I am saying now. The averagedweller in London heeds them not. Poor, weary, neighborless soul! For him there is nofuture, either personal or national. 'Tis a sorry outlook - that of the luckless Cockney!

Or rather, it WAS a sorry outlook; until Saturday, the seventh of October last.Oh, think! Brothers across the seas - who sprang from the loins of this old England!

Think of the sacred bond of two hundred and fifty "Lotus Buds" who looked into the eyesof the Lotus Mother at Brighton on that memorable day! From the east, from the south,from the west of the vast city were gathered these Pioneers of the New Century'sChildhood. Right down in London's mud had those beautiful flowers of Hope been rooted!Fair were they to see - gentle children, all of them - as they spread themselves out in theSunlight whose power flooded the Congress.

And they have gone back to their London homes carrying with them the force theythen drank in! Do you think that this fact means nothing for the future of London? I declaremy belief that, unconscious though these little ones may be of their mission, they are andwill remain a living cord of Brotherhood winding through the mazes of the huge city. Thecord will lengthen and strengthen as the Lotus movement develops, until one day we findthat a new type of manhood and womanhood is emerging out of the midst of that very poorstuff - the devitalized Cockney. Yea, the comrades of the golden cord have grown up intocitizenship, and are quietly, gently working out the social salvation of London! So it looksto me, as I, a Londoner born and bred, peer into the next century. Is it then too bold a thingif, looking at the Children's Festival with a Londoner's eyes, I venture to call the seventh ofOctober, 1899, "New Citizen Day"?

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Already the scene in the Music Room of the Pavilion has been picturesquelydescribed. I scarcely can add to the description. We all remember the beauty, theorderliness, the spirituality of those boys and girls, clad in their white robes of Grecianpattern. And the naturalness, the unconsciousness with which they behaved impressedevery one. Theirs was no play-acting. They sang their dainty songs, they went throughtheir evolutions with just that calm simplicity which an un-spoilt child will show when playingin the presence of its Mother. They did all this in a public hall crowded to its utmost limitswith onlookers! And yet these children, who showed such a marvelous spirit of unity werestrangers to each other - so far as the various "groups" of them were concerned - until thatvery morning! There had been no previous rehearsal in London; but merely somepreliminary drilling, and the learning of the songs they sang. I have not discovered anybodywho knew exactly what was going to happen when those youngsters started for Brighton.No one, however, who had been engaged in Lotus work, felt the least anxiety about thesuccess of the Children's Festival. We did what we were told, and the children did whatthey were told, and everybody was happy afterwards - such was the result of the generalconfidence in the Lotus Mother. In sober truth, the whole business of that Children'sFestival was just run on the lines of a fairy story. A veritable transformation took place inobedience to the wand of the Fairy Queen!

Let me give a practical illustration of the transformation. Among the steadiest andcalmest of those youngsters who marched into her presence was one princely little chap,with dark hair. There was a tiny bald patch on the top of his head. I believe I haveguessed the history of that bald patch. I met my young prince - "an incorrigible little wretch"- as the saying goes, at a school room in Bow, about a week before the Brighton Congress.He, and some seventy others, were being drilled by Mrs. General C--- (she is a very sweetspoken young lady in private life; but what soldiers would call a "living terror on parade.")Well, the said prince, who was then bare-footed (and suitably attired) was docile enough,until the drilling was over. Then he relieved his pent-up feelings by executing a series ofwhat London boys call "Catherine wheels" - all round the room, to the great admiration ofhis comrades. He went through this performance with professional skill, and thus gave mea clue to that bald patch of his. Many a time have I seen ragged, shoeless lads do the verysame thing along the roads leading to Epping forest or to similar places of summer resort.Coppers are thrown to them by the people in drags or vans, for whose entertainment theseyoungsters cater. And I have seen such boys stand on their heads in the dusty road, andkick up their heels for a moment or two, in token of thanks. Then they resume their"Catherine wheeling." I should say that this line of business is rather wearing - to the hair.Now, I have merely put two and two together. May I be forgiven if I have wronged myyoung Prince Lotus.

And of such is the Kingdom of Heaven!---------

A GREETING TO THE INTERNATIONAL CONGRESS ASSEMBLED IN BRIGHTON,ENGLAND

16 Carrington St., Wynyard Square,

Sydney, Australia, Sept. 3, 1899.

Comrades: - We have this hour a Presence and a Power in our midst that no thingor being can withstand and that will bring Liberation to all, either in smiles or tears.

Now is the eleventh hour of our opportunity consecrated with the sacred blood

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of martyrs. Rise in God-gained privilege and wield the lightning blade in noble service toall that lives.

Here in heavy gloom lies the sensuous pall of prostituted Divinity, and out of thefuneral fires of its black smoke, the lightning blade will rive asunder the foul spell andliberate the soul.

Think of the glorious strife for many a hundred years, how inch by inch the battle hasbeen won, for it is upon these lives we charge at last to Victory and so redeem the slain.

Our hearts speak true and tell us how the noble fight for Truth has waxed hot attimes in every corner of the field of Europe. In every spot has blood been spilled to cry outfrom the ground. Our nations have built themselves upon the Hearts of Heroes who noware joined together in one band to make this last grand charge. On! on! the Power of theLiving God is here. Truth leads the van.

Swing free the blade once more, beloved ones, and then - Praise God from whomall Blessings flow. - T. W. Willans---------

EXTRACTS FROM THE SHORTHAND REPORT OF THECONGRESS.

THE LETTER AND THE SPIRIT OF THE BIBLE,Debate Between an English Clergyman and a Theosophist

(Concluded from December, 1899)

CONTINUATION OF THE DEBATE.Bro. Cranstone Woodhead then took charge of the proceedings and the debate was

resumed, after a selection of music and the reading of a message of greeting from LodgeNo. 1, Sweden.

The Rev. Mr. Duncan said his opponent had twitted the Christian Church with havingno philosophy of life, no metaphysics, but apparently he had taken the poorest class ofChristians as representing Christian thought. Christian thought was not so excessivelycrude. There had been in the history of the Christian Church schools of philosophy, andthere was a system of metaphysics, and the more thinking portion had some notion of whatthey were talking about when speaking of the soul. Paul spoke of a threefold man - body,soul and spirit - and in many places he referred to that tripartite division of the humanbeing. The Rev. J. B. Hurd, too, had written a work on the tripartite nature of man, andmany Theosophists might be surprised by it.

As to the quotations from Scripture in support of Reincarnation, he did not think thequotation from Solomon had been quite correctly given, but that was a point of not much

importance. He did not dispute that the writer had an idea of what the Theosophistsunderstood by Reincarnation, but it was not a strong argument for Westerners to acceptthe idea, in view of the fact that Western churches, with the exception of the RomanCatholics, refused to accept the apocryphal writings for doctrine, not considering they hadthe same degree of inspiration

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as the canonical books. The instance mentioned of the man being born blind seemed topoint to a belief in Reincarnation among those who asked the question, and the Master didnot in so many words point out they were in error; but He was not concerned with thematter from that point of view at all at the time; He was only concerned in that the disciplesshould not judge their brother, and therefore He brushed away the question altogether. Ithardly seemed fair, therefore, to infer that the Master was also a believer in Reincarnation.Doubtless His disciples were, as most of the Jews did believe in it. As to the necessity forReincarnation, he granted a single life gave no scope for the building up of character, andyet he denied it gave a strong argument in favor of Reincarnation. It was held by manyChristian people that life was intended to be educative and progressive; that it was not, asused to be held, a mere probation, and that at the end man must reach a certain standardor else have his fate absolutely fixed. That doctrine was not in the Articles of the Churchof England. And yet, looking at life as educative and progressive, few Western peoplewould feel any necessity for repeated incarnations, but rather that in those "manymansions" place and opportunity would be found for progressive education of the individualand the race.

A frequent argument against Reincarnation, which seemed to have a great deal ofcogency, was that no one seemed to remember their past lives. There was an explanationof the fact that many thought they remembered things in past lives, and it was that theyremembered incidents in their dream lives. Another argument was, if the Theosophicalposition were true, how was it, if there were only a limited number of souls frequentlycoming into earth life, the population of the earth seemed to go on increasing from age toage instead of only keeping at a certain point?

Mr. Coryn again expressed his appreciation of the courtesy with which his opponenthad put forward his views. Mr. Duncan complained that he had selected those points whichappeared weakest in the philosophy and scheme of Christianity, but a scheme ofphilosophy was like a steel chain - unless of equal strength at all points it was valueless.He had explained that their quarrel was not with the teachings of Jesus - for them they hadthe most profound admiration and veneration, yielding to no man or church in theirveneration of the character and teachings of Jesus. (Applause.) But where was he to getthat fair and able conception of modern Christianity? Where was he to go? In the list ofChristian churches they found 300 or 400, at the least, distinct and separate renderings ofthe message of the same teacher. Voltaire said that if God had made man in his ownimage, man had certainly returned the compliment. Man had created God in his image.Everywhere they saw man imagining that which could not be imagined, which transcendedthe sublimest thought of the sublimest sage. (Applause.) They had figured untothemselves a glorified picture of themselves, and endowed that image with their ownfrailties, and cruelties, and so in their own minds they had sanctified their own wrongdoing.

Samuel Clemens engaged a Hindu servant with 700 gods. He exclaimed: "Now, I am aChristian and have only one God; so now I have 701." (Laughter.)

As to Paul's division of man's nature, he had not challenged the wisdom of Paul; hehad challenged the wisdom of those who sought to interpret the Apostle and his greatMaster. Paul did speak of body, soul and spirit, but of what value was it to Christians oftoday to use those words if they were not able to attach

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any meaning to them, or if the meanings they attached to them were widely different? Inthe Church of England, and in many others, they would find clear-thinking and liberal-minded men, and their contention was not with them, except so far as they dare not say totheir churches the things they thought in their studies. Was it not true that here inChristendom they had no conception of the soul? To the average Christian the word calledforth no idea; it meant for them absolutely nothing. It was a common thing to hear thewords "my soul," and where they used the possessive pronoun they implied a possessorand a thing possessed. How did they differentiate between the owner and the thing. Whoam I? What is this I possess - the soul?

In the Christian philosophy that question could not be answered. In their studiessome might have partially solved it, but they did not come to the poor man and say it washimself, that the man himself was a soul, that on his efforts depended his future, that thereis nothing to save and nothing to condemn except his own force of will, his owndetermination to walk on the path which in his heart of hearts he had set out for himself.Theosophy claimed that the soul was not merely a matter of speculation, or a matter oftheory, but that every man possessed within himself a faculty which would enable him toknow, to defy the secrets of Nature, to unlock every hidden door of his nature, and to knowhimself in spirit and in truth.

Turning to ethics, he claimed that while modern Christianity taught morality andinsisted upon it, Christians had not a science of morality and could not say why this wasright and that was wrong. They could not act as guides. When a chemist would learnanything in the world of physics he had his appliances, and could, on the physical plane,know something of the object in hand; but Theosophists contended that knowledge wasnot confined to the physical plane, but that there was a process, that there had ever beena process, by means of which man could know of the soul, could know of the laws whichgoverned his being, could know of the source from whence he came, could know of thegoal toward which he was going.

Knowledge was not confined to physical science, but the spiritual science had beenneglected, because the light that the old Mystics once illuminated Christianity with had been- not withdrawn, but rejected by the Church, and what the Church possessed today was butthe skeleton of the divine mysticism and philosophy which Jesus Christ came into the worldto teach. Mr. Duncan spoke of the apocalyptic books not being accepted by the Church.He did not give the quotation as a proof of Reincarnation, but he thought it was not deniedthat the "Book of the Wisdom of Solomon" was by the man whom the Christians claimedto be the wisest who ever lived. Moreover, that forced him to inquire what was meant bythe word apocryphal? The history of the books of the Bible would form a strange study formany of the most earnest exponents of Christianity, learning from whom they had come,

what those men had said about them, through whose hands they had passed. Did theyremember the confession of Eusebius: "I have not scrupled to take from or add to thesacred manuscripts whenever it has appeared to my mind to be for the glory of HolyChurch." Many Christians labored under the impression that the Bible was directly writtenby the Almighty and placed in our hands as a bound and completed volume. They did notrecognize that it was a collection of writings, very small, from a very great mass of writings.He did not think they

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had taken the trouble to ascertain who made the selection, and how it came to be made.In the Early Church they held a council, because, he supposed, they thought it would befor the glory of God to make a selection from His books, and they decided that certainbooks were sanctified by the Creator of the Universe, and that other books were not. Thatseemed, in common parlance, rather a large order. (Laughter.) Being unable to agreeamong themselves - could one expect so many theologians to agree? - as to which wereinspired and which were not, they resorted to an ingenious device. They placed the wholecollection under a table and prayed to God that during the night he would select from themthe inspired books and put them on the table. And He did. That was the story. One couldimagine a theologian making his way to the room in the night time in order that his owntheory might be established on the authority of Holy Writ.

In the verbal texts they must use common sense - the rarest of all the senses. Theyneed not be afraid that Divine Truth would suffer from intelligence. Divine Truth was strongenough and great enough to welcome criticism, not to fear it; to welcome knowledge, andnot to prosper by ignorance. They would lose nothing by endeavoring to ascertain thesource of their great writings, and he believed Theosophists placed greater value on someof the ancient writings than did the Christians themselves, because they saw theyembodied many a precious truth of which the Church had not dreamed, and because theycontained the life of one of those Great Masters sent from the centre of eternal love, sentfrom time to time into the world to set a-thrill the wires of spiritual life, to tell to men that thepath of self was the road to death, and that the path to life was to "love thy neighbor asthyself." (Applause.) The reference to the man born blind proved that the disciples believedin re-birth. They were told, too, in a good many places, that Jesus had especially taughtthose men the mysteries of life and death, and yet having so taught them they still believedin Reincarnation.

As to progress after death in other spheres, Hume, one of the greatest philosopherswe had ever had, once said that that which would be incorruptible must have beenimmortal, and therefore, he said, that of all the systems which were before the world thatone of Reincarnation was the only one to which philosophy could in any way at all hearken.Now, they could not have immortality one way only - an immortality in the future which hadnot also an immortality in the past. If we were to live in the ages to come we must havelived also in the ages past. And what was the lesson man had to learn? He was forced toone answer - that he was here to learn how to comport himself toward himself and towardhis fellow men. He thought that answer must commend itself to every one. And there wasno man among them who had learnt that lesson; and where could we learn to comportourselves toward our fellow men except with them? Where could we learn the lesson of

this earth except on this earth? He thought he was justified in extending the law of causeand effect out of the physical into the moral, mental and spiritual planes. For every thoughtand deed there must be a result somewhere, somehow, sometime. We were sowing seed,and if a man sowed seed in a field he did not go to another field expecting there to reap theharvest he had sown, but to the field where he had placed his seed. And that crop shouldbe fair or foul as the seed so placed in the ground. If there were any lesson to be learnedhere, that lesson must be learned here.

It was argued against Reincarnation that we do not remember our past lives.

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Very many did remember them. Many children did, and spoke of them, until with our rough,brutal mental hands we kill out that ray from the spirit; until we tell them those things,which, to their little minds so fresh from the Glory Infinite - those things they know are trueare lies; until they fear to tell of the heavenly visions they remember, the recollections ofthe lives of the past; until we murdered their memories with our infamous "education" andscepticism. (Applause.)

Then the population argument was used against them. They were told thepopulation was steadily increasing. He denied it; there was not an iota of proof that thepopulation was permanently or really increasing. Mr. Judge used as an illustration in thatregard a swarm of birds flying into a room and out at a window. The number of birds wasstrictly limited, but there might be more birds in the room at one time than another. If theylooked at the relics of civilizations they would find support for the theory that the populationknew no regular increase. Where now there were continents of desert land they foundtraces of civilizations, compared with which our own sank into insignificance, so that it mightbe that those parts now so densely peopled were then only inhabited by a few scatterednaked savages, and those now occupied by savages were centres of teeming swarms oflife. The tide ebbed and flowed.

Mr. Duncan referred his opponent to a book, "Studies of the Soul," as a proof thatsoul science was not entirely unknown to the Christian Church. And there were manythinkers who had gone deeper than Mr. Coryn would perhaps give them credit for. As toEusebius, he was not in any sense a revisor of the books as Ezra was said to be withregard to the Old Testament. He was obliged to discount the story of how the books cameto be selected, because Mr. Coryn had spoken so highly of the Bible as it stood. Theremust have been some higher power directing the choice of the books. As to the sowing ofthe seed and reaping in the same place, it all depended where they considered the seedto be sown. He maintained it was sown in the human soul, and it was there the resultswere reaped. And if that were so, it might equally be sown and reaped in some othersphere than the earth.

The argument drawn from the inequalities of life was considered one of the strongestarguments in favor of Reincarnation, but he had only to say the same sort of thing holdsin every kingdom of Nature. All through Nature there was a tremendous waste in bringinganything to perfection, and there were unfavorable conditions for the majority and only afew come through and the higher types are produced. And why should they not look forthe same in the human kingdom? Adversity might be a very excellent field for theeducation of the human soul. On the whole, he would be inclined to think they should, on

the question of Reincarnation, bring in the Scotch verdict of "not proven."Karma, in a sense, was a Christian doctrine, and Paul's words were frequently

quoted by Theosophical writers - "As a man sows, so shall he reap;" and that doctrineappealed to any intelligent mind. As put forward, however, it seemed a hard,unsympathetic, unbending creed. They had an implacable law, which seemed to admit ofno exceptions. It was hardly what might be called a "gospel." It seemed to substitute lawfor love, and - was not that going back a little? In the Christian teachings it seemed to himthey had the divinest expression in words of the heart of God, and undoubtedly the wholeessence of Christian teaching lay in the thought that "God is love." And just in so far asman approached the nature of God he would be love, too. Because there was forgivenesswith God for even

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the blackest sin, so there must be forgiveness in every human heart. "Forgive us ourtrespasses;" Christ's prayer on the cross, "Father, forgive them," and the command toforgive "even seventy times seven" seemed all inconsistent with that law of Karma. Theattraction of the love of Christ as the lifting power in the world seemed to him to be missed.It would seem Theosophy was a religion for philosophers rather than for sinners, whowanted something to lift them out of themselves. What was Theosophy going to substitutefor the personal Christ? the Christ who was felt to be the guide and leader of humanity?Was the experience of the centuries to go for nothing? Had the saints lived under adelusion?

Mr. Coryn, in replying, was quite willing to admit that there were many of the ChurchFathers who followed worthily in the steps of Eusebius; he had no wish to credit him withall the interference with the manuscripts. It was true that unequal conditions wereproductive of advantage to character, but why were there those divergencies? Was thereor was there not an eternal law of Justice running through the Universe, or a hideous chaosof chance? Where was the philosophic reason for this man's life being full of misery andthat man's of joy? If he were in search of a philosophy he would seek for one in whichthere was a great law of unswerving justice, that should penetrate down to the smallestacts and thoughts of life, a justice which left nothing out and forgot nothing.

Reincarnation was a doctrine of absolute justice, which neglects and forgets nothing,and was absolutely true in its application even to the smallest of events and details. Mr.Duncan appeared to be afraid of justice; he would substitute something else for law. Heasked why should they not resort to love and put law on one side? He (Mr. Coryn) wouldsuggest that law and love are one. (Loud applause.) It was not he who would divorce thetwo. He could not conceive of law without love, or love without law; the two were blendedtogether, were identical one with the other. It was because there was a great love runningthrough the Universe that they called the force of that love law.

Forgiveness was the great centre of Christian belief, and some Christian thinkers,while they had in their own minds rejected the theory of the atonement, dared not go intotheir pulpits and say it was a hideous lie, an insult to the Almighty, the cause of the sin andsorrow of the world. A definition of orthodox Christianity had been given by HerbertSpencer, the greatest philosopher England had ever known, and he would defy anyChristian to find fault with any clause in it or say that any part was not accepted by the

Christian Church today. Spencer said that God created man without the power to avoidsin; that he condemned to eternal perdition the whole race of men for doing that which theycould not help doing; that in order to avoid destroying the whole race for doing what theycould not help doing, He murdered His own Son for what he had never done. He (thespeaker) maintained that that so hideous, revolting doctrine was preached from the majorityof pulpits today, and contradicted from none. His faith in human nature was indeed greatwhen he remembered that the nations of the world had endured that abominable teachingand yet had survived in their morality and ethics. There was no naked savage running wildwho would not be ashamed of such a doctrine as that. (Applause.)

That doctrine was a fitting one to be taught by those who spoke also of an eternaland material Hell. They were told the doctrine of Karma was hard as compared with thedoctrine of Hell. Take the greatest preacher, perhaps, who had

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preached in England, who had gathered together the greatest congregations ever gatheredtogether, he believed, in England. Look at his definition of Hell, received with acclamation.He imagined that on the death of the wicked man (and the wicked man was he who couldnot pronounce the preacher's peculiar Shibboleth), his body was turned into a substancesomewhat resembling asbestos - (laughter) - in order that it might endure the mostunthinkable heat for ever and ever without being consumed. He said that that man wouldfeel as if his veins were filled with molten lead, every nerve throbbing with a tormentindescribable - and that went on for ever and ever. And they were told the doctrine ofKarma was hard! And yet they had the words, "God is not mocked," and "For every idleword ye shall answer in the day of judgment." Did Jesus ever say there was any way ofavoiding the penalty of sin? any way of wiping out the results of any single deed or thoughtexcept by meeting those results and living on through them like a man, and going into anew life made wise by the lessons taught, made great by the pain endured? (Applause.)Mr. Duncan asked what would they substitute for the personal Christ. They wouldsubstitute a world full of personal Christs. (Loud applause.) Because the great Christ-Spiritwas in every man a guide and index for every man. The great Christ-Spirit was the voiceof conscience, which speaks forever, trying to make itself heard, longing to enter the doorat which it could only knock.

As man looked within himself for that light which was in every man, the "light thatnever was on land or sea;" as they looked upward for that light and knew the Christ to bethemselves, and knew their power to reach to the Christhood, so the world shall be filledwith Christs, and then pain and sorrowing and suffering shall pass away forever more. Wasthat unscriptural - unbiblical? "Know ye not that ye are gods?" "Know ye not that ye arethe temples of the Holy Ghost?" No, throughout the West we did not know our Godhood;we did not know the infinite possibilities in front of us. We could see something of the pathwe had come, but could not look forward to the future, so full of glory, radiance and power,awaiting us, because of the god enshrined in every man. And Jesus Christ came not to say"I am the Christ, follow me," but He came to say, "The Christ is incarnated in every one ofyou - know ye not that ye are gods? The path I have trod you shall tread, the cross I havecarried is also for you, and the reward that awaits you is the same."

They were told the great story of the crucifixion, and they took it with the brutality of

the Western mind with literalness, and would not believe the great story had been told allover the world, in every age, and at all times, which typified the experiences of theneophyte in the Egyptian Pyramid, who would learn the secrets of the gods, and who forthree days and nights lay crucified on a cross of wood. On the third day the guardian priestawoke him from his slumber, released him from the cross, and brought him down oncemore among men, but more than a man - crowned with the knowledge of the immortalgods, and with god-like power - a Christ amongst men, a Saviour amongst his people.

Was there anything derogatory to Christianity in showing that the Divine Life and theway to accomplish the Godhood of man and the Christhood in man had been in the worldever, always ready to declare themselves; that the Christ-Spirit in man was waiting todeclare itself, and if only men would rise up out of their dark self into the gladness and glorythat awaited them they would know that their godhood was not a thing of the far past, butthat the divinity of man even now awaits its claiming. (Applause.)

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Bro. Machell then gave a short address. He thought both speakers had pointed toone thing - that the very heart and soul of all the teaching, whether of Jesus or any othergreat world Teacher, was harmony, love and light, and that the law of life, whenunderstood, was a law of joy, of beauty, of harmony. In the work of the UniversalBrotherhood that idea manifested itself very strongly. He thought that in a great andincreasing degree Art in its widest sense would take the place from which it had beendethroned so long - Art, not as an adornment to life, a superfluity, but Art in its highest andwidest sense, as the expression of the soul of humanity - expressing itself in harmony, thatharmony which was known to all thinkers and students of life to be the law, the very root-law of health, moral, physical or mental. (Applause.)

The second day's public proceedings then concluded.

------------

QUEEN CHRISTINA AND THE BISHOPS A Remarkable Address

(From our correspondent)

Madrid, Sunday NightLa Epoca publishes the reply of the Queen-Regent to the Address which has been

presented to her by the Bishops. The document exceeds even the programme of theBurgos Congress in its demands for the re-establishment of religious intolerance. ThePrelates begin with very loyal expressions of adhesion to the present Dynasty and theRegency, and pray God to grant to the Queen-Regent the necessary grace to lead thenation in the paths of justice and religion. They then ask her Majesty to exercise herinfluence upon the Governments to induce them to put a stop to the audacity ofProtestantism, which is opening churches and schools, and also to check the impiouspress, which slanders the Episcopate, the clergy, and the religious Orders.

The Address goes on to request the Queen-Regent to repress the subversiveteachings of some of the Professors and to place all the Professors of the Universities,

institutes, and schools under the supervision of the Catholic religion, which is the StateChurch. The Bishops insist upon the expediency of chastising for blasphemy, theprofanation of images and sacred emblems, the violation of the Sabbath and Saints' days.The Message also lays much stress upon the necessity of refusing to Freemasons therights granted to other Societies. The Prelates say they are much pleased to have found,in the Burgos Catholic Congress the opportunity of exposing the situation and expressingthe aspirations of the Church, which alone can act as an impregnable rampart against theevils threatening humanity.

In a separate Message addressed to the Ministry the Bishops say they have neverrefused obedience, respect, and submission to the Queen-Regent and King and theConstitutional Government; but they have noticed with immense grief that no energy hasbeen displayed by the authorities in repressing the disturbances at Saragossa, Barcelona,Valencia, and Castellon. They allege that the Freemasons had concerted to stone theconvents and insult the members of religious Orders, and

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they ask the Government not to allow Freemasons to enter Parliament, as they contributedto the loss of the Colonies.

The Message concludes with the assertion that the Throne is threatened byrevolution when it could be strengthened if it rested, as of yore, on religion. TheseEpiscopal demonstrations are generally considered as an endeavor to keep in touch withthe feelings of the majority of the Catholics and the clergy; but no politicians of any shadeoutside the Ultramontanes seem disposed to listen to this revival of intolerance.

The Queen-Regent's reply to the Address is couched in guarded terms. Her Majestysays she is exceedingly grateful for the loyalty of the Prelates and the Church towards theDynasty. She notices the grievances set forth, and the wishes expressed by theEpiscopate in the name of the Catholics, but she very firmly and clearly reminds thesignatories that she can do no more than hand over their petition to her Constitutionaladvisers and the responsible Ministers, who alone are competent, as they are certainly ableand willing, to consider such appeals. -The Standard (London), Sept. 25, 1899.-----------

PROPAGANDA DEPARTMENTA fund has been established for the free distribution of Brotherhood literature. The

fund to be equally divided in obtaining the following: -1) The New Century Series: The Pith and Marrow of Some Sacred Writings2) The Universal Brotherhood Magazine3) The New Century,

to be placed in the prisons in America, also hospitals, work-rooms, free reading rooms,lodging houses, steamboats, and to soldiers and sailors.

This project is originated by Katherine Tingley, who has given great attention to it,and she feels confident that it will be well sustained by all members of the

Universal Brotherhood and by all who are interested in Humanitarian Work.Contributions to be sent to:

J. H. Fussell,Treasurer Propaganda Department,144 Madison Ave., New York.

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CONTRIBUTIONS RECEIVED.J. H. C. .....$2.00 G. W. C. ........ $.51Miss G. A. ......... .50 A. J. J. .......... .25G. R. M. ......... .25

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A U M TRUTH, LIGHT AND LIBERATION

"He who in any way reviles, impugns, or abuses the person or fountain from whichcomes his knowledge, or the impulse that leads him to the acquirement of truth, is unworthyof the name of disciple.

"It is one thing to have that knowledge which disciples have, but it is quite anotherthing to be a disciple. The possession of the first does not infer the second." - The Path, Vol. 112, p. 36

UNIVERSAL BROTHERHOOD PATH--------------------------------------------------------------------------------Vol. XIV February, 1900 No. 11--------------------------------------------------------------------------------

EGYPT AND THE EGYPTIAN DYNASTIES By Alexander Wilder, M. D.

X. - The Classic Period Continued - The Nineteenth Dynasty - King Sethi - Rameses theGreat

The Eighteenth Dynasty had failed to maintain its authority over the tributary nationsof Asia, and even over Northern Egypt. Queen Neten-Mut survived her husbandHoremhebi several years, and her symbolical representation, a sphinx or cherub, whichwas sculptured on a monument, indicates that she continued in possession of the royaldignity.

There followed a contention over the succession. The throne of Lower Egypt wasoccupied by Ra-en-ti, and now the dominion of Upper Egypt was seized by Rameses I.There are diverse accounts with regard to the lineage of this founder of the NineteenthDynasty. He himself assumed to be a descendant of Amunoph I and Queen Nefert-ari-

Aahmes, but there exists good reason for supposing him to have actually belonged toLower Egypt and to the race of the exiled monarchs. His physiognomy was decidedlyGrecian, and his immediate successors differed distinctly in features from the Egyptiankings. They also recognized the Asiatic divinity Sutekh among the gods whom theyworshiped, a fact that made them unacceptable to the priesthood of Thebes, which hadnow become a powerful hierarchy in Egypt.

The Khitan dominion meanwhile came into power at the north of Syria, and includedall the neighboring nations from Kurdistan to the Archipelago as subjects and allies. Attimes his influence extended to the hordes of Egypt itself, and the Seventeenth Dynasty isdescribed by Mariette Bey as "an offshoot

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of the Khitans, who inhabited the plains near the Taurus mountains, and were worshipersof Sutekh." The Khalu or Phoenicians, the Rutenu or Palestinians, and the Amairu orAmorites were subject to them. Sapuriri or Sapor was now the Overlord and king of thisSemitic-Turanian people.

Rameses had first the task to make himself supreme in both realms of Egypt. Hethen led an expedition against the Khitans, to expel them from Palestine and Syria. Itresulted in a treaty of alliance, offensive and defensive, between the two monarchs. Eachpledged himself to keep within the limits of his own possessions, and to abstain frominterfering with the other.

The reign of Rameses was short, probably not exceeding six years. He wassucceeded by his son, Sethi I, also designated by the royal and official titles of Ma-men-Raand Mene-Ptah. As the name of this monarch was similar to that of the divinity who wasproscribed in the later Egyptian worship as the Evil Potency and slayer of Osiris, it wasafterward generally erased from the sculptures, and that of Asiri or Osirei substituted. Hemarried Tuaa, the grand-daughter of Amunoph III, or, as some say, of Khuenaten. Hisreign was characterized by great activity, both as a warrior and builder. Indeed, BaronBunsen considered him to have been the famous king Sesostris, whose conquests weredistinguished above those of other princes. Whilst, however, some identify this sovereignwith one of the Osirtasens of the illustrious Twelfth Dynasty, the general judgment hasdecided that Rameses II was the person so distinguished.

The Shasu tribes and the princes of Khanaan and Syria had formed leagues toestablish their independence. Manthanar, the new king of the Khitans, it was affirmed, hadalso repudiated the treaty which had been made with Rameses. The throne of Sethi stoodas on a mine of dynamite. Distrust at home and hostility elsewhere menaced him. He was,however, prompt in action. In the first year of his reign he assembled his troops at thefortress of Khetam or Etham, near the eastern boundary of Egypt. Thence he marched tothe migdol or high tower, and on to Buto or Baal-Zapuna. He then traversed the territoryof the Shasu-Idumaans without resistance, halting at Ribatha or Rehoboth in the "Southcountry of Palestine." The confederated tribes, however, had made a stand at the fortressof Khanaana in the "land of the Zahi," or Phoenicians. The battle which ensued resultedin a complete victory for the Egyptians.

Sethi next turned his arms against the Phoenicians themselves and annihilated theirforces at Jamnia. He followed up the campaign against the kings of the Ruthens or

Canaanites, and afterward marched against "Kadesh in the territory of the Amorites."*The Khitan frontier was now open, and he led his troops into that country. The war

was continued for several years, after which a new treaty was formed.Sethi returned home from his first campaign with a large number of pris-

-----------* The name Kadesh, or K'D'S, signifies holy; hence, the sanctuary, a holy city, or

sacerdotal person. The place here mentioned is supposed to have been AshtorethKarnaim, the city of the two-horned goddess Astarte.-------------- 585

oners and a rich booty. He took the country of the Lebanon on his way. The inhabitantshad made no resistance, and he now employed them to cut down cedar trees for ships andfor masts to set up at the Egyptian temples.

He was met near Khetam, at the frontier of Egypt, where he had set out, by a largemultitude, the priests and chief men of Egypt. "They had come," we are told, "that theymight welcome the Divine Benefactor on his return from the land of Ruthen, accompaniedby a booty immensely rich - such as had never happened since the time of the Sun-GodRa." He had "quenched his wrath on nine foreign nations, and the Sun-God himself hadestablished his boundaries."

The occasion was significant. The priests and nobles had need to be on good termswith a king, whose power was so demonstrated, and Sethi had good reason to desire thefriendship of a sacerdotal order that might refuse funeral rites at his death, and uproot hisposterity. Accordingly he enriched the temple of Amun-Ra with his booty and the priestsin return chanted hymns of praise to "His Holiness."

"He had smitten the wandering peoples, and struck down the Menti; and had placedhis boundaries at the beginning of the world and at the utmost borders of the river-land ofNaharaina, and the region which the Great Sea encircles."

In the temple of Redesieh which Sethi built in the desert near the gold mines on theway from Koptos to the Red Sea another record was made. It describes him as havingconquered the peoples of Singara, Kadesh, Megiddo, Idumaea, and several others whichare not identified. In short, he not only included the countries of Palestine, Idumaea andSyria in these conquests, but they embraced the entire region from Assyria and Armeniato Cappadocia, together with Cyprus and other islands of the Mediterranean. Mr. Sayce,however, qualifies these reports. "It is difficult to determine the extent of Sethi'ssuccesses," he remarks, "since like many other Egyptian kings he has at Karnak usurpedthe inscriptions and victories of one of his predecessors, Thothmes III, without taking thetrouble to draw up a list of his own."

The Thuheni of Libya had taken advantage of his absence from Egypt to invade theLowlands of the north. They were fair of complexion and probably akin to the Pelasgiansof Europe. Thothmes had subjugated them, but they had since refused to pay tribute.Sethi and the prince Rameses led an expedition against them and succeeded in reducingthem to subjection. The prince also conducted a campaign against the Amu tribes east ofthe Nile with success.

Sethi anticipated changed conditions for Egypt, and began the construction of a long

wall on the northern frontier. It began at Avaris or Pelusium, and extended across theisthmus to Pithom or Heropolis, where the lagoons began, which are connected with theupper end of the Red Sea.

Sethi did not neglect the welfare of his subjects. He opened a canal from theMediterranean to the Red Sea, for commerce, and it made the land of

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Goshen fertile. He was also diligent in procuring ample supplies of water, and causedartesian wells to be bored in the desert. In the poetic speech of the time, "he spoke andthe waters gushed forth." As every temple had its tank or lake, he placed a little shrine ateach of the wells to consecrate the spot and assure their maintenance. "Thus," says aninscription, "thus did King Sethi do a good work, the beneficent dispenser of water, whoprolongs life to his people; he is for every one a father and mother."

Following the example of several of his predecessors, Sethi early contemplated theconfirming of his regal authority by associating his son with himself in the government. Thegreat historic inscription in the temple of Abydos describes the coronation of the prince.

"The Lord of all - he nurtured me and brought me up. I was a little boy before Iattained the government; it was then that he gave the country into my hands. I was yet inthe womb of my mother when the grandees saluted me with veneration. I was solemnlyinducted as the Eldest Son into the dignity of the throne on the chair of the earth-god Seb.Then I gave my orders as chief."

"My father presented me publicly to the people; I was a boy in his lap, and he spokethus: 'I will have him crowned as king, for I desire to behold his excellence while I ammyself alive.' [Then came] the officials of the court to place the double crown upon myhead, and my father spoke: 'Place the regal circlet on his brow.' [He then invoked for hima worthy career.] Still he left me in the house of the women and of the royal concubines,after the manner of the princesses, and the young dames of the palace. He chose for me[guards] from among the [maidens], who wore a harness of leather."

It could not have been for many years that the prince was left with his little troop ofAmazons. It was the purpose of Sethi from the first, both from affection and from policy,to place his son actually in power. This is fully set forth in another inscription.

"Thou (Rameses) wast a lord (adon) of this land, and whilst thou wast still in the eggthou actedst wisely. What thou saidst in thy childhood took place for the welfare of theland. When thou wast a boy with a youth's locks of hair, no monuments saw the lightwithout thy command, no business was transacted without thy knowledge. When thou wasta youth and countedst ten full years, thou wast raised to be a Rohir or ruler in this land.From thy hands all buildings proceeded, and the laying of their foundation-stones wasperformed."

Henceforth Egypt had a legitimate king. Sethi governed and the voice of RamesesMei-Amun gave full validity to his acts. The two made war together, and under theiradministrations another building period began in Egypt. Thebes, from being the chief cityof a province or minor realm, had become the capital of the whole kingdom, and attainedto the height of its power and magnificence.

Wilkinson describes this period as "the Augustan Age of Egypt, in which

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the arts attained the highest degree of excellence of which they were capable." He adds,however, the dark premonition, that as in other countries their culmination-point issometimes marked by certain indications of their approaching decadence, so a littlemannerism and elongated proportion began to be perceptible amidst the beauties of theperiod.

The buildings which were begun in this reign were masterpieces, never equaled bylater structures. It had always been the endeavor of the sovereigns of the Eighteenth andNineteenth Dynasties having Thebes for their metropolis that it should rival in splendor theearlier capitals, Memphis and Heliopolis. Sethi was generous to the sanctuaries in differentcities of Egypt, but his most famous memorials were the temple of Osiris at Abydos, the"House of Sethi" at Gurnah, and the Hall of Columns, in the temple of Amun-Ra at Thebes.This latter structure was a hundred and seventy by three hundred and thirty feet in area,and its stone roof was supported by one hundred and thirty-four columns, the tallest ofwhich were seventy-five feet high and twelve feet in diameter. Several of them have fallenat different periods; nine of them in the summer of 1899. The walls are covered withsculptures and inscriptions; those on the north side setting forth the conquests of Sethi andthose on the south the exploits of Rameses II.

The splendor of these buildings consisted in the profusion and beauty of thesculptures, even to the hieroglyphic characters. Mr. Samuel Sharpe has explained thegeneral use of these symbols on the monuments by the supposition that papyrus had notthen been used for writing. Later discoveries, however, have proved this to be an error.The tombs which have been opened of monarchs of earlier dynasties have been found tocontain scrolls. Prof. Ebers, also, in his romance, "Uarda," setting forth occurrences of thereign of Rameses II, describes the "House" or Temple of Sethi at Karnak, on the westernside of the Nile, a school of learning only inferior to the temple of Hormakhu at Heliopolis.Here were instructed priests, physicians, judges, mathematicians, astronomers,grammarians, and other learned men.* The graduates received the degree of grammateus,scribe or doctor, and were at liberty afterward, at the public expense, to prosecute scientificor philosophic investigation as their taste impelled them.

There was also a School of Art, with regulations of a similar character, and likewisean elementary department at which every son of a free citizen might attend.

The Memnonium, or, more correctly, Me-amunei, was a temple begun by Sethi onthe western bank of the Nile in honor of his father Rameses I. The pillars were modeledto represent bundles of papyrus-reeds. The inscriptions in it have evidently been changedto meet religious prejudice. The king is named Osiri, and Osiri-Seti - but the last name isnot that of Typhon. The building was dedicated to the deceased monarch Rameses I andto the gods

------------* The teachers, more than eight hundred in all, were priests; the general managers,

three in number, were styled "prophets." The high priest was chief over them. Everystudent chose his preceptor, who became his philosophic guide, to whom he was boundthrough life, as a client or clansman to his chief or patron.------------

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of the Underworld, Osiris and Hathor,* as also to Amun-Ra and his group of divinities. Thedeath of Sethi took place while the temple was in process of construction; Rameses IIfinished it and directed the inscriptions.

"King Rameses II executed this work as his monument to his father, Amun-Ra, theking of the gods, the lord of heaven, the ruler of Ta-Ape (Thebes); and finished the Houseof his father King Meneptah-Sethi. For he (Sethi) died and entered the realm of heaven,and he united himself with the Sun-god in heaven, while this House was being built. Thegates showed a vacant place, and all the walls of stone and brick were yet to be upreared;all the work in it of writing or painting was unfinished."

The temples of Abydos are interesting to us as aiding to unravel the tangled web ofEgyptian history. Here, it was declared, Osiris had been buried, and hence Nifur, thenecropolis of that city, was a favorite burial-ground, especially after the Twelfth Dynasty.Sethi began the construction of two shrines, a larger and a smaller, as a memorial to hisancestors. They were afterward finished by Rameses in most magnificent style, anddecorated profusely with sculptures and inscriptions. The names of both monarchs, thefather and son, were placed in each. In a smaller temple was set the famous Tablet ofAbydos, which they had dedicated to the memory of the predecessors whom theyrecognized as genuine and legitimate kings of Egypt. The list begins with Mena andextends to Rameses Mei-Amun, omitting the Thirteenth, Fourteenth, Fifteenth, Sixteenthand Seventeenth Dynasties.

M. Mariette has discovered another Tablet in the larger temple, which is describedas being more complete. Amelineau has also been engaged several years in explorations,and some of his discoveries throw new light upon Egyptian history and archeology.

Rameses II was now sole king of Egypt. He had chosen the city of Tanis or Zar fora royal residence. It had a commanding strategic position, and had been the starting-placeof former kings upon their military expeditions. The Arabian tribes, the Idumaeans andAmalakites, at that time held the country immediately beyond. Its Hyksos kings hadfortified the city and built temples there for the worship of Baal-Sutekh. It had an extensivecommerce by caravans from Arabia, and its harbor, like that of Alexandria in Grecian andRoman times, was filled with shipping, bringing and carrying merchandise. Here the youngmonarch erected temples to the guardian divinities of the realms of Egypt, Amun, Ptah andHormakhu, including with them the tutelary of the Semitic nomes, Baal-Sutekh. The newtemple-city, called Pi-Ramesu, was afterward supplied abundantly with statues, obelisks,memorial-stones and other religious paraphernalia. The court was established here, withits chief officials, Khartumim or soldier-priests,** and other functionaries.

-----------* Hathor, the "mother," was in another phase the same as Isis. She presided, like

Persephone, over the world of the dead, as well as over love and marriage, for love anddeath are closely allied.

** The Egyptian term khar-tot signifies a soldier of high rank. The "magicians" of theBook of Exodus were khar-tots, and doubtless were of the sacerdotal order peculiar to thecity of Rameses. They are described as on intimate terms with the king, and not as vulgarjugglers.

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[[Illustration: Rameses The Great]]

In the first year of his reign Rameses made a voyage to Thebes to celebrate theFeast of the Advent of Amun-Ra to Egypt. It began on the thirteenth of September andlasted twenty-six days. The king at the conclusion "returned from the capital of the South,"says the inscription of Abydos. "An

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order was given for the journey down the stream to the stronghold of the City of Ramesesthe Victorious."

His next progress was to visit the tomb and temple of Sethi at Abydos. A secondvoyage was made accordingly, and he entered Nifur, the necropolis, by the canal from theNile. He found the structure unfinished, and the tombs of the earlier kings were dilapidatedfrom the very foundations.* Rameses immediately assembled the princes, the friends ofthe dynasty, chief men and architects.** "When they had come, their noses touched theground, their feet lay on the ground for joy; they prostrated themselves on the ground, andwith their hands they prayed to the king."

Rameses addressed them with upbraiding upon the condition of the temples, tombsand monuments. These required labor, he declared. Sons had not renewed the memorialsof their parents. ***

"The most beautiful thing to behold, the best thing to hear, is a child with a thankfulbreast, whose heart beats for his father; wherefore," the king adds, "my heart urges meto do what is good for Meneptah." He then recounted the kindness and honor that hadbeen bestowed upon him by Sethi. He had been set apart from his birth for the royaldignity, and at ten years old had been crowned and invested with regal authority. "I will notneglect his tomb, as children are accustomed to do," he declared. "Beautifully shall themost splendid memorial be made at once. Let it be inscribed with my name and the nameof my father."

Orders were given for the repair of the tombs and for the building of the "most holyplace" of his father and the temple. Statues were carved and the revenues for themaintenance of his worship were doubled. What had been already done in honor of Sethiat Thebes, Memphis and Heliopolis was repeated at Abydos. Priests of the vessel of holywater with which to sprinkle the ground were appointed, and a prophet to take charge ofthe shrine. The inscription recapitulates a large catalogue of the services that wereprovided, and Rameses concludes with an invocation.

"Awake, raise thy face to heaven, behold the sun, my father, - Meneptah,Thou art like God ....Thou hast entered into the realm of heaven; thou accompaniest the Sun-God Ra.Thou art united with the stars and the moon,Thou restest in the deep like those who dwell in it with Un-Nefer,The Eternal One.

Thy hands move the god Tum in heaven and on earth,Like the planets and the fixed stars.

----------* The bricks employed in Egypt for building were made of mud, held together by

chopped straw. Structures built of them could not last long without frequent renewing.** Significantly, the priests are omitted. The Nineteenth Dynasty seems to have

largely omitted them from employments of State.*** The rites to deceased parents and ancestors were anciently regarded as the

most sacred office of filial piety. The souls in whose care these offices had been neglectedwere believed to suffer torment, and even sometimes to become evil demons, to obsessthe delinquents. It was therefore imperative upon the head of a family, the patriarch, tomarry and rear a son; to inter, cremate or entomb his parents; and at stated periodspresent funeral offerings. The mother of a son was thus the good genius of a family. Theprophets and priests of the pyramids and tombs were set apart for the services, which atAbydos had been neglected.------------- 591

Thou remainest in the forepart of the bark of millions.*When the sun rises in the tabernacle of heavenThine eyes behold his glory.When Tum [the sun at evening] goes to rest on the earthThou art in his train.Thou enterest the secret house before his lord.Thy foot wanders in the deep.Thou abidest in the company of the gods of the Underworld."

Rameses concludes the inscription by imploring his father to ask of the gods Ra andUn-Nefer (Osiris) to grant him a long term of life - "many thirty years' feasts" - and promisesthat in such case Sethi will be honored by a good son who remembers his father.

The inscription gives the reply of the deceased "Osiris-King," Sethi, assuringRameses of his compliance.

There is a whisper that the priests of Thebes had refused a place to Sethi at thenecropolis of that city. This may have been the cause of the unsolved question in regardto his two sepulchres.

The tomb of Sethi, in the valley of the Kings, is described by Mr. Samuel Sharpe asthe most beautiful of any in Egypt. It eluded alike the curiosity of the explorer and thecupidity of the Arab, till it was discovered by Belzoni. He found the paintings and otherworks of art with as fresh an appearance as when the tomb was first closed. The entrancewas in the side of the hill. There was a dark stairway of twenty-nine feet, then adescending passage of eighteen feet, then a second stairway of twenty-five feet and asecond passage of twenty-nine feet. This constituted the pathway to the first grand hall.This was a room of about twenty-nine feet square, and its roof was supported by foursquare pillars. A little way on was a second hall of similar dimensions; then a passage anda smaller apartment, beyond which was a third hall of twenty-seven feet square. This

opened into a small room in which was the royal sarcophagus. It was of alabaster, andaround it were hundreds of little wooden images in the form of mummies.**

The walls of these caverns were covered with sculptures painted and highly finished,and with inscriptions setting forth the fortunes of the disembodied soul. The roof of the"Golden Chamber" is covered with pictures having special significance in regard to thestars and their influence. In a little room at one side is an inscription representing adestruction of the corrupt place of human beings. (Compare Genesis vi, vii.) Upon thecover of the sarcophagus is a representation of the Great Serpent of Time borne by a longprocession of nude figures. The Serpent was conspicuous in a variety of characters in allthe Egyptian temples. In the tomb of Amunoph III is a procession of twelve snakes, eachon two legs, and convoluted like the other so as to produce the classic fret-molding.

-----------* The Sun was supposed to ride every day in his boat through the sky, and so Sethi

is described as his fellow-voyager.** The term mummy is from the Persian term mum, signifying wax. It originally

meant a body that had been inclosed in that material.-------------- 592

The perfectness of these works far exceeds the later productions of the reign ofRameses. This was probably because they had been begun by artists employed by Sethihimself. The scenes which are depicted indicate a change of some kind in religioussentiment, and exhibit a conforming to the worships of western Asia. There were depictedin a garden the river which separated the dead from the living, the bridge of life and itskeepers, also the tombs of the dead with sentinels at their doors. The god Um-Nefer orOsiris sits upon a lofty throne, holding the sceptre of the two realms, but wearing the crownof Upper Egypt alone. Human beings are climbing the steps, and before him are the scalesin which their conduct during life is to be weighed. Beneath are condemned ones at worklike miners in the mines.

Funeral ceremonies and also the Initiatory Rites at this period consisted in part ofthe Scene of judgment by which the condition of souls was determined. It is easy to seethat the descriptions given in the Aeneid of Virgil and other classic works, such as thoseof the river Styx, and the souls of the dead coming thither to cross from this world intoHades for judgment, the Kharon or ferryman, the Eumenides and other scenes, were takenfrom the later rites and mythology of Egypt.

This tomb was not completed till the later years of the reign of Rameses, and therehad been significant changes made in the inscriptions, indicative of modifications in thereligious institutions. Rameses was a statesman rather than a priest, and he gave a licenseto foreign worship that the sacerdotal leaders did not approve.

It became necessary for him at an early period to trust his fortunes to the arbitrationof war. Manthanar, the king of the Khitans, refused to abide by the treaties which had beenmade with Sethi and Rameses I, and the tributary princes of Syria, Phoenicia and Palestinehad again thrown off the yoke of Egypt. The Grand Monarch of the Nineteenth Dynastywas not the man to falter in exigencies or to hesitate about the employing of agencies thatwere at his command. Heretofore the native peasantry and agricultural population of Egypt

had been regarded as exempt from military service. Soldiers were needed and Ramesesconscripted them for the war in Asia. He set out upon his first expedition in the secondyear of his reign. The accounts of this campaign are meagre. He states that he conqueredeverything in his way,* and set up memorial pillars at various places, setting forth histriumphs. Where he was not opposed he erected monuments in honor of the tutelarygoddess Astarte or Anait. He penetrated as far as Kadesh on the Orontes, when truce wasagreed upon and he returned to Egypt.

The next year he directed his attention to the financial resources of his kingdom. Heheld a council of the princes at Memphis, and obtained pledges of their support. "As soonas they had been brought before the divine benefactor (euergetes) they lifted up theirhands to praise his name and to pray. And the king described to them the condition of thisland [the gold-bearing

-----------* He is called Sesostris by the historian, a Grecian form of the name "Sestura," by

which Rameses was known.-------------- 593

land of Akita in Nubia], in order to take their advice upon it, with a view to the boring of wellson the road." A royal Scribe was accordingly dispatched to the region with the necessaryauthority. Water was obtained in abundance, forming lagoons twelve cubits deep, in whichfishermen sailed their boats. "And the inhabitants of Akita made joyful music" and offeredthanks to the king "Rameses Mei-amun the Conqueror."

Again the dark cloud of war loomed above the horizon. The king of the Khitans hadformed alliances with the sovereigns of neighboring countries, not only with the princes ofSyria, Phoenicia, Palestine and Arabia, and with the kings and peoples of Arvad or Aradus,Khalibu or Aleppo, Naharaina or Mesopotamia, Kazanadana or Gauzanitis, Karkhemosh,Kittim, Dardania, Mysia, Maeonia or Karia, Lycia, Ilion - all the peoples from the uttermostends of the sea to the people of the Khita. "He left no people on his road without bringingthem with him. Their number was endless, and they covered the mountains and valleys.He had not left silver or gold with his people; he took away all their goods and possessionsto give to the people who accompanied him to the war."

He again challenged the king of Egypt. Rameses collected his forces, actuallydepleting the fields and workshops to swell their number. Among his auxiliaries were theSardonians of Kolkhis. This campaign is depicted in fulsome language in the inscriptionson the walls of the temples, and the prowess of the king is described as sublime, especiallyin the heroic poem of Pen-ta-ur, the Homer of the Nile.*

Rameses set out on his second expedition, leaving the fortress of Khetam on theninth day of the month Payni, in the fifth year of his reign. He was accompanied by six ofhis sons. The place of destination was the city of Kadesh, on the river Orontes. His routewas by the Path of the Desert, "the way of the Philistines," and the usual military road toPalestine. A month later he arrived at the city of Rameses-Ma-Amun, in Zahi or Philistia.At Sabbatanu (Sabbath-town) two Arab spies, pretending to be deserters and loyal toEgypt, met the advance guard, with the story that the king of the Khitans had retreated tothe land of Khalibu, north of Daphne, in fear of the Egyptians. Immediately the various

legions of Amun, Phra, Ptah and Sutekh marched to the south of Kadesh, where they wereattacked by an ambush while unprepared and put to rout.

Rameses himself was on the western side of the river. "Then the king arose like hisfather, Menthu, and grasped his weapons and put on his armor like Baal in his time. Herushed into the midst of the hostile hosts of Khita

-----------* Pen-ta-ur was a hierogrammateus, or scribe, of the Temple of Kurna, where he

had passed successfully through the different grades of Egyptian scholarship. He isdescribed as "a jovial companion who, to the disgust of his old teacher, manifested adecided inclination for wine, women and song." He had the honor, in the seventh year ofthe reign of Rameses, to win the royal prize as the composer of this poem. We have acopy in a roll of papyrus, and its words also cover the whole surface of the walls in thetemples of Abydos, El Uksor, Karnak and the Ramasseum of Abusimbel. It was translatedby the Viscount de Rouge, and several versions have been published in English prose.Prof. Ebers has made Pentaur the hero of his Egyptian romance "Uarda," using the licenseof the novelist to make him the successful lover of Bent-Anat, the king's daughter, andotherwise sadly confusing history.-------------- 594

all alone; no other was with him. He found himself surrounded by twenty-five hundredpairs of horses, and his retreat was cut off by the bravest heroes (mohars) of the king ofthe miserable Khitans."

"And not one of my princes, not one of my captains of the war-cars, not one of mychief men, not one of my knights was there. My warriors and my chariots had abandonedme, not one of them was there to take part in the battle."

When Mena, the driver of the royal car, beheld the pairs of horses around him, hewas filled with alarm and terror. He implored the king to save himself, and thus to protecthis people. The intrepid monarch replied to him encouragingly and then charged as withdesperation upon the foe. "He rushed into the midst of the hostile hosts of the king ofKhita, and the much people with him. And Pharaoh, like the god Sutekh, the glorious one,cast them down and slew them."

Evidently the very numbers of the enemy by being crowded upon one another madethem powerless before him. "And I," says Rameses, "I, the king, flung them down headover heels, one after the other, into the water of the Aranta."

When he charged upon them the sixth time he says: "Then was I like to Baal behindthem in his time, when he has strength, I killed them, none escaped."

When the evening had come and the battle was over, his army, the princes andothers, came from the camp and beheld the carnage. There lay the last combatants of theKhitans, and the sons and brothers of their king, weltering in their blood. Rameses wassevere in his reproaches. "Such servants are worthless," said he; "forsaken by you, mylife was in peril; you breathed tranquilly and I was alone. Will any one obey him wholeaves me in the lurch, when I am alone without my followers, and no one comes to me toreach out his hand? .... My pair of horses, it was they that found me, to strengthen myhand. I will have their fodder given to them in my presence, when I am dwelling in the

palace, because I have found them in the midst of hostile hosts, together with Mena, thecaptain of the horsemen, out of the band of the trusted servants of the palace who stayednear me."

The battle was renewed the next day, and was little less than a massacre. "He killedall the kings of all the people who were allies of the King of Khita, together with his princesand senators, his warriors and horses."

One of the scenes represented in the sculptures at the Hall of Columns at Thebesexhibits the king standing in his car pressing forward into the thickest of the fight. He drivesthe enemy over a bridge, one of the earliest on record, and one of the opposing kings,vainly resisting the onslaught, is drowned in the Arunata. The city is stormed and prisonerstaken.

The Khitan monarch, it is recorded, asked a truce, and a council of officers imploredRameses to grant the request. Evidently the victory was not decisive, despite thetestimony of the hieroglyphics.

--- 595

"Then the king returned in peace to the land of Egypt. All the countries feared his poweras the lord of both worlds. All the people came at his word, and their kings prostratedthemselves to pray before his countenance. The king came to the city of Rameses Mei-amun and there rested in his palace."

This, however, by no means terminated the hostilities. The Khitans had not reallybeen conquered. They were able to continue the war. The kings of many cities refusedto submit to Egypt. In the city of Tapuna or Daphne, in Mesopotamia, where Rameses hadset up two of his statues, as master, the rulers and populace continued hostile . Finally heled an army into Naharaina and reduced them to subjection.

The inhabitants of Palestine were also restless. Finally, in the eighth year of hisreign, he invaded the country, captured the principal fortified towns, "placing his namethere," and made prisoners of the kings, senators and men able to bear arms. These weremade to submit to indignities; they were beaten, their beards were plucked out, and theywere afterward carried away captive into Egypt.

In the eleventh year Rameses made a campaign against Askalon. A long and fierceresistance was made, but the city was captured and sacked. Warlike expeditions were alsoundertaken against the negro tribes of the south and a multitude of prisoners was takenand reduced to slavery. These expeditions are fully depicted on the monuments: The"king's sons" leading forward the men before the god Amun-Ra, "to fill his house withthem."

About this period there was another general migration of peoples, such as hadoccurred every few centuries with almost mathematical regularity. Warlike tribes movedsouthward and westward, supplanting or mingling with the former populations, anddisturbing whatever equilibrium had before existed. This made a cessation of hostilerelations between Khita and Egypt of vital importance. The two countries had wasted theirenergies in conflict which brought no permanent advantage to either. Manthanar, the kingof the Khitans, having been assassinated, his brother Khitasar, who succeeded him, sentambassadors to Egypt to negotiate a treaty. They brought with them engraved on a silvertablet the text of "a treaty of friendship and concord between the Great Prince of Egypt and

the Great King of Khita."* The monarch introduces the proposed negotiation with adeclaration of personal esteem. "I have striven for friendly relations between us," he says,"and it is my wish that the friendship and concord may be better than what has existedbefore, and never broken."

Upon the middle of the tablet and also on the front side of it was engraved thelikeness of the god Sutekh, the Baal of Syria and Northern Egypt. The male and femalegods of each country are also indicated as "witnesses of these words," and thedenunciations added that whoever shall not observe the terms of the treaty will be givenover with his family and servants to their vengeance.

------------* The adjective "great," which appears here and in other ancient documents, denotes

that the monarch so designated was a "king of kings," lord over tributary kings and princes.Up to this time Egyptian records describe the kings of Khita, as they do other hostileprinces, by such epithets as "leprous," "vile," "unclean;" but they ceased it from this time.--------------- 596

Unconditional and everlasting friendship is solemnly pledged, and the treaties whichhad been made between the former kings are renewed. Each king promised not tooverstep the boundaries of the other, even if anything should be plundered. In case anenemy invaded the dominions of either, and he made application to the other for help, thecall would be answered with a sufficient military force. Fugitives from justice fleeing fromone country to the other were to be put to death as criminals, and the servants of eitherking escaping into the territory of the other must be returned for punishment. But if anyinhabitant of either country should migrate to the other, he also must be delivered up andsent back, but his misconduct should not be punished in any way; neither his house, hiswife or children should be taken from him, nor should his mother be put to death, norhimself suffer any penalty in his eyes, on his mouth, or on the soles of his feet. In short,no crime or accusation was to be brought against him.

This treaty was ratified at the city of Rameses in the twenty-first year of the reign ofthe Egyptian king. It put an end to the contest that had so long existed for supreme powerin the East, and left the two kings at liberty to deal with affairs at home, and with hostile orrefractory princes in regions contiguous to their dominion. The amity thus established wasmore firmly cemented by closer relations. Thirteen years later the king of Khita visitedRameses in his capital, bringing his daughter, and she became the wife of the Egyptianmonarch.

In conformity with the custom of ancient times, as is now the usage in Russia, stillan Oriental country, the bride, being of a different race and worship, abjured them, andreceived a new name, Ma-Ua-Nefera.*

This alliance is mentioned in inscriptions in the temple of Pisani or Ibsambul, inNubia, bearing date in the thirty-fifth year of his reign. On the walls of that sanctuary wasdepicted a glowing description of the battle of Kadesh, the famous poem of Pentaur, andlikewise a conversation between Rameses and the demiurgic god Ptah. This divinitybelonging to Northern Egypt, and closely allied in his worship and personality to the Semiticdivinities, as well as to Osiris and the Apis, was highly esteemed by the king, and Khamus,

his favorite son and associate, was high priest in the Temple at Memphis.The divinity relates the favors he has bestowed on the king, regal power, booty and

numerous captives."The peoples of Khita are subjects of thy palace. I have put it in their hearts to serve

thee. They approach thy person with humility, with their productions and booty in prisonersof their king; all their property is brought to thee. His eldest daughter stands forward attheir head, to soften the heart of King Rameses II, a great and inconceivable wonder. Sheherself knows not the impression which her beauty has made on thy heart....

------------* The nuptials of Rameses, on this occasion, seem to have been literally described

in the forty-fifth Psalm. "Kings' daughters were among thy honorable women; upon thyright hand stood the Queen in gold of Ophir. Hearken, O daughter, and consider; inclinethine ear; forget also thy kindred and thy father's house; so will the king greatly desire thybeauty; for he is thy lord, and worship thou him."--------------- 597

Since the time of the traditions of the gods which are hidden in the houses of the rolls ofwriting history had nothing to report about the Khita people, except that they had 'one heartand one soul with Egypt.'

The reply of Rameses is characteristic. He tells the god that he has enlarged theshrine at Memphis inside the Temenos or walled inclosure of the temple, that he hasprovided for the thirty years' jubilee festivals, and caused the whole world to admire themonuments which he has dedicated to him. "With a hot iron," he adds, "I brand the foreignpeoples of the whole earth with thy name. They belong to thee; thou hast created them."

The temple was literally a stone cut out of the mountain. Not without hands,however; but who the architect was, who planned the work, who performed it, all are alikeunknown. Rameses filled Nubia with temples and towns commemorating his name, but thissanctuary dedicated to the Great Gods of Egypt, Ptah, Amun and Hormakhu and toRameses-Meiamun himself, surpassed all in magnificence. It is richly embellished withsculptures, and its entrance on the East was guarded by four colossal figures, each withits eyes fixed on the rising sun.

Mr. Sayce makes the disparaging statement that Rameses cared more for the sizeand number of his buildings than for their careful construction and artistic finish. Hedescribes the work as mostly "scamped," the walls ill-finished, the sculptures coarse andtasteless. But he adds, "Abu-Simbel is the noblest memorial left us by the barren walls andvain-glorious monuments of Rameses Sesostris."

Rameses has sometimes been compared to Louis XIV of France. A picture of himfrom the colossal figure at the temple in Abu Simbel gives him features resembling thoseof the first Napoleon, but there is ample reason to presume that the artist greatly disguisedthem. The sculptures representing Sethi and Rameses disclose a considerableresemblance. There is a strong resemblance in their features, and Rameses, thoughpossessing less energy and strength of character than his father, had a more sensitivetemperament, a wider range of taste and greater inclination toward peace. The latter thirtyyears of his reign were generally without war. He left the reputation of a great soldier and

a warlike prince behind him; nevertheless, his tastes and career were more in analogy withthose of the Grand Monarque. Like that king he had an ardent passion for building, andhis Court was thronged with scholars and men of talent. His chief achievements werethose of a reign of peace; the great wall of five hundred miles to protect the inhabitants ofthe valley of the Nile on the East from the incursions of the Amu and Shasu, the SuezCanal, the new cities, innumerable buildings, excavations, obelisks, statues of colossaldimension, and other works of art with which he adorned his dominions.

Nevertheless, the glory of Egypt was now waning, and a period of decline hadalready begun.

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MAETERLINCK By A. N. W.

Mysticism is a word that is associated in our mind with the name of MauriceMaeterlinck, for his writings are full of the mystery of life; he has bridged the mystic gulf ofself-abandonment and brought back harmonies from that other shore - sad music, that yethas a soothing cadence, an insistent and haunting refrain of longing and expectation.

In an age of realism, when the full light of reason and science is turned on everyproblem, either social or mental, to be a student of the inner life, to be meditative, to be, infact, a mystic is to merit the title of decadent from the ordinary critic. Max Nordau hasclassed some of our finest and most metaphysical thinkers as degenerates, includingamong them such men as Wagner, Ibsen and Maeterlinck. Nordau, writing of Maeterlinck,mentions him as "an example of utterly childish, idiotically-incoherent mysticism." Of hispoems he says: "These pieces are a servile imitation of the effusions of Walt Whitman, thatcrazy American, to whom Maeterlinck was necessarily strongly attracted, according to thelaw I have repeatedly set forth, - that all deranged minds flock together." He goes on to saythat Whitman was undoubtedly mad. "He is morally insane," he says, "and incapable ofdistinguishing between good and evil, virtue and crime; he loves the murderer and thief,the pious and the good, with equal love." This to Nordau seems "moral obtuseness, andmorbid sentimentality," which, he says, frequently accompanies degeneration. Speakingof what he calls the "Richard Wagner Cult," Nordau says: "Wagner is in himself chargedwith a greater abundance of degeneration than all the degenerates put together."

This is the light in which mystics appear to some of our nineteenth century scientists.Nordau calls his book "An Attempt at a Really Scientific Criticism." But he does notdistinguish between mental and spiritual thought, and fails to follow the worker to a sphereof action beyond the plane of our outer consciousness. Only when the veil of matter thatsurrounds us is pierced can we get "the right perception of existing things, the knowledgeof the non-existing." What to the ordinary mind is inexplicable, is generally said to bewanting in sequence and logic, and is, we are assured, the work of degenerate brains.

But the mystic is really the seer, and the interpreter of the mystery of life that closesus in on every side and penetrates our every action and feeling. Once let the knowledgeof this mystery come between you and the ordinary everyday existence, and you neveragain seem to be one of the thoughtless crowd that live only in the sordid life of the senses.

The real truth of life ever eludes our grasp unless we make a spiritual atmosphere aroundus by constantly communing with the Higher Self. This great life, the divine life in the spirit,is the magic source of all illuminations. The curtain that divides us from the light

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at times becomes transparent, and, in moments of great spiritual exaltation, seems as if itwas rent asunder, - then we know what is Truth.

Maeterlinck is deeply impressed with this sense of the unreality of our phenomenallife; he says: "Our real life is not the life we live, and we feel that our deepest, nay ourmost intimate, thoughts are quite apart from our selves, for we are other than our thoughtsand our dreams. And it is only at special moments - it may be the merest accident - thatwe live our own life. Will the day ever dawn when we shall be what we are?"

Again he says: "What is there that divides us all? What is this sea of mysteries, inwhose depths we have our being?"

It is this knowledge of the intangibility of being, of the mystery of existence, thatmakes life so full of interest; the dullest materialist must sometimes be penetrated with theconsciousness of this sensation, or chilled by the awe of a presentiment of a life beyonddeath.

Maeterlinck calls death "The guide of our life," and says, "Life has no goal butdeath." But this "goal," the end of life on this plane of consciousness, is the door to thegreat mystery of all existence, the entrance to the greater life. Schopenhauer teaches thatman is nothing but a phenomenon, and ''that he is not the thing itself, is proved by the factthat death is a necessity." Emerson says: "Soul knows only soul, the web of events is theflowing robe in which she is clothed." This is also the teaching of Plotinus, who says: "Ifbody is part of us, we are not wholly immortal; but if it is an instrument of the soul, it isnecessary that being given for a certain time, it should be a thing of this kind - but soul isman himself."

Maeterlinck is evidently a Neo-Platonist, and his work often shows evidence of hisstudy of Plotinus and others of that school. His writing sometimes reminds one ofEmerson's deep intuitive touch, though his ideas are not always so crisp and firm asEmerson's, nor are they so sure of their mark, for there is occasionally in Maeterlinck atouch of uncertainty as if he was still seeking light, and could not yet see clearly. There isa sensitive and elusive beauty in his thoughts that affect one like the haunting of a forgottenmelody, or the fugitive reminiscence of a dream, so delicate, so difficult to retain, are thesuggested ideas. If we understand that our true life lies behind the veil, then the spiritualthought, the mystic language, appeals to us: but if, on the contrary, we live in the ordinaryphenomenal existence, the mystic seems a dreamer, and his ideas visionary and deluding.Maeterlinck often suggests thoughts, as music does, that no actual words can express.The power of his dramas lies in their silent psychological action, the action of the mind. Heis indeed a quietest, to him life itself is the tragedy, and the more the inner life is unfoldedthe more intense the interest, - "How truly wonderful," he says, ''is the mere act of living."

In the old Greek tragedies action was almost lacking; all the force lies in thepsychological effect, and Maeterlinck contends that the real tragedy of life is in thesemoments of intense emotion, when the rapid flash of thought from

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soul to soul reveals the mystery of gathering fate, and conveys the subtle sense ofapproaching joy or disaster, or, by the reverberation of keen emotion, discloses someelusive sense or memory of prior existences. These are the elements that make life sostrangely interesting, so deeply tragic.

Maeterlinek commences his essay on "Silence" with these Words of Carlyle:"Silence and secrecy. Altars might be raised to them for universal worship." "It is idle," hesays. "to think that by means of words any real communication can ever pass from oneman to another." He goes on to say that "if at such times we do not listen to the urgentcommands of silence, invisible though they be, we shall have suffered an eternal loss - forwe shall have let slip the opportunity of listening to another soul, and of giving existence,be it only for an instant, to our own."

It is in silence we live all our soul-life, the true life. H.P. Blavatsky says: "Before thesoul can comprehend she must to the silent speaker be united and then to the inner ear willspeak the Voice of the Silence." In the autobiography of Madame Guyon, she dwells muchon the mystery of silence, and on the power of communicating with others in silence. Shesays: "This speech in silence is the most noble, the most exalted, the most sublime of alloperations."

This "great empire of silence," as Carlyle calls it, in which all action has its birth, isthe kingdom of the helpers of Humanity, they who carry the burdens of the world, who bearthe weight of its sorrows and sins; these, Maeterlinck says, are "the salt of the earth, outof the silence they convey to us ideas that are wafted across the mystic abyss of voicelessthought. The awakening soul which has lain dormant for ages is at last struggling to arise,perturbation and unrest prevail, while around us is a strange hush of expectation, as thoughsome mighty manifestation was expected." Maeterlinck feels this new wave ofconsciousness which seems to envelop humanity; he says, "the last refuges aredisappearing, and men are drawing closer to each other, far above words and acts do theyjudge their fellows - nay, far above thought, for that which they see, though they understandit not, lies well beyond the domain of thought. And this is one of the great signs by whichthe spiritual periods shall be known." Further, he says: "We are watched, we are understrictest supervision, and it comes from elsewhere than the indulgent darkness of eachman's conscience. Perhaps the spiritual vases are less closely sealed now than in bygonedays - perhaps more power has come to the waves of the sea within us. We should live,"he says, ''as though we were always on the eve of the great revelation; it must needs bemore beautiful, more glorious and ample, than the best of our hopes." Yet again he says:"I have only to open a shutter and see all the light of the sky, all the light of the sun; it callsfor no mighty effort, the light is eager enough; we have only to call, it will never fail toobey."

It would sometimes appear as if Maeterlinck had received intuitions of pastexistences, although he does not distinctly say so. In the "Death of Tintagiles," these wordsoccur: "I do not think this is the first time I have

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waited here, my child [on the threshold of the Queen of Death], and there are moments

when one does not understand all that one remembers. l have done all this before: I donot know when." Speaking of this "Queen of Death," he writes: "She lies on the soul likethe stone of a tomb, and none dares stretch out his arm. It is time that some one shoulddare rise. No one knows on what her power rests, and I will no longer live in the shadowof her tower."

These hints of the mystic are not to be despised, for the seer often dimly descriesthe light ahead, that others cannot perceive.

In the book called "Wisdom and Destiny," Maeterlinck perhaps shows a clearerperception of the universal life than appears in his earlier works. His Pantheism becomesmore pronounced. The union with the higher Self being accomplished, the true manbecomes conscious that he has become one with the Great Self.

This is "Universal Brotherhood," therefore, all knowledge, all sorrow, all joy becomeshis own. "Before we can bring happiness to others,'' he declares, "we must first be happyourselves, nor will happiness abide with us unless we confer it on others"; and again, "Inthe soul that is noble, Altruism must, without doubt, be always the center of gravity, but theweak soul is apt to lose itself in others, whereas it is in others that the strong soul discoversitself." Here we have the essential distinction, "there is a thing that is loftier still than to loveour neighbor as ourselves: it is to love ourselves in our neighbor." "Let our one never-ceasing care be to better the love that we offer to our fellows," and then, he says, "we cancount the steps we take on the highway of truth by the increase of love that comes for allthat goes with us in life.'' He also says: "It is easier far, as a rule, to die morally, nay evenphysically, for others, than to learn how best we should live for them."

To live for others requires constant renunciation. "To forget self, to melt into theuniversal life, that gives joy. In this forgetfulness of self can we at last taste happiness: inlosing all we find all. There is a courage of happiness as well as a courage of sorrow. Thiscourage we must cultivate now, to dare to he happy, to accept our divine origin, our divinerights. We need courage to explore these unknown regions of happiness, to accept thisnew Gospel of Joy.

The mystic follows strange and devious ways, guided sometimes by fitful gleams oflight. He gains the heights by rapid and swift ascents. Yet these paths often lead him tothe edge of frightful precipices, or he may lose himself in the stony mazes at the foot of thecliffs, and so fail to reach the summit. Yet he has a sure guide within, the light in the heart;while he trusts to that he cannot go far astray.

Maeterlinck in his beautiful essays expresses for us the thoughts we often have andwould give to others if we could clothe them in such significant and vivid words, but thereare many to whom this mystic language does not appeal, as Maeterlinck, quoting Plotinus,says: "The discourse we hold here is not addressed to all men, but those to whom theunseen is the real, the spiritual life is the only true life." To the elect, the appeal of themystic is not in vain.

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CHARACTER-BUILDING By Herbert Coryn, M. D.

Shall we build our own characters voluntarily, or wait to be compelled to do so at thepoint of a bayonet:

"Building" may not be the right word. Is the character of a man the sum total that heshows in life? Is it part of man's character to prefer an omelet to a chop? Character is adifferentiating thing. It is the character of the human species to think; we say that indifferentiating the human from the animal. In seeking a man's character we seek that whichmarks him off from other men, not that in which he resembles them. So a man's characteris shown in those tendencies and powers in which he differs from all other living beings.It is, therefore, in this way of viewing the matter, only the men of genius who exhibit muchcharacter. In all that part of them which is not the genius-part, they resemble some otherman. The further down their natures you look, the more do they resemble other men; thespecial keynote of character is only sounded during the hours of composition, or duringwhich they are manifesting whatever be the manner of their genius. At other times they areas other men; at some of those other times they are also as the animals; to sum up allthese modes of life that a man of genius may exhibit, those which he has in common withall other men, all animals, and even a few of the higher plants, into one mass with thosewhich are absolutely peculiar to himself as a man of genius, is to deprive the wordcharacter of all important meaning in the study of man as a soul.

Attaching to it this restricted meaning, it may be clear on reflection that to speak ofthe building of character requires some care and thought. Unveiling may be a much truerword. There are moments of supreme trial when the limits of any man are temporarilyshattered, and he exhibits powers of mind, ranges of feeling, flexibilities and activities ofconsciousness, of whose capacity he was never before suspected. These surely existedas latent capability; the shattering of limits of mind and personality induced by the tensionof the situation, a shattering which we speak of as "forgetting oneself," permitted theirmanifestation.

Therefore what we ought to mean by "character-building" is a gradual whittling awayof our own limits; doing slowly, because once and for all, what is done quickly andtherefore often impermanently, by some evoking situation. It is the removal of the veil thatshrouds the white statue. The man of genius can unveil his statue for a few moments inpart; but the winds of his own lower nature constantly blow it back across the marble. Theveil is not the lower nature, but the intrusion of it where it does not belong.

Let us look at the situation from above instead of below, from the character that isveiled instead of that which veils it.

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Let us look at the brain as the field of conflict, and remember H. P. Blavatsky'steaching about the cells of the body in her articles on "Psychic and Noetic Action." Thebrain-cells are a keyboard, which will respond to any touch, from the coarsest impact of theforce of sensual desire to the most rarified breath of the divine airs. Madame Blavatskysays this of all the cells of the body, but for simplicity we will try and understand it morelimitedly. While the high lights of the soul are upon the brain an exalted strain ofconsciousness sets in, spiritual thought and thought-pictures and feeling. Wisdom begins,insight into nature, comprehension of the divine, and the ability to express these in fittingaction, speech, music, form or color. The special state of the genius exists. But a single

wave from the lower nature will displace this divine player from the keyboard; the cells,moving to a coarser touch, can no longer respond to the finer. Hate, lust, greed, anger,personal sentimentality, hunger, jealousy, vanity, ambition, or that memory of formeroccasions of any of these which is the equivalent of their reproduction - one of these willat once throw the cells into a commotion in which the tenderer touch of the divine playeris totally lost. The veil has come over the statue; the man is once more only an ordinaryman; the chief of those things which marked him from other men has departed. The lowernature is, so to speak, like a drunken servant, who comes into his master's room and findsthe harp yet throbbing to the delicate touch of the musician and proceeds himself to makecoarse jangling upon the strings.

To see the truth of this view of our own natures must afford much encouragement.To think of our work as one of character-building is to suppose ourselves weighted with aharder task than really exists for us. But the task is an unveiling, and the way to do it is tothink constantly of the waiting soul, full of all divine lights and powers. That thought willhelp to expel any passion that may be blowing across the chords of life; it is an ascent toa plane where those winds cannot come and from whence the brain may be safeguardedagainst their breath; it is the "overcoming of the lower nature," an appeal to the "Warrior"spoken of in "Light on the Path." Pursued as a habit, it leads on to victory after victory, andsoon brings about visitations for short but lengthening periods of that deep "peace thatpasseth all understanding" into which the divine dove of wisdom can at last descend on thesoul.

I think the religions have made the path seem harder than it is, the reward toodeferred and indefinite, the heaven too inevitably transmortem. Every man has a Genius,the genius has succeeded in letting the Genius speak; so has the natural leader of men;so have all great reformers, altruists, philanthropists and teachers, if the names arewarrantably used. It is easy to remove here and there a hindrance bit by bit; to stop a fitof irritation or anger; not to do a selfish thing; to make love dissolve separateness. Thereis never a vacuum. Never for a moment can any lower motion be stayed, howeverimperfectly, but what a higher, to that extent, comes on. The last peace and wisdom arethat much nearer.

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This view, that in each human being is a hidden Genius who has to wait for hisinstrument, who, achieving the instrument, has to wait till the gross red fingers of the unrulyservant are tired for a few rare moments - is the reconciliation between the Darwinianteaching, which only deals with the evolution of the instrument and does not even properlydeal with that of the servant - and the all-present traditions of a Golden Age. The GoldenAge was the Age when the souls were free, ere yet they had renounced freedom and joyand glory and their Palace of the Burning Sun to become Lights of the Tabernacles of the"men" of earth.

Two factors help the unveiling of the soul. Nature, as Karma, begins. She visitspenalty upon sin, upon selfishness, upon misuse of physical appetite. Then follows thehigher, and ultimately the sole, factor. This is the intense joy that comes to the personalman when his soul is able to flood the brain and heart with its light. There is no joy like thatof serving life; a few of the ways of serving it are to help humanity; to manifest the

harmonies of life in poetry, color, form, or sound; to depict its ways in real drama; to study,draw down, and combine its forces. This joy is the great incentive of the higher man, andis itself a manifestation in him of the same life.

The souls of men are not alike, any more than blades of grass, or stars; thoughperhaps up to a point the path of unveiling is alike. But when all the unveiling is done, anda vaster Golden Age is come again, when harmony is come forth from its suspension in thepassing dissonance, then it will be seen that work is joy. For the only work, then, will beone to which we do not now give that name, the divinest prerogative of life. The lines ofindividual "work" diverge through time, whilst becoming grander. In the end to every soulwill be its own part, eternally individual, yet all uniting from over all the field of the universeinto one illimitable choral.

"Verily, the night is far spent, and the blackness that cometh before the dawn is well-nigh ended."

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"So that we have every warrant for assuming that the feelings will always beassociated with an I who feels them, and that this I will never cease to be our very selves,although we may be made happy beyond all conception in finding that within that which wefeel and know to be our own ego-hood is also that of all humanity - of all that lives andbreathes.

"For this is brotherhood; to find within our own hearts all our lost brothers; to hearin our own voice, the tone, the mass-chord of all humanity, and to feel that in the far-offeons to come we may be able to include the entire manifested universe in one solemncosmic harmony that breathes its, and our, bliss in one great I-AM!" - Jerome A. Anderson, Evidences of Immortality

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A STRANGE MAN Carl Jonas Ludwig Almqvist - Poet and Philosophy By Ellen Bergman

It is said of Almqvist: "With winged steps he is gone in advance of his time, stirringit with deep interrogations, prophesying its future with infinite hope."

He gives the fullest expression of the new-time consciousness, not only of that whichexists now at the end of the century, but also that which will come in the future.

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HISTORLCAL SKETCHIn the library of his grandfather the child Almqvist was often seen lost in the studies

of manuscripts and books.In 1820 he married a young girl, very poor and uneducated, who lived in the house

of his parents. With his wife and under another name, Love Carlsson, and in the disguiseof a peasant, he fled from the life of conventionality to that of nature, in order, as he said,to "fashion his life in One straight way."

In 1830 Almqvist became the leader of Sweden's reform school and was soonsurrounded by a host of pupils, who for the first time were learning through his genial andtrue human method of education that one can be happy in a school, that a teacher can fillits halls with marvelous visions, and the soul with great thoughts. He was admired andhonored by his contemporaries, both as a genial and productive poet and for hisdistinguished capability as a teacher.

In 1840 Almqvist was obliged to resign from his rectorship, for his very open,sincere, and sometimes prophetic speeches and writings on religion, philosophy, art andsociety did not accord with public opinion. In his school, too, he lacked the sense of order.He then began work as a publisher of his own many writings, as a map-drawer, as a copierof music, a proof-reader, copyist, etc., in order to sustain himself, his wife, son anddaughter. For a long time the Swedish Academy seemed not to know anything of hispitiable circumstances. At last a bishop said to King Oskar I: "The greatest genius inSweden ought not to starve to death." This was followed by an appointment as "RegimentPastor," a name under which he is well known.

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In the month of June, 1851, Almqvist fled from Sweden, accused of falsification andof murder by poison. His family never thought him guilty, nor did his true friends, amongstwhom was the great poet Runeberg. The guilty one seems to have been a jealoushousekeeper, who had tried to make the murdered man suspect Almqvist.

As the emigrant "Pastor Gustavi," he traveled in America's great towns, visited itsforests, Niagara, and places of note. In the year 1860 he returned to Bremen an old man.There he lived under the name of Professor Westermann, content and peaceful, busy withhis books and papers. When he fell ill he was sent to a public hospital and there died andwas buried in the "Potter's Field."

ALMQVIST AS FATHERHis still living daughter tells of her father as follows: "My father would sit alone for

long at a time, serene and quiet, drinking coffee or smoking, and then his expression wasdeep and meditative; but for us children, for our wishes and well-being he always wasawake. In his home life he often jested very wittily in a subdued way, but in society he wasmodest, silent, and almost impossible. In small circles he set the people on fire. Hispersonality had an extraordinary fascination through his serene, deep intensity, and hisalways vibrating passion for ideas, for the essential great whole. Trifle he treated as trifle.He never made much of his person, or brought himself forward or posed. He was seldomin a hurry, but would come serene and friendly from his work and take us children for longoutings. He spoiled us, but never permitted any license. He also was our best playmateand friend. He did not like to see us idle, we always must work or play, but he detestednothingness. He did not feign pleasure, he really enjoyed our pleasures, as we his. Howoften, too, he went with us on different outings; we always were delighted, though hesometimes for a long while would be silent. We forgot the silence when he waked up and

observed us. No one could tell us things so funny or so tender as he. When I was in aboarding school in Stockholm, he used to take me and all my comrades during the hotsummer days on outings from our tiresome needlework.

"He always was wide awake for nature, and for different occupations. He would talkwith old men and women; they told him, as did people in general, their deepest secrets -no one had such power as he of gaining confidence. We confided to him everything; healways understood our feelings, though he never flattered our weaknesses. He neverwaked our ambition or praised our progress, but told us that diligence was only a duty. Asa child, I wrote verses, but he never made anything of it. To write verses, he said, is atoken of the fulness of life, and we only ought to do so when we feel it irresistible andimpossible to withstand.

"His manners were so gentle that I never saw him impetuous, and therefore Ibelieved the world would vanish when he once told my brother, who really had failed, thathe was a veritable blockhead. My brother never had any real

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pleasure when separated from his father, - which is not usually the case with youths ingeneral. Only to be near him was for us both a fortune."

AS AUTHORHis principal work is: "The Book of the Rose.'' It contains many of his writings, and

it is said of it that he therein seeks to "mirror all the world." It is at the same time, "tone,color, fragrance, sorrow, joy, poetry, religion and philosophy." For Almqvist tones becamecolors; colors, fragrancy; these give taste-sensation, like juicy fruits. If we desire to befully acquainted with him as an author his other writings must also be studied, as,"Amorina," "The Monagrafy," "Mirjam," etc.

AS PHILOSOPHER AND ARTISTHe dreamed of a future, "when art contains both poetry, music and picture." In a

poem, "The Night of the Poet," he expresses his innermost feelings as to the ideal of art:"During the darkness of night, in agony and almost a swoon, I heard a voice: 'Choose! -If thou wilt be strong, choose the lot of the strong, which is strife and no rest. Againsteverything thou wilt have to fight; nothing on earth wilt thou find without fault, and thou wiltever have to fight against and reform error. But if thou wouldst be as a lamb, come untome; then, wilt thou have peace, innocence and rest, with me in my home. I will embracethee, and thou shalt not be drawn away by separateness, or be torn by the deeds ofmisery. 'Lord!' my soul answered and sank together - 'O that I could be a lamb as thousavest!' 'All may be and do as It will.'" And the same voice told him further: '"Onlyremember to stand on nothing, and to lean on nothing; for nothing can concern or touchthee, and thou thyself canst possess nothing; but thou wilt obtain power over all things.Thou canst not possess It, for thou shalt possess nothing and stand on nothing; but thouwilt have the best of all power which is to play (sport).'

"At these words my head sank in a golden cloud, and I lost the universe. When Iawakened and arose I was glad. Art awakened anew within me, and robed in a white dressI saw her, the sweet one. Dead was now death and only life lived for me. I heard the

thunder rise on the clouds, and the terrified vault of heaven spread its wings trembling overthe earth. I smiled and said: 'The lightning is beautiful.' The rain streamed in showers overthe land; all fell, melted and was drowned together. I was not wet. Tempests speededthrough the forests and over the meadows; the deer fled and men freezed through marrowand bones. My hand was warm and I painted. Flowers I saw bud and fade. I painted.Children I saw grow up into boys and girls. Girls flourished into maids, beautiful as theflowers of life. I saw them grow old, wither and pass away. Boys I saw grow and becomemen; I heard them talk prudently and keenly; then I saw them grow old, wither and turngray. I continued to be the same as I am and always was, - nothing. I only paint."

Almqvist is said to have been so dependent on the harmony of his sensations andimagination that he liked to write different scenes with different colored ink, as black, red,blue, complaining of not having ink in all colors. He also says that a poet seeks to speakthrough symbols: ''Such inner meanings

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give joy and awaken a marvelous light in the soul. We understand the allegories of life ifwe are of nature, as we live the true artist's life." "Great," he says, "we do not require to bein order to be artists. We need only to look at life with glances of innocence as do littlechildren and artists. Then we live with the whole, we have a wonderful intercourse with theuniverse: then we flourish in undisturbed union; then we celebrate the true worship ofGod; then we offer roses to the Lord.'

HIS VIEWS ON SOCIAL AND RELIGIOUS MATTERSAlmqvist once said of prisons: "They ought to be considered as hospitals for the

soul, where only through mild expedients we should try to restore the health of theconvicts." In "Amorian," he makes an assault on the liberty of the will and sets "a sharp-pointed sword on the most sensitive nerve of humanity." He was a mystic, a pantheist."The most sublime life," he said, "was to he unconscious as a lyre, whose strings Godtouches. To be embraced by, to be hid in the whole, to let thought be lost, to be unseenby oneself, to sink down in the unnamed silent ground. This is the highest power to healthe soul."

To him all nature was endowed with soul: "The daffodils have freedom and thought;the rubies, imagination, through which within their own natures they proclaim the purplepoem of the eternal." "The fragrances of the forests are astonished by the air, coming tothem from the flowers of the garden. The bird is the artist of the wilderness. The eagle isa poem soaring on deep-gray, glittering wings, a poem of God; for God himself cannotconceive of his own dark being, but has to discover it; therefore he puts his feelings andthoughts before himself, and together they make the world. These changing objects arethe paintings; the painter behind the clouds paints in order to stand clear before himself."

Thus everything in nature for Almqvist is an expression of the divine. The "Fall ofman" through which existence is broken, was to him reason killing intuition, conventionalityconfusing instinct. In a little poem, "Tears of Beauty," which Almqvist thinks crowns all hispoems, he makes a rough giant pursue an escaping nymph, - a drop of blood floatstogether with a tear from her eyes, and this drop, which neither could rise, weighed downby the dark blood, nor fall to the ground, lifted as it was by the clear water, is still hanging

and floating in space - and, "this tear is the world whereon thou livest, my friend."Of religion he says: "Devoted leaders are needed to prepare the second advent of

Christ." "The second advent signifies the victory of gentleness, for man's best strengthfrom God is gentleness, which is love and intelligence. Gentleness can do everything,fresh, orderly, cheerful, and peaceful." "Christ was the mediator only in the sense ofsacrificing himself for the good of the whole, and by fully revealing the nature of the life oflove."

Directing himself to God, he once said: "I love thy poor Son and thy other sons.""In Ormuzd and Ariman," he confesses "that kindness even in the meanest garb is thatalone which can unite where everything is scattered, which alone can build up whereeverything is destroying."

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In moments of deepest agony he utters about God: "I would prostrate myself beforeIt with all the powers of my being. I would love, I would be annihilated by devotion to It, byinclination to It, by an eternal, unquenchable desire for It. I would die for It, that It may live."

AS REFORMERHis reformations of the world aimed at the christianizing of humanity. All must work

under simple natural relations: through the diligence and happiness of all, the evil man willrecover, and crime will starve to death by want of nourishment. In "Ariman" he lets the well-meaning men in the most minute way regulate the state, the family, art, agriculture, thetowns. "They also with fatherly care and according to plan proclaim where and what kindof roses are to grow, and in what forests nightingales must sing under penalties of showersand thunder."

But "Ormuzd" fails, for though the flowers, animals and men, during die day,obediently follow the thousand prescribed ways of happiness, beauty and success heordains for them; yet in the night a marvelous creature in a manifold changing form goesaround the world. Without plan, without design, without order, it came, it went, it workedand succeeded. This mysterious creature upset all the plans of Ormuzd, both as regardsbodies and souls; it so acted that the inner beauty of their respective natures blossomedin a sweetness before unknown. The real heart of things awakened where this wondrousbeing passed by. Ormuzd noted the unknown in his big book as a "suspected person." Butthe well-meaning Ormuzd himself was, the whole world around, a "suspected person," andthe great public that obeyed was not glad. "Men would have been more glad if they weretrusted to be a little good if they permitted themselves to bring forth in the light some fruitsof reason, force and goodness."

He also says elsewhere: "it is through crime that humanity is progressing, and thevirtue of every cycle of evolution has been the principal deadly sin of the preceding one,and by it the most forbidden, which by all means possible, by argument and reasoning, byall legislative power, it has tried to hinder; and this from a very natural cause, that everymode of culture will defend its own life and seek to prevent its own death. The last trutha human tongue can pronounce is: that the crimes of the world have carried the worldforward, or in general have caused something to be done. After this proclamation not muchis to be added. By no means am I talking of all crimes or vices - nor of most of them, nor

do I mean the small defects, the small vices, small sins, but that which in every time isregarded as the greatest, the most consummate, the very deadly sin of the age. It isusually this for which all the culture of the age shudders and trembles, as for its owndestruction. It is he who points out the gates through which the new cycle is to come, bywhich humanity is to rise and to progress. Therefore Christ was crucified by the Jews,while what he preached enlarged the borders of Judaism."

And further, he says: "No cycle of culture has existed on earth, where man did notthink crime against himself to be crime against God; and such sins, such

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vices, every art of culture has always judged the greatest, the most dreadful, the mostunpardonable of the age."

Thus he himself committed the greatest sin of his time.

VIEWS ON THE RELATION BETWEEN MAN AND WOMANHere he touches the most sensitive thought of his time, influenced by Swedenborg

and Thorild (a Swedish poet). Himself married, he probably lacked possibilities of beinghappy. He was the same kind, tolerant, helpful man toward all; he neither felt deep lovenor hatred; therefore probably he was too impersonal for matrimonial happiness.

In a pamphlet, "What is Love?" and in a novel, "Permajouf," he treats of thisquestion. With deep grief he says: "Children come into the world without spiritual, true ordeep love between their parents, therefore the poor creatures are brought forth mean tothe very core of their being." Then he says: "We hang forgers, but whoever for a thousandother reasons than love unites himself with one he does not love, and thus forms a uselessdomestic circle - does he not commit a crime so great and with consequences soincalculable, relating to both the present and the future, that it will result in more terribledisasters than the forgers of millions?" And further: "Mutual happy love is as an electricstream between souls. The solitary warm heart is deprived of light; the solitary luminoushead lacks warmth, but the electricity of love gives to the head warmth and to the heartlight." He regards man and woman as equal: "neither is above nor below; neither is amonster below the other. Therefore woman ought to learn trade and to have full right ofself-sustenance in order not to be forced for her livelihood to commit the great sin ofmarrying a man she does not love, and no man can be really happy if he is not loved by hiswife."

Almqvist looked with the eye of a seer on every question of importance, whether oflabor, peace, politics, etc. All his works will some day be published and then we shall haveopportunity for studying this very extraordinary man and do him justice.

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"For the only decree of Karma - an eternal and immutable decree - is absoluteHarmony in the world of matter as it is in the world of spirit. It is not therefore Karma thatrewards or punishes, but it is we, who reward or punish ourselves according to whether wework with, through and along with Nature, abiding by the laws on which that Harmony

depends, or - break them." - H. P. Blavatsky, The Secret Doctrine, Vol. I, p. 643.--------------- 611

COLUMBUS By Frank M. Pierce

Since the Fall of Man, when his soul became obscured and lost in his selfishmaterial personality, small-minded, narrow-visioned men have swarmed about the fewgreat world actors and intellects, fawning for favor through senseless laudation whilesecretly and, when discovered, openly criticizing, slandering and pilfering such crumbs offame, reputation and notion as might be stolen from the master-builder's ample unguardedstore. As prejudiced historians, they have fathered upon the history-makers deeds andwords wholly beneath or beyond their field of action and thought. In jealousy and spite theyhave robbed the dead lions' record of some noble thought or action, to enrich someunworthy rival claimant, or upon a new challenger of destiny whose favor they wouldsecure. While among historians are found conscientious recorders of events as theyunderstood them, the fact remains that they have seldom if ever been prominent actors inthese events, and have been dependent upon fragmentary data and opinions of minorprejudiced actors and observers. The great history makers have been too busy with theirherculean tasks to find time for recording their deeds or motives. It is therefore a fact thatwritten history is at best only a shadow of truth and must be brushed aside when atvariance with an intelligent summing-up of the results springing from the works of the great.

Those who have grasped great opportunities have possessed and been possessedby great and lofty ideals, have, in fact, created ideals and opportunities and caused themto manifest into practical use in and for humanity of the really great. Like gods, theyresurrect the dead past and lead it into useful action in the present. Leaving historians andrival claimants to juggle as they like with the details of the life and work of Columbus, heis too great, his self-created ideal and work too grand, the still unfolding results toostupendous to permit of consideration from other than the most lofty standpoint.

Let us pass rapidly over the details of his early preparatory - otherwise practicallyunessential - life, the sooner with him to contact his mission.

Born in Genoa about 1435, of reputable and humble parents, he derived dignity andnobility from deeds, instead of known noble ancestry. Intensely fond of geography andfilled with love of adventure and study, he entered the University of Pavia, where he wastaught grammar, geography, navigation and astronomy. Living in a seaport, the boynaturally looked to the ocean as the field upon which to satisfy his nature. In 1450 his firstvoyage was made under his uncle, a bold, hard commander of squadrons, who did notshun a fight if under garb of law and right. As a hardy, intelligent, observing mariner,serving and commanding, he sailed the then known waters of the world, voyaging in 1477a hundred leagues beyond Iceland. During this period piracy was openly allowed and theholy wars were being waged against the Mohammedans. In the thick of this turmoil of warand commerce Columbus found every opportunity to develop and exercise his natural, cool,daring versatil-

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ity for endurance and command. In his early sea-faring life he became imbued with theidea that the waters encircled the inhabitable earth, that there must be unknown inhabitedlands to the west. To such an extent had this idea become a part of the maturing man thatfrom the numerous renderings of the family name he chose the Latin form, because"Columba is the Latin for dove," and that he would perform the mission of the dove in takinglight to a race on a western land who were in darkness. Who was this fellow to use suchlanguage? Is it not an evidence of the re-embodiment of an old soul or knower, reflectingon its new mind-mirror dim pictures of past knowledge to lure and urge on its instrument -Columbus - to rediscover an old continent whose civilizations are now known to haveantedated and excelled the civilizations of Egypt and the East

In personal appearance Columbus was a striking figure; tall, well-formed, muscularand dignified, face neither long nor thin, but finely shaped, fair complexion, high cheek-bones, steel-blue eyes, light hair, turned to gray at thirty. In dress plain, in mannersamiable and courteous, commanding, almost dominating when aroused, brave, resolute,speculative, while underneath was a sincere devotional nature natural to the man. No perilcould dampen his enthusiasm. In training, nature and circumstance everything pointed tohim as the chosen instrument to engage in voyages of discovery fraught with new anduntried dangers.

In middle life, happily wedding the fortuneless daughter of an Italian gentleman - awell-known navigator - Columbus maintained himself and wife by making charts, globesand maps, one of which was sold to Vespucius. These brought him fame as a speculativegeographer and mathematician, while he deluged learned men, church dignitaries,prominent laymen of all nations and crowned heads to interest them in his projectedattempts to discover new lands.

Revived ancient fable tales of islands, and the vast submerged Antilla - Noah'sflooded world - in the Western ocean, stories of a returned traveler from China, ofPortugal's discoveries in Africa and of the Cape of Good Hope, suddenly raising thatcountry from the most insignificant into one of the most important nations, had fed andexcited the minds of many people to discover and occupy new regions in hopes of findingfabulous wealth and booty.

Applying first to John II, King of Portugal - who was in the midst of new discoveries -to aid him in his long cherished plans, Columbus was met with apparent sincerity, but afterhis plans were revealed the king secretly sent a ship out on the route proposed byColumbus, but they were baffled by storms and returned to ridicule the scheme. Thiscontemptible treachery greatly angered Columbus, and, because of the death of hisdevotedly loved wife, he left Lisbon in 1484 in extreme poverty, due to his efforts in hisabsorbing plans and in helping the needy. Impoverished as he now found himself, hecontinued to aid his aged father. He never ignored a duty.

Undiscouraged by his first failure, unsuccessful attempts were made to interest theking of England, his countrymen the Genoese, the Venetians and several Spanishnoblemen. Among the latter, however, one - the Duka Medina - Celi [sic] approved hisplans and was about to offer Columbus four ships, when he bethought himself of thejealous temper of the sovereigns, the magnitude of the results in the event of success,requiring the guidance of royal hands, and, restraining his impulse, he contented himself

and served Columbus and the world by writing to Queen Isabella, cordially introducing

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him to her attention. In terms as cordial Her Majesty requested that Columbus be sent toher.

The world and with it the patient, courageous, indomitable Columbus had finallyreached a turning point, an epoch. The pregnant time and the man for the time had metand clasped hands - not that the two were as yet completely fitted and in harmony witheach other - but the grip was never released until a new world was discovered, whereindependent, liberty-loving elements, in the oppressed thought-bound nations of the earthwould find fit habitations, resources and scope wherein to evolve a new nation and a newrace.

On January 26, 1486, Columbus entered the service of Ferdinand and Isabella,expecting within a short period that under the auspices of these joint sovereigns he wouldbe able to sail out into the unknown to seize his life-quest. But six long, weary years ofwaiting, promises, disappointments, hope, almost despair, must intervene before thedawning of the happy day, August 1492, when he should sail from the Port of Palos, outinto the perils of an unknown ocean, following an idea - or may it have not been aninspiration?

At this point it is well to become acquainted with the sovereigns - especially Isabella,who by her generous, self-sacrificing and timely aid had justly shared with Columbus thehonor and glory of his world-changing discovery.

Ferdinand, in person, was of middle stature, well formed and in carriage free, erectand dignified, hardy and strong, clear-eyed, heavy eyebrows, high forehead, partly bald,chestnut hair, expressive, well-shaped mouth, a ready, fluent voice. In temper even, clearmind, grasping a subject at once, remarkable for his correct judgment of men - a hardworker, devoted to his religion, plain and simple in his tastes, dress and diet. In Spain hewas entitled the wise and prudent; in Italy, the pious; in England, the ambitious andperfidious. Such is fame!

The three ruling purposes in his life where the conquering of the Moors, driving theJews from Spain, and the establishment of the terrible Inquisition in his kingdom.Unquestionably honest and sincere, is there not a great lesson, in the light of subsequentand especially in very recent events, of honest effort wholly misdirected? He sowed thetempest seed of intolerance, bigotry and horrible torture and foul assassination in the nameof religion, and the people and country he did so much to strengthen and glorify havereaped the whirlwind of mental and spiritual degradation and finally national disaster andhumiliation at the unwilling but humanely compelled hands of the people who sprang fromthe loins of Spain's discovery. In national and individual Karmic recompense a light mustgo out from the same people to illuminate and redeem Spain.

Isabella, under the scrutiny and verdict of time, has proved to be one of the purest,best and most beautiful women ever shown in the pages of history. Slightly under middleheight, delicately formed, beautiful, auburn hair, white skin, gentle, clear blue eyes,extremely modest, dignified and carrying herself with such gentle stateliness that sheappeared tall; in character ingenuous, generous, devoted to Ferdinand and careful of hisfame, womanly in all things, active and resolute, as several suits of armor in the royal

arsenal in the museum at Madrid, won by her in battle, attest.She gave close attention to the state affairs, ruling her separate kingdom - as did

Ferdinand - working in harmony. Except on the persecution of the Jews and theestablishment of the Inquisition, all acts were executed by both, under the seal bearing theunited arms of Castile and Aragon; meanwhile she gave much

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[[Illustration: "Columbus presenting his plans before the "learned" men of Spain."]]

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of her time to helping her people, succoring the wounded, disabled and destitute left by thewars.

She sought strenuously to reform the laws to benefit the people. She was a patronof literature, art and science, promoting the recently invented art of printing. Books wereadmitted free of duty.

The spread of literature was greater during her reign than at the present day.Earnest in her religious faith, still she was violently opposed to the expulsion of the Jewsand the establishment of the Inquisition, though in this she was powerless against priestlyopposition.

Her life proved the statement of an observing writer that "she would not upholdbigotry at the expense of humanity."

Such were the characters of the two sovereigns with whom Columbus found himselfin contact. Ferdinand commands respect; Isabella was a soul with which the body andmind were in such harmony that she brought out the best in those she contacted in personor by act, and received not alone their respect, but their admiration, love, devotion andreverence.

The time and conditions appeared favorable to the speedy realization of the long-cherished hopes and plans of Columbus.

The marriage of the two monarchs had put an end to internal feuds and united theSpaniards in one purpose, to conquer and break the domination of their common enemy,the Moors. That fierce and capable people were then pent up within the boundaries ofGranada by the victorious encircling Spanish army. Columbus, as the guest of Quintinilla,comptroller of the treasury, was brought into intimate contact with the most influentialpeople, and into easy touch with the sovereigns.

Columbus, "considering himself the particular agent of heaven in carrying out histheory," was filled with enthusiasm, and greatly impressed the King by his firmness ofconviction, modesty and dignity of manner. But his caution forbade his espousing hisscheme, apparently so wild, until he could hear it discussed by a council of "learned men."

After some delay a council was convened, composed of an array of priests,professors, science doctors, whose opinions - due to their avocations - were hard tochange or broaden. The priests - most opinionated and stubborn in their opposition - stoodon a literal translation of Scripture as the ipse-dixit to their opposition; for instance: "Theheavens are stretched out like a scroll." "The heavens are like a tabernacle spread overthe earth." "Therefore the earth must be flat." One of these astute theologians said the

idea of an opposite side or antipodes was impossible, quoting St. Augustine as follows forauthority: "To believe that there exist other inhabited lands on the opposite side of theglobe is to say that there are nations that did not descend from Adam; it would have beenimpossible for them to pass the intervening ocean; therefore he who asserts this new thingis discrediting the Bible, which declares that all men descended from one common parent."While these then effective objections appear childish and ridiculous when presented tointelligence either now or then, they serve as a proof and a warning to the thoughtful asillustrative of that arrogant ignorance which for centuries has cloaked itself in priestly garband has had the effrontery to name itself, and pose as God's Vicegerent, to issue its Bulls,Interdictions and Decrees.

Does not this same organized church-power stand today where it then stood -opposed to progress, forcing ignorance upon the ignorant and careless by wronginterpretations of the Bible, and blocking the discovery of the new spiritual

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world as it then did of a new material world, to which those whom it had oppressed andpersecuted could escape and find hope, peace and life? The reader should know thatessential truth as it exists in all religions is not referred to, but only the distortions presentedby those who seek to have men follow the form rather than the spirit of religion.

Now is the time, the vital necessity, for the Spiritual Columbus.The scoffing, arrogance and objections were boldly and skillfully met by Columbus,

though he was constantly in danger of being condemned for heresy.The continued war against the Moors, the breaking out of the plague, kept back the

decision of the council until the winter of 1490, when the sovereigns decided that thearmies should take the field, never to leave camp until proud Granada had fallen.

Columbus, worn out and disgusted by years of dilly-dallying, demanded a finalanswer. Forced to act by this great but too modest mind, the learned body of sages (!)finally decided that the sovereigns should not engage in such enterprises on such slenderand, to them, vague reasons as Columbus had presented.

Can we not see this great man - now scoffed at as a dreamer, an adventurer,pointed at by the children in the streets as a madman - turn away and quit Spain in disgust,and filled with contempt and disdain for those in places of power and influence? Histreatment would have embittered and shut in a less robust, fearless, indomitable andexperienced soul; but Columbus, tireless and persistent, started with his son on foot forFrance to present his plans to the King. Arriving, faint with fatigue and hunger, at ahospitable convent, three miles south of Palos, he applied at the gate for bread and water.Met by the Prior, Juan Perez de Marchena - most fortunately a learned and kind man - hewas given food and rest. Meanwhile he had told his story to the good friar, who, being aman deeply learned in geographical science, at once comprehended the plan of Columbusand the importance of holding the honor, glory and rewards of the discoveries to Spain.

Columbus was through him brought for the first time into relationship with thathealthy force, the Practical Man, which, unconscious to itself, has always stood opposedto intolerance and whatever fetters men and dwarfs the mind, because its daily life isrobust, broad, a restricted freedom, dealing with universals in a practical way.

Now and for the first time he found himself on the right road to success, backed by

a quality of force accustomed to brush aside the elements and natures inviting objections,or learned or unlearned man's ignorance and lack of sense.

Such men were Garcia Fernandez, a practical scientist and geographer, and two ofhis friends, the brothers Pinzon, two well-known, hardy, adventurous navigators.

Satisfied with the correctness of his plans, they offered to join Columbus in theexpense and effort to again enlist the aid of the Spanish Court. Columbus, at first reluctantto allow the sovereigns any further opportunity in his intended expedition, finally yielded,and Sebastian Rodriguez, a shrewd and trusty man, a pilot of Lepe, was sent to the Courtand gained easy access to Isabella through letters he presented from Juan Perez, formerlythe Queen's beloved Confessor. The good friar was at once invited to repair to the Court.His eloquent and earnest pleading, seconded by the Marchioness of Moya, a favorite ofIsabella's, reawakened the interest she had never lacked in the plans of Columbus, andshe at once ordered him to be sent for, not

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forgetting in her good heart to provide the money for the journey of the now poverty-stricken New World's father. He reached Granada at a most propitious time, just after thefall of the great stronghold of the Moors and the surrender of Boabdil, their chief, thusending the fierce struggle of eight hundred years' duration.

Dejected and melancholy, but possessed of his great idea, Columbus viewed thevictory jubilee with indifference, almost contempt, as trifling in comparison with his mightypurpose to discover a new world.

Meeting again the same progress-obstructing force in the person of the Queen'sConfessor, the Archbishop of Granada, who pronounced the terms exorbitant anddegrading, Columbus, with unyielding determination, again prepared to quit Spain and layhis plans before the French King. Isabella, persuaded that the share required by Columbusin the enterprise was too large, yet with unfailing confidence in his judgment and integrity,offered him more modest terms.

Now, if never before, we see the real man. Columbus, poor, almost friendless, wornout with many years of fruitless effort, disappointed and defeated at every turn, now witha certainty offered him, of carrying out his cherished life-work, fully cognizant of this, herefusing to demean his enterprise by accepting terms other than he had dictated, broke offall negotiations, mounted his mule, and started for Palos.

This action was not taken through stubbornness nor false pride, but because hewould not permit himself to be tempted into undervaluing or accepting less than his justshare of the immense benefits accruing to whatever power should help him to secure them.

His determined decision and prompt departure produced the results which alwaysfollow right, courageous action. Luis de St. Angel and the Marchioness of Moya, stung byhis abrupt departure and the irreparable loss to Spain, should he succeed elsewhere,sought the Queen, and earnestly, almost reproachfully, urged her to recall Columbus.

The destiny of the world for unborn centuries hung upon this good woman'sdecision. Will she prove herself great and good? Will she clear her pure mind fromfettering priestly advice and let her soul free to act as her intuition had constantly urged?Yes; at last she saw the light, and, brushing all obstructions aside, she moved out, firedwith ardor, trust and determination, personally assuming the financial responsibility and

solemnly declaring that Columbus should undertake the discovery of a New World. In thisdecision she proved her greatness far more than in her noble and willing sacrifice inproviding the means for carrying it into effect.

It was an exhibition of the soul overriding obstacles to its divine purpose. A soul putto the test of a great opportunity for helping humanity, which, if improved, would prepareit for greater future work when the fate of humanity should again hang in the balance.

She saw the light and followed. The national treasury was empty, but from theplethoric reservoir of the ecclesiastical revenues an advance of three thousand crowns wasmade on the pledged jewels of Isabella. With this and a sum equal to one-eighth of thecost of the expedition, furnished by the great discoverer himself, the material means wereprovided for Columbus to carry into effect and make manifest in material life his spiritualideal and purpose.

There is a great lesson concealed in the fact that the intuitive Isabella attended tothe material needs, while the intuitive, reasoning, executive Columbus supplied the idealand the plan which he executed.

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Articles were drawn up in accordance with the original demands of Columbus,making him admiral for life in all possessions he might discover - viceroy and governor-general over such discovered lands and continents. He was empowered to reserve forhimself one-tenth of all pearls, precious stones and metals, and all articles andmerchandise bought or bartered within his admiralty. He was also granted absolute legalpower in matters of traffic.

Passing the vexations experienced of fitting out the expedition, Columbus set sailfrom Palos, Spain, August 3, 1492, in three small vessels manned by an impressed, almostmutinous, crew of one hundred and twenty men, himself commanding the Santa Maria, thePinta and Nina commanded by the Pinzon brothers, whose assistance by work andexample entitled these more humble men to place and grateful recognition as great helpersto Columbus in his enterprise.

Like every important transaction in his life, Columbus began this his unparalleledachievement in a dignified and stately fashion. He proclaimed his motives and plans, hispurpose to carry the Christian faith into the unknown world, and the glory which wouldredound to Spain from his discoveries.

Finally, after years of untold labor, trials, disappointments and sufferings whichwould have paralyzed a less sturdy, resolute and determined man, this great, inspired,soul-propelled discoverer had launched and entrusted his lofty enterprise and himself tothe Supreme Power in which he firmly believed, and that it could and would act through himif he performed his whole duty with faith and trust.

Why weary ourselves and detract from such a character by recounting the inevitableperils of the deep, the elements, and the greater dangers to be met in the ignorant,superstitious, cowardly and evil nature of men? The meeting, contesting and overcomingof all the obstacles are but incidents in the accomplishment of the great purposes of greatmen.

On the sixth day of September, 1492, Columbus sailed westward from the CanaryIslands - the then western known limit of the great ocean, and the real voyage of discovery

began.On Friday, October 12, 1492, the New World land was sighted. The admiral, as

Columbus was now called, supposing the newly discovered land was an extremity of India,named the inhabitants Indians, but instead it proved to be, in fact, a new and unknownworld.

In the confusion of uncertain records of an unknown and unmapped land and oceanerrors could easily occur, and while some records claim that the land first sanctified by thepressure of the foot of Columbus was Guanahani, now known as San Salvador, it is anequally fair presumption to say that his first landing was made in the beautiful land-lockedharbor of what is known as Santiago de Cuba, a place again made historic by theunparalleled deeds of heroism performed on land and sea by the flower of the new race,to whom Columbus opened the door of the New World - deeds performed, not in lust forland and power, but in the sacred cause of humanity - the cause Columbus himself served- to give to a down-trodden people material, mental and spiritual food, from the sameintolerant, bigoted, non-progressive, organized power which for many years successfullyopposed and almost defeated the plans of Columbus.

"As ye sow, so shall ye reap." Surely "the mills of the gods grind slow, but they grindexceeding fine."

The first act of this now triumphant, victorious general of peace was symbolicallygrand and characteristic, in falling on his knees, kissing the earth and then

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returning thanks to God. He in his posture displayed self-abnegation, and in the after actrecognized and emphasized the relationship, unity and independence of the material andspiritual worlds and life.

Every knee bent in reverence and every heart overflowed with thankfulness, somefor their deliverance from physical peril, others with the higher gratitude for theaccomplishment of a great purpose.

The picture presented was fascinating. The naked but comely, gentle and kindlynatives flocked about the strange white men with natural trust and curiosity, whileColumbus, dignified and becomingly dressed in scarlet, surrounded by his men, unfurledthe royal standard, and took possession of the land for his King and Queen. He thenadministered the oath of obedience to all his officers and crew, binding them to obey himas Admiral and Viceroy and representative of the sovereigns. The men now broke into thewildest transports of joy, and, human-like, kissed and embraced the man they had butrecently thought to kill, begging favors and pardon in the same breath.

The Indian of today, his naturally noble qualities degraded and brutalized by thewhite man's whiskey and treatment, bears only a physical resemblance to the gentle,trusting natives whose hospitality and honest barter won the consideration and respect ofColumbus.

The admiral, searching for gold, reported by the natives to exist in abundance in theisland and adjacent lands, cruised around his first discovery and contiguous islands,believing the while that he was among the islands in the Sea of China described by oneMarco Polo, a traveler.

Lured on by the golden phantom stories of the natives, Columbus explored and took

possession of many islands, winning the friendship of the natives by his just and kindlytreatment.

(To be continued)

------------

WHAT ROME TEACHES (From "The American," Jan. 28th, 1898)

"In 1900 Rome will take this country and keep it." - HeckerShe boasts that religious liberty is only endured until the opposite side can be put

into effect without injury to the Roman Church."No man has a right to choose his religion." - Archbishop Hughes"The will of the Pope is the supreme law of all lands." - Archbishop Ireland"In case of conflicting laws between the two powers, the laws of the church must

prevail." - Pius IX"We do not accept this government or hold it to be any government at all, or as

capable of performing any of the proper functions of government. If the Americangovernment is to be sustained and preserved at all, it must be by the rejection of theprinciples of the Reformation (that is the government by the people) and the acceptanceof the Catholic principle, which is the government of the Pope." - Catholic World.

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RIGHT ACTION By William Scott

"I establish the whole universe with a single portion of myself, and remain separate."- Bhagavad Gita, Chap. X

All systems of philosophy postulate the basic homogeneity of the cosmos; and,perhaps, all agree that everything in manifestation proceeds from the unknown Root; andthat all forms are but differentiations of that one Reality, from which separation isimpossible.

If this be so the right action of the differentiations would be a "mass chord," so tospeak, running through the whole. What constitutes harmony with that mass chord is thequestion which all systems of ethics try to answer.

It is said that man is a microcosm corresponding to the macrocosm of which he isa part. In man there is a correlating consciousness which marshals in harmonious order,and directs to a common purpose all the smaller lives which compose his organism.Keeping in mind the fact that all things are differentiations of the one, that correlatingconsciousness in man must be part of the cosmic consciousness which binds together allthings in the universe into one organism. There is but one consciousness running through

all. Its purpose is its own progression, which is self-knowledge or wisdom. The action ofthe consciousness to attain that object is the one law which directs all movement, andharmony with that law is right action. When the cells of the body refuse to act inaccordance with the purpose of the correlating consciousness there is discord or disease.The same thing takes place when the individual refuses to recognize the purpose of theuniversal consciousness. He is then engaged in wrong action, and produces cosmicdisease.

As the consciousness of the individual is one with the universal consciousness itspurpose can be understood by concentrating upon the highest aspirations of one's ownsoul; by listening to the "Voice of the Silence" and obeying its behests. At bottom they arethe behests of the Oversoul or The Self.

Hitherto we have too often looked outward to gain wisdom, and the result is that wepossess no exact knowledge except that of exteriors. Mathematics is the onlyapproximately exact science that we have, and, as at present understood, it deals only withthe outward aspects of things. Its three branches, Geometry, Arithmetic and Mechanics,relate to the forms, numbers and motions of bodies. Mathematics may be fittingly calledthe science or ethics of externals. The mathematician has no desire whatever to violatemathematical law. He knows that nothing but disaster can result from doing so. He hasrealized that mathematical law is synonymous with the law of his own being, and to thatextent his will has become identified with the will of the Universe.

But all things have interior as well as exterior aspects; such as the vital, theemotional, the mental and the spiritual. If these interior aspects or princi-

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ples could be cognized with the same degree of accuracy that can be reached in observingthe forms, numbers and movements of things, we would have exact sciences or ethics ofBiology, Psychology, Spirituality, etc. And those who understood them would have no moredesire to violate their laws than has a mathematician to violate mathematical law, for theywould know that they were the laws of their own being as well as the laws of the Universe.Their will on all these planes would be identical with the universal will.

When the will of the individual becomes identified with the will of the Universe he hasperfect free will, there being no other will to oppose. He has passed through the cycle ofnecessity and attained freedom by practicing perfect obedience to the laws of his ownbeing, which is the same thing as perfect conformity to the universal will. Such a being isa god.

The normal man stands half way between the animal and the God. This is why thequestion of his free will is raised.

The animal being without the mental quality - the producer of selfish action, bydirecting the individual will towards the gratification of selfish desire - may, from onestandpoint, be regarded entirely as the creature of circumstances; because it lacks self-consciousness to enable it to select one course of action in preference to another. On theother hand, it may be said to be a free being, for the will of the animal is identical with thewill of the Universe, but it is unconscious of its being the agent through which the cosmicconsciousness is manifesting.

Man, standing midway, has sufficient mentality or self-consciousness to enable him

to initiate action, but, through persistent ignorance, he lacks discrimination to discern hisunion with the All; and mistaking his personality to be a thing separate and apart from allothers, he uses his intellectual powers to devise means to gratify the passions and desiresof that personality which he imagines himself to be. He thus produces discord betweenhimself and the universal consciousness, and brings upon himself pain and sorrow; andimagines that he is the victim of adverse circumstances over which he has no control.

"Thou hast to learn to part thy body from thy mind, to dissipate the shadow and tolive in the Eternal. For this, thou hast to live and breathe in all, as all that thou perceivestbreathes in thee; to feel thyself abiding in all things, all things in SELF." - (Voice of theSilence.)

We forget that all forms are but the outward expression of the consciousness within.We look at the form and hope to gain a knowledge of the soul. This is like looking at theoutside of a house with the expectation of becoming acquainted with the tenant. We mustfirst become acquainted with the consciousness which is our own being, before we canhope to learn anything about the consciousness of another entity. If I know nothing aboutthe tenant that dwells in this house of mine, how can I hope to know anything about thetenant of another house.

There are seven definite stages through which the individual passes before hearrives at a knowledge of the Self within: - (1) He is interested only in the

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personality and spends his whole time contriving methods to satisfy its appetites; (2) Hebegins to have a presentiment that there is something higher and nobler than mere animalwant, something that would make life grand and beautiful; (3) He takes definite steps tofind that something which he is sure exists; and the quest of the Holy Grail is commenced;(4) Like King Arthur's Knights, he sets out on horseback to search for it in the externalphenomenal world, but his time is divided between the quest and the personality; (5) Hiswhole energy is devoted towards the quest, but he begins to suspect that the Holy Grail isnot to be found without and feels that it is within; (6) The interior quest is begun andsuccess is assured, for he obtains glimpses of the Holy Grail, and he then begins truly tolive; (7) Union with the SELF is attained and the spiritual eye is opened.

He then realizes the tie that binds together all that lives; that systems, suns, planets,and men are cells in the universal organism, and that the Oversoul or the SELF is thecorrelating consciousness. He sees that there are in the Universe senses and organscorresponding to those of the individual organism, such as a heart, a nervous system, etc.He feels the joys and sorrows of all that lives just as a cell in the body would feel and knowall that takes place within the organism were its consciousness raised to the plane of theindividual consciousness. He knows that every discordant jar caused by any individual inthe Universe is felt by that Self which is the root of all, just as the individual consciousnessfeels every discord which disturbs the harmonious working of the cells, and that it is theindividual who causes the discord who is the one who suffers the most, as in the physicalorganism it is the inharmonious cell that feels most the effects of its wrong action, and isrejected if it does not cease to disturb the organism.

Among the various gradations of intelligence manifested by the consciousness whichensouls the forms which we see around us, there is a continuous ascending scale of

degrees of development among the organs and senses from incipiency to perfection. Forexample, the efforts of the sponge to produce circulation by expansion and contractionseem to result from a conscious desire to produce a heart and lungs, for we see all stagesof circulation and respiration from that of the sponge to the perfected heart and lungs of thehighest animals.

Again, if we trace the evolution of sight it appears to be highly developed feeling.The tips of the antennae of certain insects seem to become eyes. If we examine the pointsof the horns of a snail with a microscope we will see rudimentary eyes there; and if wewatch carefully its movements we will observe that it does not have to touch an obstructionin order to become aware of its presence. Between the incipient vision of the snail andperfect sight we find all gradations of seeing. The same is true of all the senses andorgans.

At first sight the facts seem to indicate that the consciousness of the entity, as itascends through the different kingdoms, produces these senses and organs by continuousconscious efforts until they become perfect and automatic. But

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on the other hand, do not the various entities variously express the powers and qualitiesof that universal consciousness which exists in all things, and that the evolution of the loweris in cooperation with the higher; man raising all below him, he himself seeking to becomeone with the Self.

Consciousness is the one thing that should be studied, and first of all our ownconsciousness; consciousness is the producer of all forms and all motions; allexperiences, whether pleasant or painful, are states of consciousness.

In the Universe of consciousness there are all degrees, from infinite ignorance toinfinite wisdom. There are no separate and distinct entities, but all are bound together bythe law of compassion or harmony, which "is no attribute."

"It is the Law of LAWS - eternal Harmony, Alaya's SELF; a shoreless universalessence, the light of everlasting right, and fitness of all things, the Law of Love Eternal." -(Voice of the Silence.)

It is only when this law is disregarded that the feeling of separation is produced.Right action, then, is to keep ourselves in unison with this law; first, by attuning theconsciousness within to the divine compassion, and outwardly working with the greatHelpers of Humanity . Let us support them in their endeavors to clear away theimpediments that obstruct the course of the Divine Law.

"The more thou dust become at one with it, thy being melted in its Being, the morethy Soul unites with that which Is, the more thou wilt become COMPASSION ABSOLUTE."

-----------

Perhaps the most valuable result of all education is the ability to make yourself dothe thing you have to do, when it ought to be done, whether you like it or not; it is the firstlesson that ought to be learned; and however early a man's training begins, it is probablythe last lesson that he learns thoroughly.

- Huxley, in Technical Education.

"A narrow stomach may be filled to its satisfaction, but a narrow mind will never besatisfied, not even with all the riches of the world."

"To feel one's ignorance is to be wise; to feel sure of one's wisdom is to be a fool.""Let every man first become himself that which he teaches others to be."

- Gems from the East.-------------- 624

H.P. BLAVATSKY AND W.Q. JUDGE AS WE KNEW THEM By Some of Their of Their Old Pupils

The attempt to write about H.P. Blavatsky and W.Q. Judge brings up a flood ofmemories, and at the same time a sense of the inadequateness of anything that one maywrite to portray even a few aspects of their many-sided characters.

To me W.Q. Judge was a friend indeed, a teacher and a guide. It was through himthat I learned to appreciate more fully Madame Blavatsky's absolute devotion to herTeacher and the great movement for Universal Brotherhood; her unceasing and self-sacrificing care for the infant organization, the Theosophical Society; and her courage andwisdom in attacking the buttressed hypocrisy and materialism of the age. His devotion toher and her work were unfaltering and true; he always spoke of her in terms of the deepestrespect and love, so that any one knowing him could not help but imbibe his feeling.

My first meeting with W.Q. Judge was like the meeting of an old friend, yes, morethan friend, for besides the friendship and love with which he inspired me, there was alsoa feeling akin to reverence which I could not at first understand, but which in later yearsbecame clear to me as he revealed himself more and more during the progress of the work.As a friend he was the personification of kindness, patience, forbearance and forgiveness.As a teacher he was clear, concise and direct. As a guide in applying the philosophy to thepersonal life, he had the faculty of uncovering mental obstructions in the path of knowledge,and pointing out the way clearly.

Many of his sayings to individuals have passed into aphorisms, for he understoodthe use of words. One instance may be interesting and useful. A member was bewailingto him the fact that certain prominent members who were attacking him would come to thiscountry and promulgate all sorts of misstatements which would befog the public mind andinjure the work. His quiet reply was, "Well, you cannot prevent people from doing thethings that they can do." A truism, but one which we need ever to bear in mind. Thebewailer saw the point immediately; it was - why worry about what others may or can do;you have only to do the best you can and all that you can, and leave the results to the Law.

His fine sense of humor was used at times with telling effect in pointing out folly orstupidity, but always without offense. The following example may serve to illustrate: Hehad delivered a lecture on Reincarnation, wherein he explained the philosophy very clearlyand fully, and questions were asked for from the audience. One of the audience asked ifthose living in the middle ages had reincarnated. Mr. Judge replied that it was quite likely.This reply was followed by quite a number of pointless questions from the same individual,

to all of which Mr. Judge replied with great patience and endeavor to make

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clear. The questioner was not satisfied, however, and evidently wished to get a definitestatement as to one individual, for his next question was, "Do you believe that Mary, Queenof Scots, is now reincarnated?" Mr. Judge said it was possible. Then came what theinquirer evidently thought was a clincher, "Do you think that Mary, Queen of Scots, is in thisroom?" Mr. Judge turned to the audience, and said in his quiet way, "If Mary, Queen ofScots, is in the room, will she please stand up?" The audience which had becomesomewhat impatient under the ill-considered and aimless persistence of the inquirer, burstforth into laughter, and the questioner subsided. - Robert Crosbie------------

We owe measureless debts of gratitude to H. P. Blavatsky - "who knew, who willed,who dared." Her knowledge, poured out in living streams, floods the world today. Her willhas been a potent force from first to last - to combine and hold and quicken. Her daringhas vanquished forever in this new cycle the foes of ignorance and darkness. They arebeaten - and the scattered enemy have left the well-won field. H.P. Blavatsky, W.Q. Judgeand our third Leader have carried out the one great plan, the establishment of theUNIVERSAL BROTHERHOOD, for the benefit of the people of the earth and all creatures;as one they have fought the great fight; as one they have rejoiced and suffered; each hasfortified and strengthened the steps of the other two.

Who can measure their boundless joy at the glad fruition? The TheosophicalMovement has become a resistless tide, which shall bear on its fruitful sweep "Truth, Lightand Liberation" to all creatures, and kingdoms andspheres. - H.K. Richmond Green----------------

"Let me say one thing I know; only the feeling of true brotherhood, of true lovetowards humanity, aroused in the soul of some one strong enough to stem this tide, cancarry us through. For love and trust are the only weapons that can overcome the realenemies against which the true lover of humanity must fight. If I, or you, go into this battlefrom pride, from self-will, from anything but the purest motive, we must fail." - William Q.Judge ---------

"Cut down the whole forest of lust, not the tree. When thou hast cut down every treeand every shrub, then thou wilt be free."

"The heart which follows the rambling senses leads away his judgment as the windleads a boat astray upon the waters."

"As rain does not break through a well-thatched house, passion will not breakthrough a well-reflecting mind." - Gems from the East.

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"THE ETERNAL WITNESS" By Sarah F. Gordon

One of the chief arguments for reincarnation is that all our knowledge, whether byperception, reason or instinct, comes through experience. The effort of the Self to realizeitself or become self-conscious causes all forms of life. These self-created images areilluminated in ever varying degrees, which are denominated states of consciousness, forwant of a better term of expression. The Self, therefore, appears diffused in a network ofmanifestation, like the spider weaving a web in which it appears bound and imprisoned,when at any time by withdrawing from its self-created environment its freedom is assured.In all creatures is the Self which is all freedom, as all thoughts carried far enough reach thesame goal, viz., the Source.

Do we not at times willfully blind ourselves so as not to see the Light which silentlyenvelopes us, because of some desire not to know; and by resolutely closing the eye ofvision, a veil drops over us? Yet can we not be in total darkness, for in spite of ourwilfulness in the hidden depths of our being that Light shines, and sooner or later we shallbe forced to recognize its power. This is the Divine which controls and is never utterly lost,for in every creature is the universal spark, and this can never escape ultimate recognition,for has not every image the divine spark of life within its depths, the abiding reality?

Idealistic is all true interpretation of poetry, art, religion and philosophy. What is thisbut image making, and from whence? These images are not dead. They attract and repeleach other and grow as they assimilate from the surrounding environment, and as theydraw life from their source; the Self penetrates them all and their destiny is assured. Theyhave an immortal origin, and, as usual, have their place in the Universe. It has been wellconceived that "behind the never-ending is the changeless, colorless, pure essence, theEternal Witness" - "in whom we live and move and have our being."

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BIRTH OF MORNING AND EVENING STAR By Wenonah Stevens Abbott

Near the Falls of Minneha'haWhen our Michia'bo dwelt there - Lay twin lakes of placid beauty. Ghee'zis daily looked upon them,Annemee'kee rumbled 'neath them,Softening his "Bairn wa'wa"Which boomed when 'neath Gitchie Gu'mee.

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When Gushke'wau brought Nepah'win Kabibonok'ka turned homewardAnd Wabun' stole forth to watch them. Came Dahin'da and Kwone'she,Came then Jee'bi and Koko'hoWooing each the blue-eyed lakelets, Which slept and dreamt and listened not.

When the Moon of Leaves came, stirred they;In the Moon of Berries list they As Wabun's voice called "Ona'way! Nenemoo'sha, Nush'ka! Nush'ka!" Minnewa'wa murmured o'er themAnd "Mudway-aush'ka" answered they, While old Nepah'win passed away.

Closer, closer then came Wabun', As Noko'mis long since taught him - Long ere Nenemoo'sha left him Ere Chia'bo passed down from him To dwell, throughout all the ages, Until Pau'guk brought Pone'mah, 'Neath these waves of deepening blue.

Closer, closer still came Wabun, Softly murmuring: "Minnewa'wa! La Showain' neme'shin! Nush'ka!" Dimpled o'er with love the lakelets As Chia'bo rose from out them;While Wabun' with him soared upward Nenemoo'sha brooded o'er them With her wings, so beauteous, shining.

Ghee'zis looked long for the lakelets, Listened long for Mudway-aush'ka, While Wabun' Annung' Osse'o Oft at morn and evening smiled. Where the lakes had been the prairie Eve and morn called "Untahee', Moo!" While above soared wind and water.

----------Notes

Annemee'kee, thunder; Balmwa'wa, sound of the thunder; Chia'bo or Michia'bo, anIndian messiah; Dahin'da, bull-frog; Ghee'zis, sun; Gitchie Gu'mee, big sea water, LakeSuperior; Gushke'wau, darkness; Jee'bi, spirits of the dead; Kabibonok'ka, the north wind;

Koko'ho, owl; Kwone'she, dragon fly; La Showain'neme'shin, "pity me;" Minneha'halaughing water; Minnewa'wa, the wind's love call; Moo, listen; Moon of Leaves, May;Moon of Berries, June; Mudway-aush'ka, sound of waves on the shore; Nenemoo'sha,brooding love; Nepahwin, sleep; Noko'mis, wisdom; Nush'ka, "look;" Ona'way, awake;Osse'o, evening star, born of wind and water; Pauguk, death; Pone'mah, the Hereafter;Untahee', God of water; Wabun', wind from the East; Wabun' Annung, morning star, bornof wind and water.---------------- 628 STUDENTS' COLUMN Conducted by J. H. Fussell

"What is meant by the Cycle of Necessity?"In the Secret Doctrine (Vol I., p. 17) the Cycle of Necessity is given as synonymous

with the Cycle of Incarnation. It is also stated that the pilgrimage of the Soul is obligatory,this pilgrimage or cycle of incarnation being through all forms of manifestation, the soulgaining experience in and passing through all successive stages of existence until finallyit attains the highest.

The expression "cycle of necessity" seems to convey preeminently the idea that alllife is under law, that in coming into manifested existence we do but carry out the law of ourown being. Having once started forth on its journey, the Soul is bound to the wheel ofexistence until it shall have accomplished its whole course. But in no sense is thisnecessity laid upon the Soul by any extraneous power, but is the expression of its ownnature and its own inner purposes, and however much to the personal man it may at timesseem as though he were here without his own volition or against his will, yet if he will lookdeep enough he will find that the will to live is within himself and that, in fact, it is his owninner will that keeps him in life.

If this can be thoroughly realized, then we can begin to look around and within todiscover the method and the purpose of existence and we shall begin to find that whilebound, we yet are free - free, because of the existence and controlling power of law. Byevery thought, by every act, we weave for ourselves a small or great cycle of necessity, forwe thereby sow the seed of which we must reap the harvest. We are free in that we cansow either good or bad seed and can thus hasten or retard our progress in the great Cycleof Necessity. And herein is one of the great secrets of Life, that being bound by reason ofhis own nature and will to the wheel of existence he can make that existence what he will.At each moment the two paths are open to him, either to live for self or for others. - J.H.F.----------

Is conscience an infallible guide?It would be strange if it were not. Consider it as spiritual instinct, standing to man

as physiological instinct stands to the animal. The whole series of acts in the life of ananimal tends to the preservation of his powers. Nature works in (or as) him for her ownevolution.

Physiological evolution made man possible; through him can spiritual naturehenceforth sound her note of guidance along the further path of evolution, as through the

animal speaks the wise voice of his physical nature. And both voices are perfect guides,each on its own plane.

It is the habit of man, on the one hand, to make subtle, half-conscious, and mostskilful misinterpretations of the divine voice (when not openly flouting it); and on the otherto mistake for it the distillations and rarefied vapors of his own desires. - G. N.

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BIBLICAL TEXTS IN SUPPORT OF REINCARNATION

Old Testament - Job, xix-26; Isaiah, xxvi-I9; Ezekiel, xxvii-5, 6.New Testament - Matthew, ii-14, 15; xviii-42; Mark, ix-12; Luke, ix-18; xx-36; John,

1-21; v-28, 29; ix-2; I Peter, 9-20; II Peter, iii-8, 9; Revelations, iii-12.

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YOUNG FOLKS' DEPARTMENT

THE SKY WORLD. By Pixy

The whispering gallery of the sky world is a wonderful place. It is [as if] fairies havehung a magical curtain, woven from the colors of the great round tunnel, and across theend of it nearest the earth the rainbow, and filled with patterns of all kinds. You might callit a sensitive sheet of color. It contains globes and triangles and squares and stars and allsorts of devious shapes. All the words that have been used in the cave of the air arecollected here, for after they have been heard the fairy to whom they are given doesn't careto carry them around or pack them away like so much baggage, so they built thewhispering gallery, and as the words float into it they are attracted to the various figures,each of which is lustrous with color, and as they pass through the figures they are changedinto human thought and reflected to the earth to be used by anybody who wishes them.

Besides this common stock of pretty thoughts they are always ready to sendspecially prepared packages of thoughts to any one.

The palace of the Fairy Queen, who is the jolliest sylph in all the jolly crowd, isbeautiful beyond words, and you must really make the trip yourselves if you wouldappreciate its beauty and convenience. It is built on a magical plan. It never contains lessthan a thousand rooms, but it can never be overcrowded, for the bigger the crowd thebigger the palace grows, and sometimes all the fairies of the air gather within its walls todance or banquet or play at games.

Next in importance to the palace is the home of the Fairy Mother, who conducts agreat thought factory. She has rooms upon rooms filled full of all kinds of nice thoughts,and she is continually inventing new kinds, and all of them are free to all who want them,whether men or fairies. She also keeps a picture gallery, in which there are photographsof the minds of all the Earth people, showing how they are from day to day. Careful watchis kept of this, and every day the fairies send to each person the kind of thoughts they need

to make them happy. But even with this close watch they cannot always help the humans,unless the latter are willing to be happy, for while the fairies can

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send the right kind of thoughts, they cannot compel people to use them against their will.Then we visited a sport factory, where new games are being invented.All of the sky fairies are great workers, but they are all so happy that their work is

play to them, and they tell me that in all their history they have never had amongthemselves the least bit of ill humor, though sometimes they are saddened by the troubleshuman people inflict upon themselves.

We went to many other places, and it really seemed that we spent many hours oftime, but when Verita and Purita brought me home the clock was striking eleven.

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THE MAIDEN FISH-TAMER (From "The Templar's Magazine," January, 187o.)

A few years ago I read in the newspapers that a little girl in the town of Hingham, inMassachusetts, had tamed the fishes in a small lake near her father's residence. I will givethe facts as they occurred at the time, and in the language which I employed then, in givingsome account of them. Visiting the place for the purpose of ascertaining the truth of whathad been said, but arriving somewhat late in the day, I deferred the specific inquiries whichwere the object of my coming till the next morning.

Quite early in the morning, passing through a long reach of woods, which waswithout habitation, I came to the little girl's residence, which was near the small lake orpond. Knocking at the door, and making such apology as I was able for a visit so early, Iremarked to the mother that I had come for the purpose of seeing the fishes over which herlittle daughter was said to have obtained a remarkable control. Readily accepting myexplanations, she pointed to a place on the brink of the water, and said that her daughterwould soon go down there. I had not stood there long before a little girl, apparently anxiousnot to detain me, came running down.

Seating herself on a rock near the shore, and looking into the mirror of the morningwaters, she called aloud to the fishes, calling them sometimes by the names of their tribesand sometimes by particular names which she had given them. There was one, a largeone, in which she was particularly interested, which she called Cato. But Cato either didnot hear her, or was not in a hurry to come. She made an apology for the fishes, sayingthat it was earlier than she had been in the habit of calling them, and that they had not yetleft their places of slumber. But, repeating still louder the invitations of her sweet voice,they soon began to make their appearance. The smaller ones came first, and then thelarger ones of many varieties, and at last Cato, who was a sort of king and counselor in thisfinny congregation, came among them.

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Delighted with this renewed visit of their virgin queen, although they seemed to beconscious it was rather early in the morning, they thrust their heads above the water, andshe fed them from her hand. And I fed them, also.

Observing something peculiar at a little distance in the water, I was surprised to seetwo turtles making their way toward her. Her voice of affection had penetrated beneaththeir dark, hard shells. And I noticed that they came with great effort and zeal, as if afraidof being too late at this festival of love. As soon as they reached the shore one of themscrambled out of the water and climbed upon the little rock beside her. She fed them both.I shall not easily forget this interesting scene - this little episode of millennial humanity.

Oh, maiden of the woods and wave, With footsteps in the morning dew! From oozy bed and watery cave, The tenants of the lake who drew, Thy voice of love the mystery knew, Which makes old bards and prophets true.

They tell us of that better day, When love shall rule the world again; When crimes and fraud shall pass away, And beast and bird shall dwell with men; When seas shall marry with the land, And fishes kiss a maiden's hand.

The iron age has done its best With trump and sword and warrior's slain; But could not tame the eagle's nest, Nor lead the lion by the mane;With all its strength and all its woe, There was an art it did not know.

'Twas fitting that a maid like thee, In childhood's bright and happy hour, Should teach the world the mystery That white-robed innocence has power; That love the victory can gain, Which is not won by, millions slain.

Oh, man, if thou wouldst know the art, The shattered world to reinstate, Like her put on a loving heart, And throw away the guile and hate. A maid shall tell thee how 'tis done, A child shall show the victory won.

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MIRROR OF THE MOVEMENT

The New Year, 1900, for which we have looked with so much hope, is now fairlybegun, and the first day and many days afterward, witnessed such a stream of Greetings,Declarations of devotion to the principles of Theosophy and the Universal BrotherhoodConstitution, and Loyalty to and Support of our three great Teachers, H. P. Blavatsky, W.Q. Judge and Katherine Tingley, that it seemed as though a great song were being sungall around the World and that we could catch the music of the Song of Brotherhood fromevery race and every land upon the globe.

Greetings to the Leader were cabled from England, Sweden, Holland and manyparts of America.

From the letters received by Bro. E. A. Neresheimer, Chairman of the Cabinet ofUniversal Brotherhood reporting the New Cycle Declaration Meetings, the following extractsare given. These were received from every Lodge in the Country, but it is only possible toquote from a few:

SEATTLE, WASH. - Our meeting was unanimous and spontaneous. We go forwardinto the next Century, full of Hope that we may be worthy soldiers of our Leader in the greatfight against the Hosts of Darkness.

Dec. 31, 1899, F.I. Blodgett, Pres't U. B L. 100.

OAKLAND, CAL. - Count on U. B. Lodge 85, Oakland, for support, moral andphysical, in defense of the principles of our great Cause.

Dec. 29, 1899, Alfred Spinks, Pres't. U. B. L. 85.

JAMESTOWN, N. Y. - How glad every heart must be to respond to the request forthe New Cycle Declarations. It seems as though the very atmosphere was full of the joyof all those who have had this opportunity and availed themselves of it.

Dec. 28, 1899, Julia S. Yates.

TACOMA, WASH. - Just a few lines to say that I mailed you today, a box of scrolls.They are an armor-plate for our Leader and testify to what you already know - that Tacomashows a solid front.

The Ceremony last evening was most beautiful and impressive.The Tacoma members are all workers. "No loafers need apply" is our unwritten law.

We don't shine in letter writing, but the Leader knows, and you know, that we will be ondeck when some others may be gone. Please enlist us with the "Old Guard," and when thefinal struggle comes, call us to sacrifice.

Dec. 27, 1899, Fred G. Plummer, Pres't U. B. L. 116.

BOSTON, MASS. - We held a most inspiring meeting. Boston is solid, as usual. Dec. 29, 1899, Robt. Crosbie, Pres't. U. B. L. 28.

SANTA CRUZ, CAL. - The Link is still unbroken, we are still in the work of the

Greatest Movement this world has ever known, and hope in the coming years of the NewCentury to help in the work of "Truth, Light and Liberation" - rendering noble service to allthat lives.

Dec. 27, 1899, L.H. Littlefield, U. B. L. 19.

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STOCKTON, CAL. - We are all united here in purpose and thought and the work isprospering.

Dec. 27, 1899, J.W. Rupert, Pres't U. B. L. 3.

NEW YORK, N. Y. - Never has such a meeting been held as on New Year's Eve,when the members handed in their New Cycle Declarations. Every note rang true andclear. We are united in purpose; strong in devotion; loyal to our Leader, and marchforward into the New Time, with joy in our hearts, rendering noble service to all that lives.

Jan. 1, 1900, J.H. Fussell, Sec'y Aryan T. S.

VICTORIA, B. C. - In a set of resolutions, unanimously passed by U. B. L. 87, at itsannual meeting, the members reaffirm their "Loyalty, Trust and Devotion to the Leader,"and send Greetings to the Cabinet and to every Lodge of Universal Brotherhood throughoutthe world. The Resolutions conclude as follows:

"Resolved, that we, for our Lodge and for ourselves individually, hereby place onrecord our firm determination to ever remain true and faithful to the Cause of UniversalBrotherhood, to render it our unwavering service throughout the years to come, and todefend and protect it with all our strength."

Signed by the Members, U. B. L. 87.

U. B. L. 2, BRISTOL, ENGLAND.From the Members of the above Lodge to the President and Members of the Parent

Theosophical Society in America:Dear Comrades. - We, the undersigned, most heartily echo the note of energy,

comradeship, and loyalty to our Leader and the Cause, so clearly sounded in your welcomegreeting of the 23d ult.

We feel that, united as we now are in one body, made strong through loyalty to ourHead and Heart, all the "fiery darts" hurled at us will fall powerless and that, ere long,thousands of comrade souls who are seeking the Light will find it again and be "saved."

"With heartiest greetings to yourself, dear President, and to all our Comrades in theLand of the Coming Race, and with joyful hope for the New Century which is dawning, Weare, Eternally yours,

Signed by the Members of U. B. L. 2. (Eng.)

WILKINSBURG, PA. - Dear Leader and Comrades. - As the last moments of the oldyear 1899 pass from us, we, the members of Lodge No. 58, send you greetings for the NewYear; trusting that your labor as well as ours and all, for the Great Cause of UniversalBrotherhood, may be prolific of even greater results at the end of the coming year of 1900than of the year just closed and joined to the past Eternity.

Dec. 31, 1899, Signed by all the Members, U. B. L. 58.

SIOUX CITY, IA. - We are happy to have had the privilege of making the "New CycleDeclaration." Our meeting was a helpful one and our loving thoughts go out to the Leader.May many loyal and devoted hearts give their glad service to the Cause of UniversalBrotherhood.

Dec. 26, 1899, Signed by the Members, U.B.L. 66.------------

NEW YEAR'S EVE IN NEW YORKOn New Year's Eve we had an experience of one meeting following another from

8.15 p.m. to 3 a.m. The first meeting was a public one. The Aryan Hall was crowded,many not able to find seats. H. T. Patterson was chairman. Short

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addresses were given by J. H. Fussell, by H. T. Edge and H. Coryn, two of Mme.Blavatsky's old pupils; W. E. Gates, of Cleveland; C. Thurston, of Providence; MissBergman, of Sweden; C. L. Carpenter, and Mrs. C. F. Ober, of Chicago.

Following this meeting was held the first regular meeting since its reorganization ofthe

H.P.B. LODGE, No. 10, U. B.The Leader opened the meeting by welcoming the new President of the Lodge, Mrs.

Vespera Freeman. It was an enthusiastic meeting and many of the members and visitingmembers spoke. It was unanimously decided to send a letter of greeting to all Lodges ofthe Universal Brotherhood. The Lodge has entered upon its new cycle of activity under themost favorable auspices, and the devotion of its members is a promise of a wide sphereof Brotherhood activity in the future.

The third meeting was the New Cycle Declaration meeting for all the New Yorkmembers; this lasted until the birth of the New Year. We regretted much the absence ofour President, E. A. Neresheimer, who was in Europe, but he was remembered and a placekept for him.----------

MAGNUM OPUSThe Power of the Great Work, culminating this year at Point Loma was told in that

Master Proclamation, in Symbolism given to the people of the earth by the Great Helpersof the Race.

Supreme events are fittingly portrayed in Symbolism. This hour bears witness to the"Magnum Opus" for the people of the Earth and all creatures. The consummation of agesof devotion to bring Truth, Light and Liberation has found its being on the Point of Light atlast.

Truth comes not as a stranger, or as an astonishment, but as belonging to us - aheritage. The quest for Truth is not a vain search, and it is not at all strange to find that theproblem of life is well solved and known, and all that is required is to extend the

Proclamation by active service in the philosophy of life for it to be known far and wide.Then, when this is known, first in thought and afterwards in action, the immense work willbe straight before us. A work which is at once a splendid achievement and a delightfuloccupation filling to the utmost all the noblest desires of the heart.

The doubts and anxieties of the world are destined to shortly disappear andspeculative theories of every conceivable absurdity and disorder will cease.

This will be an intense relief to the common heart, an immense burden thrown off,and the joy of childhood will assert itself. The great work will be commenced - be born.

There is something indescribably invigorating in this great work of UniversalBrotherhood. It makes one joyous and buoyant, which, of course, is strictly scientific, forit is the true outlet of the cosmic life force. At every whole-hearted act we take a plungebath in the elixir of life, and so at each new effort, a new energy and deeper power forservice is found. - T. W. Willans

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A U M TRUTH, LIGHT AND LIBERATION

Would you paint a great picture, be a good man. Would you carve a perfect statue,be a pure man. Would you enact a wise law, be a just man." - John Ruskin

UNIVERSAL BROTHERHOOD PATH-----------------------------------------------------------------------------Vol. XIV March, 1900 No. 12-------------------------------------------------------------------------------

RUSKIN By A. N. W.

Born in the early part of the century, John Ruskin was of those faithful souls whohave guarded the Lamp of Truth amid the rough storm of commercial upheaval, and thedead calm of international prosperity; one who has never ceased in his endeavor to inducehis fellow-men to see this light, and let it illumine their work, of whatever nature or quality.

He was one of the torch bearers of the nineteenth century who has not feared tocast the light he carried into the darkest phases of our civilization, his enthusiasm has neverflagged, his direct truthfulness has not faltered. Like one of the prophets of old crying tothe people to leave their idols and turn to the true god, he has ever proclaimed the highest,the best and the noblest. "There is in man," says Carlyle, ''a higher than love of happiness,he can do without happiness, and instead thereof find Blessedness. Was it not to preachforth this same higher that sages and martyrs, poet and priest, in all times have spoken andsuffered; bearing testimony through life and death, of the God-like that is in man, and howin the Godlike only has he strength and freedom!"

His counsel of perfection is Ruskin's gospel. "For all noble things," he says, "the

time is long and the way rude. Patience and submission to the eternal laws of pain andTime, and acceptance of them as inevitable, smiling at the grief, with heart of peace acceptthe pain, and attend the hours; and as the husbandman in his waiting, you shall see firstthe blade, and then the ear, and then the laughing of the valleys. But refuse the law andseek to do your work in your own time and you shall have no harvest."

"A great idealist never can be egotistic," says Ruskin, "the whole of his powerdepends upon his losing his sight and feeling of his own existence, and becoming a merewitness and mirror of truth, and scribe of visions, always passive in sight, passive inutterance, lamenting continually that he cannot completely reflect, nor clearly utter all hehas seen." Again he writes, ''I believe the first test of a truly great man is his humility. I donot mean by hu-

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mility doubt of his own powers, or hesitation of speaking his opinions; but a rightunderstanding of the revelation between what he can do and say and the rest of the world'sdoings and sayings." Such men have "a curious under-sense of powerlessness, feelingthat greatness is not in them, but through them, that they could not do or be anything elsethan God made them; and they see something divine and god-made in every other manthey meet, and are endlessly, foolishly, incredibly merciful."

John Ruskin was born in 1819; he spent most of his childhood at Herne Hill, wherehis father, a prosperous wine merchant, had purchased a house. Recounting some of theadvantages of his childish education he says: "Best and truest of all blessings I had beentaught the perfect meaning of peace, in thought, act, and word." Never, he says, had heheard his father's or mother's voice raised in any question with each other, nor seen anangry, or even a slightly hurt, or offended glance in the eyes of either; never heard or sawa servant scolded, nor saw any disorder in household matters, nor had he any idea ofanxiety. In this way was preserved to him what he calls, "This priceless gift of peace." Healso received a perfect understanding of the nature of obedience and faith, he learned toobey every word of father and mother, simply as a ship her helm. Nothing was promisedthat was not given, nothing ever threatened that was not inflicted, and nothing told that wasnot true. "Peace, obedience, faith, these three for chief good, next to these the habit offixed attention, with both eyes and mind, - this being the main practical facility of my life,but," he goes on to say, "I had nothing to love."

This want of love was deeply felt. He pathetically relates that his parents were tohim "in a sort, visible powers of nature, no more loved than the sun and moon." So thislittle being spent an isolated childhood, though so carefully trained and anxiously watched.Still he was happy, living in a world of his own creation. Anne Richie (Thackeray'sdaughter), writing of the childhood of Ruskin, says: "Almost every child has some naturalglamour and instinct of its own, by which the glare of life is softened, and the first steepways garlanded, and eased, and charmed. We call those men poets who retain this divinefaculty all their lives, and who are able to continue looking at the world with the clear gazeof childhood. Such a poet was Ruskin if ever man was one."

Ruskin was entered at Christ Church, Oxford in 1837, his parents having set theirhearts on his going into the church, but though that was not to be, he has ever been ateacher, and a preacher of the church not built with hands. The great Universal

Brotherhood of men acknowledge him as one of the teachers who have been sent by thosewho know, for he has ever upheld truth, and declaimed against falseness. Ruskindescribes the first sermon he ever preached, he remembers himself as a very little boy,thumping on a red cushion before him, saying, "People be good!" This has been his themeever since. After taking his degree at Oxford, he began to ask himself what his work in theworld was to be. What should he do so as to be of the greatest help to his fellow

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men? and soon after this, on publishing the first volume of Modern Painters, he seemedto feel where his power lay, and to understand the message he had to deliver. It is theright- understanding of the work he has to do, that often constitutes the success or failureof the worker. Speaking of his time he says, "I must get on to the days of opening sight,and effective labor, and to the scenes of noble education which all men who keep theirhearts open receive to the end of their days. That he has kept this open heart all throughhis life, is very apparent, as one perceives how his earlier ideas and criticisms are modified,and often altered for broader, wider views of life and art.

Writing of Modern Painters, he says, the second volume was not meant to be in "theleast like what it is." Going to Italy to revise his first impressions of art, he found much tosee that had before escaped him, and much that he had already seen that was viewedthrough a different medium; his gaze was now profounder, his insight deeper. Writing ofhis life in Italy at this period, he says: "Serious, enthusiastic, worship and wonder andwork; up at six, drawing, studying, thinking, breaking bread and drinking wine at intervals;homeward the moment the sun went down." This was the sort of life our poet and seer ledwhile he was putting his noble thoughts into words.

It is about this period that Ruskin seems to have come under the influence ofCarlyle, whom he speaks of as one of the three great masters who had helped to form hischaracter, the others being Tinteretto and Turner, the first having died two hundred yearsbefore, while Turner was still in his prime. What Carlyle thought of Ruskin is shown by aletter he wrote to Emerson about this time. He says: "There is nothing going on amongus as notable to me as these fierce lightning bolts Ruskin is copiously and desperatelypouring into the black world of anarchy all around him. No other man in England that Imeet has the divine rage against iniquity, falsity, and baseness, that Ruskin has, and thatevery man ought to have."

Ruskin's intuition and vivid imagination, when brought into combination with hiscapacity for work, and his great love of nature, were not to be exceeded. "An entiredelight," he writes, "was in observing without being observed; if I could have been invisibleall the better. I was absolutely interested in men and their ways, as I was interested inmarmots, and chamois, and trout, the living habitation of the world, the grazing and nestingin it, the spiritual power of the air, the rocks, the water; to be in the midst of it, and rejoiceand wonder at it; this is the root of all that I have usefully become." This extract shows hissympathy with all creatures, all that lives, from the elements up to man: all life he saw wasbut part of the One Life, that divine essence that throbs through the universe.

All architecture Ruskin held embodied certain stages and crises of the humanevolution. "The Seven Lamps" was written to show that "certain right states of temper, andmoral feeling, were the magic powers by which all good architecture, without exception, had

been produced." In the Stones of Venice, he endeavors to prove that the Gothicarchitecture of Venice sprang from, and

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displayed "a state of pure faith, and of domestic virtue, and that its renaissance architecturerose from a state of concealed national infidelity and domestic corruption."

Everything had for him a moral and a meaning. He loved to dwell on things as theyshould be, rather than as they are. "In these books of mine," he says in Modern Painters,"their distinctive character as essays on art is their bringing everything to a root in a humanpassion, or a human hope." Ruskin has many wonderful thoughts on color harmony andsymbolism. In Deucalion we note this passage: "In these natural relations of color thehuman sight, in health, is joyfully sensitive, as the ear is to the harmonies of sound; butwhat healthy sight is you may well suppose I have not time to define, - the nervous powersof the eye being dependent on the perfect purity of the blood supplied to the brain, as wellas on the entire soundness of the nervous tissue to which that blood is supplied; and howmuch is required through the thoughts and conduct of generations to make the new bloodof our race of children, it is for your physicians to tell you when they have themselvesdiscovered this medicinal truth, that the divine laws of the life of men cannot be learned inthe pain and death of brutes."

Writing on the symbolic meaning of colors, he tells us that "Or, or gold, standsbetween the light and darkness as the sun who rejoiceth as a strong man to run his course,between morning and evening. Its heraldic name is Sol, and it stands for the strength andhonor of all men who run their race in noble work, whose path is as a shining light.Purpure, or purple, is the kingly color; it is rose color darkened or saddened with blue, thecolor of love in noble or divine sorrow, borne by the kings whose witness is in heaven, andtheir labor on the earth. Its stone is Jacinth, Hyacinth and Amethyst." "You hear me tellyou this positively and without hesitation," he says, "what these things mean, but mind youI tell you so after thirty years' work, and that directed wholly to the end of finding out thetruth, whether it was pretty or ugly to look in the face of." He goes on to tell us that he hasfound that "the ultimate truth, the central truth, is always pretty, but there is a superficialtruth, or halfway truth which may be very ugly, which the earnest and faithful worker hasto face, and fight, and pass over the body of, feeling it to be his enemy, but which acareless-seeker may he stopped by, and a misbelieving seeker will be delighted and staywith gladly."

Of symbols he says: "It is perfectly true that every great symbol, as it has on oneside a meaning of comfort, has on the other side one of terror; and if to noble persons itspeaks of noble things, to ignoble persons it will as necessarily speak of ignoble things."Again he says, "Under all these heraldic symbols, as there is for thoughtful and noblepersons the spiritual sense, so for thoughtless and sensual persons there is the sensualone, and can be no other. Every word has only the meaning its hearer can receive." "Thesymbols can only reflect to you what you have made your own mind, what you havedetermined for your own fate."

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Ruskin has recorded that he perceived very early in life the deep sanctity of nature,from the least object to the greatest. Nature he seems to view as a great entity whichcaused him a feeling of intense awe mixed with delight; it was as if he recognized a vastbeing - a Planetary Spirit - causing an indefinable thrill, indicative of an entity beyond thenormal human ken, but recognizable by one who can ascend into the higher realms ofvision. "It is not in the broad and fierce manifestations of the elemental energies," hewrites; "not in the clash of the hail, or in the drift of the whirlwind, that the highestcharacters of the sublime are developed. God is not in the earthquake, nor in the fire, butin the still small voice."

Ruskin is one of the most eloquent writers on the beauties of nature that Englandhas produced, and sees plainly that every form of life is simply another medium throughwhich the divine manifests; "this life that passes through form after form," he says, "fromrocks, flowers, trees, animals, culminates in man - man within whom the divine essence isable to function - and returns to God who gave it." And again he writes, "Nature worshipwill be found to bring with it such a sense of the presence and power of a great spirit as nomere reasoning can induce."

Some years ago Ruskin wrote an article in a current magazine on the "Nature andAuthority of Miracles." In this paper he says he thinks it impossible to know what are thelaws of Nature, and also impossible to determine if the laws so called by man are absolute,or if they are not amenable to other forces of which our finite intellect is not cognizant. "Iknow so little," he says, "and this little I know is so inexplicable, that I dare not say anythingis wonderful because it is strange to me, and not wonderful because it is familiar." Heimplies that it is the abnormal that often gives the key to the normal, as the momentaryflash of the lightning illumines the landscape. It is not the uniform forces, but the rare ones,that put us in connection with those divine powers which we know encircle us, though ourcorporeal eyes are not yet able to view them. Spiritual influence has ever been intermittent;in other words, the medium is not always able to transmit the light, and then occur thoseperiods of spiritual darkness when there is no "open vision," no power to reflect the light.So Ruskin seems to say that what are called miracles, though superhuman, need not besupernatural. It is indeed true that the laws of Nature are far too vast for our interpretation;we may be quite sure that those laws, did we know them, are absolute and eternally fixed,but with our limited knowledge how can we tell what is a law, or what its limits are? Whenwe can lay claim to true wisdom, when our intelligence is illuminated by the light of divineinsight, then, perhaps, we might venture to say if the laws of nature extend to the marvelswe sometimes call miracles, and if they are not the outcome of some law of which we arenow ignorant.

The bond that unites us to our fellow men, "the electric chain by which we are darklybound," is a subject of deep thought for our philosopher; in unity he perceives the strengthof the race for action. He says, "The love of the

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human race is increased by their individual differences, and the unity of the creature madeperfect by each having something to bestow, and to receive, bound to the rest by athousand various necessities, and various gratitudes, humility in each rejoicing to admirein his fellows that which he finds not in himself, and each being, in some respect, the

complement of his race." And again he says, "There is not any matter, nor any spirit, norany creature but it is capable of a unity of some kind with other creatures. The unity ofearthly creatures is their power, and their peace, the living peace of trust, and the livingpower of support of hands that hold each other and are still."

"It is good," says Ruskin, "to read of that kindness and humility of Saint Francis ofAssisi, who spoke never to bird, or cicada, nor even to wolf, and beasts of prey, but as hisbrothers, and so we find are moved the minds of all good and mighty men." Ruskin, whofelt this brotherhood with all that lives, was much drawn to St. Francis. He tells a story ofhis own life while in Rome which might be mentioned here as typical of this brotherhood.He was in the habit of giving alms to the poor he met in the streets, and among these hewas especially attracted, by his beautiful and sad expression, to a begging friar, who stoodon the steps of the Pincio. This man generally received a gift from him as he passed. Oneday the grateful beggar endeavored to kiss the hand of his benefactor, who, drawing hishand away with sudden impulse, bent down and kissed the beggar's cheek. The next daythe poor man called at Ruskin's house to offer a gift, which he said was a relic of St.Francis d'Assisi, a small portion of rough brown cloth, that had formed part of the saint'srobe. Ruskin then remembered that he had once dreamed that he was a Franciscan friar,and in this way he was led to make a pilgrimage to the convent of St. Francis of Assisi,where he first saw those frescoes of Giotto, which he found more beautiful than anythingthat Tintoretto, whom he had so much admired, had produced.

Was it, perhaps, St. Francis himself, who, in the form of the beggar, led the masterto the shrine where he found what so delighted him? At least it shows that the love of allbeings, the seeing the divine shining through the lowliest of creatures brings its ownreward, and whoso gives a cup of cold water to one of these little ones hears the refrain,"Ye have done it unto me." So he who has such power to penetrate into the heart of things,into the life of the crystal, nay, even that in the commonest stone, or bit of stick, he has alsopower to see that the divine spirit of harmony and life permeates all men.

Deucalion, which Ruskin calls "A collection of studies of lapse of waves, and life ofstones," he dedicates to Proserpine and Deucalion, "because," he says, "I think it well thatyoung students should first learn the myths of betrayal and redemption and the spirit whichmoved on the face of the wide first waters as taught to the heathen world, and because inthis power, Proserpine and Deucalion are at least as true as Eve or Noah, and all fourincomparably truer than the Darwinian theory. And in general the reader may take it for afirst principle both in science and literature, that the feeblest myth is better than the

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strongest theory; the one recording a national impression on the imaginations of great menand unpretending multitudes; the other an unnatural exertion of the wits of little men, andhalf wits of impertinent multitudes."

Speaking of the tendency to burlesque everything, so prevalent in our time, Ruskinsays that it is the "effervescence from the putrid instincts which fasten themselves onnational sin, and are in the midst of the luxury of European capitals, the mocking levity andgloom being equally signs of the death of the soul; just as contrariwise, a passionateseriousness, and a passionate joyfulness are signs of its full life." He goes on to say, "Itis to recover this stern seriousness, this pure and thrilling joy, together with perpetual sense

of spiritual presence, that all true education of youth must now be directed. Thisseriousness, this passion, this universal religion, are the first principles, the true root of allart, as they are of all doing, and all being. Get this vis viva first and all great work willfollow."

Ruskin defines the difference between religion and superstition in the followingpassage, "Superstition," he says, "is the fear of a spirit whose passions are those of a man,whose acts are the acts of a man, who is present in some places, not in others, who makessome places holy, and not others; who is kind or unkind, pleased or angry, according tothe degree of attention you pay him, or praise you refuse to him; who is hostile generallyto human pleasure but may be bribed by sacrifice of a part of that pleasure into permittingthe rest." This, he says, "whatever form of faith it colors is the essence of superstition. AndReligion is the belief in a spirit, - to whom all creatures, times, or things are everlastinglyholy, and who claims all the days we live, and all the things we are, but who claims thattotally because he delights only in the delight of his creatures; and because, therefore, theone duty they owe Him, and the only service they can render Him, - is to be happy. A spirit,therefore, whose eternal benevolence cannot be angered, cannot be appeased; whoselaws are everlasting, so that heaven and earth must indeed pass away if one jot of themfailed; laws which attach to every wrong and every error a measured, inevitable penalty;to every rightness and prudence an assured reward; penalty of which the remittancecannot be purchased; and reward of which the promise cannot be broken."

This sounds like an exposition of the Law of Karma. Ruskin goes on to show us theeffect of this true religion on Art, and the baleful influence of superstition. "Religion" heremarks, "devotes the artist, hand and mind, to the service of the Gods; superstition makeshim the slave of ecclesiastic pride, or forbids his work altogether in terror or disdain.Religion perfects the form of the divine statue, superstition distorts it into ghastly grotesque.Religion contemplates the Gods as the lords of healing and life, surrounds them with gloryof affectionate service, and festivity of pure human beauty. Superstition contemplates itsidols as lords of death, appeases them with blood, and vows itself to them in torture andsolitude. Religion proselytes by love, superstition by persecution. Religion gave graniteshrine to the Egyptians, golden temple to the Jew, sculptured corridor to the Greek, pillaredaisle and frescoed wall to the Christian."

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Ruskin tells us that there is only one way in which we can assure good art, and thatis "to enjoy it." If what is false or second rate appeals to us, we shall only get that. He says"No great intellectual thing was ever done by great effort, a great thing can only be doneby a great man, and he does it without effort." Of all the greatest works we do not say,"there has been great effort," but there has been great power here. This he adds, "is notthe weariness of mortality but the strength of divinity." But, he thinks the man of genius is,as a rule, more ready to work than other people, and is often so little conscious of thedivinity in himself, that he is apt to ascribe his power to his work, and has said when askedhow he became what he is, "If I am anything, which I much doubt, I have made myself somerely by labor." This was Newton's way of speaking of himself, and Ruskin thinks thatit would be the general tone of men whose genius had been devoted to natural sciences.

Genius in art, he thinks, must be more self conscious, "It is no man's business

whether he has genius or not," he continues, "work he must, whatever he is, but quietly andsteadily; and the natural and unforced result of such work will be always the things Godmeant him to do and will be his best. No agonies nor heart rendings will enable him to doany better. If he be a great man they will be great things; if a small man, small things; butalways if thus peacefully done, good and right; always if restlessly and ambitiously done,false, hollow, and despicable."

Ruskin speaks of the men who have made art their profession, and says that theyare not generally happy men; the reason, he thinks, is that "they are expected, andthemselves expect, to make their bread by being clever - not by steady or quiet work; andare therefore, for the most part, trying to be clever, and so living in an utterly false state ofmind and action." What is the artist's true function? What his real work? Ruskin believesthat that work is a religious one, that the artist has power to give reality to forms of faith,and truth to ancient myths and histories, by giving visible shape to them. The art of anycountry, he says, is the "exponent of its social and political virtues."

Speaking of the morality of art, he says, "So far from Art being immoral, little elseexcept Art is moral; life without industry is guilt, and industry without Art is brutality; andfor the words 'good,' and 'wicked,' used of men, you may almost substitute the words'makers,' or 'destroyers.'" The true workers, he says, "redeem inch by inch the wildernessinto the garden ground; by the help of their joined hands the order of all things is surelysustained, there is no hour of human existence that does not draw on toward the perfectday."

One of the most popular of Ruskin's books is "Sesame and Lilies." It is divided intotwo parts: "Sesame, or King's treasuries," and "Lilies, or Queen's gardens." Under theformer heading he has much to say to us of books and how to read them.

He tells us of "Bread made of that old enchanted Arabic grain the Sesame, whichopens doors; doors not of robbers, but of Kings' Treasuries." He says this food for themind, this power we all have, of becoming conversant with the

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thoughts and feelings of great and divinely taught men, is given us through books. Allbooks, he tells us, "are divisible into two classes, the books of the hour and the book of alltime." "The real book is written when the author has something to say which he believesto be true, and useful or helpfully beautiful," and this he must say as clearly andmelodiously as he can. "He would fain set it down for ever, engrave it on rock if he could;saying 'this is the best of me,' for the rest, I ate, and drank, and slept, and loved, and hated,like another, my life was as the vapor and is not; but this I saw and knew." He goes on tosay that books of this kind have been written in all ages by great thinkers; that we have thechoice of all these, and that life is short, - then speaking of the possibilities of this short lifehe says: "Will you go and gossip with your housemaid, or your stable boy, when you maytalk with Queens and Kings! Do you long for the conversation, of the wise? Learn tounderstand it, and you shall hear it. But on no other terms; you must, in a word, love thesepeople if you are to be among them. No ambition is of any use."

If an author is worth anything, we cannot get at his meaning all at once, for while hesays what he means, he cannot say it all; the deepest thought is hidden away and givenas a reward to those who seek long enough. "No book is worth anything which is not worth

much, nor is it serviceable until it has been read and re-read and loved and loved again,and marked, so that you can refer to the passages you want in it as the soldier can seizethe weapon he needs in an armory, or a housewife bring the spice she needs from herstore."

Of education, Ruskin says it is not "the equalizer, but the discerner of men." So farfrom being instrumental for gathering riches, "the first lesson of wisdom is to disdain themand of gentleness to diffuse." He thinks it is not yet possible for all men to be gentlemen,as even under the best training some will be too selfish to refuse wealth and some too dullto desire leisure, but even that might be possible, he says, "if England truly desired hersupremacy among the nations to be in kindness and in learning," and he continues, "aboveall, it is needful that we do this by redeeming the people from their present pain of selfcontempt, and by giving them rest." We ought, he says, to aim at an "ideal national life,"when none of the employments shall be unhappy, or debasing in their tendency.

Speaking of the Theatre and the Museum as means of noble education, he says:"Dramatic and Didactic Art should be universally national, but the museum is only for whatis eternally right and well done according to divine law and human skill; the least things areto be there, and the greatest; but all good with the goodness that makes a child cheerfuland an old man calm; the simple should go there to learn, the wise to remember." Ruskinspent some of the best years of his life in endeavoring to show the beauty and excellenceof Turner's work; he then had perfect faith in the power of great truth, or beauty to prevail,and take its rightful place. But he found, or seemed to find, that his time had been wasted,and what grieved him most in this disappointment was the discovery that the most splendidgenius in art might be allowed

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to labor and perish unknown, "that in the very fineness of this art there might be somethingrendering it invisible to ordinary eyes." That was the first mystery of life revealed to him.

But he goes on to tell us that the more his life disappointed him, "the more solemnand wonderful it became;" it seemed as if "the vanity of it was indeed given in vain, but thatthere was something behind the veil of it which was not vanity." He saw that the failure,and the success in petty things, that was worse than failure, both came from "an earnesteffort to understand the whole law and meaning of existence, and to bring it to a nobleend;" and he came to see that all enduring success in art, or in any occupation, comesfrom a solemn faith in the advancing power of human nature, however gradual; and in thepromise, however dimly apprehended, that the mortal part would be swallowed up inimmortality. Ruskin speaks of Turner as "a man of sympathy absolutely infinite, asympathy so all-embracing," that he knows of "nothing comparable to it but that ofShakespeare." Contrasting Turner and Millais, he says: "They stand at opposite poles,making culminating points of art. They are among the few men who have defied all falseteaching, and have, therefore, in great measure done justice to the gift with which theywere entrusted." So Ruskin gives out his gospel of Love and Beauty. To him the Artist isone of the chief mediums through which this message reaches the people. The functionof the true artist is to be a seeing and a feeling creature, an instrument, so sensitive, sotender, that the most evanescent expression of things visible shall not escape him, and theinvisible also shall so affect his work that the soul of it shall be understood by those that

look on it; his place is neither to judge nor to argue, but to gaze, to perceive both what isvisible to the outer vision and that inner sight "which is the bliss of solitude."

Let us all cultivate this artistic vision and endeavor to attain to this fount of joy andbeauty, that might be such a power wherewith to aid Humanity. All literature, all art, shouldbe studied with the view of gaining power to help those who have not this knowledge. Itis this power over the illiterate, the unhappy, which is in the truest sense "kingly," and this,the "only one pure kind of kingship," enables one to guide and raise others not so endowed.

All true education should be used first to obtain this kingship, this divine power overourselves, and, through ourselves, over those around us, who need our aid. Ruskinrecognizes in all his works the idea of humanity advancing through long ages to a state ofperfection; and that this natural evolution can be hastened by the mutual aid of eachindividual, when banded together in a strong phalanx. Already those of clear vision discernsigns of a change, a new influence is abroad, occult powers are working, and there seemsto be a presentiment in the hearts of many that a new era is dawning, when all men willindeed be brothers.

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THE SPIRITUAL THREAD IN OPERA - " FAUST" By Elizabeth Churchill Mayer

"It is the artist's lofty mission to shed light on the depths of the human heart." Sospeaks Schumann, himself an artist, in one of his Davidite articles.

The true artist is born into this life with a soul attuned to the Beautiful. We use thisterm not in the modern superficial meaning, but in the manner of the old Greeks, implyingthat which is perfection, harmony and completeness in the man, as well as in the universe.

Such minds are the flower of humanity. Existence would be a cold, lifeless thing,like the earth without its sun, were it not for these creative souls, the poets, painters,sculptors, writers and musicians, who are continually bringing into objective form one oranother aspect of the Beautiful.

So well did the ancients understand the laws of well-being that the study of theBeautiful, in its deepest sense, was an important part of their education. Plato advised thatmusic and gymnastics be the two first essentials acquired - music to produce harmony andequilibrium of character, which is soul expansion, and gymnastics to develop strength andsymmetry of form. These ideas were carried out to a great extent in their dramas, whichwere intended to educate the masses. By impersonating gods and goddesses they reallypartook of their substance, and called out in themselves spiritual powers which weregodlike. "What a man thinks that he becomes," is an axiom running through all the ancientreligions. Could the operas and dramas of today be interpreted by actors equallyconversant with the true philosophy of life, the thought of the world would be changed asby magic. They would become in reality true priests and priestesses of their art.

Victor Hugo says: "It is in the theatre that the public soul is formed." The picturethat the stage presents today is somewhat appalling. I fully believe that many a one takesup this profession with a lofty purpose, but finds himself unable to sustain that purposeunder the mental pressure of the race, which has a morbid craving for novel diversions.

Sooner or later the artist inevitably succumbs and becomes the common-place puppet ofthe public. The work of regenerating the stage and drama will be the mission of somestrong and lofty soul, fully conscious of his purpose, who dares to do what he knows to betrue.

Let us carry our thought into the operatic world. Many of the best masters of musichave found extreme difficulty in getting desirable material for their operas. This was thereason why great Beethoven never wrote but one opera, "Fidelio." Gluck and Mozart drewmuch of their inspiration from Greek mythology, which offers abundant resource. Strangelyenough, one of the most popular operas with the matter-of-fact public of the present dayis a

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mystical one, "Faust." We refer to the opera whose music was written by Gounod overforty years ago. Doubtless the two foremost reasons for its great popularity are these:because it deals with the most human, if one of the deepest problems, connected withhumanity, and because it has a musical setting that could not be surpassed in its treatmentof the subject. True, as now given, the opera of "Faust" is merely a fragment from thecomplete tragedy of "Faust." For a thorough comprehension of the opera one should readGoethe's entire poem.

Coupland styles this masterpiece of the great German poet as "the mystery-play ofthe nineteenth century." Founded on the Faust and Magus legends, opportunity was opento Goethe to weave around the characters of the drama all his deep knowledge of alchemy,philosophy, mythology and mysticism. The character of Doctor Faust reveals the evolutionof that most complex of all problems, the soul's growth and final "birth into beauty."

A few days before his death Goethe wrote Von Humboldt: "More than sixty yearsago the conception of 'Faust' lay clear before my youthful mind." The first part wascompleted in 1775, but the second part was not finished until the year 1831. Thus theexperience of a genius' lifetime was woven into the poem. It is quite evident that Goethewas a strong admirer of and believer in ancient Greek philosophy. In the second part ofthe poem, founded on the Magus legend, he reveals a clear insight into what were termedthe "Mysteries."

To fully grasp the meaning of the work one must also be a student of this ancientphilosophy.

It would seem that Goethe had planned that this poem should be performed likeAeschylus' plays as a trilogy. He also covers his meaning in much the same way asAeschylus did by personifying as nature-spirits, etc., the powers which work in man'snature. It is a marvel that this great work has not been dramatized into successive parts.Given under proper management and interpreted by students competent to understand andbring out the true beauties hidden therein, a series of most unique, instructive and beautifulperformances could result.

The opera of "Faust" is slightly changed from the original work. Many of the wittiest,most caustic and significant conversations between Mephistopheles and Faust are omitted.The "Prologue in Heaven" furnishes the clue to the poem - indeed, without it, much of themeaning would be obscured. Some of the translators omitted it because many consideredit impious. As, however, the modern mind labors under no such delusion, a brief synopsis

of the Prologue is subjoined. The quotations are from the translation by Anna Swanwick.The Lord is giving an audience to some of the angels, who have charge of the

several spheres of the Universe, and amongst them is Mephistopheles. He evidently doesnot have an audience with the Lord very often, and expresses his pleasure in this manner:

"Since thou, O Lord, approachest us once more,And how it fares with us, to ask art fain,

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Since thou hast kindly welcomed me of yore, Thou see'st me also now among thy train..........Of suns and worlds I nothing have to say,I see alone mankind's self torturing pains.Better he might have fared, poor Wight,Had'st thou not given him a gleam of heavenly light;Reason, he names it, and doth so.Use it, than brutes more brutish still to grow."

Upon hearing this, the Lord asks Mephistopheles if he has nothing but blame to give- if nothing ever does seem right to him on the earth. Mephistopheles answers, "No,everything is in miserable plight." The Lord then inquires whether Mephistopheles knowshis servant, Faust. "The Doctor?" says Mephistopheles, contemptuously. He is rathercynical about Dr. Faust's being a servant of the Lord, and points out in a flippant mannerFaust's ambition and selfishness. The Lord replies to this:

"Though now he serves me with imperfect sightI will ere long conduct him to the light."

Mephistopheles then wagers that he can lead Faust away from the Lord. The Lordallows this, saying, "that so long as Faust lives on earth it is not forbidden Mephistophelesto tempt him." "But," he adds, "after Mephistopheles has diverted this mortal spirit from hisprimal source," and used all his powers to drag him down, that he will still be obliged to ownthat a good man, even in the last depths of sin, will retain his consciousness of right."

Mephistopheles delightedly affirms that he can win the wager, and adds:

"Excuse my triumphing with all my soul,Dust he shall eat, aye, and with relish take,As did my cousin, the renowned snake."

The Lord answers:

"I ne'er have cherished hate for such as thee.........Ever too prone is man activity to shirk;

In unconditioned rest he fain would live;Hence this companion purposely I giveWho stirs, excites, and must as devil work."

Heaven closes, leaving Mephistopheles soliloquizing thus:

"The ancient one I like sometimes to see,And, not to break with him, am always civil -'Tis courteous in so great a Lord as heTo speak so kindly even to the devil."

Although this interview has been the subject of much discussion, to students of theUniversal Wisdom as expounded by Mme. Blavatsky and her successors there is noimpiety conveyed. On the contrary, it is pregnant with meaning.

When Lucifer fell to earth and endowed man with celestial fire, man became the dualbeing we now see - one part constantly aspiring toward union with its divinity, the Lord, theother caught in the mad whirl of the animal desires, becoming the devil, or the God in manperverted.

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"The throne of Satan is the foot-stool of Adonai."

The tragedy of "Faust" can be taken as symbolical either of what occurs in the soulof the whole human race, or in the individual only. For the sake of simplicity, we willsuppose the latter. Faust then represents a lofty soul, capable of wonderful achievement,still chained to his lower nature. Until he is completely emancipated from those desires hewill have as his constant companion the devil, who is the synthesis of all that is evil in hisnature.

The play opens showing Faust a man about fifty years of age, seated in his dimlylighted, narrow Gothic chamber. He is surrounded by shelves, hemmed in with dustyvolumes, worm-eaten and musty. Boxes and instruments used for alchemy and magic arepiled around in confusion. Faust is a man who has lived an austere, good life in theabstract, and has an intellect cultivated to an abnormal extent - indeed, that is where thedanger point has been reached.

Discontented, restless, he feels that, notwithstanding his extraordinary knowledge,there is yet something he fails to grasp, and what that is he cannot fathom. He concludesto leave it all and take his own life. As he is raising a phial of poison to his lips he isstopped by hearing the ringing of bells and a chorus of angels singing.

It is Easter night, and the music takes him back to his childhood days; his moodsoftens, and he relinquishes the idea of death.

Faust's complex character, revealed later on, is well brought out in these lines whichhe utters:

"Two souls, alas! are lodged within my breast,Which struggle there for undivided reign:

One to the world, with obstinate desire,And closely cleaving organs, still adheres;Above the mist, the other doth aspireWith sacred vehemence to purer spheres."

From this period the duality in Faust's Soul becomes more and more apparent. Attimes the higher nature resumes its reign, then again he will be overcome by the mosttorturing desires. He soon becomes a prey to his morbid reflections, regrets that he did notdie as he had decided, and in one great outburst of bitterness, curses the whole world hehas hitherto known. With that curse he shuts off the higher nature, the devil takes thisopportunity to appear, has no difficulty in making a compact with Faust, and from that timenever leaves him.

Faust reveals his reason for leaving a good, blameless life and taking up an entirelycontrary mode of living when he says to Mephistopheles:

"Vainly I have aspired too high;"I'm on a level but with such as thou..........Rent is the web of thought, my mind Doth knowledge loathe of every kind. In depths of sensual pleasure drowned Let us our fiery passions still.

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.........Excitement is the sphere for man."

The reaction has begun. A man possessed of an ardent, brilliant mind like Faust,with lofty aspirations, cannot realize his highest possibilities by shutting himself away fromhumanity and its needs. So long, as we are members of the human race we share willinglyor otherwise its weal or woe.

The world is held by desire. But what is the cosmic law of affinity or attraction in thelower kingdoms becomes something very much more in man. He has the power to controldesire, to love what and where he chooses. But how little is this principle understood.When desire is mastered by man, transmuted, and purified, he is raised to the plane ofDivine Love, the power which holds the universe. This "obstinate desire" as Faust termsit, that has all these years been suppressed, but not conquered, flames out and takescomplete mastery of him for the while. He craves "to know in his heart's core all humanweal or woe," mad excitement, agonizing bliss.

Mephistopheles agrees to furnish him with the necessary experiences. As theinitiative he promptly restores Faust's youth by taking him to the Witch's Kitchen. HereFaust is served with the draught which accomplishes the deed, and is shown in a mirror avision of beauty, Marguerite.

The devil would appear in a different guise to each man. Naturally Faust's devilwould be an astute, intellectual subtle entity made still more powerful by Faust's yielding.

Mephistopheles represents the constricted narrow, false-hearted extreme lowest limit of themale quality in Faust - the antithesis to the divinity within, embodied selfishness, withoutone iota of the Beautiful or the Spiritual heart-force. That lofty aspirations are still potentin Faust is shown in his eager search for the Beautiful. His constant falling in love withbeautiful women is for the reason that they appeal to his heretofore undeveloped, tender,sympathetic, intuitional faculties.

Goethe brings out very clearly throughout the poem that even Mephistopheles hashis limitations. He quite frequently has to call on other powers to aid him in his undertaking.There are times when Faust completely leads and controls Mephistopheles, the latterseemingly unconscious of it; though in the Tragedy of Marguerite, the guiding power isMephistopheles. Faust becomes inflamed with passion by the beauty of Marguerite,Mephistopheles adds fuel to the flame, brings about a meeting between them, suggests toFaust how to win her, and throughout plays his part untiringly. At times the purity andinnocence of Marguerite appeal to the better qualities in Faust's complex nature, then hesuffers bitter pangs of remorse and struggles to break the connection betweenMephistopheles and himself. He feels the guiltiness of bringing harm to such an angel. ButMephistopheles' wily insinuations are yet too strong for Faust, and he yields.

The first meeting between Marguerite and Faust occurs at a village dance. Faustsees Marguerite passing along on her way to church. The gaiety of the peasants showingthe pleasures and delights of youthful love afford a striking

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picture as a contrast to the religious purity of Marguerite. This scene reminds one veryforcibly of the one in "Zanoni," where Glyndon is tempted to break his vows by being drawninto a peasant's revel - although the motives of the two characters are unlike.

The sound and rhythm of dance music act as a maddening exhilarator upon youth.Gounod caught the appropriate musical setting to this opera and this waltz of the villagers,which is heard repeatedly through the opera, has a very peculiar effect. The sensuousmusic of the love passages between Marguerite and Faust is almost too realistic. Thethrilling majestic music of the prison scene, and finale, make a fitting climax to the work,uplifting the auditors to a higher plane.

Under the instruction of Mephistopheles, Faust becomes a very clever wooer, andsoon Marguerite has become entirely under the influence of his magical powers. Whathappens now to Marguerite need not be lingered over. It is her misfortune to suffer thesaddest of all tragedies which can occur to a woman. Unable to stand the scorn of thevillagers when the truth becomes known, and, broken down by remorse at the death of herbrother, who is killed by Faust, she becomes insane and kills her babe.

Faust is ignorant of the horrors Marguerite is passing through, for he has beenenticed away, with little difficulty, by Mephistopheles. They attend a wild night on theBrocken, Walpurgis Night. In the midst of the revels Faust sees the phantom shape ofMarguerite in such utter despair and woe, that his nobler qualities are once more arousedand he resolves to return and save her.

Mephistopheles, alarmed for his safety, and fearing that he may lose this Soul, byvirtue of a noble deed, tries to dissuade him from going. Faust remains firm and the devilhas to yield to the stronger Soul.

Faust finds Marguerite imprisoned, awaiting her execution, a total mental wreck. Heis unnerved at the mischief he has wrought. After much pleading he makes her understandthat he has come to take her away, and as she is about yielding to his wishes, shediscovers Mephistopheles is with him. Her aversion to Mephistopheles is so great that theshock restores her reason. She refuses to go with them and appeals to Heaven for aid.Mephistopheles cries, "She is judged." A voice from Heaven says, "Is saved." As Faustdisappears with Mephistopheles, a voice from within is heard calling to Faust.

This Tragedy of Faust is one that must appeal strongly to the hearts of men andwomen. It sounds the deepest, saddest note in the whole gamut of experiences. So longas men are dominated by desire and women remain negative to their own powers, just solong will this old story be played in the minor key.

Marguerite represents the type of womanhood which has been the product of thedark cycles. A beautiful, simple-minded, undeveloped woman. Pure at heart for sheshudders whenever Mephistopheles appears as Faust's companion. Still the devilinfluences her in several instances, notably so in feeding her vanity by the present of thejewels, and again when he works on her emo-

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tions in the church scene, by depressing her with remorse to the extent that she becomesinsane. Yet selfishness never dominates her as it does Faust. If Marguerite had beenFaust's equal or superior in culture and intellect, she would have become his inspirationand guide, her influence ultimately killing the devil in Faust.

But woman must have raised herself to a knowledge of what she is, wherein her truepower lies, before she can preserve the true equilibrium which should exist between manand woman. And the work before woman today is to study, to analyze, and to understandher emotional, psychic nature in order that she may master and control it.

When this is done and the union with her higher intuitional faculties is accomplished,then her spiritual Soul will envelope her like a mantle of light, she will fulfill her destiny, andbecome the living epitome of the Beautiful. But until this has come about as a naturalprocess for all, the majority of women will continue to suffer and learn from experience. Agreat shock is sometimes necessary to awaken the sluggish soul, and this happened toMarguerite, her true self became the conqueror and she died with the glory of divinity abouther.

The Opera closes leaving us with rather vague notions as to Faust's future. But thesecond part of the poem completes the history of this remarkable character.

That Goethe fully intended the higher type of woman to be represented, as thenecessary complement to Faust, is shown in the second part, which is based on the oldMagus legend. Faust conjures up the phantom of Helena, the most beautiful of women,falls in love with her, and from that union springs the child Poetry.

Helena representing the highest type of the Beautiful, is uninfluenced byMephistopheles, he loses his power over Faust, for the latter has ascended to an advancedsphere of action. He gradually loses his vitality and soon ceases to be much more than anautomaton.

Ultimately Faust loses Helena, who is the phantom only, not the reality, anddiscovers the real purpose of life as he is about to die. He realizes then that "man is made

for man," and that "all efforts must be glorified by consecration to the service of humanity."The vision of Marguerite, now become a purified saint, greets Faust as he dies, and

bears him upward, while the Mystic Chorus sings:

"The IndescribableHere it is done.The woman-soul leadeth usUpward and on."

The majority of the enduring Operas contain something more than appeals to themere appreciation of the beautiful music, fine singing and acting, and gorgeous stageembellishments. And that something is the underlying, mystical thread that is in reality theSoul of the Opera.

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WHY THEOSOPHY IS OPTIMISTIC By Hjolmar

What Optimism hopes, Theosophy foresees. Its philosophy is the warrant ofOptimism. A book which deserves more reading than it gets thus sums up the keynotesof this philosophy:

"There are three truths which are absolute, and which cannot be lost, but yet remainsilent for lack of speech.

"The soul of man is immortal, and its future is the future of a thing whose growth andsplendor have no limit.

"The principle which gives life dwells in us, and without us; is undying and eternallybeneficent; is not seen, or heard, or smelt; but is perceived by the man who desiresperception.

"Every man is his own absolute lawgiver, the dispenser of glory or gloom to himself;the decreer of his life, his reward, his punishment."

Whoever takes those three truths fully into his life must necessarily be an optimistby their warrant. The pessimist has partly or wholly failed to comprehend them, and so iswithout that illumination which he might have - is not in touch with facts.

Perhaps the pessimist is always a man whose mind has run away with him. It haseither wrested, or reasoned, away from him his human-divine power of knowing such truthsas the above; or it has frightened him out of use of that power by making gloomy picturesof his own past or future, or of the Universe. It is either fear, or the rank weedy overgrowthof ratiocination, that makes the pessimist.

How does the soul know that it is immortal, not reachable by death?As the sun is above the clouds, sees the clouds rise, veil him from the earth, and in

time dissolve in the clear air, himself remaining unaffected; so the soul - itself beyond andabove death - upon death, and that which is the prey and domain of death, looks downuntouched. It surely may claim to know that it cannot be subject to that which arises, reignsand disappears in regions altogether below it.

As soon as a man recognizes himself as a soul, he is of necessity a Theosophistand an optimist, for he now knows his destiny and can confidently preach the "threeTruths." To understand the first two of these three requires almost no thought; whoeverwill do so may begin to feel that they are true; whoever will let this feeling grow within himwill in time so thoroughly get hold of the joy in them that he will be able to look straight intothe eyes of another man, of however lowly intellect, and say to them with such convictionas to inspire in that other a portion of his own now clear and undislodgable knowledge.One burning match can ignite a boxful of others.

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"These truths, which are as great as is life itself, are simple as the simplest mind ofman. Feed the hungry with them."

"Life itself has speech and is never silent. And its utterance is not, as you that aredeaf may suppose, a cry; it is a song.

"Look for it and listen to it first in your own heart."Perhaps men will go on "dispensing gloom" to themselves till they learn that they

need not, and that a little attempt daily to feel the actuality of the first two "Truths"constitutes a self-dispensation of "glory."

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THAT BOURNE FROM WHICH By Edgar Saltus

As one who to some long locked chamber goes, And listens there to what the dead have said, So are there moments when my thoughts are led To those thick chronicles whose pages close, Epochs and ages in that same repose That shall the future as the past o'erspread, And where but memory may tend the dead Or prune the ivy where once grew the rose. And as there to me from their pages streams The incoherent story of the years,The aimlessness of all we undertake,I think our lives are surely but the dreams Of spirits dwelling in the distant spheres,Who, as we die, do one by one awake.

[We gladly insert this beautiful sonnet contributed by the writer to the UniversalBrotherhood Path; its mysticism will hardly, we think, be misinterpreted. - Ed.]

UNFOLDMENT

The caterpillar longs to fly,And, sleeping, wakes to find the gain

Of wings show unimagined heights Which their best flights attempt in vain.

So with aspiring human soul,Unsatisfied with common things, -

Desire for growth is gratified,But new wants come with golden wings.

- Lydia Ross

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I CAN DO MUCH By Corolyn Faville Ober

Modern pedagogy introduces the study of psychology into the curriculum of an everincreasing number of its specialized departments, thus indicating the development of anapprehension of the power of thought. Inevitably this must lead to recognition of thoughtsas things, and later to the knowledge of our responsibility as their creator. "My thoughtchildren," the literati call their printed productions. "Our institutions are the outgrowth of thethought of the nation," the students of political economy affirm, but we yet wait to bevitalized by the realization of the vast thought progeny which surrounds us, each thoughta living entity eventually to become embodied in physical existence. Surely an appreciationof this momentous truth will marshal the thought forces of the world into decisively opposinglines, and we shall be compelled to choose with which side our powers shall be allied, theimperative moment arriving for each of us with the knowledge of our true position in life as"Thinkers," or radiators of thought force.

Let the imagination conceive of what must be the aspect of the limp, paralyzed andstupid little thought-form that has been projected into space by the expression, "I can doso little." Recall to mind that it is the law of all embodiments to follow magnets, and thenattempt to realize the inevitable career of such a negative and helpless imbecile. What elsecould occur to it but that it should be drawn into the dark atmosphere of despair, increasingthe gloom with its depressing whisper of impotence, "I can do so little."

Shall the incarnate Soul, a centre of divine energy, whose mission it is to manifestthat energy until all that lives awakes to lofty possibilities of consciousness, be held backby thought-creations such as these? Or shall the acceptance of a sublime ideal and clearlydefined objective point impel the counter declaration, "I can do much?" Charged with lifein proportion to the depth of the conviction, with energy of will and buoyant faith, a thought-child of this order may become capable of angelic ministration. Penetrating the dark of theworld, it quickens into a glow the latent spark in the hearts of the discouraged ones andinspires to new determination and consequent achievement.

The great question, then, for each of us is this: Shall we serve the world as mastercreators of bright and helpful messengers, or shall we remain the slaves of our own

impotent thought-progeny?Probably the task of imperial self-assertion, - not for self, but for her sex and for the

race, - is more difficult for woman than for man, centuries of restricted environment havingleft inactive faculties that must once more be quickened into glad and confident activity;but none who read the signs will deny that the hour is ripe for her to overcome thehereditary sense of limitation, to redeem the time lost in her nap of ages, and to once moreassume the regal prerogatives of her office.

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Acting without the knowledge now in our possession, the women of the past centuryhave executed pioneer work upon which we who follow, if we appreciate our indebtednessand our opportunity, shall build. A too careful examination can hardly be given to theachievements of those who dared to insist, amid every sort of opposition, "I can do much."Let us trace the effect along one of very many lines in the industrial world. Observe, forinstance, the elevation of the professional nurse from the style portrayed to us by Dickensto the dignity of the present intelligent and efficient type; an example of what mustultimately be accomplished in every department of commercial life. Within the memory ofthe present generation those women who dared to conduct a millinery shop wereconsidered too disreputable for association with their helpless but respectable sisters. Withthe courage of a true conviction, however, there were heroines who persevered untilcountless channels of activity are now open, and multitudes are added daily to the list ofthe self-sustained, each unit thus becoming more independently assertive, and eachunconsciously forcing the standards of quality to be raised.

Robert Ingersoll, when asked how he would change the government of the world ifhe were God, replied: "I should make health contagious instead of disease." There isabundant demonstration that it is already so in the fact just quoted, for it was the contagionof a healthful impetus toward mutual helpfulness that, spreading rapidly uplifted the womenof the United States by the hundred thousand; and, crossing seas and continents, itsinfluence has also touched and raised the thought-power of our sisters in almost everycorner of the earth.

Endowed with the confidence born of a consciousness of her limitless capacity asSoul; accoutred by her best knowledge of the reality and potency of thought-entities, thewoman warrior member of the Universal Brotherhood Organization must take her placebefore the advancing hosts of women to hold before them a true concept of life and thesublime grandeur of its meaning. Standing in the glory of a new born day, the genericwoman-soul must be permitted to proclaim through her, by thought and word and act, itstrumpet-toned announcement of a resurrection. Not on ears incapable of hearing shall theblessed tidings fall; but aspiration shall be rekindled until, from the ranks of the rich womanand the poor, the cultured and the ignorant, the strong and the disabled, the free-born andthe slave, the words shall reverberate like echoes, "I also can do much, for I, too, canthink."

Not one to whom so high a calling has been vouchsafed has excuse for inactivity,and desire for membership with those who wear the badge of Universal Brotherhood is thecall. Henceforth equipment for such service must be the ruling wish, and for those whodesire to serve, the fields, by the first culture of the pioneers, are already fertile with

suggestion.How may the lost arts and sciences be revived except by restoration of our efficiency

as workers? And will this efficiency appear again unless we learn to love our work asartists should? Who that realizes, even faintly, the

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ever present living reality of Soul fails to apprehend the treasure everywhere concealed;and who, perceiving it, comprehends not the simple method, by which it may be drawnforth?

It is active interest all along the line that develops the untold wealth waiting dormantin Nature's treasure-house; and such accomplishment, ascending plane on plane, it is forus everywhere to achieve. Approach, then, ye women who hold woman's future in yourhands - approach the smallest task with holy reverence, and lose your sense of limitationin the doing. The homeliest, the most insignificant of duties, must be accepted as a sacredtrust, and but awaits your living interest to develop possibilities far beyond your presentken. Regard each effort, then, as an opportunity for the expression of the real self within,and into it weave the whole life story, thus impressing all things of the present moment withthe ideals and possibilities of the next, and restoring the artistic and the prosaic to their old-time, hand-in-hand companionship. The displacement of Nurse Gamp has been paralleledby the disappearance of many another similar anomaly, and all still existing forms of theold order must vanish before the "Thinker," whose intelligence shall raise every possiblevocation into the all-inclusive province of high art.

We who proclaim that there is little we can do are self condemned for lack ofvigilance in seeking opportunity. Even while we waste our force by giving utterance to theimpious words, "I can do so little," cries of distress doubtless are made within our hearing,of which we remain unconscious because we have not given heed. Preoccupation withpersonal concerns has dulled our powers of observation; otherwise we should know thatanywhere and every instant there is not only work for us to do, but work that must remainundone until we do it. To shield ourselves behind the shabby old excuse, "I did not think,"is now impossible. The imperative duty of the "Thinker" is to think, to remain incessantlyon watch, and to act the moment opportunity is perceived. Lives go astray; tortuousiniquities exist; suffering remains unrelieved; poverty is left unaided; and souls sink intooblivion whenever the "Thinker" forgets to think.

To prepare for action is assuredly as much our duty as to act. The first commandof any military drill - "Attention!" - is that which we most need, as the first requirement forany sort of service is that we shall be alert. The hour strikes suddenly when we are calledupon to act, and those who prove their fitness are they who have discovered that fully torealize present opportunity is the whole secret of power. Any situation may avail us as avital educator if we perceive our chance of preparation for mightier effort and moretrustworthy guardianship. The more phases of existence we have to pass through thegreater the insight we may acquire. The resourceful woman in emergency is always onewhom Goethe describes as having "seen something and lived something." Back of alleffective administration of affairs are the eons of experience through which the Soul hasgained its power. Why, then, shall we not transform and glorify events by our appreciationof their profound signifi-

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cance? And why not learn to adapt ourselves to any condition in which the law has placedus for our instruction until we become so wholly reconciled as to say of it, "For the sake ofall my brethren, I thank God that I am here?"

To those who insist that the enormous opportunities of the present time belong onlyto a certain class of women, we must recall the magnificent work of the ignorant coloredwoman, Sojourner Truth, during our civil war. At a mass meeting the news of repeatedreverses had so depressed the assembly that even the silver tongue of Wendell Phillipsappeared to be half paralyzed. Rising from her seat, Sojourner pointed her finger at theorator and cried out, "Wendell, is God dead?" The effect was electrical. The courage ofall who were present revived and a resolute enthusiasm took the place of the previousdespondency.

The force of a deep conviction, in which was concentrated her whole life energy,gave to a woman who was entirely unadorned by special gifts or acquirements, the abilityto arouse a vast and lethargic audience. A consummation far more glorious awaits us all,for each may aid to reinvigorate the soul-consciousness which is to redeem the race. Withthe duality of nature becoming ever more distinctly apparent, we cannot fail to comprehendhow inevitably the influence from the ranks of darkness reaches and absorbs us when weare not actively co-operating with the powers of light. Whichever side we reinforce,reinforces us. The world languishes for the incentive of a living faith. It perishes from thedisorders caused by prevalent low ideals. We must no longer permit ourselves to remainin a negative condition, but spread a contagion of health by placing ourselves with absoluteassurance as a part of the army that makes eternally for righteousness and peace.Persistently holding up its standards of purer, truer living, and recognizing the imperishabletreasure within the hearts of all, it is the queenly prerogative of the very least of us torevivify the listless and the down-hearted by the sublimity of our faith in their limitlesspossibilities of attainment.

Nor does so majestic a realization require always to be brought about by word ofmouth, or even by outward act. "As we think, so are we," declares an authority very highindeed; for thinking, we learn to act, and acting, we learn to be. The new world which isopening for the race requires the creation of a nobler type of womanhood. For this it isprimarily essential that we recognize ourselves as greater than any possible stress ofcircumstances; that we grasp firmly, and nourish with every thought, the ideal of ourinherent wisdom and virtue, until all that is foreign to it shall die and fade away; and that,self-centred, - through knowledge of the eternal truths of being, - we become so positivean affirmation that our presence calls to all within the radius of its influence to awake andshare our light and power.

So may we illumine the world with the radiance of a self-conscious declaration,"While life lasts in the body I can and will do much."

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IN THE CONCRETE By W. T. Hanson

The path to the arcana of life lies everywhere. But can this mean that in all placesthe way is equally defined and direct?

Man need not be governed by environment. He can always somewhat change andin greater or less degree overcome every adverse circumstance. But is it not to give themind over to folly, to fancy that indiscriminate conditions best conduce to a chosen line ofwork?

All the Lovers of the Race should know of Point Loma. Their interest in it is deepand vital. Explanation, description and illustration will convey something of its import, butlittle compared with the realization through actual experience of even a few months'residence here. To the student merely the benefits are inestimable.

Take the picture of Point Loma as drawn by travelers to this region. In its lightconsider the enlarged capacity into which the mind will expand - in which it will simply findthe breath of its life when relieved from the thousand and one depressing influencesinherent in the leaden atmosphere of towns, cities and localities, rife with the corrosiveemotions and diseased ideas now prevalent in human affairs. The possibilities of a mindinnately of an inextinguishable energy and steadfastness of purpose, and actuated by theright motive, are enormous anywhere. But imagine what the same mind can conceive andexecute when surrounded by every natural encouragement instead of numberless infernalincubi.

All accounts agree that the climate of Point Loma is not surpassed - nay, notequaled - elsewhere on the earth. The evenness of the temperature the year round iswonderful and the degree something surprising in its effects. While the orange and theolive and, tenderest of all, the lemon, thrive to perfection (and the latter particularly musthave warmth), light winter clothing is always essential to personal comfort. The latitude andsunshine on the one hand, the effect of these being tempered by the altitude and breezeon the other, always operate to balance each other, so that the temperature varies butslightly and appears so conducive to mental equilibrium as to incline one to imagine thereexists between the atmosphere and the mind some connection, some bond orcorrespondence. Neither is it to be supposed that the equanimity is merely a descent toan inane lethargy. The bracing freshness of the air does not permit such, and a tendencyto feverish activity is calmed by a glance at the great outlying Pacific, in its very bignessdiscouraging to fretfulness. Somehow there is here a combination of the influence of themountain and the sea, which, like a chemical compound, possesses characteristics beyondthose of its elements. More favorable than all others mentioned is the sun. Under theconditions existent here it does not appear possible to get too much of the sunshine. Noneof the ill effects noticeable in southern countries generally, and in the

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warm season especially, are to be found. The liberating effect upon the student isunquestionable. For the tired and worn it is an elixir. For those whose life currents havewell nigh burst their channels it is a reservoir of conserving power. For the worker it is anunfailing resource of inspiration and courage and joy. It is enough of itself to make onebelieve that the old sun worshipers knew not a little of the living truth.

The sunsets are marvelous. Adequate description is impossible. The expanse ofthe entire dome of the heavens is frequently utilized for the effects. If one will vividly recall

the most brilliant and gorgeous and again the most delicate, dainty colorings he has everseen in the immediate vicinity of the declining sun and extend the picture over the archingcanopy in every direction from horizon to horizon, he may form some conception. And inaddition, for the final glory, the very air is diffused with a luminant iridescence, beginningwith a soft, roseate radiance, gradually shading with each moment through every hue toa halo of loveliest purple, which serenely ushers in the quiet night. To experience it actuallyis to entertain the feeling of a magical land so full of every beatify and joy that the veryatmosphere is aglow with their splendors, and that somehow, sometime, all these in all theirfullness are a heritage of human life and will enter into its everyday being.

Possibly, as powerful as they certainly are, the natural conditions of Point Lomawould not alone suffice to stir these emotions. In conjunction herewith much is also dueto the mythos of the place, and it is well understood now that myths are no dead thingsrelating to a distant and crumbled past, but have very potently to do with the present. Thisthe mere student may not rightly conceive, but the man of life knows it. And whatevermuch Point Loma may afford to the student, for the man of life it holds and will give more.Philosophy is good, but Life is better. Already at Point Loma there are people whose livesare wrapped in practical action. They know of a Teacher who has philosophy to give, butit is the philosophy of living, and therefore they also find in this personage the Leader whois conducting philosophy into life.

Katherine Tingley has established here, the ordained international centre of theUniversal Brotherhood movement, many activities under various departments of theorganization. Some of these, and comparatively speaking all of them, are as yet in theveriest germ. Fast maturing plans will soon inaugurate a wide range of operations onappropriate scales. At present one of the interesting features is the InternationalBrotherhood League Colony, established during the great Brotherhood Congress held herein April, 1898. The colony is not merely entertaining. It is in the highest degree instructive.Any one connected with it by residence or close observation has had the inestimable tuitionof seeing philosophy in the abstract pass into concrete fact, and thus has been affordeddemonstrations in life as conclusive as any in chemistry scientifically made in thelaboratory.

The colony seen when the grounds were purchased and again now will tell the storybetter than words. Just following the congress a number of rep-

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resentatives, for the most part comprised of prominent members and workers from all overthe world, immediately erected a large building in addition to the other houses already onthe grounds, and which is, indeed, a most unique structure. It embodies some of the veryessence of Brotherhood. At the same time they cleared the grounds of growth incident toevidently a considerable period of neglect. In this state of regenerative thrift the place wasturned over to the colonists themselves, or rather the nucleus. These are all interestingpeople, representative of many nationalities and every phase of life except the unintelligentand shiftless; students every one, each with strong, decided ideas of his own. In theircharacters, differences exist not merely of personal opinion, but racial idiosyncrasies,climatic influences and the opposing colors of diverse religious or non-religious sentiment.A radical change in the modes of living confronted them, what might be called self-denial

to undergo, work to be done, and with all a clearly defined perception that the moment onepreferred to do so he was, of course, perfectly free to withdraw if he chose. One commonbond united them - confidence in the Heart and Head of the organization and a perception,though diverse conceptions, of the Principle of Brotherhood, an understanding of which tothat time, comparatively, was largely theoretical. Of course every natural circumstance wasfavorable.

What they have accomplished shows the divine side of humanity. They require nofurther reiteration that the real things of life are not to be understood, much less attained,through intellectual gymnastics alone. The colony itself is its own sign. To be conversantwith its life is to be continually in touch with an inspiration. To be absent even for a shorttime, to return, to behold on approaching, the plants, the flowers, the hedges, the lawn, thefields now green with grain, the arrangement of the houses, almost, as it were, nestling toeach other, is to feel with renewed force the presence of order, intelligence, industry,consideration, freedom, a buoyant light-heartedness, and especially if it be toward night,when the lights are lit and close together twinkle cheerily, a delightful human feeling whichmakes one glad that he lives to know it. It may be an old, old emotion coming to existenceagain from bygone ages of purity and grandeur, but it also appears to possess a wondroustouch which perhaps the children of earth have never felt before.

Something of this nature is in the atmosphere of Point Loma. The colonists and theothers in the Universal Brotherhood Movement have good ground for an active faith in thenear at hand rehabilitation of mankind, and the effulgence of living joy into the world.

This much almost before beginning. Of what, then, is it the forerunner? Who willundertake to behold the larger future? Or, more to the point, who will lay hold of theseblessed and ineffable potencies, man's rightful heritage, available now to individualaspiration, and marshaling them under the positive, dynamic will, usher them into general,concrete life.

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UNIVERSAL BROTHERHOOD AND THE PROTESTING CHURCHES By Jerome A. Anderson, M. D.

There are moments in every man's life when he is forced to choose between the eviland the good. Similarly, with larger organisms; there comes to them, too, a time wherethey must choose - where their very existence as an organic body depends upon theirchoice. The nation that makes the wrong choice goes down the by-paths of decay todeath. The Church or society must likewise choose wisely or perish.

Such a moment of choice has now come to the Protesting Churches of the West.Protestantism must forgo its creeds, in this hour of world-peril. TOLERANCE must

be its motto and watchword. Tolerance for each other's beliefs and methods of worship;tolerance even for warring creeds and dogmas. Then must come tolerance for otherreligions and other faiths. With this will come a widening of spiritual horizons; higherconceptions of God; a glad recognition that salvation for the human soul runs in broaderand deeper channels than they have hitherto dreamed; an ecstatic glimpse of the dawnof Universal Brotherhood!

All religions are one in essence - as the philosophy of Universal Brotherhood amplydemonstrates. Protestants must throw aside the unworthy fear of "infidelity," and examinethe evidence. Nor need they go outside their own Bible, although if they will, their heartswill be gladdened by finding that Christ spoke truly when he said, "Other sheep have Iwhich are not of this fold." Mistranslations, misinterpretations, forged interpolations, haveso darkened counsel, that Christians do not recognize the sacred mine of truth whichunderlies the Oriental allegory and exuberant metaphor of their Holy Book. Let themsearch the Scriptures in the true spirit, and they will find therein indeed the words ofeverlasting life.

It is to show some of these hidden truths that the latest Brotherhood Series - the"Pith and Marrow of Some Sacred Writings" - is being published. The essence of the Bibleis not to be found in any dead-letter interpretation - around which creeds and dogmas arealways built. The inner, spiritual meaning must be sought for, and this series will be mosthelpful in this direction.

These inner truths are always the same in any Bible. They are eternal; they maybe concealed by words for a time, but the soul of man will never rest for long before it willtear aside the deluding veil. Let the Protestants take advantage of the Pentecostaloutpouring which accompanies the new cycle, and open their hearts to higher truths, toholier conceptions. Let them lift their eyes above and away from cramped and distorteddogmas, and they will perceive that,

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truly, "the heavens declare the glory of God, and the firmament showeth His handiwork."They will cease to torture and slay because one calls Him "Brahm" whom they call"Jehovah." They will recognize that God is One in essence, although He may be knownunder a thousand names. The effect will be wholly good. Fear and hate are allied; whenwe cease to fear God we will begin to love not only Him, but each other.

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PER OMNIA By T. R. E. McInnes

I know not how nor whence I came - I stand as one without a name - Yet free and fearless I proclaim:

I am!

I know not to what bourne I goOf Heaven's bliss - or Hell's dire woe - But this one thing of all I know:

I am!

Nor Heaven nor Hell can utterly

Disperse the root and core of me - I will be what I will to be:

I am!

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HOLLOW NUTS

Not always doth performance run Where Reason points the way; And oft'ner is a deed begun Ere Reason has its say.

So, Inclination taketh tack Around all fields of strife;So, men and women idly crack The hollow nuts of life.

- R. H. Cheney------------------ 665

THE SYMBOLISM OF THE AMERICAN FLAG

In a very interesting little book, "Our Flag," by R. A. Campbell,* the story is told ofthe American flag, its origin, history and meaning, and the following extracts have beenmade to show the author's interpretation and "mystic meaning" of the Stars and Stripes.The book gives an insight into a phase of the history of the United States that is fascinatingand full of the deepest interest.

In a succeeding issue will be given the interpretation of the Universal Brotherhoodflag - the flag of the School for the Revival of Lost Mysteries of Antiquity - designed byKatherine Tingley, and now used together with the American flag on the cover of theUNIVERSAL BROTHERHOOD PATH.

----------* Published by H. E. Lawrence & Co., Chicago.

----------

MYSTIC MEANING AND ESOTERIC INTERPRETATION OF THE NEW FLAG - THESTARS AND STRIPES.

The flag of a nation should be the symbol of the ideal upon which the nation isfounded, and this must always be the ideal of manhood, as that ideal is conceived of by thefounders of the nation. This is true, because every possible organization among men is,in accordance with the theory of such organization, in the form of a man. In other words,every organization among men, so far as the principles and purposes, the operations andresults, of such organization is concerned, is simply a man who is in size the sum total ofall men in the organization, and who in form is the collated aggregates of their recognized

ideal man. The ideal nation, therefore, must be in the form of the ideal man - with all therecognized characteristics of the ideal man as to rights, duties, purposes, methods ofoperation and destiny. It naturally follows that one's conception of the ideal man simplyneeds enlargement to constitute his conception of the ideal nation. When, therefore, onehas determined the appropriate design to symbolize his conception of the ideal man, hehas also found the appropriate design for the flag of his ideal nation.

The Stars and Stripes, as above described, are the appropriate elements for the flagof our new ideal nation, because they are the complete and beautiful symbols of thecharacteristics of the ideal man.

...........All these forms of government have, heretofore, been organized upon the

fundamental false assumption that the man who is strong of arm or superior in the accidentof rank or intelligence has the natural or (as it is sometimes called) the Divine right todominate absolutely, for his own purposes, and by such methods as he may choose, allother men who are weaker in muscle or who are less intelligent or less self-assertive; andthat consequently the masses have

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few, if any, rights which the one who is stronger or wiser is bound to respect. In short, theprinciple of government has heretofore, been that might - whether of brawn or will - givesthe right to absolute and unquestionable domination; and that lighter physique or weakerwill is the sin that bears the natural penalty of abject and unquestioning servitude. Our newNational Government is founded upon the declaration, "All men are free; and every manhas an equal right to life, liberty and happiness." This is at least the negative side ofphilanthropy; because it recognizes the equal rights of man as man - of every individualman; and it impliedly suggests willing and chosen co-operation, instead of arbitrarydomination and enforced obedience.

Philanthropy looks at man in the singular number, and it estimates man individually.Philanthropy aims to render man virtuous rather than obedient. It seems to lead man intoholiness rather than to inculcate obligation.

Philanthropy fosters intelligence rather than the impartation of traditional rules; andit stimulates individual, productive usefulness rather than the enforcing of habitual, routinedrudgery. Philanthropy aspires to develop each man into a "king," who will purely andwisely rule himself, and into a "priest," who will commune with the highest and make his lifeone of practical purity. Philanthropy aims and endeavors to elevate and perfect humanityby arousing, teaching and assisting each individual man to perfect himself.

Now the Stars and Stripes symbolize man, the philanthropic man, the man who isaspiring to, planning for, and developing in all that renders him a more perfect humanbeing.

THE COLORS. - Red is the symbol of a man in the realm of his desires, hisimpulses, his yearnings and his aspirations. As red is shaded and darkened it types thesensual and the selfish nature in man, and it then symbolizes impurity, dishonesty, injusticeand tyranny. As red is tinted and lightened toward the more delicate shades of pink it typestenderness, gentleness, affection tinged with weakness; and thus impracticalsentimentality. The clear red types that ardent and pure love which is at once kind and

courageous. It symbolizes that manly philanthropy which aspires to the greatest good ofthe individual man, and thus of the entire race, and that will strive for that end regardlessof whether the path lie in the well worn highway, with consequent smooth traveling, orwhether it must encounter fatigue, opposition and temporary discomfiture.

White is the symbol of man in the intellectual domain, and it represents wisdom,intelligence, knowledge, healthful imagination, clear intuition and correct thinking; and it,therefore, symbolizes justice. Blue is the type of a man in the realm of his physicalexistence and operation. It therefore refers to man's physical well being, his activities andhis productive usefulness - to his condition, welfare and success in actual development, asmanifested in the phenomenal world. The red and white, in alternate equal stripes, teachthat in all man's life and work the pure purpose and the wise plan must be equal factors;and these factors must be co-ordinate and constant; that purity and intelligence are theessence and form of every successful operation that finds its

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outworking and resulting effect in the blue field of man's practical life and manifestation.The three red and the three white alternate stripes, that run the full strength of the flag,symbolize the beautiful truth that aspiration and intelligence, affection and thought, purposeand plan, will and system, must be the grand underlying, general and comprehensivefactors in the whole of every pure, true and useful life; and that this must be the case ineach of the three planes of man's life - the moral, the intellectual and the physical.

The seven short alternate red and white stripes opposite the blue field refer to theparticulars and details of man's life. The red stripe at the base of these seven and oppositethe lower margin of the blue field, signifies that every special purpose, plan and activityshould have a pure and philanthropic foundation; while the red stripe at the top alludes tothe special, superior and perfecting human quality attained by the individual, and throughthe individual by the race, by such constant, loving, wise and useful endeavor. The short,alternate, red and white stripes opposite to the blue field particularize the teachings of thefull-length stripes; that is, they announce and emphasize the idea that the special andtemporary purposes, plans and activities of every day's operations, like the grandaspiration, theory and effort of one's life, should be pure, intelligent and effective - and atthe same time harmonious and mutually co-operative - on the three planes of will, intellect,and experience; in short, that the ideal aim and object of the whole life of man should alsobe the special aim and object of every particular subsidiary purpose, plan and act.

As the blue field symbolizes man in the realm of physical existence and productivemanifestation, the white stars therein will readily and beautifully symbolize the definite andspecial attainments in which his ideal aspirations and his actual developments are fullyunified or harmoniously adjusted. The five-pointed star, one point up, symbolizes the manwhose philanthropic purpose is clearly and fully defined in a dynamic will that is intelligently,absolutely and unchangeably determined. He who has a pure purpose which transcendsall others, an intelligent plan which includes all others, with an exalted and unswervingdetermination that utilizes all minor operations, and who is devoting his whole being andlife to accomplish his grand purpose, is appropriately represented by the pentagram, onepoint up.

The thirteen stripes, while they will for a long time - and perhaps always - very well

represent the number of colonies which unite their interests, their efforts and theirgovernmental destinies in the formation of the first independent nation in America, have yeta very beautiful and a very important, and a much deeper meaning.

Thirteen is, according to the initiating instruction of the Ancient Magi, the number of"Progress, Perpetuity and Perfection." There were twelve tribes of the children of Israel -but Moses, the thirteenth, was the one who ruled and directed them all; or the Levites, thepriestly, and therefore the most honorable of them all, may be numbered as the thirteenth.There were twelve disciples in the Apostolic College; but Jesus, its founder andenlightener, was

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over them all, and he was the thirteenth. There are twelve gates to the Holy City of theApocalypse; but the grand avenue of Divine influx from above, without which the othertwelve would be only gates to eternal darkness, is the thirteenth. There are twelve signsin the Zodiac; the sum total of them all is the surrounding firmament, in the centre of whichis the thirteenth, the illuminating and sustaining sun. There are twelve months in the year,which, in their aggregate and union, form the year which is the thirteenth. All the ill omensever attached to the number thirteen are simply suggestions of the retribution whichovertakes those who profane that which is essentially sacred.

Thirteen as applied to man symbolizes the natural man whose instinctive and selfishimpulses are being regenerated into harmonious and co-operative perfection with his idealaspirations. It, therefore, symbolizes the actualizing of the ideally perfected family, churchor nation, which is founded upon and developing upon the grand truths of the AbsoluteFatherhood of the Divine and the consequent Universal Brotherhood of Man.

In short, then, the Stars and Stripes symbolize the man who, with a pure heart, clearbrain and working hands, is philanthropically, intelligently and successfully, step by step,realizing his aspirations in developing continually into a higher and holier ideal, DivineManhood.

As the flag of our nation, the Stars and Stripes will symbolize a philanthropicgovernment founded upon these principles, administered in accordance with thesetheories, and, therefore, accomplishing for its individual citizens, and thus through them forthe race, the glorious result of a perfected humanity - bound together in an ideal and anactual Brotherhood of Man.

The American flag was, therefore, one of fifteen stripes and fifteen stars from May1, 1794, until the next change, which took place July 4, 1818...........

The admission of new States into the Union again rendered the flag of fifteen starsand fifteen stripes out of harmony with the number of States in the nation.

Congress appointed a committee "to inquire into the expediency of altering the flagof the United States." On January 2, 1817, this committee made the following report:...........

"The national flag being in general use, it appears to the committee of considerableimportance to adopt some arrangement calculated to prevent, in future, great or extensivealterations. Under these impressions they are led to believe no alteration could be moreemblematic of our origin and present existence, as composed of a number of independent

and united States, than to reduce the stripes to the original thirteen - representing thenumber of States then contending for, and happily achieving their independence - and toincrease the stars to correspond with the number of States now in the Union, and hereafterto add one star to the flag whenever a new State shall be fully admitted.............

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"The committee cannot believe that, in retaining only thirteen stripes, it follows thatthey refer to certain individual States, inasmuch as nearly all the new States were acomponent part of, and represented in, the original; and inasmuch, also, as the flag isintended to signify numbers, and not local and particular sections of the Union."

MEANING OF OUR FLAG.Alfred B. Street speaks of the flag in the following glowing terms:"The stars of the new flag represent a constellation of States rising in the West. The

idea was taken from the constellation Lyra, which, in the hands of Orpheus, signifiedharmony. The blue of the field was taken from the edges of the Covenanter's banner inScotland, significant also of the league and covenant of the united colonies againstoppression, and involving the virtues of vigilance, perseverance, and justice. The starswere disposed in a circle, symbolizing the perpetuity of the Union, the ring-like serpent ofthe Egyptians signifying eternity. The thirteen stripes showed, with the stars, the numberof the united colonies, and denotes the subordination of the States to the Union, as well asequality among themselves. The whole was a blending of the various flags previous to theUnion Flag - the red flag of the army and the white one of the floating batteries. The redcolor, which, in Roman days, was the signal of defiance, denotes daring, while the whitesuggests purity. What eloquence do the stars breathe when their full significance is known!- a new constellation, union, perpetuity, a covenant against oppression; justice, equality,subordination, courage and purity."

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THE STAR SPANGLED BANNER By Francis Scott Key

Oh! say, can you see by the dawn's early light What so proudly we hailed at the twilight's last gleaming,Whose broad stripes and bright stars through the perilous fight, O'er the ramparts we watched, were so gallantly streaming?

And the rocket's red glare, The bombs bursting in air, Gave proof through the night that our flag was still there.

Oh! say, does the star-spangled banner yet waveO'er the land of the free and the home of the brave?

On the shore, dimly seen through the mists of the deep, Where the foe's haughty host in dread silence reposes, What is that which the breeze, o'er the towering steep, As it fitfully blows, half conceals, half discloses?

Now it catches the gleam Of the morning's first beam, In full glory reflected, now shines on the stream.

'Tis the star-spangled banner; oh! long may it wave O'er the land of the free and the home of the brave!

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And where is the foe that so vauntingly swore Mid the havoc of war and the battle's confusion, A home and a country they'd leave us no more? Their blood has washed out their foul footsteps' pollution.

No refuge could save The hireling and slave From the terror of flight or the gloom of the grave;

And the star-spangled banner in triumph doth wave O'er the land of the free and the home of the brave.

Oh! thus be it ever when free men shall stand Between their loved homes and war's desolation;Blest with victory and peace, may the Heaven-rescued land Praise the Power that hath made and preserved us a nation!

Then conquer we must When our cause it is just, And this be our motto, - "In God is our trust;"

And the star-spangled banner in triumph shall wave O'er the land of the free and the home of the brave.

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NOTHING BUT FLAGS By Moses Owen

A party of sight-seers were "doing" the State Capitol, at Augusta, Maine. Comingto the elegant case in the rotunda in which are arranged the Colors which her regimentscarried so gallantly during the late Civil War, they passed it by with a cursory look - one ofthe number remarking, "All that nice case for nothing but flags." That remark inspired thefollowing poem; and thus does unappreciative stolidity often arouse genius and make iteloquent.

"Nothing but flags!" but simple flags,Tattered and torn, and hanging in rags;

And we walk benath them with careless tread Nor think of the hosts of the mighty deadWho have marched beneath them in days gone by, With a burning cheek and a kindly eye,And have bathed their folds with the young life's tide, And - dying, blessed them, and blessing, died.

"Nothing but flags!" yet methinks at night They tell each other their tales of fright!And dim spectres come, and their thin arms twine Round each standard torn, as they stand in line. As the word is given - they change! they form! And the dim hall rings with the battle's storm! And once again, through the smoke and strife, Those colors lead to a Nation's life.

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"Nothing but flags!" yet they're bathed with tears; They tell of triumphs, of hopes, of fears;Of a mother's prayers, of a boy away,Of a serpent crushed, of a coming day.Silent they speak, and the tear will start,As we stand beneath them with throbbing heart, And think of those who are never forgot - Their flags come home - why come they not?

"Nothing but flags!" yet we hold our breath, And gaze with awe at these types of death! "Nothing but flags!" yet the thought will come, The heart must pray, though the lips be dumb. They are sacred, pure, and we see no stain On those dear-loved flags come home again; Baptized in blood, our purest, best,Tattered and torn, they're now at rest.

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AMERICA By Samuel Francis Smith

My Country, 'tis of thee, Sweet land of liberty,

Of thee I sing;Land where my fathers died, Land of the pilgrim's pride,

From every mountain side,Let freedom ring.

My native country, - thee Land of the noble free,

Thy name I love;I love thy rocks and rills, Thy woods and templed hills; My heart with rapture thrills,

Like that above.

Let music swell the breeze, And ring from all the trees

Sweet freedom's song; Let mortal tongues awake, Let all that breathe partake, Let rocks their silence break

The sound prolong.

Our fathers' God - to Thee, Author of liberty,

To Thee we sing;Long may our land be bright, With freedom's holy light; Protected by Thy might,Great God, our King.

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OUR FLAG - PAST, NOW, AND FOREVER By Ceilia Whipple Wallace

In childhood's sunny hours, with rare and sweet delight,Our country's flag I saw by gallant hands unfurled,

And floating on the air - bright as a tropic birdBeneath the June-blue sky, above our own home world.

The rocky wall of mountains 'round my village homeSeemed a strong fortress, a God-set and sure defense,

A rhythmic moving band of stalwart martial men,Held in the circling arms of God's omnipotence,

Emblessed with power all wrong and evil to undo.Beneath the waving flag of my loved native land,

With rapture swelled by childish and exultant form,A bliss possessed me that I could not understand.

There fluttered in the graceful folds of that bright flagA mystic glory, like a shower of falling stars;

And, baptized in its rare, red rain of shining light,I then and there became an armored child of Mars.

My perfect shield - the thrilling love of FatherlandThat stayed the poisoned spears aimed at my inmost heart -

Well was thou, then, the Fatherland of childhood days;But, now, my dear heart's only shelt'ring one thou art.

My country's emblem, as thou waviest bright on high, A blessed charge thou hast - o'er Freedom's sons to fly - With stripes of Justice, and with stars of Love, unfurled, Thou surely wilt, in time, enfranchise all the world.

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THE RED, WHITE AND BLUE By Edward J. Preston

O, glorious flag! red, white and blue, Bright emblem of the pure and the true; O, glorious group of clustering stars! Ye lines of light, ye crimson bars,Always your flowing folds we greet, Triumphant over all defeat;Henceforth in every clime to beUnfading scarf of liberty,The ensign of the brave and free.

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EGYPT AND THE EGYPTIAN DYNASTIES By Alexander Wilder, M. D.

X. Rameses the Great - Meneptah - The Libyan Invasion - The Revolt.

The reign of Rameses lasted about seventy years. He had at first shared the thronewith his father, in consideration of his descent on the mother's side from the royal lineageof Ra, the eponymous ancestor of the kings who were recognized as legitimate and ofdivine authority. When the death of Sethi left him with undivided power, he continued topursue the former course of action. Egypt was then the umpire of the nations, and theconquests of Rameses enabled him to add the title of "Victorious" to his officialdesignations. He had extended his dominion into the territory of the Khitans, in the north,chastised the Libyans and their auxiliaries in the west, and subjugated numerous Ethiopian

tribes in the south. Multitudes of captives had been brought home in the variouscampaigns and placed in laborious employments in different parts of the country. They hadbeen carefully distributed in groups widely separated from one another, thus obliteratingtheir national identity and preventing dangerous combinations. The extensive public works,the temples, quarries and mines, were provided with laborers, and every department ofadministration conducted with energy.

Yet, despite the "hard bondage" which was imputed to the Egyptian servitude, therewas great care to provide for the physical wants of the laborers. They were held strictly totheir work under the truncheons of vigorous overseers; they were not bought and sold aschattels; and they enjoyed many privileges like those of the peasantry. Multitudes of thempreferred the "fleshpots" and the abundance of food that they enjoyed in Egypt more thanthe blessings and attractions of an ideal liberty. It would seem that with all the drawbacksof their servile condition, the captives in Egypt were treated with a mildness that was notoften found in other countries.

It is not to be supposed, however, that all ranks and classes of prisoners wereconsigned to like conditions of servitude. They were often placed according to their abilityand mental qualities in positions of responsibility. Indeed, it has always been possible formen in the East to rise from humble, and even from servile, employments to becomeofficials of rank, counselors of state, commanders of troops, and there are examples inwhich they actually seized imperial power.

With these additions to the population, it has been estimated that more than a thirdof the families of Egypt were descendants of Asiatic colonists. In the eastern canton of theLowlands they were most numerous. Language, manners, and even religion, the hardestof all to change its forms, were modi-

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fied, and the Egyptian vernacular gave place more or less distinctly to Semitic terms andforms of speech. Even the members of the literary class, the priests and scribes,conformed to the new fashions of the time. Many were eager to forsake the temples forservice in the armies and civil employments. Pen-ta-ur, the private secretary of Amun-em-ant, the Royal Librarian, was an example. He was perhaps the most brilliant, but he wasonly one among a multitude of others.

In vain did the old teachers endeavor to arrest the progress of the tide that was nowsweeping away the former customs and notions. The new modes of pronunciation ofwords, and the interlarding of speech with foreign expressions, and such as were in useamong the alien and mongrel population of Northern Egypt, gave them abundantopportunity for sharp criticism, which they freely bestowed. An example of this appears ina letter from a preceptor to his former pupil. "Thy piece of writing is a cargo of high-flownphrases," he declares. "Their meaning may serve as a reward for those who seek toascertain what it is." "I know thee," the veteran instructor continues; "it matters little whatutterances flow over thy tongue, for thy compositions are very confused. Thou earnest tome with a covering of ill-uttered representations, a cargo of blunders. Thou tearest thewords to tatters; thou dost not take pains to find their force."

He concludes his diatribe with equal severity: "I have struck out the end of thycomposition, and I return thy description. What thy words contain has remained on my lips.

It is a confused medley when one hears it. An uneducated person would not understandit. Your utterance is like that of a man from the Lowlands, speaking with a man from theElephantina. But as a Scribe of the King thou art like the water employed to fertilize theland."

In ancient times, the glory of the parent consisted in a multitude of children. In thisrespect Rameses II was truly great among kings. It may also be added that he was atender and affectionate father. The temple of Abydos has preserved the names andeffigies of sixty sons and fifty-nine daughters; other records enumerate a hundred and tensons. He had three wives; the first, Isi-nefer, the favorite, called also Nefer-ari-Amun,Mien-Mut, and the daughter of the Khitan king, who became the Queen in his later years.By them he had twenty-three sons and eleven daughters.

Six sons accompanied him in the war against the king of Khita, and took part in thebattle of Kadesh. Khamus, the son of Queen Isi-nefer, was the best beloved, and wasassociated with him in the government for many years. He took great pains to revive thereligious observances in the northern cities, which had fallen into abeyance under theHyksos and Theban rule. The worship of Apis had almost ceased, but he restored it to itsformer activity. He held the positions of High Priest of Ptah at Memphis, Governor ofThebes and General Superintendent of Public Worship. In these capacities he made thepreparations and regulations for the Festival of the Thirtieth Year. His zeal for religion andthe Sacred learning won for him great praise, but his indifference to

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political matters was distasteful to his father, who foresaw the eminent peril awaiting theDynasty. Khamus died in the fifty-fifth year of the reign of Rameses, and Meneptah, hisoldest surviving brother, became the colleague of his father. The monuments have alsopreserved the names of the royal princesses Benat-Anat, Meriamen, Neb-taui and Meri.It has been conjectured that Benat-Anat, who was the favorite daughter, was the daughterof the Khitan wife; she was afterward herself a queen, but no more is known.

The astronomic knowledge indicated by some of the inscriptions of this reign wasquite considerable. On the ceiling of the Rameseum at Gurnah was an astronomicalprojection of the heavens, perhaps representing the horoscope of the king. In theaccompanying description the dog-star is mentioned as rising in the morning just beforesunrise at the beginning of the year. This indicated that the true length of the year wasknown, and it is certain that the priests of Egypt reckoned it almost exactly the same asmodern scientists.

A cloud often comes over the heart as the individual passes from the activities ofmature life into the shadow of advanced age. Many who had been loved are no moreamong the living, and what is more sorrowful, those for whom we have cared and laboredrepay with cold ingratitude. For it is not that which has been bestowed that promoteswarmth of sentiment in the many, but rather what is expected.

Such was the final experience of Rameses the Great. His active life had beenemployed to sustain his dynasty and maintain the prosperity of Egypt. He was domesticand even uxorious, and he was warmly devoted to his children. But those of them whohad, by reason of their superior age, been his most familiar companions, had died, and theothers harassed him by their bickerings and jealousies. His was a cheerless old age.

The records do not treat of this, but the evidences at our hand have a speech of theirown. Rameses at the death of his father had been eloquent in word and act to display hisfilial piety. With him it was religion, and the Tomb of Sethi in the valley of Bab-el Molokhwas a gorgeous palace hewn out of the rock and painted with all the decorations that couldhave been seen in the actual abodes of kings. It was a monument of splendor andaffection.

No such manifestation was exhibited in regard to Rameses himself. "The tomb ofRameses is an insignificant structure," Brugsch-Bey remarks, "and it is seldom visited bytravelers in the Nile Valley, who scarcely imagine that the great Sesostris of Greek legendcan have found a resting place in these mean chambers."

Of such a character was the last memorial of the Grand Monarque of Egypt, whoseglory had shone over the countries and whose honorary statues that were set up during hislifetime had reached the dimensions of a colossus - so huge that modern mechanical skillhas shrunk from the attempt to remove them. Can it have been indifference or the bitterfeeling of a disappointed expectation that occasioned this conspicuous neglect? Perhapsthe priests of Amun-Ra had held over his body the Grand Assize of the Dead, and declared

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[[Illustration: "The god Thoth and Sufekh (goddess of History) writing the name ofRameses II on the fruit of the Persea (Relief from the Rameseum) at Thebes."]]

him not deserving of funeral honors. For Rameses had not heeded their pretensions ofsuperior right to kings, but, like Jeroboam of Israel, had set up a distinct priesthood of hisown.

More likely, however, a crisis had occurred in the affairs of Egypt that required thenew monarch's attention in other directions. The Nineteenth Dynasty, itself an offshootfrom the lineage of King Nub and Apapi, had never been regarded with favor, but theprodigious energy and statecraft of Sethi and Rameses had defeated any effort for itsoverthrow. Each of them had forestalled it further by placing the Crown-Prince upon thethrone as a royal colleague, leaving no opportunity for dispute in the succession.

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Mene-Ptah, or Ptah-Men was the thirteenth son of Rameses II. His elder brothershad died during the lifetime of their father - nobler and braver men whom he had survived.He inherited the false and objectionable characteristics of his predecessors, but not theirgenius or virtues. "He was neither a soldier nor administrator," says Lenormant, contrastinghim with Sethi and Rameses II, "but a man whose whole mind turned on sorcery andmagic." This, however, is a misconception arising from an improper rendering of a term inthe Bible.* He was pusillanimous and vacillating, and, like cowardly persons generally, anoppressor and treacherous.

He came to the throne at an inauspicious period. Egypt was no longer an arbiter ofthe nations. The vassal and tributary countries had cast off the yoke imposed by ThothmesIII and Sethi. The Khitans, a "Turanian" people had, after a long contest with Rameses II

with indefinite results, induced him to consent to a friendly alliance in place of suzerainty.In the severe famines which about this time scourged the countries of the Levant thenecessity to buy grain in Egypt for sustenance operated to preserve friendly relations.Wheat was shipped in abundance to the Khitans and peaceful intercourse was maintainedwith the principalities of Syria and Palestine.

At the west, however, there was a state of affairs widely different. There werefrequent incursions from Libya and the northern sea-coast into the fertile lowlands of Egypttill the inhabitants feared to cultivate the land. One might sow and another reap. Theweakness of the court of Tanis gave rise to general dissatisfaction, and the native princeswere at strife with one another.

Advantage was taken of these conditions to form a confederacy of several nationswith the purpose of conquering new homes in Northern Egypt. This alliance is describedin the inscription as consisting of peoples from "all the countries north of the great sea."The whole number of invaders has been estimated at not less than forty thousand, andthey brought their wives and children with them with the purpose of settling in Egypt. Thechiefs had their thrones and the other paraphernalia of their rank; and the troops werearmed with bows and arrows and with swords of bronze and copper. There were also anumber of war-cars and a large force of cavalry.

They advanced as far as Heliopolis, sweeping over the Delta like a swarm of locusts.The frontier towns were destroyed and the whole country was ravaged. "The like hadnever been seen, even in the times of the kings of Lower Egypt, when the pestilence(meaning the Hyksos rulers) was in the land and the kings of Upper Egypt were not ableto drive it out." The whole region was desolated, the fields were overrun and wasted, thecities pillaged, and even harbors were destroyed. The invading force was finallyconcentrated in the nome or canton of Prosopis, threatening both the ancient capitals,Memphis and Heliopolis.

------------* The Hebrew word translated "magicians" in the Pentateuch is hartumi, which the

Greek text in Genesis renders exegetes, or interpreter. Parkhurst supposes them to behierogrammateis or Scribes of the temple and court. The priests of Tanis seem to havebeen called hartots or Khartots. But the term "magic" anciently implied all manner oflearning, and nothing objectionable.--------------- 676

The terror which was created was abject. "All the kings of Upper Egypt sat in theirentrenchments, and the kings of Lower Egypt were confined inside their cities, shut in byearthworks and wholly cut off by the warriors from communication outside; for they had nohired soldiers."

At this point the Libyan king offered terms. He demanded a treaty as liberal in itsconditions as the one between Egypt and the Khitans, and likewise wheat for his peopleand a cession of land to colonize. It was plain that not only the realm of Lower Egypt wasin peril, but the fate of the Nineteenth Dynasty was itself in the balance.

Perhaps such a proposition to King Sethi would have been answered by an attackwithout further parley. But another Meneptah was on the throne of Egypt, and had not an

army at his command. The princes of Upper Egypt refused their assistance, the kingtemporized and acted on the defensive, meanwhile he sent recruiting agents into Asia tocollect an army of mercenaries. When all had been made ready, he assembled his princesand generals, and gave them their orders to prepare for battle, declaring his purpose tolead in the fray.

His courage, however, failed him. When the time for action drew on, he excusedhimself on the pretext of a dream or vision in which Ptah had commanded him to remainin Memphis, and let his troops march out against the enemy. The battle took place on thethird day of Epiphi, the eighteenth of May. The enemy hesitated to begin the charge, andthe Egyptian forces attacked them with the war-cars and infantry. "Amun-Ra was withthem, and Nubti (Seth or Typhon) extended his hand to help them." The battle lasted sixhours, when the Libyans were routed and fled. "Not a man of them was left remaining," isthe boastful language of the inscription. "The hired soldiers of his Holiness were employedfor six hours in the slaughter."

The Libyan king, when all was lost, turned and fled away, leaving his queen andfamily to the mercy of the conquerors. Meneptah in the inscription declares that "themiserable king of the Libyans stood full of fear and fled like a woman." Yet he hadcommanded his men till the fortune of the day had turned against them, while the braggingEgyptian was cowering inside the walls of Memphis.

The victorious soldiers hurried to the plunder of the forsaken camp, and then set fireto the tents of skin and furniture. The catalogue of the battle enumerated among the killed6,365 that were uncircumcised, and 2,370 circumcised; also 9,376 prisoners.

The generals did not follow up the enemy and the king hastened to disband theforeign troops. They might, if retained in service, become as dangerous to him as theLibyans themselves.

Such was the great battle of Prosopis. Once more Lower Egypt rejoiced at adeliverance from invaders, which enabled the inhabitants to follow their pursuits in peace.The officials of the royal court vied with each other in fulsome praises of the king, and theinscription afterward placed on the inner walls of the Great Temple of Thebes,* sets forththe invasion and victory with

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the exaggeration so common in oriental verbiage. "I made Egypt once more safe for thetraveler," the king is made to say; "I gave breath to those in the cities."

The subsequent history of the reign of Meneptah does not exempt it from imputationof being inglorious. The principal redeeming feature was the brilliant array of writerscontinuing from the time of Rameses that adorned the royal court. The monumentspreserve no record worthy of mention. It appears, however, that Meneptah sought to followthe example of Horemhebi, the successor of Khuenaten, and make friends with the priestsof Thebes. The absence of the royal court in Northern Egypt for so many years hadenabled them to enlarge their power to actual rivalship with the throne itself, as the powerof the Bishops of Rome in later times became overpowering, by the removal of the imperialcapital to Constantinople. The account is given by Manetho, and preserved in a treatiseimputed to Flavius Josephus.

"This king** desired to become a beholder of the gods like Horus, one of those who

had reigned before him.*** The meaning of this statement is that Meneptah, copying theexample of Horemhebi of the Eighteenth Dynasty, sought initiation into the Secret Rites,thus to become a theates, epoptes or ephoros, a witness and student of the higherknowledge. This would bring him into close fraternal relations with the priest of Thebes.He applied accordingly to Amenophis, the prophet of the Temple, who imposed thecondition that he should "clear the country of lepers and the other impure population." Heevidently meant the alien colonists and their descendants, whom the kings had introducedinto Egypt as captives in their military expeditions and dispersed over the country. It wasthe practice, we notice in the inscriptions of the monuments, to designate all persons ofother nations "vile."

Manetho states that the king accordingly collected eighty thousand of these personsand set them at work in the quarries in the region east of the Nile. Some of them werepriests, probably those who belonged to the temples of Rameses II. The prophet who hadcounseled this measure foresaw the result of the harsh treatment, that it would bringcalamity upon Egypt, and committed suicide. This filled the king with consternation, andhe resolved upon a change of policy toward his unfortunate subjects. He set apart the cityof Avaris or Pelusium, which had been evacuated by the Hyksos kings, a city which hadbeen from the first sacred to the god Seth. Here they were permitted to make theirresidence. After they had been there for a sufficient time they determined to set up forthemselves, and placed a priest from Heliopolis named Osar-siph in

------------* The high priest of this temple was named Loi, or Levi. This name and several

others of this period have a striking Semitic flavor. Benat-Anat, the princess, has alreadybeen noticed; her sister was Meriamen, or Miriam, and in the quarry at Silsilis is a recordof Phineas, a man of superior rank. Other examples may be cited.

** Josephus gives the name of the monarch as Amunophis. In the Chronicle ofManetho it is rendered Amunenephthes, which, though read sometimes as Amunophis, isMeneptah.

*** This sentence is quoted from a little work entitled, "Josephus Against Apion."The writer affects to deny the existence of the kings Horus and Meneptah, whom he callsAmunophis, and rails at the conceit of "beholding the gods," whom he sets forth as beingsimply the ox, goat, crocodile and baboon. So gross ignoring of religious matters andhistoric persons indicates either a reprehensible disregard of truth, or else that the workthus ascribed to Josephus is not a genuine production, but only an irresponsible forgery.--------------- 678

command. He changed his name to Moses or Mo-u-ses. He promulgated an enactmentforbidding them any longer to worship the gods of Egypt, or to pay regard to the sacredanimals, but to use them for food and in sacrificing. He likewise directed them to buildagain the walls around the city and put them in readiness for war. He also sentambassadors to Jerusalem, to the Hyksos princes, asking their help, and promising to yieldup to them the city of Avaris, and aid them to recover their former dominion. Theyaccepted his invitation and invaded Egypt with a force of two hundred thousand men.

Meneptah was filled with dismay. He hastened to assemble the Egyptian troops,

and removed the sacred animals to the royal residence. His son Sethi, a lad of five yearsold, was sent to a place of safety, and he took his place at the head of his army of threehundred thousand warriors. He did not venture to fight when the enemy advanced to meethim, but retreated to Memphis. Then, taking the Apis and other sacred animals, heretreated with his army and the multitude of Egyptians into Ethiopia. Here he became theguest of the under-king and lived there in exile thirteen years. An army of Ethiopians wassent to guard the frontier. The usual account is given of misrule, oppression and flagrantimpiety on the part of the invaders from Palestine. They are described as makingthemselves more obnoxious than the former Hyksos rulers. They burned cities andvillages, it is affirmed, and likewise destroyed the statues of the gods, killed the sacredanimals for food that were revered by the Egyptians, and compelled the priests andprophets to do this, after which they were expelled from the country. At the end of thethirteen years predicted by the prophet, the Ethiopian army entered Egypt, bringing the kingand crown-prince, and drove the invaders into Palestine.

The later years of the reign of Meneptah afford us little interest. He designated hisson Sethi as Crown Prince of Egypt, and there were no further military achievements.Nevertheless there was much dissatisfaction, and other aspirers to the throne werewatching their opportunity. A period of confusion was approaching, when the throne shouldbecome a shuttlecock for ambitious chieftains to play with, till the man should arise to bringorder from the chaos, establish anew the sovereign power, and give Egypt another termof greatness.

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"Whoever uses soft words to friends without sincerity, him the wise know as one thatspeaks but acts not."--------

"The chief object of the Theosophical Society is not so much to gratify individualaspirations as to serve our fellow-men." - From a letter quoted in The Occult World.

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STUDENTS' COLUMN Conducted by J. H. Fussell

The following letter has been received with a request for answer of the questionstherein in the Students' Column:

As a student of Theosophy, permit me to ask the following questions:1. What do Theosophist think of God?2. Is there it God in Theosophy?3. If so, what are the proofs that there is a God?4. What are the proofs that the soul of man is immortal?5. How can a man, poor, and utterly dependent upon a not Theosophicaly Society

[[sic]] be master of his own fate?- J.H., Syracuse, N.Y.

Questions 1 to 4 may he taken together, but before attempting an answer it must bepremised that what is proof to one person is not necessarily proof to another, andfurthermore that the ultimate tribunal of proof for each man is himself. Also, it must bementioned that there are Theosophists who are adherents of all the great religions of theworld and that consequently there are many different ideas held in regard to God amongTheosophists, according to the philosophy or religion which each upholds. For Theosophydoes not consist in the acceptance of any set of formulae or beliefs, but rather andessentially in living up to the highest that is in each. But on the whole Theosophistsgenerally agree in the recognition of the divinity, unity, sacredness and interdependenceof all life and the progressive development of all forms of life.

The first question is really answered in the above, that God or the divine is to befound within man's own heart. This is the teachings of all the Saviors of humanity. Theproofs of the being and existence of God can be found only in the way pointed out by Christin the following words: "whoso doeth the will of the Father shall know of the doctrine;" andin the words of Krishna in the Bhagavad Gita: "Whoso is perfected in devotion findethspiritual knowledge springing up spontaneously within himself in the progress of time."

Neither the existence of God nor the immortality of the soul can he proved to anyone who has not developed within himself the power to perceive and recognize the divine,or who has not awakened to a sense of his own immortality. The proposition is exactlysimilar to that of trying to prove the glories of a sunset to a blind man or the transcendentpowers of the mind to a stone. The consciousness in the stone through long ages andimperceptible degrees will develop through all the kingdoms of nature until, in the humankingdom, the higher human perceptions are possible. But it must wait the slow course ofdevelopment for this divine unfolding to take place. So the man, incapable of recognizingdivinity and immortality, must wait the slow growth and development of another sense bywhich these may be cognized, and the spiritually blind must wait the opening of the innereye before the sublime powers and destiny of the soul can be conceived.

In answer to the last question I do not think that to be really master of

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one's fate depends on being either in or out of a Theosophical or Untheosophical Society,though certainly there is greater freedom to be found the nearer we are to the Truth andthe more our surroundings conform thereto. To be master of one's fate requires that oneshall be master of oneself and rule one's own kingdom of heart, mind and body. When thisis done, and the doing of it does not depend on outer conditions, then one's fate is moldedaccordingly and one realizes that he is free indeed though chains may shackle hands andfeet. - Orion------------

WHAT IS THE REAL OBJECT OF LIFE?In a long and interesting conversation with a friend who is an enthusiastic Club

woman and who claims among other advantages that Club Life and association will in timebring about a feeling of true Sisterhood among women, the above question was raised. Iasked myself how many of these women, how many of all the people in the world, haveformed any distinct idea of what the purpose or Life is, or of what the end is toward whichthey struggle with such effort and for which they alternate helplessly between happinessand misery, joy and despair?

Only the Student of Theosophy, it seems to me, can find a satisfactory answer tosuch questionings. It is probably true that Life itself through stress of overwhelmingdisappointments, through heart-break and sore distress, forces a man to fall back upon thehidden Truth which lies always at the center of his Soul so that he finds the Theosophicalanswer for himself. This can only happen to one who is strong. The weak are crushed outby such heroic treatment.

Study of Theosophy at once leads one to the sure understanding that the only realobject of Life is the evolution of the perfect man - one who has reached spiritual wisdom -one who lives Brotherhood, who rays out from himself Love and Compassion for everycreature that lives, just as a perfect flower breathes perfume to everything around. Eachone gives in its own way and according to its own nature what it has for the world. Mangives compassion; the Flower fragrance, and both are one. - V. F.----------

"I am the same to all creatures; I know not hatred nor favor; but those who serveme with love dwell in me and I in them." - Bhagavad Gita, Chap. ix

"Those who have the eye of wisdom perceive it [the Spirit], and devotees whoindustriously strive to do so see it dwelling in their own hearts; whilst those who have notovercome themselves, who are devoid of discrimination, see it not, even though they strivethereafter." - Bhagavad Gita, Chap. xv

"The man of doubtful mind hath no happiness either in this world or in the next, orin any other." - Bhagavad Gita, Chap. iv

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Childrens Department

A LETTER FROM "SPOTS"

Dear Little Buds and Blossoms:The warriors of the Golden Cord of the Universal Brotherhood are very busy all over

the world sowing seeds of loving kindness to the people of the earth and all creatures.Look at the picture and see how happy these little children are, out in the nature fields ofsunshine.

The buds and blossoms in which is entwined the golden cord, the cable tow of love,make the pretty frame-work of this lovely picture, and all the little boys and girls who takehold of this cord with their hearts, look just like these flowers. Look into the eyes of all the

children that are trying to love everybody, and see if it isn't so. Don't their eyes shine, andaren't they just brim-full of joy?

I hope that some day there will be a cable-tow as big as the whole earth, so thatevery little child in the world can take hold of it, and not one be left out. I shall be thehappiest little dog in all the world when that happens.

How I wish that all the little poor children, and sick children, and all the little childrenwho haven't much sunshine in their hearts and home could come out into these beautifulgreen fields and make a picture like this. Wouldn't they soon get well in the fine, fresh airand wouldn't their little hearts sing out with a great joy to be with the happy birds, the prettybutterflies, the dear little lambs, the trees, flowers and sunshine! It just makes my heartjump to think of it!

I hope that one of these days every city will have its great, big parks, where everychild can have a little play-house, and each a little garden-plot, where they can learn to beindustrious, to love the flowers and sunshine.

Of course, it would never do to leave out the dogs and pussies, and then thechildren, the flowers and all creatures would all be just like one big family, working andplaying and being happy together.

I haven't told you anything about my little Cuban friends for a long time.

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[[Photo: Children's New Year's Festival, Macon, Ga. (Received through courtesyof "THE NEW CENTURY")]]

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Well, they are the happiest family you ever did see. It would do your whole heart good tosee them and hear them. They have learned to speak English and do so many prettythings. They want to be busy all the time, and you ought to see the lovely doll things theymake. They even make the dolls themselves, and chairs for them to sit on, and little bedsto sleep in, and a whole lot of more things that belong to dolls. And you ought to see howbig their hearts have grown. I think they always were big, buy they are bigger than evernow, big enough to hold all the children, all the dogs, all the pussies and everybody andeverything that is on the earth to love.

Just suppose everybody in the world was like that: what a beautiful world it wouldbe. Well, I am trying very, very hard to help the world along and from what I sometimeshear my Mistress whisper, she thinks I am doing very well.

Now, children, hold the golden cord firm; keep it stretched so that it will encircle allthe little children in the world and those, too, that are not yet born. Keep it ever in thesunshine of your hearts, and when you are grown up, you will find the world much happierthan it is today.

I'm off to Point Loma, the garden-spot of the world, and how I wish I could take youall with me. The little Cubans are going with me and some Lotus Home babies. You knowall of them cannot go at once, but by and bye I hope we shall all meet there.

With love to you all, good-by.I will send another letter soon.

- Spots

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AT THE BOTTOM OF THE SEA By Pixy

"To-night we will go down to the sea," said my fairy friends, "and we must prepareyou for the trip." Then Verita reached up into the air and pulled down a gorgeous suit ofglove-fitting clothes, woven from radiant sea-bows, so that the pressure of the water wouldnot hurt me, for you know light has a reflecting and resisting power of its own. After the suitwas donned she gave me a pair of magic boots, with which I could travel as fast as theycould, either on top of the water or underneath it, and then she held the daintiest kind ofperfume to my nose and the fragrance went down to my lungs and made them waterproof,so that I would have no trouble about breathing while in the water.

When all was ready we slipped down to the beach and skipped over the water, pastthe lighthouse and away out of sight of the land. Then we seemed to be in the middle ofa great basin of water, the rim extending high on every side, and right at that point we saidgood-by to the air and sank below the surface. A great many fishes were attracted by thelight from my clothes and the pearl lights of the fairies, but we went so fast they didn't havemuch chance to see who we were.

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It seemed hardly a moment until we were on the bottom of the ocean, with six milesof water above us. There were hills and valleys and plains and mountains. Where westruck ground again the soil was whitish and rather bare, but there was some shrubbery,with rather heavy trunks, looking like trees that forgot to throw out branches and put all theirenergy to getting as big around as they could. Then there were other plants that seemedto be part fish, and the fairies told me that the blossoms on some of the plants did grow intofish, and after they got big enough they broke loose from the stem and swam away. Butat that depth there was not so much life as higher up on the ocean bed.

"It is because of the quietness that the nymphs chose the very bottom of the sea asa retreat for rest and revel," said Purita, "and here we are at the great palace of the seafairies," It wasn't a place where one would suspect there was a palace, unless he knew ofit before, for we were now at the bottom of a great chasm, the walls extending high oneither side, but before I had time to think much we went around a huge boulder and into aflood of light which came through a beautiful triumphal arch. We were welcomed with thesweetest, bell-like music you can imagine, and which made the water ring and tingle withits sound. Then a multitude of mermaids swam to us singing a welcome, and they werefollowed by the mermen, for in the sea the mermaids go first.

The nymphs sent messengers ahead, and when we arrived at the royal receptionroom the Queen was seated her throne of brilliant green, surrounded by a host of courtiers.After presentation to Her Majesty, which was not nearly so formal as presentation to ahuman queen, my guides told her I would like to know all about the water world and itspeople, and so the Court story teller came forward and this is what he said:

"Floating around up in the sky there are great oceans of water, without any land tomake them muddy or to soak up and waste the water. We came from one of those oceans,but most of our folks live there yet. Once our ocean bumped against the earth and a lot ofthe water spilled out, and many of us came with it. Then, too, the water of that oceanevaporated and some of the sprites go up in the vapor and slide down to the earth onraindrops, so more and more of our people are coming here all the time."

This settles the question of the flood, for the nymphs came with it and remember it."The water sprites," he continued, "are always eager for adventures, and are

traveling almost constantly. It has been charged by humans that we were deceitful andalways trying to lure sailors to destruction, but this is not so. Our work is to keep the wavesplacid and gentle, and to help people to be joyous and lively. But, like all beings on theearth, we are affected by human thoughts, and when those thoughts are evil theyoverpower us sometimes and compel us, against our own will, to cause storm and wreck."

The Queen of the Nymphs interrupted him and said I must carry a secret from herto the Lotus Buds. It is a real secret, for no one can understand it except the Lotus Buds,or some one in sympathy with them; and here it is:

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"Tell these children of the Earth, for me, that the future happiness of all the creatures of theEarth is in their keeping, and if they will keep their minds pure and sweet then all the restof humanity and all the other kingdoms will be compelled to think good thoughts, and whenall envy, ambition, avarice and passion shall have disappeared the people of the sea canmingle with the children of earth and air and fire in completest harmony. They are themasters, we the servants, and although humanity compelled us to rebel against the wrongsinflicted, we would far rather have good masters and render the homage of love. Tell thechildren that they have it in their power to help the mermaids and mermen to becomeconscious servants of Truth."-----------

[[Photos: "Gathering shells on the beach at Point Loma, Cal."; "Pampas Grass,Point Loma, California"; "Group of delegates to the Universal Brotherhood Congress atBrighton, England, October, 1899."]]

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[[Illustration: "An Ideal Theosophical Family, Jonkoping, Sweden."]]

Every week brings good news from Sweden, reports of work, new activities, newapplications for membership, two batches recently received within the month numbering20 and 14 respectively. We feel the ties between the comrades here and those in Swedenare very close and we know that all the comrades will rejoice to make the acquaintance ofMr. and Mrs. Karling and their family, to whom we send Greetings and through them all themembers of the Universal Brotherhood in Jonkoping. A recent letter from Bro. Karlingstates that he and Mrs. Karling have begun International Brotherhood League work amongthe young people, especially among the working young men and women in Jonkoping. Mr.

and Mrs. Karling have charge of a large training school for practical work, of about 300pupils, and thus have a wide sphere of influence.

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MIRROR OF THE MOVEMENT

The following report from Macon and the accompanying picture have been receivedby the UNIVERSAL BROTHERHOOD PATH through the courtesy of The New Century:

THE NEW YEAR FESTIVAL AT MACON, GA.Following the suggestion given in the New Century, the Macon International

Brotherhood League workers had a New Year Festival for the Lotus Group, the Boys'Brotherhood Club and the Industrial School.

In spite of bitter cold, unusual in this section, by seven o'clock in the evening agoodly number of boys and girls were assembled in the reading room, the doors of thelarge hall being kept mysteriously closed. Curiosity and expectation ran high, the childrenstanding on tip toe and trying in every way to catch a glimpse of the next room wheneverone of the grown people had to pass in or out.

At last the strains of the "Lotus Home March" were heard, the doors were thrownopen, and all marched in, the children leading. The platform at the end of the hall had beendraped from ceiling to floor with yellow and festooned with garlands of pink flowers, and inletters of gold ran the legend, "Life is Joy - 1900."

Outside the world was covered with snow, but within it was summer and sunshine.From the centre of the drapery extended a golden horn, upon which all eyes were fastened.The programme began with music, after which President White greeted the children, thenmore music, which was enthusiastically applauded - the best violinist in the town havingcome to play for us. The children were then told that the exercises following would besymbolic, the platform, with its color and brightness and hope, and raised above the restof the floor, representing the New Century, into which each could step as his name wascalled, and which held great things in store for all who would make the effort when theopportunity came. And as behind all matter is spirit, so tonight the spirit of the new century,though unseen, would manifest. Then through the golden horn was heard the spirit of thenew century proclaiming, "Helping and sharing is what brotherhood means." This wasvigorously applauded. "Life is joy" - more applause.

Then came the names, and as each was called and the owner stepped forward andup to the platform, a present, tied up in gay tissue paper and ribbons, fell from the horn toa padded table beneath. As the children received their gifts they took their stand in theNew Century around the Leader's picture. There was great fun, the little ones screamingwith delight as some one's package would occasionally bounce from the table to the floor.

When all present had responded to the call, the accompanying photograph wastaken and the formal exercises declared at an end. Then out of the various parcels cameneckties, collars, belts, work bags, dolls and tea sets, and books, fairy tales and stories ofmythology, books of adventure, and picture books for the very little ones. On each waswritten the child's name and an appropriate motto. It was a jolly evening. Refreshments

were served and the children danced and played till nine o'clock came, when with shiningfaces they departed, feeling, we believe, that "Life is joy." - The Lotus Superintendent

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Portland, Ore., Dec. 24, 1899.

DEAR LOTUS MOTHER:As we have been informed of the vast importance of the old members contributing

what money they could give, from the heart, to the "Great Cause," Universal BrotherhoodOrganization, and having such money reach "Headquarters" before the close of this year,we, as the Lotus Group, of Portland, Ore., "The Coming Workers," respond also to that call,sending you inclosed, New York exchange, payable to E. Aug. Neresheimer, amount $10,to be used in whatever fund or direction you deem wisest.

We might say that the bulk of this remittance is the proceeds from an entertainmentgiven by us with the idea to contribute the amount made to the "Cuban Fund," but placingour full confidence in "Lotus Mother," we cheerfully and willingly adopted the suggestion ofour superintendent to forward as much as we could from our treasury to you, to be usedin whatever fund or whatever work you thought best.

We also wish to add our warmest, purest and most loyal greetings to "Lotus Mother"and her co-workers, who stand beside her, ready and willing to serve her in her noble work,and to wish the "Great Cause," Universal Brotherhood, a happy, happy, prosperous NewYear, and that the new century will find us "standing at attention," with our hearts full ofhope and confidence, welcoming the dawn of the Golden Age, when Universal Brotherhoodwill be lived as taught by the noble Organization of which we are a part. Lovingly yourBuds. Signed by twenty-seven Lotus Buds, ages from 3 to 13 years.-----------

A delayed report of an entertainment given by the Boys' Brotherhood Club and NewCentury Guard at Los Angeles shows the interest that is being awakened in the youngpopulation of the city. The boys have good talent among them, and there is every promiseof their making their club a great power for good.

From all the reports of the New Century Guard and the Brotherhood Clubs it is veryevident that the boys realize that a great opportunity rests with them, and their enthusiasmin maintaining their clubs and the interest that they show of their own accord in theprinciples of Brotherhood is one of the marks of the dawn of the new era.---------

ANOTHER CUBAN CRUSADEActive preparations are now being made for sending a large quantity of supplies for

relief of the still poverty-stricken inhabitants of Santiago de Cuba. These supplies of foodand clothing have been received from all parts of the country, nearly all of the U. B. Lodgesbeing represented. Through the Boston Lodge, Messrs. Grinnell Manufacturing Company,New Bedford, Mass., donated 1,263 yards of cotton goods for dresses for women andchildren, which were made up by the members. Through the Chicago Lodge a donation

of 50 barrels of crackers has been contributed by the National Biscuit Co., manufacturersof the "Uneeda biscuit."

It is impossible to understand from public reports the widespread destitution that stillexists, in spite of the great improvement already begun in the condition of Cuba. As is sooften the case, much of the worst suffering and want does not become known, and manyof the most worthy people, gentle, refined and educated,

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suffer only in silence. But the work of our Leader, Katherine Tingley, in Santiago last yearhas brought her in touch with these people and enabled her to learn of these most worthycases. And through Sr. Emilio Bacardi, the ex-Mayor of Santiago, and Signorita AntoniaFabre, who came with our Leader to America and with her has visited many of the citiesof the United States, and also Sweden and England, she has been able to reach out tothese people and to help them.

These supplies will be shipped to Cuba on the Ward Line steamer sailing Feb. 22d,and on March 1st Senorita Fabre will return, to her native country for a short time asAmerica's representative of the International Brotherhood League and will distribute thesupplies with the assistance of Sr. Bacardi.

On March 12th will be held the first anniversary of Cuba's Liberty Day, founded byKatherine Tingley, president of the International Brotherhood League, and proclaimed assuch for all time by Sr. Bacardi, the then Mayor of Santiago. The children will assemble inthe Plaza del Dolores in Santiago, and already are making great preparations for thefestival. The Lotus Buds of America will send to the Cuban children a beautiful banner, onwhich will be inscribed in Spanish: "From the Lotus Buds and Blossoms of the InternationalBrotherhood League of America to the children of Cuba."----------

The S. R. L. M. A. Prospectus will be issued Feb. 17.Preparations are being made to commence cutting the stone for building the Temple

at Point Loma. There will be erected a music hall, a factory at the I. B. L. colony, an officefor larger work of the Universal Brotherhood, and other buildings.

On Feb. 8 a party of Cubans left New York for the Cuban colony at Point Loma, alsosome children from Lotus Home in charge of Miss Isabel Morris, who rendered such nobleservice among the sick and dying at Montauk Camp and as one of the workers of theInternational Brotherhood League at Santiago de Cuba.

The Aryan Theosophical Society of New York is preparing to erect a lastingmemorial to the memory of W. Q. Judge and H. P. Blavatsky at Point Loma.---------

Commencing in January and extending over four meetings, a debate was had uponTheosophy and Christianity - "Which is more adaptable to the needs of the times?" - at theSunday evening meetings of the Universal Brotherhood, 144 Madison Ave., New York. Ashorthand report of the debate is given in this, and will be continued in the next, issue ofthe magazine.

(This has been held over till next month for lack of space.)

The main subject of the meetings at the present time is "Theosophy and the Bible,"which is evoking a great deal of interest. There is always a good attendance, and at theclose of the address very intelligent questions are asked from the audience. - J. H. F.-------------

LODGE ACTIVITIES.The reorganization of the H. P. B. Lodge, U.B., No. 10, has inaugurated the most

delightful lodge meetings ever held - such is the general verdict. It is an unwritten rule thatevery member called upon to address the meeting must do so, and so harmonious is theatmosphere that it is rare indeed for there to be a refusal. Another unique feature whichhas proved to be of great value and interest is the

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resume of the thoughts given out by the various speakers and forming part of the minutesof the meetings. In doing this the names of the speakers are not given, and the readingforms a fitting prelude to the consideration of the new subject.

INDIANAPOLIS, U. B. 83. - We hail the dawn of brighter days for the Movement.We should realize fully that we must stand firm for Truth, Justice and Love - there is nomiddle ground! We must go forward if we would not hinder. We are all loyal supportersof the Universal Brotherhood. There is not a disaffected or disgruntled member in theLodge. We keep the light burning in the window for discouraged souls to find the path toTruth, Light and Liberation. - G. W. Strong, President.

MALDEN LODGE (Mass.), U. B. 114, holds public meetings on Sunday afternoon.We are located near the boundary line between Malden and Everett, two great centres ofpopulation, and so feel that from our central position we have a great opportunity ofrendering service in the work. Our youngest brother, David Ayers, has materially increasedthe circulation of the magazine and the New Century by his persistent and well-directedefforts. Our Lotus Group has always been a success and keeps up its good record. -Chas. D. Marsh, Sec'y.

Brother Seth Wheaton, one of the oldest and most faithful workers at St. Louis, Mo.,writes: "The force proceeding from our Leader is a two-edged sword, especially affectingthose who are near her. To the pure in heart a beneficent blessing, but to the impure andselfish a 'stumbling block.' For this cause I am not surprised at the few failures which haveoccurred, and am thus able to regard them with sorrow for the poor, deluded ones, butwithout the least concern as to the Movement or the wisdom of our Leader. Loyalty, faith,trust, are alone to be counted worthy of consideration."

The Pacific Coast Committee report of Lodge work on the coast is enthusiastic andshows the steady progress being made along all lines of activity. The Boys' BrotherhoodClubs are making fine progress, and from the work among the children and the youngpeople is arising a great hope for the future.---------

FOREIGN REPORTS

Universal Brotherhood Lodge No. 1, Australia, Nov. 21, 1899.U. B. Lodge, No. 1, Sydney, Australia, continues with unabated zeal its efforts to

awaken the hearts of this sunny land to the reality of our victorious movement. Ourmeetings are energetically and enthusiastically carried on right through the hot summermonths as on the dreariest and wettest days of winter.

Our Sunday evening lecture, as advertized in the New Century, is our public weeklyevent. But our I. B. L. addresses every Wednesday also bring good audiences. SinceBrother T. W. Willans returned from the great Congress at Point Loma things have beengoing at high pressure pace. The change in him and the wonderful power with which hespoke, and the positive freedom with which he poured forth an endless stream ofbroadening and convincing truths was at first well-nigh paralyzing. But this spirit, this newpower, was catching and invigorating, and in a short time our members have nearly all toedthe line and given addresses from their hearts most successfully, where before theycouldn't read a paper. All de-

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partments of our work are in a state of energetic health and progress. The History Class,for members only, every other Friday, has become our study class, and is conducted onthe camp fire lines by Brother Willans, Dr. Wilder's papers on Egypt being the specialsubject. The Lotus Class continues to grow in the loyal hands of Mrs. Willans.

Recently three ship loads of the New South Wales contingent of soldiers left for theTransvaal war, and we sent parcels of the New Century and UNIVERSALBROTHERHOOD MAGAZINE, and the following copy of letter received from thecommanding officer at sea speaks for itself:

"Transport Ship Kent, at Sea, Nov. 2, 1899. "From the Officer Commanding N.S. Wales Troops,"To THE UNIVERSAL BROTHERHOOD:

"On behalf of the officers, warrant officers, non-commissioned officers and men ofthe N. S. Wales contingent proceeding on active service to South Africa by the transportship Kent, I beg to thank you for your kind donation of one bundle periodicals. - George L. Lee, Major Commanding Troops, S. S. Kent."

We have had some peculiar storms here lately, including earthquake shocks near,but the atmosphere is cleared and a glorious brightness has succeeded. - Alf. A. Smith--------

The following are a few of the greetings received from the members of U. B. Lodge,No. 1, Australia, by the Leader. It is impossible to give them all, but the same spirit ofdevotion and loyalty runs through all.

"With what joy we enter on the new century now that Truth, Light and Liberation isassured for humanity."

"I hail with pleasure the new day, and send fraternal greetings to the Leader and hercoadjutors in the noble cause of Universal Brotherhood."

"Gratitude and love for Truth, Light and Liberation - Joy!""Success to the U. B. this new century. Full love and devotion to our dear Leader.""In this the dying hour of the old century I want to put on record my love and

devotion to H. P. Blavatsky, W. Q. Judge and Katherine Tingley, and my heart's devotionto the Great Cause to which they have so unselfishly and grandly devoted their lives."

"Continued prosperity to Universal Brotherhood, happiness to its members, joy toall the world, and my heartfelt love to our beloved Leader."

"Joy in many, many hearts, brotherhood in the air, freedom for the human race - allthese priceless possessions and many more, your imperial gift to a helpless world. All Ihave of love and gratitude to yourself and the Cause, for they are one, I give."----------

Halifax, Eng., Jan. 19, 1900.The Lotus work here is amazing! We could have a class every night of the week if

we had but more workers.How many million copies of Jan. U. B. P. are you printing? We'll want them all. Our

beloved Eri will see Freedom after all. - E. M. White---------

The January issue of the UNIVERSAL BROTHERHOOD PATH was twice the usualsize, and the manager of the Theosophical Pub. Co. states that he has not been able to fillall the orders.

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Universal Brotherhood Lodge, No. 1, Cardiff, WalesLodge members working steadily and with great zeal. The Lodge is solid. Weekly

meetings of the I. B. L. are held in the Lodge rooms. A woman's sewing meeting has beenstarted, the object, to prepare clothes for war-relief work. In the Lotus group a great growthis noticeable, from twelve to forty-nine in seven meetings. This increase will necessitatea division of the group in the future into two sections. On Dec. 1st a children's festival washeld in our rooms. Fifty-five children took part, dressed in white, as at the Brighton festival.The first part consisted of Lotus songs and marches and the second part of tableaux.There was a large audience of the parents and friends of the children. The Boys'Brotherhood Club has also been active. Meetings for drill and debate are held onWednesday evenings, and at the open meeting on Dec. 6th a magic lantern entertainmentwas given. - Emily Tilley, Pres.

January 22, 1900We have decided to take a house for our new quarters at Brixton. It will enable us

to do so much more work. This new move has opened up enormous possibilities,especially with regard to the children and women's work. A painting class has been startedfor some of the older Lotus Buds - from natural flowers. Close contact with the flowersdoes help them so much. The Saturday Lotus Group has now been divided, young ones

in the morning, elder ones in the afternoon. The U. B. meetings are continued as usual;Boys' Club doing well, Girls' Club the same. We are getting steadily deeper into the streamof work. Some of our members' papers have been fine. - Jessie Horne

Liverpool, Jan. 13, 1900.The members here (Lodge 4) feel increasingly the Joy of Living and participating in

the work. All goes on well, and the harmony and devotion are grand. - H. Milton Savage

U. B. Lodge No. 2, Bristol, EnglandWe have two Lotus circles every week - one for the "tiny buds" and one for the

bigger ones, with good attendance. A Girls' Club has been started which some of themothers also attend. In our meetings of the club we begin with one of the Brotherhoodsongs, after which the girls beg to be taught sewing, then more singing, followed byphysical drill to music. We exchange ideas and read a short story while the sewing is beingdone. - Edith Clayton

The H. P. B. Lodge meetings at 19 Avenue Road are growing all the time. - SydneyCoryn

Stockholm, Sweden.A Boys' Club was started here Nov. 18th. We are very happy to have been able to

start this work in Stockholm, and we have the best expectations for the future. The thoughtof the great work, and especially of the importance of the work among the growing upgeneration, strengthens our interest, and we try all in our power to fulfill our duty. - W. VonGreyez----------

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WAR AND BROTHERHOODAt the usual meeting of the International Brotherhood League at 17 Working Street,

on Sunday evening, the question, "Is War Consistent with Brotherhood?" was considered.It was said that there was a continual struggle going on in every man and race, betweenfear and valor, the old and the new. The war spirit was one of those great forces playingthrough mankind which in an unbrotherly age became perverted and manifested asinternational strife and bloodshed. But it was in itself a good force. Let the spirit ofbrotherhood take possession of a man or a people, and the war spirit would be deflectedinto its proper channel; men would devote that energy which now is expended in Jingoismand lust of foreign conquest to the conquest of their own lower natures, and a nobler typeof humanity would rise up. - South Wales Daily News.

London, Jan. 9th, 1900.There seems to be quite an awakening of the consciences and Higher Selves over

here, to judge from the more frequent newspaper notices of matters which theTheosophists have been trying to inculcate. These notices are more in harmony withTheosophical ideas than ever before, so that it would seem that "European thought" is

being "leavened" and gradually "rising" to a more wholesome and higher plane of thoughtand tolerance. Conservative bigotry is receding more and more into the background, and"Brotherhood" is more freely and frankly acknowledged a necessity to "civilized" nations.Reincarnation is also gaining hold on men's minds, as will be seen from the following: Ina barber shop I go to usually one of the assistants spoke thus to a customer last week:

Customer: Have you been long in London? Do you like it better than Italy?Barber: I no am Italy. I comes from Turkey, but no am a Turkey. I likes you

England vera mooch great. Turkey he no good. When I dies, I come back agen, and beborned English; be great man; cause all English great mans.

Probably he was a Mohammedan, but conversation did not go far enough to learnit. "Theosophy" he had never heard about, so far as could be gathered then, but next visitwill be utilized for further conversation and inquiry. - Rudulph---------

A MASONIC BROTHERA Free Mason whose life corresponds to the teaching of our ritual, who studiously

observes all that which it enjoins, who practices all of its obligations, to such a one aBrother may in confidence repose. The counsel of a Brother who will assist us in our need,and remember us in his devotions, we may be sure will be divested of every selfishconsideration, and to his bosom we may confide the trials and the difficulties incident to ourstruggles in this life. His breast will be a safe repository of all that be receives, and to himmay be intrusted with safety such confidential communications of an honorable nature aswe would only impart to one who felt a real interest in our welfare.

A true Brother is more than a friend. He is bound by the golden chain of love, andin prosperity and adversity, in all the trials of life, remains not only firm, but sticketh closer,and the rivets are more firmly forged in misfortune, in distress and danger; yea, he will flyto rescue his Brother in the hour of peril, even though his life should be endangeredthereby.

A true Brother may not only be intrusted confidentially with the secret communingsof our own breast, but he will defend his Brother from the aspersions of malice, hatred orjealousy, in his absence as well as in his presence.

These are all points which the bonds of fraternity and close relation of brotherhoodnaturally and constitutionally exact.

The design of Free Masonry is to improve, elevate and exalt the members of thefraternity, so that they may adorn the temple of the living God. This life is but an initiatoryprobation.

There is a world beyond, in which higher degrees are in reserve - in which

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higher mysteries will be unfolded - but man's duty here on earth is to live a life of purity inconformity with the teachings of Free Masonry, and then when the gavel of the SupremeGrand Master shall call us away, death will have no sting, and we will advance onward inour progressive mission to the unseen world, knowing no fear, no danger, and we will enterthe mansions of light in God's eternal world, and continue our labors throughout an endlessimmortality, seeking for more and more light from the exhaustless lamp of wisdom of God

the Father. - Masonic Advocate. [Italics mine, Editor.]---------

MASONRY IN CUBAR. W. Remigo Lopez Describes a Visit to the American Lodge in Havana.

Havana, Cuba, Oct., 18Editor Masonic Standard:

Dear Sir: - I arrived in Havana last Thursday and was surprised to see in the paperthat an American Lodge was about to be instituted under the Grand Lodge of the Island ofCuba. I at once went to the office of the Grand Secretary, Senor Aurelio Miranda, withwhom I afterward went to visit Havana Lodge, and found it to be the first English-speakingLodge on the Island of Cuba, composed of some of the most energetic Masons that couldever come together in any part of the world. Brother E. W. King hails from the State ofTexas, and holds the important office of W. M. Brother William B. Knight, S. W., hails fromthe State of New York. Brother George N. Rowe, J. W., hails from the State of Texas, andDr. Henry Dejan, Secretary and Representative to the Grand Lodge, almost indispensableon account of his perfect knowledge of the Spanish language, hails from the Republic ofChile. The Lodge was duly consecrated. Brother Calixto Farjardo, G. S. W., acting R. W.G. M., addressed the Brethren as follows:

"W. M. and dear Brothers of Havana Lodge: I feel much regret in not being able toexpress myself more fluently in your language, to praise the acts done by you, andconsummated in this day's work. I wish to congratulate you first upon your success inbringing your Lodge within the constitution of the Grand Lodge of the Island of Cuba andinstalling it within its jurisdiction. Your enthusiastic membership portend much honor andpleasure to the Cuban craft. I congratulate you upon your membership and yourearnestness; I trust that your Lodge may soon be a Masonic beacon that will cast Masoniclight throughout the Island of Cuba and help to strengthen the ties of friendship andbrotherly love between the people of the United States of America and the people of theIsland of Cuba. In conclusion, permit me to invoke the blessing of the Great Architect ofthe Universe for the prosperity of your Lodge, yourselves and your families, and for theprosperity of all the Grand Lodges of the United States of America." - Masonic Standard.---------

SAN DIEGO RAPIDLY INCREASING BUSINESS.San Diego, Jan. 27. - The increase in the import and export business of the harbor

is shown in a short report made to the Chamber of Commerce by Collector Bowers. Theexports of 1898 amounted to $249,441, and those of 1899 to $2,631,599, while the importsof 1898 were $142,106, and of 1899, $1,501,588. These figures show an increase of$2,382,158 in the exports and $1,359,482 in the imports for a single year. - San FranciscoBulletin, Jan. 28, 1900.-----------

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CHARTERS REVOKED

Since the formation of the Universal Brotherhood the following charters have beenrevoked: 1898, Syracuse, N. Y.; 1899, Lewiston, Me.; Toronto, Canada; Hot Springs. Ark.

A new Lodge has been formed at Auburn, Me., and the Hot Springs Lodge has beenreorganized.---------

SCHOOL FOR THE REVIVAL OF THE LOST MYSTERIES OF ANTIQUITY.For information relating to the School for the Revival of the Lost Mysteries of

Antiquity, excepting financial matters, address Frank M. Pierce, Representative of the S.R. L. M. A. Donations to the Museum and of books to the School Library should becarefully packed and addressed to Rev. S. J. Neil, Assistant Librarian, Point Loma, SanDiego, Cal. - Frank M. Pierce,

Representative of S. R. L. M. A., 144 Madison Avenue, New York.---------

DO NOT FORGET THIS.The Secretaries of the U.B. and the E. S. are pleased to acknowledge the influx of

stamps in response to the following notice. We are glad to see even this sign ofhelpfulness:

If every letter sent by members to Headquarters, 144 Madison Avenue, New York,contained one stamp or more, many hundred dollars would be saved to use inother needed work. Do not stick the stamps to letters, SEND THEM LOOSE. Comrades!do not forget this. - Editors---------

PROPAGANDA DEPARTMENT.A fund has been established for the free distribution of Brotherhood literature. The

fund to be equally divided in obtaining the following:1) The New Century Series; The Pith and Marrow of Some Sacred Writings.2) The Universal Brotherhood Path.3) The New Century.

To be placed in the prisons in America, also hospitals, work-rooms, free reading rooms,loading houses, steamboats, and to soldiers and sailors.

This project is originated by Katherine Tingley, who has given great attention to it,and she feels confident that it will be well sustained by all members of the UniversalBrotherhood and by all who are interested in Humanitarian Work. Contributions to be sentto: J. H. Fussell, Treasurer Propaganda Department, 144 Madison Ave., New York.---------

MONTHLY REPORT OF CONTRIBUTIONS.J. L. $1.00 E. M. K. $2.00E. R. 1.00 R. P. .50Anon 1.00 C. K. 2.00A. J. J. 1.00 R. C. K. .75

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UNIVERSAL BROTHERHOOD ORGANIZATION

"Slowly the Bible of the race is writ,Each age, each kindred adds a verse to it."

UNIVERSAL Brotherhood or the Brotherhood of Humanity is an organizationestablished for the benefit of the people of the earth and all creatures.

This organization declares that Brotherhood is a fact in nature. The principalpurpose of this organization is to teach Brotherhood, demonstrate that it is fact in natureand make it a living power in the life of humanity.

The subsidiary purpose of this organization is to study ancient and modern religion,science, philosophy and art; to investigate the laws of nature and the divine powers inman.

This Brotherhood is a part of a great and universal movement which has been activein all ages.

Every member has the right to believe or disbelieve in any religious system orphilosophy, each being required to show that tolerance for the opinions of others which heexpects for his own.

The Theosophical Society in America is the Literary Department of UniversalBrotherhood.

The International Brotherhood League is the department of the Brotherhood forpractical humanitarian work.

The Central Office of the Universal Brotherhood Organization is at 144 MadisonAvenue, New York City.*

----------* For further information address F. M. Pierce, Secretary General, 144 Madison

Avenue, New York.----------

THE INTERNATIONAL BROTHERHOOD LEAGUE * (Unsectarian)

"Helping and sharing is what Brotherhood means."

THIS organization affirms and declares that Brotherhood is a fact in Nature, and itsobjects are:

1. To help men and women to realize the nobility of their calling and their trueposition in life.

2. To educate children of all nations on the broadest lines of Universal Brotherhoodand to prepare destitute and homeless children to become workers for humanity.

3. To ameliorate the condition of unfortunate women, and assist them to a higherlife.

4. To assist those who are, or have been, in prison, to establish themselves in

honorable positions in life.5. To endeavor to abolish capital punishment.6. To bring about a better understanding between so-called savage and civilized

races, by promoting a closer and more sympathetic relationship between them.---------

* Address all inquiries to H. T. Patterson, General Superintendent, 144 MadisonAvenue, New York.--------

THE UNIVERSAL BROTHERHOOD

HOW TO JOINThe Universal Brotherhood welcomes to membership all who truly love their fellow

men and desire the eradication of the evils caused by the barriers of race, creed, caste orcolor, which have so long impeded human progress; to all sincere lovers of truth and to allwho aspire to higher and better things than the mere pleasures and interests of a worldlylife, and are prepared to do all in their power to make Brotherhood a living power in the lifeof humanity, its various departments offer unlimited opportunities.

The Organization is composed of Lodges, and is divided into various NationalCenters to facilitate local work. The whole work of the Organization is under the directionof the Leader and Official Head, Katherine A. Tingley, as outlined in the Constitution.

Any person endorsing the principal purpose of the UNIVERSAL BROTHERHOODmay apply to Headquarters, 144 Madison Avenue, New York, for membership in theUniversal Brotherhood Organization or any of its departments.

Three or more persons may apply for a Charter to form a subordinate Lodge. For all information as to fees, dues, etc. (which differ in each country), address

F. M. Pierce, Secretary General, Universal Brotherhood,

144 Madison Avenue, New York, City.----------

FORM OF BEQUEST TO SCHOOL FOR THE REVIVAL OF THE LOST MYSTERIES OFANTIQUITY

"I give and bequeath to the School for the Revival of the lost Mysteries of Antiquity,a corporation duly organized and existing under and by virtue of the Laws of West Virginia,and incorporated thereunder on the 28th day of May, 1897, the sum of ........... Dollars,to be paid by my executor hereinafter named, exclusively out of such part of my personalestate not herein otherwise specifically disposed of, as I may by law bequeath toeducational institutions, and I hereby charge such of my estate with the aforesaid sum, andI direct that the receipt of the President and Secretary of said corporation holding suchoffice at the time of the payment of this legacy, shall be sufficient discharge of the legacy."

Note: - The above should be inserted as one of the clauses of the Last Will andTestament of the person desiring to make a bequest to the Corporation. The validity of thebequest will depend upon the strict compliance by the divisor in drawing and executing hisWill and fixing the amount of his bequest in accordance with the Statutes of the State in

which he resides and his estate is located. The amount bequeathed by any person shouldnot exceed the proportionate amount of his estate which the laws of his State allow him togive to an educational institution, and the formal execution of the Will containing thisbequest should comply strictly with the Statutes of the State of his residence

Any one wishing further information regarding the School for the Revival of the LostMysteries of Antiquity may apply to F. M. Pierce, Special Representative, or H. T.Patterson, Sec., 144 Madison Avenue, New York.

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[[International Brotherhood League, cont'd]]

7. To relieve human suffering resulting from flood, famine, war, and other calamities;and generally to extend aid, help and comfort to suffering humanity throughout the world.

It should be noted that the officers and workers of the International BrotherhoodLeague are unsalaried and receive no remuneration, and this, as one of the most bindingrules of the organization, effectually excludes those who would otherwise enter frommotives of self-interest.

None of the officers hold any political office, the League is not connected with anypolitical party or organization, nor has it any political character; it is wholly humanitarianand unsectarian.----------

THE THEOSOPHICAL SOCIETY IN AMERICATHIS Society was formed in 1875 under the name of the Theosophical Society, by

H. P. Blavatsky, assisted by W. Q. Judge and others; reorganized in April, 1895, by W. Q.Judge under the name of the Theosophical Society in America, and in February, 1898,became an integral part of Universal Brotherhood Organization.

The principal purpose of this Society is to publish and disseminate literature relatingto Theosophy, Brotherhood, ancient and modern religions, philosophy, sciences and arts.

Its subsidiary purpose is to establish and build up a great world library, in which shallbe gathered ancient and modern literature of value to the great cause of UniversalBrotherhood.----------

SCHOOL FOR THE REVIVAL OF THE LOST MYSTERIES OF ANTIQUITY, AT POINTLOMA, SAN DIEGO, CALIFORNIA, U.S.A.

ALTHOUGH American in center, this school is international in character - "a templeof living light, lighting up the dark places of the earth."

"Through this School and its branches the children of the race will be taught the lawsof physical life, and the laws of physical, moral, and mental health and spiritual unfoldment.They will learn to live in harmony with nature. They will become passionate lovers of allthat breathes. They will grow strong in an understanding of themselves, and as they gainstrength they will learn to use it for the good of the whole world."----------

THE ISIS LEAGUE OF MUSIC AND DRAMA, OF THE ART DEPARTMENT OFUNIVERSAL BROTHERHOOD

THE Isis League of Music and Drama is composed of persons carefully selected bythe Foundress who are interested in the advancement of music and the drama to their trueplace in the life of humanity. Its objects are:

(a) To accentuate the importance of Music and the Drama as vital educative factors.(b) To educate the people to a knowledge of the true philosophy of life by means of

dramatic presentations of a high standard and the influence of the grander harmonies ofmusic.

Headquarters: 144 Madison Avenue, New York City, and at Point Loma, San Diego,California.

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