AUM

"It is a glorious work, and those who take part in it are indeed fortunate. Their
responsibility is great, and the calls made upon them often heavy. But they should know
that they are working, with the tide of the world's life working with them. They can afford
to keep in their own hearts an immense courage, an utter fearlessness, an unshakable
determination. For victory is ready waiting for them. They, for their part, have only to do
their simple duty.
"May every Theosophist and every lover of the race press forward into the future,
determined to play his part nobly in this work for the millions yet unborn."
- Katherine A. Tingley

UNIVERSAL BROTHERHOOD
-------------------------------------------------------------------------------------------------------------
Vol. XIV April, 1899 No. 1
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THE COMING CONGRESS AT POINT LOMA

THE vanishing point in the picture dominates the entire composition. To it all lines
tend or center about. It synthesizes the work and gives it its character of unity. Without it
the different parts would be more or less incompletely related one to another. It is like the
keynote in a piece of music. In events there are those which are analogous to this. About
them other events are grouped; to them they lead up; and from them the future spreads
out as a fan, radiating in all directions from its center. That pivotal happening which today
is the most momentous, tomorrow is but one of the many tending to bring about something
else equally momentous.
Two years ago, at Point Loma, the cornerstone was laid of the School for the Revival
of the Lost Mysteries of Antiquity.
One year ago, at Chicago, the convention was held in which the Theosophical
Society of America became an integral part of the Universal Brotherhood, and the Universal
Brotherhood organization itself was entered into by the members of the convention with
nearly unanimous consent.
Each of these occasions marked the drawing aside of the curtain of time, and on
each occasion a new picture was presented on the screen.
Nearly twenty-five years ago, H. P. B. founded in New York "The Theosophical
Society, or Universal Brotherhood." Eight years ago she died.
In eighteen ninety-one, the year of H. P. B.'s death, Wm. Q. Judge became, as her
successor, the leader of the Theosophical Movement.
Three years ago he died, and at that time Katherine A. Tingley, as his successor,
became the leader.
Thus has picture after picture been unrolled. Thus has event after event focused
on itself other events and served again its part as a premise to lead up to some greater
conclusion.
Now, shortly, we assemble at Point Loma. Loma, the dove, the bird of peace, has
fluttered from leaf to leaf of the vast pages of history. It belonged to the beautiful goddess
who rose from the sea. It descended from heaven at the baptism in the Jordan. It
belonged to Venice, the queen of the Adriatic. From it that Christopher, who discovered
America, was surnamed.
Does it signify nothing that the first congress of the Universal Brotherhood meets at
a place so significantly named? Or, have the lines again converged, and are we at the
vanishing point of the picture where the past, its potencies drawn into the minute, is
dropped into the womb of time? - H. T. P.

--- 694

The Brotherhood Congress at Point Loma will be a gathering of much significance

and importance. It will be a foretaste of much to follow. It will be a symbol of America's
future. This future has been seen afar off, not indistinctly, by many seers; some great,
others obscure.
Charles Dudley Warner, writing in 1874, about his travels to Egypt, mentions
incidentally meeting an interesting young person who comprehended the future, illuminated
by an inner light. He related how there would be an end of armies, navies, and police, "of
all forms of religion, of government," and that Universal Brotherhood would he established.
This was in 1874, just as H. P. B. was preparing the way by carrying the old thought to the
new world.
Today we are approaching a new stage in the development of this work.
The Earth has its sacred places, its centres of force. Point Loma is one of these.
It is a landmark of advancement towards more perfect civilization. Its natural beauty has
been written about in rapturous phrases: it is a region of inspiration.
The prospect that breaks upon the vision is one of the grandest. One looks down
on immense groves of perennial green lemon and olive trees, all under careful cultivation.
The lights and shadows as they creep over the water and the hills, the albatross as it floats
serenely by, the meadow larks with their liquid song, the varied flowers and the curious
cacti, all form an integral part of the scene.
Behind the manifold beauties there seems to shine a Universal presence, enfolding
all with wonderful peace and tenderness. The bold cliff, the calm mountain-tops in the
distance, the ripple of the waves, the soft grassy slope - here indeed one can catch for a
moment the invisible powers at play. Here "visibly in his garden walketh God."
On this fair spot is to be held the first congress of the Universal Brotherhood.
Comrades from many lands will gather together, and break the bars between life and life,
"in spite of the mortal screen." Here they will mingle with the life of nature and get
inspiration for the common hours of our common life. Here it will be possible to return to
a simplicity of life even for a brief period.
But the primary purpose of our meeting is to think of how best we can forward the
work of our Brotherhood in the world of men. All lands cry out for help, all peoples are in
need of the divine service of brotherhood and love, the ministry of light and joy. The "still
sad music of humanity" - while it will not mar the scene of beauty and harmony, will evoke
from the heart of each a new dedication. We shall return to our homes with new reverence
for the divine light wrapped up in the squalid vestures of clay; consecrating our lives anew
to its service.
 A vast space still wrap us round. All our exercises will be pervaded with a sense of
joy, vivid and real, for there will be nothing to disturb. The Leader and the Crusaders will
be present to tell of their great work in Cuba and its possibilities. The development of the
work in all parts of the world will be considered wisely, and preparations made for taking
advantage of the growing opportunities of the times. Everyone will rise to the occasion;
everyone who has known the Compassionate heart of the Leader understands what it
means, knows its place and value in this movement of Compassion, this Cause of Sublime
Perfection. The Congress will bind us more closely to it, and to one another for all time. -
D. N. D.
--------

Two years ago the cornerstone of the School for the Revival of the Lost Mysteries
of Antiquity was laid at Point Loma by our Leader, Katherine A. Tingley. This was at the
completion of the Crusade around the world. On that occasion our Leader spoke as
follows:
"You have witnessed the laying of the cornerstone of the School for the Revival

--- 695

[[views of Point Loma]]

--- 696

[[illustrations]]

of Lost Mysteries of Antiquity. You have heard described the objects of the school. It
remains for me to turn the thoughts of those present toward the future of the human race.
"Few can realize the vast significance of what has been done here today. In ancient
times the founding of a temple was looked upon as of world-wide importance. Kings and
princes from far distant countries attended the ceremonies of the foundation. Sages
pregathered from all parts of the world to lend their presence at such a time; for the
building of a temple was rightly regarded as a benefit upon all humanity.
"The future of this school will be closely associated with the future of the great
American Republic. While the school will be international in character it will be American
in center. This school will be a temple of living light, lighting up the dark places on the
earth. And I appeal to all present to remember this day as one of great promise; for this
new age must bring a blessing to all.
"Through this school and its branches the children of the race will be taught the laws
of 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 compassionate lovers of
all that breathes. They will grow strong in an understanding of themselves and as they gain
strength they will learn to use it for the good of the hole world. Rejoice with me then, and
may you all share in the blessings of this hour and in the brightness of this future which
contains so much of joy for man!"
Since then two years have passed. There has been another crusade, the light has
shone into the darkest of earth's dark places, the compassion and tenderness of the Mother
have reached the hearts of many, many of the suffering, emaciated. diseased, hopeless
and despairing and shed a glow of the warmth of her love throughout that unhappy Isle of
Cuba - unhappy and wretched, but now blest by the touch of the Helper's hand, and
strengthened by the love of that great heart of compassion.
Immediately following this second crusade is to be the second gathering at Point
Loma, the first annual Congress of the Universal Brotherhood. Already our comrades from
Europe are arriving to take part in the proceedings. Brothers Watson and Poole from
London, arrived in New York March 11. Others on the way are our old friends, Mrs. A. L.
Cleather and Basil Crump, also Col. Cleather, Miss Atkinson and Miss Townsend, from
England, Brother Dick from Ireland, Mme. de Neufville, the faithful friend of H. P. B. and
W.Q. J., and Brother Jasink from

--- 697

[[illustration]

Holland, Brother Hedlund from Sweden and Brother Gluckselig from Germany. From all
over this continent, from Europe, from Australia, our comrades will meet on that sacred
spot. Truly the day of hope has dawned for humanity and the sun of joy is dispersing the
clouds of sorrow and despair that have so long oppressed the earth.
Think what it means - a Congress of the Universal Brotherhood organization,
participated in by those who have vowed to make Brotherhood a living power in their own
lives and in the life of humanity - Brotherhood, not as a theory, not as a sentiment only, but
as a fact in nature. For centuries and centuries men have sought the light, have sought for
that knowledge which is their rightful heritage. That light and that divine knowledge the
ancients had. Again and again the great Helpers of Humanity have sent out their
messengers to lead men back to the ancient wisdom, to show them the way to true
happiness. Again and again have the messengers been rejected and their words heeded
by but few.
Once again in the cyclic course of the ages has humanity's opportunity come. Once
again the light shines forth, once again the pathway that leads to the halls of wisdom is
shown to men and the veil that hides the mysteries of life and death is parted for a moment.
The word "Brotherhood" has been sounded throughout the land and around the globe.
Men and women are awaking out of their long sleep to a realization that they are divine,
that life is joy and that the joy of life is in serving.
The whole history of the theosophical movement has led up to this Universal
Brotherhood Congress about to be held at Point Loma. Fitting it is that this first Congress
should be on the site of the School for the Revival of the Lost Mysteries of Antiquity.
Comrades! do not your hearts glow with enthusiasm, with love and devotion? What a
glorious privilege and opportunity is ours to take part in this work for which H. P. B. and W.
Q. J. sacrificed their lives, and to follow and serve our great and beloved Leader, whose
every thought is for the good of humanity.
Once more the gates of the Temple of Light are opened to us; once more we may
enter in and drink of the Fountain of Life and Wisdom; once more, all, greatest privilege
of all, we may, with all the strength that comes from our own divine natures, give our willing
and loving service to the cause of Brotherhood following with loyal and devoted hearts, the
guidance of that Great Heart, Mother and Leader, Katherine A. Tingley. - J. H. F.

Note. - The illustrations are from photographs of the ceremony of laying the corner
stone of the S. R. L. M. A. by Katherine A. Tingley, Feb. 22, 1897

-------------
--- 698

[[portrait: Alphonse de Lamartine]]

--- 699

ALPHONSE DE LAMARTINE
by Alexander Wilder, M.D.

VI. - THE LAST TWENTY YEARS

LAMARTINE withdrew from political life with dignity, but not without regret. It had
been the passion of his youth and the ambition of riper years. He had served his country
loyally, and hurried to the rescue at the moment of her mortal peril. He had endeavored
to make sure for France a permanent government with free and humane institutions. His
failure, such as it was, came from his tenacious adherence to his moral convictions, his
unwillingness to resort to the arts of the demagogues, and his refusal to grasp arbitrary
power.
"I knew very well," said he, "that I was able to seize fortune with the dictatorship, and
to keep it. In that case it would have been necessary to put five or six leaders out of the
way in order to intimidate the rest. But for the gaining of a power that endures only a few
years, while by perverting liberty by wicked example it sullies the conscience, a crime is too
much. I prize blameless innocence more than power. I have often repented of being mixed
up with such men in affairs, but never of having given the good example of voluntary
humiliation in place of criminality. There are ungrateful men and mockers at goodness
down here, but is there not a God above?"
He had been returned to the Chamber of Deputies by six constituencies, but the
majority in that party was overwhelmingly opposed to his views. He perceived the fate
awaiting the Republic, and that Imperial Government would again be established.
It has been affirmed of republics that they are ungrateful to their benefactors, and
that they develop tendencies toward arbitrary power and the curtailing of personal rights.
Wealth dominates the councils, judges make as well as define the law, and what is
denominated "police power" seems to be regarded as having no limitation. This was
exemplified in the reign of the first Napoleon, as well as in later instances.
Lamartine now received his full allotment of ingratitude and calumny. His
indebtedness which was incurred during his brief official term involved his entire fortune.
To his application for reimbursement his adversaries replied that he had squandered his
property, not for France, but in extravagant living, and especially in his journey to the East,
and prodigal lavishing of presents on Moslem officials.
It answered no purpose to show that he had not diminished his property in the
manner charged. He had been as prudent of expenditure as any traveler under like
circumstance. While in Syria he had been modest in gifts and careful in other respects.
His expenses, including those of his family, friends, servants, caravan and animals, did not
exceed one hundred thousand francs; while the Arab horses and other property that he
brought back were worth twenty thousand. He had also been paid eighty thousand francs
by an eminent publisher for the manuscript notes of his journey.
He never ceased to feel keenly sensitive on this subject. He had inherited the
estates of his family, and his uncle had desired him to occupy himself, as he had

--- 700

done before him, with their management, making science and literature a diversion. His
early literary publications had placed him in rank with the first poets of his time. "But," says
he, "I was absorbed by politics. It has been a serious passion of my life, obstinate and
productive of misfortune. Yet with me it was, in fact, only the passion of duty as a citizen.
And would to God, that for my own good I had never had other passions than those for
beautiful verses, for the shade of the woods, the silence of solitude, and the horizons of the
desert. Would to God that I had never touched the hot iron of politics, which burns the
hands of orators and statesmen. 'All is vanity,' the wise man says. But of all things vain,
is not that the most vain to desire to sow upon the rock, to the breath of a people that will
permit nothing of the sprouting and growing?"
Lady Hester Stanhope had predicted to him that after he had unwillingly mingled in
the grand events that were to occur in France, he would return to the East with other
thoughts. He actually planned to engage in the enterprise of developing the various
industries of Syria to lucrative results. "I will die there," he declared; "at least I will do so
in the wishing."
He was not free, however, to choose. His heavy obligations demanded his efforts.
"The duty of saving my friends and creditors in France at every honest price, chains and
keeps me in my Fatherland by a lien which God only knows. Nevertheless, the soul of
Lady Hester Stanhope has passed into my mind; and to die in a desert of Asia
contemplating God and Nature and far away from the men of Europe is my last wish!"
He began anew his political career by the publishing of a monthly periodical entitled
"Le Counselleur Du Peuple" - The Counselor of the People. It was philosophic and political
in character, carefully avoiding sensationalism, reflections upon the Government, and jibes
at individuals; but inculcating veneration, reverence for religious institutions, love of peace,
tolerance of opinion, practical Brotherhood. He was told that the people would reject such
journalism, and choose prurient and filthy literature, phantasms, envy, hate and calumny.
Yet in a few months it became "the manual of a hundred thousand peasants, artisans and
workingmen."
He attributed the deterioration of public sentiment in France to the closing of the
salons or drawing-room receptions, formerly so famous. "Let us return to the literary
drawing-rooms," he pleads; "they are everywhere the sign of an exuberant civilization.
They are also the sign of a happy influence of women on the human mind. Pericles and
Sokrates with Aspasia, Michael Angelo and Raphael with Vittoria Colonna, Ariosto and
Tasso with Elonora d'Este, Petrarch with Laura de Soda, Bossuet and Racine with Madame
de Rambouillet, Voltaire with Madame de Deffant or Madame de Chatelet, J. J. Rousseau
with Madame d'Epinay or Madame de Luxembourg, De Vergniaud with Madame Roland,
and Chautebriand with Madame Recamier - everywhere it is at the breath of a lettered
woman, political or enthusiast, that there shines a century or that there springs up
eloquence. Always a woman as a nurse of genius or at the cradle of literatures. When the
drawing-rooms close, we may fear civil convulsions or declines of learning. They are
closed."
Lamartine also brought out large numbers of new publications, among them
"Confidences," "Raphael," "Histories of the Revolution of 1848," of the "Restoration," of
"Turkey," of "Russia," etc.
He describes his feelings while so employed: "I wrote in a continual fever, with a
domestic catastrophe impending, which, if it took place, would bring misfortune to others
and myself. My duty as a matter of conscience is that of struggling to the death against
iniquities, humiliations, calumnies and injuries of every nature. France has beleaguered
me with these in return for certain errors, perhaps, but for

--- 701

a voluntary sacrifice for her of body, soul and fortune, which was not withheld in her days
of trial. Every night I lay down desiring that that hateful day might be the last. Every
morning I rose saying to myself: 'Take heart again, swallow thy bitterness, wrestle again.
If you flag for a moment, or if you quit your Fatherland abandoning to your creditors the
lands that nobody dares buy, you will by your cowardice destroy those whom you ought to
save. You are their heritage; do not fly. Be Regulus* for their safety. France that rails at
you, that is now outraging you, will perhaps understand you tomorrow. One more day!'"
As his years advanced, he encountered the fortune incident to professional jealousy
and the changes in the public taste. His works failed to yield him profit. Some also said,
perhaps invidiously, that his mental powers were failing.
His wife died in 1863. She was like his mother before her, a noble, affectionate and
devoted woman. She had brought him wealth, which was sunk with his own; she suffered
with him and even more exquisitely in their poignant griefs, and she had shared his
depressed fortune with unwavering fidelity.
He had now outlived all. His own family, wife, daughter, sisters, all had passed away
before him; the friends with whom he had participated in ambitions, hopes, joys and
disappointments, were also gone. A new generation to whom he was a stranger, was
growing up with different impulses, wishes and expectations.
Considering his literary career as closed, he engaged in the supervising of a
complete edition of his works. There were forty-one volumes in all, and five years were
thus employed. We find interspersed

----------
* Alluding to Regulus, the Roman commander, who, when a prisoner to the
Carthagenians: and was sent by them to Rome to effect the negotiation of a treaty.
Yielding himself to their vengeance, he procured the rejection of the treaty, losing his own
life, but assuring the triumph of his countrymen in them not only observations and
reflections on various subjects falling under his notice, but pathetic allusions to his later
fortunes.
-----------
 In the early autumn of 1865, he records that all his goods were sold or bargained to
the last centime of their value to pay his debts. He was staying at Monceau, the family
mansion, provisionally and by the complacence of his creditors, till want of income,
sickness, accident or other misfortune reduced his resources to nothing, and an official
unpitying as fate should say to him as he had already said many times that he must pay
or go. The Lamartine estates, Monceau, Villars Du Prat, and all were swallowed up.
He had been sturdy in his integrity. Always loyal to France, he had refused to serve
under Bonaparte, to hold office under Louis-Phillippe, or to approve of the action and policy
of Napoleon III. He had chosen deliberately the loss of wealth and a life of daily labor in
preference to a waiving of convictions. His fidelity and honorable career had ennobled his
name. At the instance of M. Emile Olivier, the grant was made to him by the Imperial
Government of half a million francs to relieve his necessities.
Four years later, on the first day of March, 1869, he passed from the earth.
Lamartine's was an exceptional career. Whoever saw him seemed to have
presentiment of his greatness. The prosecutor in the Reign of Terror in his infancy, the
English Historian Gibbon, Lamennais, de Maistre and Talleyrand, as well as the visionary
Lady Hester Stanhope, foresaw that he would become distinguished, that he would in her
exigency be the savior of his country. His history extended through its great vicissitudes.
He was born as the former France was disappearing; he lived during the first Revolution,
the Empire of Napoleon, the Restoration of the Bourbons and reign of Louis-Phillippe, that
second Republic of which he was the genius and principal member, and the Second

--- 702

Empire, dying just before foreign war again humiliated and impoverished his country. Of
all these periods he was a souvenir; in some of them an actor. He was as great and
distinguished in his public and official career, as it was possible for a man who was
sensitively conscientious. With the sincerity of profound conviction, he joined the foresight
of a sage, the energy of a leader, the courage of a warrior, the readiness of a statesman,
and the inspiration of a prophet. He introduced a new epoch in the literature of his people,
and left his impression on his age.
Fitting and full of meaning was the modest tribute of St. Beuve: "Lamartine is
important to his countrymen."

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

SHIPWRECKED
(Translation of Heinrich Heine's Poem, "Der Schiffbruchige)
by Marie A. Watson

HOPE and love! both destroyed! and I myself am like a corpse the angry waves
have tossed aside!
I lie upon the strand, the lonely, dreary strand; before me the desert waste of
waters, behind me ruin and desolation; o'er my head moves the cloud-world!
The gray daughters of the air are at their endless task, dipping the water in their
phantom cups and dragging it wearily, back and forth, up and down, pouring it again into
the sea.
A fruitless task, as dreary and fruitless as my own life!

The murmuring waves, the pensive cry of the night birds' song produce on the
sensitive brain their sound-pictures.
Shadowy pictures of love and hope revived, rise slowly, sweeter for the pain.
One, more potent than the rest, lingers. 'Tis the image of a royal maid, robed in
dazzling white.
Her hair of raven black lies as night upon the brow of heaven, and from the sweet,
pale countenance radiates her eye of midnight splendor.
"O midnight sun," I cried, "how oft from thee my soul hath drunk loftiest inspiration!"
Then a dove-like smile hovered o'er the proud-curved lips, and from her sweet,
proud lips came speech tender as moonlight, gentle as dew breathed by the rose.
And my soul winged its flight upward, ever upward, beyond the clouds and moon
and stars.

The murmuring waves, the song of the night birds ceased - vanished are the dream
pictures.
Hope and love are dead.
I lie upon the strand, the dreary strand, a desolate shipwrecked soul, and press my
fevered brow upon the cool, moist sand.

-------------
--- 703

THE TEMPLE OF THE NEW CYCLE

by Zoryan

AGES are laboring for the larger hope, wheels of time revolve in its pursuit, even
dark tenebrous cycles of failure, broken against phantom-marks of search, die with this
sweet word upon their lips.
Then the phoenix-soul revives again, stronger and greater for its experience and its
earnest search, and darts through a new wheel, feeling that the goal must be and that
eternal peace must rest somewhere in its purity pristine.
Of the searchers some are cold, readily falling back, lapsing into despair, some are
lukewarm and undecided, some are like eagles dashing to the sun.
The wheel of time has to each a word to say. It shows them naked truth even to the
utmost, as much as they can see it from their selected points of view.
To the lukewarm it says: "Stop as long as you desire, yet I shall not stop my flight
from one eternity into another. I have a great road to travel, a great purpose to accomplish.
Eager souls accelerate my motion and liberate themselves from my embrace before my
end. But those who linger, what do they mean? There is no middle point between despair
and hope. Either the world is a mockery of all that is dear to life and truth and love, a toy
of Power - cold, pitiless, insane - or it is an ever growing Promise, a blessed voice from the
beyond - but both it cannot be. No! I cannot stop, and even before my end I shall spit out
you from my mouth."*
To the cold and hard it has much to say with every surging billow, striking against
their rocky selves: "I am your liberator whether you wish or not. Thunderous is

-------------
* "Revelation of St. John"
-------------

my sweeping surf, silvery is my eating and dissolving light. Had you been looking through
me into the glory of my free and calling message, you would hail my every ripple, which
breaks your empty forms. But you had rejected all. You are resisting your deliverer and
friend; you had slandered me as your oppressor, as a messenger of despair and death.
My breeze had you changed into dark clouds, and my touch had you interpreted as pain.
Yet it is not so. That such mistake might not be prolonged, I shall withdraw my breeze from
you and pass away into the night. Then your resistance will collapse, your empty forms will
vanish. Let even your despair be dissolved, let your pain have an end, even if you do not
wish to follow me into the joy of peace."
But to the pilgrims, who wheel with it into light, to those of eager heart, it opens
windows of its high Cathedral dome. There through the seven tints of its peculiar number,
through those which are messengers of the greater Seven, it admits the view of many
aspects of this light. It teaches step by step, leading with tender hand to the Oneness,
White and Pure, through its unbroken waves of self-same, yet variously-hued essence.
For those who open their hope's prison into the cycle's mighty structure, for the sake
combined of the cycle's patient pilgrims, it swings also the door of the Cathedral open.
Every open soul and the whole opened temple swell with sounds, as some mighty
resonators, each in a different tone, sounding the glory of the same voice, which breaks so
gladly in from the all-surrounding, ever-living ocean.
The Cathedral dome is a dome of unity

--- 704

and brotherhood, towards which their hope has opened. The windows of Light and the
door of Sound become their rewards and their mightiest surprise which they yet ought to
have expected; for the greater hope, lifted towards the One Star of the whole of humanity
and its appearing endless purpose, must necessarily be met by the approving and inviting
Light and Sound of the Cosmic Soul. So it grows and blooms towards the roof, whose
windows now are one with its bright transparent petals.
Let us now think of the temple's image on the earth. The blue truly "Pacific" waves
are rolling forth at its feet their unending song. The echoes of the walls, and every rock,
and every hill around are answering back. The returning majesty of the soul awakes the
inner memory even of the stone.
When the new has come, the old appears also. The same undying light of heart is
shining for them both. The cycle comes into itself. It becomes round, it shines as an
undying star.
The new humanity appears. The new light is glowing in their hair, is coursing in their
veins. Why is their look so bright, their step so easy, their demeanor so calm and full of
cheer. Though their hope has gone into the farthest blue, yet it has not lost itself in endless
vistas; lo! it is ever streaming from their hearts, and it does not vanish. What is then its
radiating sun and center?
The center of their hope is indwelling Trust. Trust in the supreme, trust in its bright
light in fellow-men, trust in the light-bearers, the dearest teachers! It is the inner
counterpart of hope, and its abiding generator. It is the secret of their victory and
calmness. It is the sunny answer to the highest, made possible only by the great fire of
gratitude and devotion, which for the hope received burns with the holy will to give that
hope to others.
This is why every stranger feels them as some new and wonderful beings, whose
forms are woven from the very sunbeams. This is the victory of the doctrine of the heart.
What would they care about the outer labyrinth of happiness, if in their hearts they
had found a source unlimited from which to give happiness to others. They blaze like fiery
ever-flowing fountains, scattering their liquid sparks upon the creatures and the grass,
illuminating distant valleys of illusion, cheering sad tenebrous dwellers of deep canons and
gorges. Verily, they now have become themselves windows of light for others, the flashing
messengers and sons of the One Dark Father.
This is why all the nations of the earth are stirring, glowing and arising from their
sleep of gloomy years of terror. Each one now has a message to deliver in sweet harmony
with others, each awakes and says to other nations: "Greeting, sweet friends! oh! what
awful dreams I have had. It had seemed that we were fighting among ourselves through
all this dark and cheerless night of dread. O rising sun, dispeller of the phantoms, the
common father of the glowing colors of our joy, accept the morning salutations of thy united
sons!"
But that first-risen golden nation is their silent chief and leader; that wonderful, new-
born of wisdom, that opener of the cloudy skies, that blazing fountain, through which the
sun is pouring forth its bright splendor, piercing the heavens' fenestrations - who will explain
what form she has; from what essence she springs?
Her form is a negation, a fiery embrasure in the cloud of selves, through which is
threading the light impersonal of the beyond.
How was that embrasure achieved? Not by scattering of form, which was only one
of many clouds, one of many personal obstructions, but by retaining hold on its confines
and destroying its contents, so as to find the core invisible of compassion's heart. In such
a way the window has been opened and retained.

--- 705

The history of mankind is the history of the manifested God. Who can belittle it, who
can refuse to take a part? And so a new divine chapter is to be written on the scroll of time.
The small personal interests and woes do not disturb its current in the least. They
are too little even for a microscope, and are constantly swept off by merciful death, which
is only death to them, and to nothing else. It is not for this that our inner self is dwelling in
us.
Our inner self is concerned only in the divine results of the totality of evolution. From
the silent infinitude of spirit it speaks through our small selves, and towards the vibrant
infinitude of matter are its words directed. The confines of our personality are only a
pinhole in this dark camera of transmission; and the personal contents are only an
obstruction.
Though cameras and shadow-discs are many, the reality in one. And, one is the
Divine Purpose of it all.
Let us then boldly break and widen the cloudy fenestrations between the glory of the
sun and the shadows of the earth. Let us open them wide, that the one heart, our common
heart beyond the windows may be seen and felt, luminous, golden, steady, immortal, sure.
This inner temple of the soul will react upon Nature and make of her an outer worthy
house of life. And why? Because every rocky shelf and nook will be a bower of a joyous
fellowship fraternal; because the loving thoughts will float like pink and golden strands
above the valleys, hills and rivers; because the forests will become peopled with creatures
of our mind and lakes will scintillate with ripples of our gladness; because the thought of
the eternal will break the limits of time itself, and that which has been, will seem to be
again, and that which we expect, is looming right in view, and parted friends seem nearer
in the silence.
And Nature will turn also into a bower of strength. When fear and doubt and anger
and desire are absent, what will prevent and weaken the inter-currents between man and
his surroundings. When Nature was thought to be an enemy - an enemy she was, distant,
cold and menacing. Not so in the unifying daylight of the heart. Verily she will live around
the man and she will speak to him and commune with him, as his companion and friend.
And she will take him lightly up and float him in the air and carry him through her blooming
halls towards his work for truth, enlightenment and further liberation of mankind.
And the human body? Unwise are they who blame this innocent tool, instead of the
darkling phantoms of their minds. Pure air, clean water, a bite of simple, healthy food,
some covering and some sunshine - surely these it needs, this our body for our temporal
work - but what need for lucullian dinners, over-ornamented dresses, artificial surroundings,
stone, and paint, and bric-a-brac, except in the fancy of that childish, playful mind, which
among these toys lets the reality slip by. But the richer the soul, the more profit to the body
and it will turn into a sacred temple with many halls and chambers, and in its precincts
angel-wings will float, and visions will flutter, and Nature will be mirrored there, and the
sunlight will enter into its exultantly pulsating life, and a halo will spread around it, and in
it songs celestial, paintings rich and gorgeous, and in it all the powers of Nature will find
their dwelling - light, and heat, and sound, and that electric vril of "The Coming Race"*; and
it will not need a bodily contact in order to greet a comrade with a kiss of friendship, for it
will send it surer and with a less mistake through dividing space, and will be rich with inner
powers and treasures, though now invisible, beyond all dreams of modern avarice.
So many temples! One seems to stand, its stone aglow, on the strip of the sacred
land on the Pacific shore. Who knows
------------
* Bulwer Lytton.
------------
--- 706

what is a stone? Though a mineral, yet it floats and moves on the great bosom of
omniscience. Ah! it keeps secrets so long, so long! And, though it does not answer to idle
lips, it surely answers to the soul and helps the patient pilgrim. Thus the highest and the
lowest meet. This is why ancient traditions and usages must be adhered to.
Speak about the stone! Perhaps for some philosophers the hardest nut to crack.
But for the true and trusting it is the purest, steadiest, and in the end the most helpful friend.
In truth, we do not yet know what real mineral is. Anything near to death? Let not a danger
from this side be ever thought of. The farthest from it! And only just before the day of final
consummation, will the real nature of the mineral appear. Transparency is a step it reaches
now: permeability will soon appear, and new characteristics we cannot even dream of. All
we know now is that in the mineral the natural forces work with an unerring precision, at
any distance (as attraction, etc.), and without a contact. Can we say so much of man?
Upborn upon invisible wings of spirit, fanned by its breezes, warmed by the power
of its love, all this visible and invisible world, man, his soul, his body, and his surrounding
nature, even to the boulders, which he so thoughtlessly steps upon, are a temple and a
vehicle of that Self Divine, to whom every thought and word and deed let be for its eternal
adoration.

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

EXTRACTS FROM "LES FRAGMENTS DE NOVALIS"

translated by K.M. Lundberg

The numbers as the signs and the words are manifestations.

---------
Their correspondences are universal correspondences.
---------
The higher life is mathematic.
------------
There may be mathematicians of the highest order that cannot count.
----------
The real mathematician is enthusiastic per se. Without enthusiasm there are no
mathematics.
-----------
The life of the gods is mathematic.
----------
All divine messengers ought to be mathematicians.
---------
The real mathematics are pure religion.
--------
The mathematicians are the only happy beings. The mathematician knows
everything. He could if he does not......
----------
All activity stops when science steps in. The state of science is endemoine,
contemplative rest, celestial quietude.
---------
In the Orient the mathematics are in their country. In Europe they have degenerated
to simple technics.
----------
. . . Could not God manifest himself in the mathematics as in all other science?
----------
Nature is ideal. The true ideal is at the same time possible, real and necessary.

--------------
--- 707

RICHARD WAGNER'S PROSE WORKS

by Basil Crump

Vol. I. - (Continued)
THE latter portion of "Art and Revolution" is mainly devoted to a comparison of
Greek with modern public art: "The public art of the Greeks, which reached its zenith in
their tragedy, was the expression of the deepest and noblest principles of the people's
consciousness..... To the Greeks the production of a tragedy was a religious festival, where
the gods bestirred themselves upon the stage and bestowed on men their wisdom.....
Where the Grecian artist found his only reward in his own delight in the masterpiece, in its
success, and the public approbation; we have the modern artist boarded, lodged and -
paid. And thus we reach the essential distinction between the two; with the Greeks their
public art was very Art, with us it is artistic - Handicraft."
This question of the motive with which work is done is just the kernel of the whole
matter. Each one of us is face to face with it every day of our lives. It lies within our power
to raise the most insignificant duty to the level of an art, by doing it as well as we know how,
for the sake of the good it may do, and without thought of advantage or disadvantage to
ourselves. In a little devotional book of golden precepts, "Light on the Path," there is a note
which runs: "The pure artist who works for the love of his work is sometimes more firmly
planted on the right road than the occultist, who fancies he has removed his interest from
self, but who has in reality only enlarged the limits of experience and desire, and
transferred his interest to the things which concern his larger span of life." In this essay
Wagner expresses precisely the same truth. He says that the true artist finds his joy and
reward in the very process of creation, in the handling and molding of his material; but the
handicraftsman thinks only of the goal of his labor, the reward his work will bring, and
hence his labor is joyless and wearisome. Thus he shows us that the slavery among the
Greeks, which was the blot upon their civilization, was sin against his own human nature
destined speedily to be avenged. Under the Roman Empire they learnt in deep humiliation
that "when all men cannot be free alike and happy - all men must suffer alike as slaves.
The task we have before us is immeasurably greater than that already accomplished in
days of old. If the Grecian artwork embraced the spirit of a fair and noble nation, the
artwork of the future must embrace the spirit of a free mankind." So it is not a Greek revival
that is urged, but the creation of a new and greater art based on a universal, not a limited,
Brotherhood: "for what the Greeks knew not, and, knowing not, came to their downfall;
that know we. It is their very fall, whose cause we now perceive after years of misery and
deepest universal suffering, that shows us clearly what we should become; it shows us that
we must love all men before we can rightly love ourselves, before we can regain true joy
in our own personality. From the dishonoring slave-yoke of universal journeymanhood, with
its sickly money-soul, we wish to soar to the free manhood of art, with the star-rays of its
world-soul."
Some have imagined that Wagner was an advocate of Socialistic theories because

--- 708

of his constant insistence on the principle of Brotherhood. On the contrary he recognized

therein a vital danger, a materialistic force which is a menace to true art; nothing less, in
fact, than the raising of "man-degrading journeymanhood to an absolute and universal
might.... In truth, this is the fear of many an honest friend of art and many an upright friend
of men, whose only wish is to preserve the nobler core of our present civilization. But they
mistake the true nature of the great social agitation. They are led astray by the windy
theories of our socialistic doctrinaires, who would fain patch up an impossible compact with
the present conditions of society;" and he points out that behind the cry of the most
suffering portion of our social system there lies "a deeper, nobler, natural instinct; the
instinct which demands a worthy taste of the joys of life, whose material sustenance shall
no longer absorb man's whole life-forces in weary service, but in which he shall rejoice as
man." This will be recognized when it is understood that "In the history of man nothing is
made but everything evolves by its own inner necessity," and also "when mankind knows,
at last, that itself is the one and only object of its existence, and that only in the community
of all men can this purpose be fulfilled." In other words when mankind learns to live
intuitionally in harmony with Nature's laws (e.g. cause and effect and brotherhood), instead
of trying to mold outward conditions in accordance with intellectual theories. Many an
earnest and unselfish worker in the "labor" or Socialistic field is already learning a bitter
lesson; improved conditions, shorter hours, higher wages, have not altered human nature;
on the contrary the effect in too many instances has been to encourage selfishness,
laziness, and other vices. The effect has been tinkered with, but the cause has remained
untouched. Wagner being a Mystic, saw behind the deceptive appearance, and recognized
that only by teaching mankind to be more brotherly, and to develop the ideal artistic
faculties as a balance to the purely intellectual, could any real improvement be brought
about. Hence we can see the immense promise contained in the dramatic work now being
organized by our Leader and also her training of little children on artistic lines before their
intellects are brought into play. In these two branches of Brotherhood work the Leader of
the Universal Brotherhood organization is carrying out the work of reform which Wagner
and many another true friend of humanity have longed to see accomplished. For them only
a part of the great work was possible, but now the time has come for unfolding and putting
into action the whole grand scheme.
Before bringing this wonderfully powerful essay to a conclusion, Wagner launches
a scathing indictment against the condition of the modern theatre. If the sting of suffering
to each true artist of today has been that "he must squander his creative powers for gain,
and make his art a handicraft," what must be the suffering of the dramatist "who would fain
assemble every art within art's master-work, the drama? The sufferings of all other artists
combined in one! What he creates, becomes an artwork only when it enters into open life;
and a work of dramatic art can only enter life upon the stage. But what are our theatrical
institutions of today (1849), with their disposal of the ample aid of every branch of art -
industrial undertakings: yes, even when supported by a special subsidy from Prince or
State. Their direction is mostly handed over to the same men who have yesterday
conducted a speculation in grain, and tomorrow devote their well-learned knowledge to a
'corner' in sugar.... For this reason it must be clear to all who have the slightest insight, that
if the theatre is at all to answer to its natural lofty mission, it must be com-

--- 709

pletely freed from the necessity of industrial speculation." And then Wagner goes on to
explain how both State and Community should see to it that the theatre be so far supported
that both the management and the artists shall be freed from all care of commercial
considerations in the carrying out of their lofty mission. "The judge of their performance will
be the free public. Yet, to make this public fully free and independent when face to face
with art, one further step must be taken along this road; the public must have unbought
admission to the theatrical representations." Furthermore the artists are to be
recompensed "as a whole, and not in parts," thus doing away with that abomination of our
modern stage, the "star artist."
Hence it will be seen that those who are to undertake the artwork of the future must
be prepared to do so from the standpoint of unselfishness and brotherhood, without thought
of personal glorification, but standing ever ready to take the smallest or the greatest part
with the one object of helping to produce an ideal performance - perfect in its every detail -
in order to teach the people how to live better, purer, and happier lives. "Then will theatrical
performances be the first associate undertaking from which the idea of wage
or gain shall disappear entirely.... Art and its institutes, whose desired organization
could here be only briefly touched on, would thus become the herald and standard of all
future communal institutions. The spirit that urges a body of artists to the attainment of its
own true goal, would be found again in every other social union which set before itself a
definite and honorable aim; for if we reach the right, then all our future social bearing
cannot but be of pure artistic nature, such as alone befits the noble faculties of man.
"Thus would Jesus have shown us that we all alike are men and brothers; while
Apollo would have stamped this mighty bond of brotherhood with the seal of strength and
beauty, and led mankind from doubt of its own worth to consciousness of its highest godlike
might."
With these noble words - containing within themselves the suggestion of a
Brotherhood of Religions - the essay concludes. In the next essay, "The Artwork of the
Future," we shall find the whole field of art in its relation to the drama examined in a most
careful and instructive manner. Its consideration will probably occupy two or three more
of these articles. Meanwhile I would suggest that the reader should study in this connection
the valuable hints thrown out by "Madame Purple" in the discussions of the "The Sokratic
Club" on the Drama, also what has been written in "The New Century" concerning the
performances of the "Eumenides" and the Rebirth of the Mysteries. Those who have
access to H. P. Blavatsky's "The Secret Doctrine" should also read the chapter in volume
II., old ed. 411, new ed. 429. on the real meaning of Aeschylus' "Prometheus Bound."

(To be Continued)
----------------
--- 710
FRAGMENT
A WORD ON ART
by Adhiratha

IN order to be what people call an artist in our days, it is quite impossible to be

anything else besides, because the public demands so much from an artist, that he has no
time to devote to other things. He must, by disposition, be qualified for his art, work hard
to become efficient and continue to work hard to maintain his efficiency. It is a pity that the
public should be so very difficult to please and should look more to the way a work of art
is executed than to the work itself, and thus push the artists off their true track and make
of them slaves of public opinion. Would it not be better to listen to the composer than
entirely to the performer? The execution must, of course, be rendered in a pleasing and
comprehensible way, but it is after all only the garb in which the real thing is clothed. It is
easy enough to talk about a singer or performer, but in order to understand the work of the
composer a higher feeling and a finer taste are required. The aptitude for such an
understanding constitutes the artistic disposition of the hearers. The same with painting
and statuary, architecture and every art. Instead of looking at a picture as if it were a
photograph, the harmony of color and form and the underlying idea should be studied. It
is better to understand what a man says than how he says it; the external form is but the
clothing of an idea.
In order to better understand the question it is well to try to define what art means.
I consider it thus. It is the doing of a thing according to certain numerical proportions which
are felt by the heart. It seems a daring proposition to exclude the intellect, but it seems to
me that the function of the intellect is more of the order of explaining, discussing and
imitating, but not of creating. The intellectual part in a work of art is more for the purpose
of rendering it comprehensible to the public, which being thus gradually led forward may
gain little by little the feeling which the artist had. If the intellect is used by the artist for
other purposes it becomes an artifice and disfigures what it should have simply explained.
How now can that real feeling of art be cultivated by people? Works of art are
almost everywhere, but the people should feel them rightly. Then if this feeling is
awakened, the taste for sham art will gradually disappear, and with no demand for it, sham
art and artificiality will become things of the past.
As the feeling for real art resides in the heart, it is only by cultivating the latter that
art can be reached. How can we reach the heart? Which is the first step in this direction?
Into a cold selfish heart, art can never enter. What else can set up the first vibration in the
sleeping heart of man, but - compassion! It opens the heart's door, and then, and then
only, the higher feelings of art may pass in and out. Compassion and Universal
Brotherhood are one and the same thing, and we thus see the all importance of holding
high the banner of Universal Brotherhood to the world, not only for the physical welfare of
man, but also for the development of those higher faculties which lie dormant in the spiritual
heart of every man worthy of the name.

---------------
--- 711

OPTIMISM AND PESSIMISM

 by Arthur A. Beale, M. B.

THERE is an optimism that is despair, and a pessimism that is hope. For the
optimism of this age is selfish, and the pessimism is the reaction from the hopeless state
of society. Beware of the glamor of the pairs of opposites, for the man that would be
happy, must be without fear and without hope; without fear for that which would overwhelm
him, without hope for that which would subscribe to his comfort. We are the Universe, and
he who would conquer the Universe must conquer himself. He who has risen beyond
madness need not fear the lunatic; he who is above theft need not fear the burglar; he
who is above cheating need not fear the fraud; he who would not injure another need not
fear injury from another. For he who has conquered faults in himself has to that extent
conquered them in others. Walk fearlessly before the Lord, for the Lord will recognize thy
equity, and reward thee with his own strength, so that thou lightest his fight. But be thou
also sure that he cannot give thee strength to do evil.
O ye people of the earth, would ye but open your eyes! The battle is already fought
and won, if ye will but recognize it. The night is past, though ye know it not; already the
sun has risen, but the long darkness of the night has blinded ye. Ye have so long learnt
to see through the eyes of the flesh, and the flesh is blind. The spiritual eye of the soul
awaits the magic touch of your will, and ye will not give it. Will, O men, will to be that which
ye already are; and the golden garden of the Hesperides lies basking in the sun for ye.
This is the real optimism of which all other is the sham. The hope that all will be
well, founded on the false illusion of the senses, that have not yet learned to calculate that
2 and 2 make 4, is a vain hope, and so, too, bending under the yoke of Karma, the hope
that the next day will be better than the last. The next day can never be better as long as
we remain satisfied with the illusion.
"I deserve it; there is no justice in the universe because I have not had what I
deserve; why will not my reward come; lo, these many years do I serve thee, neither
transgressed I at any time thy commandment, and yet thou never gavest me a kid, that I
might make merry with my friends." Notice how the optimism of desire sinks into the
pessimism of thwarted ambition. Compare this with the gorgeous and dignified pessimism,
so called, of Schopenhauer. Take that instance which Mr. Wallace gives in his delightful
resume of Schopenhauer's life. The essence and acme of his philosophy he gives as
follows, quoting Helvetius: "Helvetius is the author of two works, in which, as was said, he
let out bluntly the secret which all the world had agreed to keep. That secret was that
human virtue, in its ordinary phases, was at best a graceful and tasteful selfishness. 'The
virtuous man is not the person who sacrifices his pleasures, his habits, and his strongest
passions to the public interest, since such a man is impossible, but the person whose
strongest passion is so conformable to general interest that he is almost always
necessitated to virtue.'"
We know there are some people who are only happy when they are intensely
miserable, and others whose greatest and most indulged passion is to generally "rate"
society and the universe, as others indulge in the passion of virtue for personal gratification,
or for the hope of public esteem or

--- 712
sanction, at the least. We might perhaps to some extent agree with the grand pessimist
Nordau, that such people show the social taint of insanity, but then we might go further than
this modern philosopher and say that all personalities are mad, as long as they remain the
possible victims of the insane social systems of their times, that is in fact, part of that
constituent of the world that is always mad. But the pessimism of Schopenhauer is not the
pessimism of despair. There is another side to man's dual nature, that can defy Max
Nordau and all pessimism, and it is the invocation of Schopenhauer to live to that, which
redeems this worthy man from being an enemy of the race.
As our leader has told us, there are two ways to work; we must be either the
servants of good or of evil. We must work for ourselves or mankind; we cannot serve God
and the mammon of unrighteousness at the same time. And the optimism of the self is the
pessimism of the spirit, as the pessimism of the lower self is the hope and optimism of the
Self; the higher, spiritual Self.
We have been too long the victims of that optimism that blinds us to the promptings
of the greater life, in which the miseries, trials, temptations and worries, and the blinding
blasts of the fires of desolation and woe, are but the phantasmagoria of the lower man as
the purgation proceeds; and even already can be heard the sweetest music of the higher
life bidding us be strong, to suffer, for the glorious inheritance of the race is at hand. We
want not surely the paradise of the fool, and the fool's paradise is the living playground of
the senses in the halls of illusion.
Wherein lies the difference? In this, that the pleasures of the one are finite and
reactive; the happiness of the other is eternal and blessed. So deep are the wells of
everlasting life, that we need never fear to thirst, for the satisfaction is supreme. Sow to
the one and the fruits are disease, putrefaction and death; to the other and the fruits are
one long drawn out harmony whose name is Eternal Peace. Distrust the optimist for "by
their fruits shall ye know them." Distrust the pessimist for if he has not lost the sweet savor
of sanctity he may be but the lamb in wolves' clothing come to frighten us, and tickle our
intuition into activity. So deep are the paradoxes of life that within the tempting buds of
innocence and beauty, lies the harsh taste that may be for us either poison on the one
hand, or the unripeness of incipient growth on the other, according as we have power to
perceive. But another lesson is at hand, the harshness itself may become the canker of
the bud or the sweet scent of the full blown flower.
Thus the struggle goes on, and the bitterness of youth if it be true to itself and loyal
to its source of light, may become that light in its time of fruition, or remain self-centered,
hard and imperfect.
How true and how sweet is the note: "Be loyal!" for is there not associated with the
very phrase a breath of Heaven itself, the romantic touch of our childish idealism, the fruitful
assurance of our more mature experience. Be loyal! and I will give to thee out of the store
of my kingly knowledge.

----------

"A student without inclination for work is like a squirrel on its wheel, he makes no
progress."
"Narrowness of mind causes stubbornness; we do not easily believe what is beyond
that which we see." - Gems from the East.

-------------
--- 713

A GREAT EXAMPLE *
by El Viejo

"TO bring about a better understanding between the so-called savage and civilized
races by promoting a closer and more sympathetic relationship between them."
International Brotherhood League. Object VI.
---------

In the month of November, 1682, took place one of those events in history which has
been placed on record and called again and again to memory, as one of the most
momentous of the series which have placed the American continent in the van of human
progress. It is commonly known as William Penn's treaty with the Indians.
The author of this treaty, and the founder of the State of Pennsylvania, was the son
of Admiral Penn, an officer in the English navy in the days of Charles II. After the usual
liberal education of an English courtier, and a subsequent tour through Europe, young Penn
gave his father much anxiety by a refusal to join in the profligacies of the court life, and
later, becoming convinced of the truths which lay hidden in the inner life, he joined the
Quakers, who, in those days at least, represented in England the most advanced tenets
of true human progress. His great work, "No Cross, no Crown," may be read with interest,
by those who wish to study true religion, as it was understood by these good men, two
hundred years ago.
Admiral Penn had loaned to the needy Charles II. the sum of L16,000 ($80,000)

----------
* Acknowledgment is due to Mr. Charles S. Keyser for his pamphlet, "Penn's Treaty,"
published in Philadelphia, 1882, from which copious extracts have been embodied in the
above article.
----------

which, needless to say, that monarch was both unwilling and unable to repay. This debt
was inherited by the son who accepted in payment a large tract of country in the New
World. Thither he emigrated with a number of his friends and their families to found the
colony, which was named after him - the City of Brotherly Love (Philadelphia) for its capital.
No one was better aware than the founder, that in releasing his monetary claim upon
the British government he received an empty title - a title based neither on conquest, nor
occupancy, nor discovery. Indeed, this title was made wholly valueless within a century by
the settlers themselves. He knew also that the title of the Indians to the land, was neither
initiated by the exclusive occupancy of one tribe, nor completed by the expenditure of labor
upon the ground; but existed only in the vagrant holding of whatever tribe held temporary
advantage over another. Yet he finally succeeded in satisfying every one of these Indian
titles.
 Thus the land itself was without value until made valuable by the labor of his
followers, to which heart and purpose was given by the humane direction of the founder.
From which it resulted, as it does always in the most valuable work for humanity, that every
one received compensatory advantages except the founder, who was himself brought to
ruin by his wise and honest endeavor, and his whole establishment finally lost to his family.
Let us try and picture the scene of this memorable treaty. The place was
Shackamaxon on the Delaware River, now a portion of one of the wards of the City of
Philadelphia. It was then the site of an

--- 714

Indian village and a noted place for conferences of the Indian tribes. An elm tree stood
there, which was preserved thereafter by the Colonists and British soldiers throughout the
Revolution. It was still standing, till the early part of the present century, and many are the
relics which have been made from it.
Three nations of the aborigines had their representatives in the assemblage, the
Delawares, the Six Nations, and the Shawanese. The founder was accompanied by
members of his council and by his Swedish interpreter, Captain Lasse Cook. Some
Swedish and Dutch settlers were also there, drawn either by their interest or by their
curiosity.
In the center of a wide expanse of green sward stood the old elm tree. On one side
was the sloping bank extending down to the sandy margin of the river, and near the shore
lay the Governor's barge, its broad pennant lifting and dipping, only with the motion of the
waves.
Behind was the forest, which covered what is now the site of the city, walnuts,
chestnuts, oaks, elms, beech trees, cypress and pines reaching backward to the Western
horizon - the forest walls of this wide amphitheatre. Near the great elm the council fire was
blazing; its pillar of cloud rising through the hazy slumberous atmosphere, a witness
between the heaven and the earth of the unbroken faith pledged there, and to endure.
Beneath the wide spreading shadows of the elm, the leaders of the tribes were
gathered. No warlike weapons were in their hands. In front were the old chiefs and their
councilors; behind them, the younger braves, circle after circle, widening outward towards
the West, and with them aged matrons and children. In the center of the assembly was
Tamanen, Sachem of the Delawares, who, tradition says "was in the highest degree
endowed with wisdom, virtue, prudence, charity, affability, meekness, hospitality, in short
with every good and noble qualification that a human being may possess. He was
supposed to have had intercourse with the great and good spirit; for he was a stranger to
everything that was bad."
The Indians, dark to blackness, by their ruder intercourse with the weather, were
gorgeous with various dyes upon their persons, and with feathers of the forest birds upon
their foreheads, shimmering in the autumn sun. The Dutchmen with their pipes and
imperturbable repose, in the well worn clothes of their voyage, and the Swedes in their
frocks and trousers and moccasins of deer skins, formed an admirable contrast. The
immediate followers of the founder were in the quaint costumes of their time - coats
reaching to the knees, covered with buttons, most ample vests, trousers slashed at the
sides and tied with strings or ribbons, perukes and low shoes. In the midst, the founder,
his hair parting in many ringlets over his broad forehead and shoulders; the ruffles of the
time falling over his fair hands, in his costume distinguished only from the others by a sky-
blue sash of silken net, himself the cause and force of that event which should survive by
his faith and confidence in humanity to the latest generations.
So they stood together, the passing and the coming race; the race that should
perish and the race that should survive - upon this carpeting of the fallen leaves. whose
crimson, green and gold arabesques were fading into the sombre dyes of the November
days - beneath that tree, whose vast embrace and century growing arms were yielding
insensibly as themselves to inevitable decay; the waning year, the dying leaves presaging
the future of all their forest strength and painted glories. Of all these Penn alone survives
in common memory. In stature, tall and athletic; in manner, courteous; in disposition,
most resolute; "tender of every person and thing that had simplicity of truth or honesty for
a foundation."
He advances toward the council fire with kindly, courtly dignity; his attendants pre-

--- 715

cede him bearing presents which they lay upon the ground. The venerable Tamanen rises,
advances a few paces, and puts on his head a chaplet into which is twisted a small horn,
the symbol of his authority. By this custom of the Delawares, the spot has become sacred,
the person of everyone there, inviolable. He then devoutly turns his Calumet to the
heavens and the earth, seats himself on the ground and smokes awhile in silence. The
interpreter announces that he will hear the words of the White Father. Penn addresses
them in these sentences, some repeated as his language long afterwards by the Indians
themselves, some as they appear in the stories of his life.
"The great spirit rules in the heavens and the earth. He knows the innermost
thoughts of men. He knows that we have come here with a hearty desire to live with you
in peace. We use no hostile weapons against our enemies - good faith and good will
towards men are our defenses. We believe you will deal kindly and justly by us, as we will
deal kindly and justly by you."
He read them the conditions of the league, which were preserved by his successors.
He then continued: "We will not be to you as brothers - brothers sometimes contend
with brothers. We will not be to you as fathers with children - fathers sometimes punish
their children. Nor shall our friendship be as the chain that rust may weaken, that the tree
may fall upon and sunder. We will be as one heart, one head, one body, that if one suffers
the other suffers; that if anything changes the one, it changes the other. We will go along
the broad pathway of good will to each other, together."
They listen to the words in silence as was their custom, they consult among
themselves, they deliberate.
Tamanen orders one of the chiefs to answer, and he rises and salutes the founder
and takes him by the hand, and says that "he was ordered by the King to speak, and that
now it was not he, but the King, who spoke, because what he should say was in the King's
mind." He then said that it was the King's mind that these pledges should be accepted, and
kept by them forever - and that both races should live in love together, as long as the sun
gave light in the heavens. He delivers into the founder's hands that Wampum belt, which
was thereafter transmitted as an heirloom to his family, and may now be seen in the rooms
of the Historical Society of Pennsylvania.
The conditions of the league - the pledges of that memorable treaty - the links of the
enduring chain, that the fallen tree broke not, are preserved in the Archives of the State.
The words of the final pledge are as follows:
"We will transmit this league between us to our children. It shall be made stronger
and stronger, and be kept bright and clean without rust or spot, between our children and
our children's children, while the creeks and rivers run, and while the sun, moon and stars
endure."
And at every pledge, that great assemblage of kings and braves, standing amongst
their women and children, repeated it in their language, shouted, "and in their way said
Amen."
Yet there have not been wanting men who have questioned this inspiring story.
They have said, as was said before, that humanity in its credulity and dependence upon
such noble examples had created it out of their own imagination, and thus the unbelievers
have sought to set aside the simple truth of the tradition, and its lesson has been lost to
their narrower scrutinies. But none the less has the story been repeated from generation
to generation and preserved "in the credence of our common humanity."
Voltaire speaks of it thus: "It is the only treaty which has not been sworn to, and
which has not been broken."
Abbe Reynal in his Historie Philosophique, 1780, says:
"Never, perhaps, had virtue inspired legislation more conducive to human happi-

--- 716

ness. Opinions, sentiments, and manners, corrected what was defective, and supplied
what was imperfect.
"The prosperity of Pennsylvania was therefore very notable. That Republic without
wars, without conquests, without effort, without any of those revolutions which astonish the
eyes of the inquiet and passionate, became a spectacle for the entire universe.
"His neighbors, in spite of their barbarity, were enchained by the sweetness of his
manners, and strangers, in spite of their corruption, rendered homage to his virtues. Every
nation wondered to see, realized and renewed, the HEROIC AGE OF ANTIQUITY that the
manners and laws of Europe had made seem fabulous."
Contemporary history confirms all this, inasmuch as it establishes that throughout
all the wars of retaliation by which the Indian braves sought to resist the oppression and
injustice dealt out to them by neighboring States, the peaceful colony of Pennsylvania
remained unharmed, and the Indians ever held in grateful remembrance the memory of
"the good Onas," as they called the founder.
And so, once more, it is desired to call to our remembrance this great event of two
centuries ago, that in these days of the dawning of the light of Brotherhood over the world,
men may everywhere be encouraged by it to step forward without fear, and in confidence
of that which is the common inheritance of our common manhood - the Heart of Peace and
Good will to all mankind.

--------------
THE CZAR'S PEACE PROPOSITION
by H.A. Anderson

The most stupendous proposition ever made to the world was made by Nicholas II.
of Russia, when he proposed that all nations should live on a peace footing. The people
everywhere are yet incredulous of the possibility of such a change in the attitude of the
great Powers. Perhaps they are right, but what if they are, and this will only be talked of,
approved and then shelved for the present. Is it a failure? It is wasted? No, indeed, for
who can measure the force sent out by this peace wave? We all acknowledge the power
of thought. Try, then, to imagine what it means to have the whole world - not a few people
of one race; not even just one nation, but the majority of the people of all nations talking,
thinking, dreaming for a time of universal peace! Surely, the wave must have a positive,
visible effect everywhere.
If the world has already reached the point where this peace among nations is
possible, then though statesmen, diplomats, priests and rulers scoff, it will be carried out.
If the time is not yet ripe, then it must wait, but even so we can look forward to the time
when this will come up again to be acted upon, for what has come once will, nay must,
come again. Then let us work for Universal Brotherhood, send all the force we can to help
this great wave of peace and brotherhood dash up against the hard rocks of selfishness,
that the Gibraltar of "desire for possessions" may be destroyed, and the "lion and the lamb
lie down together," and peace reign over all the world.

------------
--- 717

THE ETERNAL IDEAL

by Lucius H. Cannon

THIS question of brotherhood I sometimes talk over with my friend the minister. He
admits all of it, and declares it is very, very old. He himself has been preaching it ever
since he entered the ministry.
"Brotherhood on earth," I venture. "How about the brotherhood in heaven? How
could hell exist if there were brotherhood in heaven?"
My friend looks at me wisely and shakes his head.
"There," he says, "is where spiritual law only is supreme."
He still fondly clings to the idea of hell as a post-mortem state. In speaking of this
I do not do so for the purpose of caviling, nor do I wish to seem captious, nor disparage my
friend in the eyes of the world; for he is very wise.
Whether or not he believes in hell only as a means of disciplining the backslider here
on earth, I do not pretend to say.
Sometimes I tell him there are many of us who have all the hell we care for right
here on earth. Then he turns on me and impressively asks: "Where would the world be
today if it were not for the dogma of hell, as you call it?" I am silent, for I know it has been
used as a whip, for centuries, to keep the wavering in line.
"But how," I persist, "if you believe in brotherhood, can you separate yourself in the
hereafter from those brothers who are condemned to eternal perdition, while you enjoy
eternal bliss?"
"I will show you some day that it is true," he said evasively.
He has the gift of "prophesy" to a remarkable degree, and so far as my knowledge
goes, he has never "peered into the future" without disclosing something that afterwards
proved to be true. His visions, too, are of rare beauty and deep meaning.
One day he telephoned me that he wished to see me that evening.
"I had a strange dream last night," he said to me when I was seated, "and as it
directly concerns you I feel it my duty to tell it to you, much as you may grieve to hear it.
I dreamed I died and went to heaven. After my first amazement had subsided at the
wonders of that celestial abode, I looked curiously around at the inhabitants, and found to
my surprise that every religion, every creed was largely represented. To my greater
surprise there were many who had no creed or belief at all, singing hymns of joy and
praise. All manner of beliefs and disbeliefs were there save one only. There was not one
member of your Brotherhood in heaven. I marveled greatly at this, and inquired; but no
one could give me any information. Finally I thought they might be holding an esoteric
session somewhere up in the celestial clouds, so I asked St. Peter:
"Where are all the theosophists?"
He turned on me a gaze full of disapprobation and pointing a finger downward, said
severely:
"They are all in hell!"
The minister looked at me with deep concern and tender pity, as he finished. His
heart spoke in the pressure of his hand. My own heart was like a weight of lead within me,
as I went homeward, although I carried with me the comfort of my friend's parting words.
It was something more than an eternity of bliss to me. It was the race, my relation to it and
the adjustment of the relation of the race to

--- 718

the supreme, that troubled me. For a long time I could only think; but slowly, slowly I fell
asleep, and, most strange to relate, I too dreamed I died and went to heaven. Its beauties,
its flashing splendors of building, turret, tower and dome, and its marvelous architecture of
gold and precious stones, passed all speech. No trouble clouded the faces of the fairest
of women, and the noblest of men, and their voices blended into a melody that might have
ravished the ear of Apollo himself.
I too found those of all creeds as well as those who had none whatever. But
nowhere - nowhere could I find a theosophist! In great perturbation of mind I went to St.
Peter and asked:
"Where are all the theosophists?"
He looked at me severely, as he had done at my friend, the minister, and said:
"There are none here." And he turned away.
In a flash I saw it all. With the assurance of one who is making an incontrovertible
statement, I said:
"They are all reincarnated - gone back to earth again!"
"No," he said, emphatically, and he pointed downward. "They are all in hell." All my
cherished beliefs then were false! And yet how my faith in them all surpassed any love I
had ever had for life. A wasted life it now seemed. A life I had used to no noble purpose;
but worse, to delude others into following the wild subtleties of the maddened fancy of the
ancients! Desolation and despair seized me. I was faint. I leaned against a pillar of jasper.
I was entitled to paradise. Its bliss, all its glories were mine; but I was an alien, and a
feeling of utter loneliness and homesickness came over me. I touched the garment of St.
Peter as he was passing, and pointing downward, I whispered: "I do not belong here. I -
I will go to hell also." I whispered so that my unholy desire might not contaminate the pure
senses of the inhabitants of heaven.
And I went to hell. Yes, the theosophists - the members of that small Brotherhood,
who, while on earth had striven to make it universal, they were all in hell! But their souls
shone with a great light, supernal - transcending anything I had seen in heaven. Each one
was doing some service, some service for his unfortunate fellows.
"Why are you not in heaven?" I asked of one who was helping a poor being whose
soul was crippled. He did not speak, but what he thought penetrated my mind without the
intervention of words.
"No theosophist can go to heaven as long as there is a hell. Never, until we have
lifted up every one of these struggling souls - aided them in finding a higher pleasure in
right action, in unselfishness; in showing them that he who seeks only himself is lost, and
he who forgetful of self, seeks to help all - only is saved - never may we know heavenly
bliss until this task is done. For who - who could be happy in heaven while our brother -
our brother by divine parentage, is in hell! Not until the last one shall have lifted up his
head, and walking on, shall say: 'I see,' would a theosophist enter heaven."

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

"The Artist, it is true, is the son of his time; but pity him if he be its pupil, or even its
favorite! Let some beneficent deity snatch him, when a suckling, from the breast of his
mother, and nurse him with the milk of a better time; that he may ripen to a full stature
beneath a distant Grecian sky. And having grown to manhood, let him return a foreign
shape, into his century; not, however, to delight it by his presence, but dreadful, like the
son of Agamemnon, to purify it." - Schiller

------------
--- 719

EASTER EGGS
THE SIGNIFICANCE OF THE EGG
by M.J. Barnett

A CERTAIN archaic teaching gives us much of interest concerning the egg as a

universal symbol. "The egg has been incorporated as a sacred sign in the cosmogony of
every people on the earth, and has been revered both on account of its form and its inner
mystery. From the earliest mental conceptions of man, it was known as that which
represented most completely the origin and secret of being. The gradual development of
the imperceptible germ within the closed shell; the inward working without any apparent
interference of force which from a latent nothing produced an active something - needing
naught save heat - and which gradually evolved into a concrete living creature, broke its
shell, appearing to the outward senses of all, a self-generated, and self-created being -
must have been a standing miracle from the beginning."
Among prehistoric races the "first cause" was pictured in the imagination as an
invisible mysterious bird that dropped into chaos, an egg, that became the universe.
Brahm was called the "Swan of Eternity." The egg was a symbol of not only the universe
as a whole, but also of all its spherical bodies. The uniform shape of our globe must have
been known from the beginning of symbology, for the Kosmos in the form of an egg, is a
widely diffused representation of antiquity. It was a symbol among the Greeks, the Syrians,
the Persians and Egyptians. With the Greeks the Orphic egg is described by Aristophanes,
and was part of the Dionysiac, and other mysteries, during which the mundane egg was
consecrated, and its significance explained. In the Book of the Dead, the solar God
exclaims: "I am the creative soul of the celestial abyss, none sees my nest, none can
break my egg, I am the Lord!"
Among ancient peoples the sacredness of the egg was extended to certain
feathered tribes. In Egypt, he who killed an Ibis or golden hawk could hardly escape death.
Zoroaster forbids the slaughter of birds as a heinous crime.
(It is to be hoped that the shade of Zoroaster is never with us in our present civilized
barbarism, to behold the headgear of a woman of the period!)
Orpheus taught how to perceive in the yolk and white of the egg, under certain
conditions, that which the bird born from it, would have seen around it during its life. This
occult art, which 3,000 years ago demanded the greatest learning and the most abstruse
mathematical calculations, is now only travestied by fortune-tellers for the benefit of
maidens in search of husbands, by means of the white of an egg in a glass.
Engraved on an ancient Egyptian papyrus is an egg floating above the mummy.
This is a symbol of hope and the promise of a second birth for the Osirified dead, whose
soul after due purification will gestate in this egg of immortality to be reborn from it into a
new life on earth. The winged globe is but another form of the egg and has the same
significance as the scarabeus, which relates to the rebirth of man, as well as to spiritual
regeneration. The egg was sacred to Isis; the priests of Egypt never ate eggs on that
account.
According to mythology, from Leda's

--- 720

egg, Apollo and Latona were born, as also Castor and Pollux - the bright Gemini. The
Buddhists as well as the ancient Egyptians, and modern Brahmins, do not eat eggs lest
they should destroy the germ of life latent in them, and thereby commit sin. The Chinese
believe that their first man was born from an egg which a God dropped down from heaven
to earth into the waters. This idea may well represent the present origin of human life and
is a scientific truth.
Respect is shown to the symbol of the egg from the most distant past, by the
Greeks, Phoenicians, Romans, Japanese, Siamese, North and South American tribes, and
even the savages of the remotest islands. In Scandinavian Cosmogony, the mundane egg
is again discovered, in the phantom germ of the universe, which represented as lying in the
cup of illusion, the boundless and void abyss.
 The Christians, especially the Greek and Latin churches, have fully adopted this
symbol as a commemoration of eternal life, of salvation and of resurrection. This is found
in, and corroborated by the time-honored custom of exchanging Easter eggs. From the
egg of the ancient Druid, whose name alone made Rome tremble with fear, to the red
Easter egg of the Slavonian peasant, a cycle has passed, yet whether in civilized Europe
or among the peoples of Central America, we find the same, archaic, primitive thought, the
original idea of the symbol.
At the present day even in humdrum, unimaginative, practical America, this symbol
of everlasting life and of resurrection, receives its due share of attention, with the arrival of
the festival of Easter as indicated to us by the church calendar, under lunar control.
The ingenuity of this most inventive age and race is taxed to the utmost in a
bewildering variety of devices embodying the ancient symbol. Yet, how few among us
realize its sacredness or its full significance.
Easter, the day on which the resurrection of a certain historical Christ is
commemorated, may come home to us still nearer, as a day for the resurrection, or rising
up into supremacy, of the eternal Christ principle within each one of us, divine and human
followers of that great divine and human teacher.
Thus the Easter egg would become more than a mere bauble wherewith to enrich
a feast. It would be a symbol, not so much of work that was once accomplished for us, as
of work that we must repeatedly and unceasingly accomplish for ourselves, in rising up
from a dead self to the living eternal universal self.

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

"DASA-PARAMITAS" OR THE TEN VIRTUES OF PERFECTION

Dana - Charity - Giving up everything that one loves.

Shila - Leading a life of perfect Purity in deed, word and thought.
Naish-kram-ya - Renunciation of self, for the good of the world.
Prajna - Acquirement of spiritual knowledge.
Virya - Dauntless energy and persevering exertion for the accomplishment of one's
duty to humanity.
Kshanti - Unswerving patience and forgiveness under the most trying persecution.
Satya - Truth under all trials.
Adhisthana - Cultivation of will power.
Maitri - Unbounded compassion to all living beings.
Upeksha - Supreme indifference to praise and blame.

-------------
--- 721

THE SOKRATIC CLUB

by Solon

(Continued)
 ONE evening I was present at the club when a very interesting conversation took
place mainly between the Professor and Dr. Roberts. The Doctor could not understand
how it was that some former members who had left the club seemed to have lost
something, to have become different people in fact. He mentioned the names of a few,
some of whom are known to my readers. He had been to hear one of them give a lecture
lately, one who had formerly been known as a good speaker, but he was much
disappointed and said he seemed to be weak-kneed somehow and to have lost all
backbone. He then turned to the Professor with the question:
Dr. Roberts. - "How do you explain all this, Professor? Is it my fancy, does it happen
only to the one or two whom I have mentioned, or is it invariably the case?"
The Professor. - "It is not fancy at all, Doctor. You have hit upon a fact, and upon
a well-known law in occultism, that every one who deserts his teacher and breaks away
from a living organization, such as this is, does lose something which did he but know it is
more precious than life itself."
Dr. Roberts. - "But surely not all such would be affected alike?"
The Professor. - "No, indeed, the effect depends upon the closeness of the relations
of that one to the center of the work and upon the opportunities he may have had of helping
the work, and also upon the motive which prompts his leaving it."
Miss Holdey. - "Don't you think that sometimes this arises through a
misunderstanding or misapprehension?"
The Professor. - "Sometimes, but if so, the misunderstanding is entirely due to that
person's own attitude of mind, and is, more often than not due to lack of patience and
trust."
Mrs. Miller. - "Yes, I have met some such people. They want to have all sorts of
attention paid to them and letters written them when they, or at least, those who had
entered upon full membership, did so with the express understanding of helping onward
the work and not of receiving personal advantage or attention."
The Professor. - "And all the time, the whole movement was going forward, and
they, if they had only trust and patience would partake in the progress made by the whole.
But thank the gods there are very, very few such among us, and the one or two who have
been a little impatient are fast realizing that if they will but do their part, perform their duty
and trust, the rest is well taken care of and they are not forgotten. In fact, every true
member partakes of the progress and the life of the whole movement, and this explains
what you referred to, Doctor."
Dr. Roberts. - "How so, Professor?"
The Professor. - "This society, Doctor, is an organic body, with its various organs
and parts. Each part and each cell adds its life to the life of the whole, but also partakes
of the life of the whole organism. A member leaving the Society is like a cell leaving the
body of which it is a part. If a cell leaves your body for example, you would suffer
comparatively little, but for the cell, the loss would be irreparable, it might even die. The
analogy is perfect. A member leaving our organization, cuts himself off from the life of the
organiza-

--- 722
tion, which in proportion to the sincerity of his efforts and work had become his life."
Dr. Roberts. - "Tell me, Professor, what do you consider to be the scope of the
Theosophical Movement."
The Professor. - "Its very name implies its scope. It includes all efforts that are for
the good of humanity and that tend to the unfoldment of the divine nature in man."
Dr. Roberts. - "How then in the case of anyone having once been actively engaged
in that society which is part of the movement - one might say, its embodiment and
representative - and then if such a one should drop out, leave the society, in fact, would the
claim be justified that he is still working as heretofore and in the Movement. You see I am
going back to my original question, and I ask it because this claim is made by some who
have left the society. Then further, would such a person still derive the same benefit from
the movement if he joined another society or belonged to no organization?"
The Professor. - "I suppose, Doctor, you refer only to those who had become full
members of the club, and who had entered knowingly and voluntarily upon membership
with full realization of the purposes of the club, and agreeing to help carry them out. As for
others, members only in name, these might continue working - or rather not working - as
heretofore, whether in or out of the club. But as for the full members, who professed to be
members in deed and act, and not merely on paper, it cannot be said that, dropping out
they continue working as heretofore. Such would be an impossibility. You might as well
say - to revert to my illustration - that a cell of your body, having become detached from it,
continues to perform the same functions and to the same degree, as when a part of your
organism. Even supposing for the sake of illustration that it continues as a living cell, it no
longer partakes of the higher life of your physical being as a whole, and can no longer
receive the impulses that come from your heart and brain. As I have said, the analogy is
perfect."
Dr. Roberts. - "But you said that the Movement included every effort that was for the
good of humanity. Surely anyone leaving the society might then still belong to the
movement."
The Professor. - "Yes, but in a very different sense from before. He would not even
be in the Movement in the sense of a man who had never joined the society, but merely
followed the impulses of his own higher nature as best he could."
Dr. Roberts. - "Why not? I don't see where the difference would be."
The Professor. - "Simply in this, the full member of the society voluntarily takes upon
himself certain responsibilities. If he leaves the society he consciously evades those
responsibilities and neglects them; in other words he tries to run away from them, but they
will follow him wherever he goes. As a teacher once said: 'Having once taken upon
yourself these responsibilities, never again can you force yourself back into irresponsibility.
Resignation will not help you. Though you flee to the uttermost parts of the earth, and hide
yourself from the sight of men, or seek oblivion in the tumult of the social whirl, the divine
light of the soul which you have evoked will find you out and lighten your every thought,
word and deed.' And the same teacher has said: 'Woe to the deserter.' It is a terrible
thing, indeed, to desert from an army on the field of battle, but far more terrible to desert
from the field on which is being fought the battle for the liberation of humanity and to desert
the Leader to whom you have given your allegiance. How can it be said that such a
deserter is still in the Movement. Oh, that they would awake and come back, take up again
their responsibilities, open their hearts again to the Divine Light, join once more with their
old comrades whose hearts long to greet them once more as comrades.

--- 723

"How can you ask if they still receive the same benefit after having deserted - it
matters not whether they join another organization or not. I do not say they can no longer
work for good in the world, but they have crippled their powers of usefulness, they have
shut themselves off from the light."
Mrs. Miller. - "But, thank the gods, the work goes on and will go on, and we will go
on and on and on, following the example and the guidance of our great-hearted Leader."
Miss Holdey. - "Oh, what a joy comes over my heart to think that I can help even in
a very little way this work of Madam Purple in relieving the suffering and distress in the
world. How anyone can desert at such a time as this, passes my comprehension. Why,
here is just the opportunity everyone has been asking and asking for - to see our
philosophy becoming a living power in the life of humanity."
Mrs. Miller. - "Well, we shall soon be meeting at Point Loma and another chapter will
begin. A new hope has already dawned for humanity, and truly we are beginning to realize
the truth and the inspiration of our Leader's words: 'Life is Joy.'"

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

THE PRAYER OF THE AGES

by E. H. C.

Through all the ages which have rolled,

Constant around the dial-plate of Time;
Echoing from Sun to Star,
Caught by the ceaseless tide of ebb and flow
Circling each earth,
And by the restless wind, blown to and fro, and everywhere,
Has lived a mighty Cry,
A Prayer, for Truth, for Light, for Freedom,
From the solitude of Life.

Breathed not alone by mind, nor man,

Nor held a thing apart from All,
But ever a vital part of each existence,
Whether rock, or tree, or beast, or man, or ocean,
It has sounded deep in every atom of all life
Which swells the Universe.
........

"O Thou, Whose sustenance gives light and life,

From Whom all come, to Whom all must return;
Unveil Thy face, now hidden
 By a ray of golden light; that we may
Plainly see the Path, and seeing,
Know the Truth; then knowing,
Do our whole duty, as along that Path
We build our way, to Thy complete existence."
.........

What means this mighty tide of Love,

Which, shining out and waxing stronger day by day,
Lends to each Heart, each Life,
A lustre of Divinity?
What means this message, daily going forth,
Of Brotherhood, of Truth, of Light,
Of Liberation, to the sore distressed,
But that THE LIGHT HAS COME?

------------
--- 724

THE VEDANTA PHILOSOPHY *

IF, then, we start with the idea of the Godhead, which is never quite absent in any
system of philosophy or religion, we may, excluding all polytheistic forms of faith, allow our
friends, the Vedantists, to lay it down that before all things the Godhead must be one, so
that it may not be limited or conditioned by anything else. This is the Vedanta tenet which
they express by the ever-recurring formula that the Sat, the true Being or Brahman, must
be ekam, one, and advitiyam, without any second whatsoever. If, then, it is once admitted
that in the beginning, in the present and in the future, the Godhead must be one, all, and
everything, it follows that nothing but that Godhead can be conceived as the true, though
distant cause of everything material as well as spiritual, of our body as well as of our soul.
Another maxim of the Vedantist, which likewise could hardly be gainsaid by any thinker, is
that the Godhead, if it exists at all in its postulated character, must be unchangeable,
because it cannot possibly be interfered with by anybody or anything else, there being
nothing beside itself. On this point also all the advanced religions seem agreed. But then
arises at once the next question. If the Godhead is one without a second, and if it is
unchangeable, whence comes change or development into the world; nay, whence comes
the world itself, or what we call creation - whence comes nature with its ever-changing life
and growth and decay?
Here the Vedantist answer sounds at first very strange to us, and yet it is not so very
different from other philosophies. The Vedantist evidently holds, though this view is implied
rather than enunciated, that, as far as we are concerned, the objec-

---------
"Extract from an article, "A Prime Minister and a Child-Wife," by the Right Hon.
Professor F. Max Muller, in "The Fortnightly Review," February, 1899.
---------
tive world is, and can only be, our knowledge of the objective world, and that everything
that is objective is ipso facto phenomenal. Objective, if properly analyzed, is to the
Vedantist the same as phenomenal, the result of what we see, hear, and touch. Nothing
objective could exist objectively, except as perceived by us, nor can we ever go beyond
this, and come nearer in any other way to the subjective part of the objective world, to the
Ding an sich supposed to be without us. If, then, we perceive that the objective world - that
is, whatever we know by our senses, call it nature or anything else - is always changing,
whilst on the other hand, the one Being that exists, the Sat, can be one only, without a
second, and without change, the only way to escape from this dilemma is to take the world
when known to us as purely phenomenal, that is, as created by our knowledge, only that
what we call knowledge is called from a higher point of view not knowledge, but Avidya, i.e.,
Nescience. Thus the Godhead, though being that which alone supplies the reality
underlying the objective world, is never itself objective, still less can it be changing. This
is illustrated by a simile, such as are frequently used by the Vedantists, not to prove a thing,
but to make things clear and intelligible. When the sun is reflected in the running water it
seems to move and to change, but in reality it remains unaffected and unchanged. What
our senses see is phenomenal, but it evidences a reality sustaining it. It is, therefore, not
false or illusory, but it is phenomenal. It is fully recognized that there could not be even a
phenomenal world without that postulated real Sat, that power which we call the Godhead,
as distinguished from God or the gods, which are its phenomenal appearances, known to
us under different names.
The Sat, or the cause remains itself, al-

--- 725

ways one and the same, unknowable and nameless. And what applies to external nature
applies likewise to whatever name we may give to our internal, eternal, or subjective
nature. Our true being - call it soul, or mind, or anything else - is the Sat, the Godhead, and
nothing else, and that is what the Vedantists call the Self or the Atman. That Atman,
however, as soon as it looks upon itself, becomes ipso facto phenomenal, at least for a
time; it becomes the I, and the I may change. This I is not one, but many. It is the Atman
in a state of Nescience, but when that Nescience is removed by Vidya, or philosophy, the
phenomenal I vanishes in death, or even before death, and becomes what it always has
been, Atman, which Atman is nothing but the Sat, the Braham, or, in our language, the
Godhead.
These ideas, though not exactly in this form or in this succession, seem to me to
underlie all Vedantic philosophy, and they will, at all events, form the best and easiest
introduction to its sanctuary. And, strange as some of these ideas may sound to us, they
are really not so very far removed from the earlier doctrines of Christianity. The belief in
a Godhead beyond the Divine Persons is clearly enunciated in the much-abused
Athanasian Creed, of which in my heart of hearts I often feel inclined to say: "Except a man
believe it faithfully, he cannot be saved." There is but one step which the Vedantist would
seem inclined to take beyond us. The Second Person, or what the earliest Christians
called the Word - that is, the divine idea of the universe, culminating in the highest concept,
the Logos of Man - would be with them the Thou, i.e., the created world. And while the
early Christians saw that divine ideal of manhood realized and incarnate in one historical
person, the Vedantist would probably not go beyond recognizing that highest Logos, the
Son of God and the Son of man, as Man, as every man, whose manhood, springing from
the Godhead, must be taken back into the Godhead. And here is the point where the
Vedantist differs from all other so-called mystic religions which have as their highest object
the approach of the soul to God, the union of the two, or the absorption of the one into the
other. The Vedantist does not admit any such approach or union between God and man,
but only a recovery of man's true nature, a remembrance or restoration of his divine nature
or of his godhead, which has always been there, though covered for a time by Nescience.
After this point has once been reached, there would be no great difficulty in bringing on an
agreement between Christianity, such as it was in its original form, and Vedantism, the
religious philosophy of India. What seems to us almost blasphemy - a kind of apotheosis
of man, is with the Vedantist an act of the highest reverence. It is taken as a man's
anatheosis, or return to his true Father, a recovery of his true godlike nature. And can
anything be godlike that is not originally divine, though hidden for a time by Nescience?
After all, though Nescience may represent Manhood as the very opposite of Godhead, what
beings are there, or can be imagined to be, that could fill the artificial interval that has so
often been established between God and man, unless we allow our poets to people that
interval with angels and devils? The real difficulty is how that interval, that abyss between
God and man, was ever created, and if the Vedantist says by Nescience, is that so different
from what we say "By human ignorance."

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

YOUNG FOLKS' DEPARTMENT

CUBA'S PATRIOTIC DAY

Called Lotus Children's Liberty Day.

The procession will start at 4:30 p. m. on Sunday, March 12, from the court yard of
the Cuban headquarters of the International Brotherhood League, 18 Calle de San Tadeo,
Plaza del Dolores, accompanied by the Band of the 5th U. S. Infantry.
Opening address by Mr. F. M. Pierce, superintendent of the International
Brotherhood League in Cuba.
Address by Katherine A. Tingley, president of the International Brotherhood League
throughout the world.
Music.
Address by General Wood.
Ceremony of the planting of the Liberty Tree by the children, procession headed by
the Cuban Goddess of Liberty and the American Goddess of Liberty.
Singing of the Cuban National Hymn.
-------

Think of it!
"Liberty Day," in the land that has known only oppression and slavery for 400 years!
Do you remember how Columbus came to discover a new country for freedom and
liberty? And now America is sending out freedom in her turn, by her representatives in
Cuba.
The International Brotherhood League means freedom for the soul of the entire
world.
See how the Mayor of Santiago recognizes its work in Cuba.

The Mayor's letter:

City Hall, Santiago de Cuba,

March 7, 1899.

This date, I issue a decree which reads as follows:

In view of a petition presented by Mrs. Katherine A. Tingley, president of the
International Brotherhood League, and recognizing the fact that all patronage and support
is due the protection of the children and the stimulation of patriotic sentiments, I have
resolved:
First - To grant to the above-mentioned lady, subject to the approval of the residents
of the vicinity, a space of ground on the Plaza del Dolores, to plant there a tree, as symbol
of the liberty and patriotism of Cuba, which tree shall remain as an inspiration for the people
and as a proof of the brotherhood existing between the United States and Cuba.
Second - To authorize her to use the ground necessary for this purpose; also
cultivate the adjacent property of the Plaza for the purpose of public gardens.
Third - To declare the 12th day of March of each year as a holiday in this
municipality, under the name of "Day of Liberty of the Children."
Fourth - To celebrate at 4 p.m. on Sunday next at the Plaza del Dolores a great
festival under the direction of said lady to solemnize the holiday which is hereby
established; this occasion shall be assisted by the children of all the schools of the city with
their respective principals and teachers.
I take pleasure in conveying this information to you in reply to your letters of the 3rd
and 8th inst., and, in making this communication, I am pleased to subscribe myself. Your
obedient and faithful servant,

- Emilio Bacardi
(Seal)

MRS. KATHERINE A. TINGLEY,

Presidenta de la International Brotherhood League.
The young folks of America have a share to do in maintaining the liberty of the
children of Cuba - by helping to plant the seed of Brotherhood, symbolized by the planting
of the tree; the flowers of Freedom that belong to the soul, will grow in their full beauty of
perfection. - A Patriot

-------------
--- 727

STORY OF A MAGIC BOX.

 by E. W.

"H'M," said the box, as it rocked and swayed in the cabin of the old ship ploughing
its way through the tempest of foaming sea.
"Play ball!" sang out the bottle with a warning cry, as it rolled with a fine "curve" over
against the box.
"Oh, my golden rim!" exclaimed the box, "but this is a rough experience."
"Lessons of life," gurgled the bottle, "lessons of life - my friend - that's what it is - it
teaches one to be adaptable - fluidic - don't you know," and the contents of the bottle gave
a prolonged gurgle as it rolled easily over, and landed on a soft pile of blankets.
Chug - chug - went the box, with painful rigidity, back and forth against the hard
boards. It was only a little white and gold box, and its mission was to carry My Lady's
Shoes.
"What a hard fate is mine," moaned the box. "Oh, that I were round, like the bottle,
and fluidic!"
"What would I do," said My Lady's Shoes, "without your protection, kind friend?"
"Clearly, my duty is with you," replied the Box. "Fear not, for so long as there is
need, will I protect you," and it gave a strong brace as the ship plunged with deep groans
into the heavy waves.
Several days passed, and the storm gave way to sweet peace, with radiant
sunshine, and the sparkling blue of the freed soul.
My Lady's Shoes were called into action, and the Box tossed aside into the darkness
of the corner of the cabin.
"Ah me!" sighed the Box, "my work is ended, how shall I ever be able to grow
fluidic?"
The golden rim glowed in the silent darkness and the white Box sent out gleams of
light that one day brought it suddenly into notice.
"Just the thing," exclaimed the Secretary, "our letters can be packed in this nice little
box, it is so clean and fresh!" And quickly the Box felt itself handled with a new sensation.
How pleasant it was! A soft warm feeling pervaded it, for the letters were filled with light
and warmth from the loving hearts of the Cuban Crusaders. The little box now found itself
with a new mission - to carry greetings from the land of the oppressed, back to the home
of the free.
When the family opened the box, out sprang the little messengers of joy, filling the
room with radiance, and sixty-one letters, like threads of gold were speedily flying all over
the world, carrying the message of joy from the heart, as the sunbeams carry the shine
from the sun.
Ah - little Box - how happy it was! Lovingly cared for - a cherished possession,
sacred, because of its glorified mission. Then came a call from the aching hearts, the
starving souls of the oppressed. Ah - little Box - how quickly it responded! A doorway
opened from its heart, and purple bands, emblem of the wounded heart, fastened close
about it.
Filled with its transforming power of love, the little Box's mission became sublime.
In a space of time the sun takes to wheel around once, coins were indrawn, till the sixty-one
letters were replaced by sixty-one dollars.
"Now comrades, whence came it all?" was the amazed cry. "'Tis the Magic-Box,"
was the smiling reply.
Crystallized sunbeams, the gold had been; now, cast in this furnace of love it

--- 728

became fluidic as sunshine and ten-fold in its power; increasing, as hour speeded hour,
till the land was belted with bands of light, as heart responded to heart.
And so the little Box that had started out in life with such a common-every-day-task
as looking after a pair of shoes, by fulfilling its own duty had made itself a center for the
magic power of love which shone forth from the letters it carried.
By this divine magic was coin attracted to coin, and the base metal transformed into
the Elixir of Life, becoming a power to change the suffering cry into a song of joy.
For the heart-light that makes the world's sunlight is

FAITH IN THE POWER OF GIVING.

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

FOUR-AND-TWENTY BLACKBIRDS
AT the I. B. L. Club the young folks were discussing symbols, and Jack said: "The
other day in a paper, called 'The Humane Alliance,' I came across a Mother Goose rhyme
that is all about the sun, and I copied it, to bring to the club. Want to hear it?"
"Oh, yes," chorused the group of girls and boys - "do read it, Jack."
Well, here goes: FOUR-AND-TWENTY BLACKBIRDS. "The 'four-and-twenty
blackbirds' represent the four-and-twenty hours. The 'bottom of the pie' is the world, while
the 'crust' is the sky that over-arches it.
"The 'opening of the pie' is the day-dawn, when the birds begin to sing, and surely
such a sight is fit for a king.
"The 'king,' who is represented as sitting in his counting-house, counting out his
money, is the sun, while the gold pieces that slip through his fingers as he counts them, are
the golden sunbeams.
"The 'queen' is the moon, and the honey with which she regales herself, is the
moonlight.
"The industrious maid, who is in the garden hanging out the clothes, is day-dawn,
and the clothes are the clouds.
"The 'blackbird' who so tragically ends the song by 'nipping off her nose,' is the
sunset.
"So we have the whole day, if not in a nutshell, in a pie."
"I say - that's great," exclaimed Tom. "Whoever thought Mother Goose taught
lessons in Astronomy!"
"I always thought the jingles were very silly and stupid," said stately Alice. "Well, I
like Mother Goose," said merry little Polly. "I've got a namesake in Polly Flinders, guess
that's why."
And the club found symbology so interesting, it was decided on as the subject for
discussion at next meeting.
 - Spectator
-------------
--- 729

BROTHERHOOD ACTIVITIES

CUBAN CRUSADE
Most of our readers will have followed the doings of our Leader, Katherine A.
Tingley, and her band of workers, in Cuba, as given in the pages of the New Century; but,
as there are some who, perhaps, do not see that paper, some of the extracts of letters
there given are repeated here. News of the starting of the Crusade on the U. S. transport
"Berlin," was given in the last issue, and as may be imagined, we anxiously looked for the
first news. This was written on board the steamer, and a great budget of letters was
received at Headquarters, brought by a gentleman who came back on the steamer. What
a day that was when they arrived! There were letters to be sent all over the country, and
what a force of love and greeting they brought with them and then took with them wherever
they went!
Then came letters of the commencement of the work; the hiring of the house, the
long procession of army wagons bringing up the supplies, the opening of the cases - every
article of food, clothing and medicine carrying with it some of the love and force of the
sender - the sorting and arranging of these and then the distributing of them to the
hundreds of sick, starving, diseased - but best and greatest of all, accompanying these gifts
was the look from the Mother's eyes, the loving sympathy, the kind word that takes away
the keenest heart pang.
Later came word that the food supplies were giving out and an urgent appeal from
our Leader to send more. The very night on which this appeal was received, Brother
Patterson sent telegrams to the principal centers all over the country and Miss E. Whitney
wrote letters to the members. On the next day, Saturday, March 4, a meeting of I. B. L.
members was held at headquarters, at which all those present volunteered to engage
heartily in the work of procuring supplies in response to the appeal. A shipment of supplies
was immediately arranged for to be sent on the next transport; several hundred dollars
were contributed from New York, Boston, Providence, Meriden, Philadelphia, Bridgeport,
Jamestown, Rochester and other places, also cases of supplies from Chicago, Macon,
Kansas City, Boston, Buffalo, and promises of many more from the Pacific coast and other
centers, which are expected to arrive in a few days.
The following extracts of letters will, however, show more clearly than anything I can
say, the need of help in Cuba, the magnificent work that has already been done by our
Leader and her comrades and the glorious opportunity that is given to each of us to help
forward the evolution of the whole of Humanity.
--------

18 Calle De San Tadeo, Plaza Del Dolores,

Santiago De Cuba, February 19, 1899
The above is the imposing address of the house at present sheltering the members
of the Cuban Crusade. It is a large building of about twenty rooms arranged on two sides
of a courtyard. In width and depth it is about thrice that of the Headquarters at Madison
avenue. The lofty whitewashed rooms, on two stories, open, the lower set on to the court-
yard and the upper on to a corridor running from end to end, in its turn entirely open to the
court. No glass is used, here or anywhere else in Santiago, its place being largely taken
by Venetian blinds. By reason of size, situation, and construction, the house is perhaps the
one in all Santiago most perfectly suited to our requirements. It had been the residence
of Spanish officials, and was left by them at their necessitated departure in fairly good
order. We fell across it by one of those "accidents" that occur as a matter of course in the
work of our movement. Driving through the streets in search of a good location for our
work, Mrs. Tingley indicated a passing stranger as one whom we should apply to. We
applied accordingly and the man promptly took us to an acquaintance of his who owned
the house we now occupy, and who was willing to accept a little over half the rent he at first
demanded.
Another of the same class of "accidents" was our meeting with Maceo, nephew of

--- 730

the great Cuban Leader, and son of the Cuban general of that name, within ten minutes of
our landing in Cuba. He was greatly interested in the objects of our work, attached himself
to our party, and, because of his connections, his intense patriotism and fervent desire to
serve his country, his appreciation of the work of the League, and his knowledge of English
and French as well as of his native tongue, will be of the utmost service.
We have an immense mass of stores, and hitherto, working all day, it has been
impossible to do more than open and classify the garments, foods, medicines, and other
articles for distribution. Santiago is in desperate need of them all, but if every article given
out from the time we open tomorrow till the day when we leave be stamped with some
subtle impress of the thought and brotherly feeling and sympathetic force of the one who
made it or gave it to the work and of the little band of distributors at this end, we shall make
a mark in Santiago that centuries will not obliterate, setting up a real union between Cuba
and America which may be precursor of more important consequences than any of us have
yet dreamed of. And we are at the same time throwing out a feeler towards Spain.
The work we shall do will among other things consist of:
The relief of distress among the people by the distribution of food, clothing, and
medicines.
The education of children, especially in the English language.
The awakening among all whom we can reach of this long down-trodden people of
the knowledge of their freedom as a nation, with all that that freedom implies in the way of
duties as well as rights.
The teaching of them that they are divine souls, Gods, not human dogs and slaves.
In all that is done here under the direction of our Leader in the name of the
International Brotherhood League, let us have the thought and good-will of all who hear of
it.
---------

THE FIRST UNIVERSAL BROTHERHOOD MEETING EVER HELD IN CUBA.

This took place in the great hall at 18 Calle de Tadeo, Santiago, on Saturday,
February 18, the famous anniversary of the formation of the Universal Brotherhood
Organization. Mrs. Tingley, the Leader, and the six other members of the Cuban Crusade
were present, the undersigned being appointed secretary.
Though there was no formality, all spoke in turn upon the relations of the Movement
and Organization to the welfare of humanity at large. The remarks of the Leader, which I
give as nearly as possible verbatim, will perhaps best sum up the outcome of the
discussion.
"The formation of the U. B. was necessary and timely, for there can never be Divine
Wisdom in any complete sense till there is Universal Brotherhood. Real Theosophy was
impossible till a first step had been taken. You only get a shadow of the real thing till all
nations participate. We are taking the first step, at a pivotal point when it is possible to
suddenly advance the work by years at one bound. The evil forces have been checked.
In particular, the children's work was at a standstill for want of the step taken at Chicago
last year. How, without the work among children could we pass on the teaching? A subtle
selfishness was spreading through the ranks. It was always strange to me that the
members could not understand the picture I gave of the successive circles radiating from
the spiritual center and in the totality making up our movement. Our work must reach every
department of life. You can never tell how far an apparently insignificant bit of good work
may spread, for it is like a stone thrown into the water in the endless succession of its
ripples. In the same way Theosophy is an advancing force. Be determined to reach every
soul you are thrown alongside of. We have to pass on the energizing force, which the
Theosophical Society had not done hitherto; the force was being lost in mere
intellectualism. But at Chicago it was liberated and went out through the delegates all over
the country. It is received and carried by all those who keep themselves in touch with the
center. These pick up old connections of past lives, regain the place where, it may be, they
failed before and

--- 731

thus redeem that failure. They may easily see where this failure lay by noting in what
particulars of self-conquest they now have most difficulty. Each of us represents the whole
Theosophical Movement; each receives and is reinforced by, and in his turn reinforces the
energy of all other members everywhere who keep loyally in thought-touch with the center.
It goes where it can be well spent.... We seemed the other morning to be wasting hours of
good time in merely sorting over old garments. But our motive in doing so sent out a Light,
so to speak, all over the city and endowed the garments with a something whose influence
will never die away. Even now it is lightening the pains and troubles of many in Cuba
whom we may never see and who can never know whence this alleviation (which they feel
but cannot see) comes. In all this, our brothers in America and elsewhere aid us by their
thought. In this Crusade we are really taking back to Spain something that Columbus
brought to us when he finished his inspired voyage of discovery. Spain is really looking to
America for help. Just as fast as we make ourselves ready to receive it can the light be
poured into us."
--------

February 21, 1899

Just before posting I may add a final word. Yesterday we opened doors for the first
time at 9 o'clock in the morning and found a large crowd there waiting our aid. By three in
the afternoon, after six hours steady work, clothing had been distributed to an enormous
number of the poor, patient people, and more than eighty have received medical aid and
food. Their destitution is appalling. Today a still larger number had collected from a very
early hour in the morning, and all of us were again at it for some hours. After three in the
afternoon to sunset will be devoted to visiting in their own homes those who are too ill to
attend. - Herbert Coryn
----------

Santiago De Cuba, February 19, 1899

DEAR COMRADE:
The joy of living, of serving, fills my heart at this moment. I find myself in a land
where terror has reigned and where suffering presents a most horrible aspect. The field
is so large, the opportunities so great, the way so easy, that I rejoice and rejoice that our
work is established in this land. Think of it, Comrade, we reached Santiago one week ago
this morning barely able by night to find a shelter, this city was so crowded with visitors.
Maceo, the son of the great Cuban general, was the first Cuban Mr. Pierce met, and from
that moment he has been with us, entering into the spirit of the work like one of our own,
acting as interpreter and serving in no end of ways as no one else on this island could. The
second day, with Maceo and Mr. Pierce, I went out to hunt quarters, for another night under
the roof that sheltered us one night would have meant fever and death, the place was so
filthy. I hailed the first Cuban we passed, asking him where we could find a house and he
directed us to the owner of this building. I saw the landlady, who is the wife of a wealthy
Cuban coffee-planter. I secured the building, hired her furniture and by two o'clock we had
moved into it with our personal baggage. A scanty supply of furniture made us fairly
comfortable for the night. That very afternoon, before seven, twenty-four army wagons
brought up our supplies and they were under shelter just in time to escape the big storm
of that night, which threatened to blow the roof off our house. Since that time we have
been very busy unpacking and arranging, giving employment to a number of starving
natives. Yesterday we had unpacked our last box. Our supply-room is piled up with
clothing properly marked and ready for individual distribution. Our dispensary is also
arranged and the free dispensary work commenced today under Dr. Coryn. Our food
supply-room is also ready.
The selfish and ignorant describe the Cubans as being low-minded and ungrateful:
the humanitarian probes underneath the outward aspect of things and finds gentle, grateful,
willing hearts among them, anxious to learn and willing to serve.
- Katherine A. Tingley
-------------
--- 732

21 February, 1899

Dear Crusaders,
Your kind greetings reached the Crusaders today, just after they had completed their
morning work in dispensing food, clothing and medicine to the sufferers from the war.
 We were very glad to have you so closely in touch with us, and feel sure that your
devoted thought has helped strengthen our hands through the trying experiences of the last
felt days. The suffering is appalling; starvation still exists among the people, and our
hearts are aching because we have so little food supplies; yet we have much to be thankful
for up to date. The people we have considered first are the sick. With our staff working
constantly front nine o'clock until one, we have been able to give medical attention to about
eighty-five a morning.
I have never seen in New York such case of destitution as I have witnessed here,
and you may be sure that the way our work is done is greatly appreciated by these
unfortunate people.
Although many are helped by us every day, yet we turn away about a thousand we
cannot reach, comforting them with the word "manana," tomorrow. They turn silently away
and go back to the wretched hovels in which they live, sick and hungry, but with never a
word or even an impatient look in their great dark eyes, bright with fever and starvation.
Oh, that we could be sure of supplies for the next two months to build up these broken
down systems and to lift them up into the knowledge of true brotherhood. The heat is
excessive as I write and very enervating. It generally lasts from nine to four. We have cool
nights.
Dear Comrades, I should be utterly failing in my duty to you and this work in Cuba
if I did not forward you a list of things which are urgently needed:
RICE, BEANS, SUGAR DRIED FRUITS, no preserves; no preserves; they spoil
before getting here.
MINERAL WATERS, AND ESPECIALLY GINGER ALE. CRACKERS AND
BISCUITS OF ALL KINDS. Very useful here.
These things are needed not only in Santiago, but to carry up through the villages
where there is the greatest destitution. There are many people in the woods now without
shelter.
Hastily,
- Katherine A. Tingley
---------

Santiago De Cuba, February 28, 1899

My Dear ---
We have just come up from hours of hard work, where we have faced suffering of
all kinds, from the half-starved gentleman down to the homeless soldier with nothing to eat.
The work that we are doing here must remove a great pressure from America, for truly the
simplest act done here by us as representatives of the great Brotherhood work, tells
enormously. We are holding out splendidly, but have come face to face with this fact that
we have not food enough for those whom we know are positively starving. Tomorrow I
shall spend a few dollars in rice and medicines, but the prices of everything are so high that
one can do but little here in the way of purchasing.

February 23, 1899

A Steamer sighted which may carry my mail to New York. We work until all strength
goes, leaving hundreds outside calling for bread. Our food gave out today. Government
rations given - many too ill to go for them - sometimes whole family down with fever. In
here over one hundred special cases.
Dr. Coryn sleeps one hour and then goes with Pierce and interpreter to see the sick
- there the real suffering is greatest.
- Katherine A. Tingley
---------

Santiago De Cuba, February 28, 1899

My Dear ---
It is now nearly 5 p.m. We have been at work since 6 a.m. to 3, and very hard at
work, every one of us. We have each our duty early in the morning; at 7 meet for
meditation; at half-past we breakfast and then commence the tug of war.

--- 733

Our house faces a fine park, and by the time we leave the breakfast table, the vast
crowd of sick, in many shocking forms - the hungry, the naked, the despairing, have
gathered, and the sound of their thousand voices comes to us as that of a moaning sea,
tempest tossed and turbulent. O God, what a sight! we are soon in place - each one at his
post to dispense medicines, medical attention, food, clothing and above all the rest that
look from the Mother's eyes, we all know so well, which takes away the sharpest pang, that
touch of sympathy which makes the whole world kin. One hundred and eighty were thus
comforted this morning, and if all who have given of their heart and substance could see
the benediction that follows each and every offering, great would be the satisfaction and
peace.
The long starvation and cruel tyranny of the Spaniards has left the lower class of
Cubans in a state beyond the cure of rations from America; they are stripped and
discouraged, gaunt and feeble. There is still left in them a great dignity of patience and a
sweet and tender love for each other. The love is broad and sweet and smiles on the face
of a mother who, clasping her fever-worn child to her heart, reflects the joy of the more
fortunate one whose child has been comforted.
It is really awful the filth, the vermin, the foul diseases. Enough of this - now to our
party.
We are all well and as happy as our Leader could wish. "Spots" is my lord, the duke,
and rules over us. We realize he is our mascot. We find the hours from two to four very
oppressive, but soon after comes a cool breeze from the sea; then we gather on the
veranda for refreshment and listen to the reports of the different doings of the busy day
then to bed - to bed! Perchance to sleep. O! the mosquito and the flea! woe - o - woe -
o - woe - ooooooooo! . . . I must not forget to say that the Catholic Cathedral is very near
us. The priest sent a gift to our Leader of a Spanish sword. . . . We are beginning to look
forward to our return; two weeks and a half more to do what we can. All are standing close
to the Leader's heart. She should have thousands of dollars. She could use them easily
and well. Good night. Love to all.
Faithfully,
- H. K. Richmond Green
----------

EXTRACT FROM A CRUSADER'S JOURNAL.

The following extract from the Journal of one of the Crusaders now in Cuba is so full
of interest that an urgent request has been made to have it published in the UNIVERSAL
BROTHERHOOD, with which I cheerfully comply. It is time to let such marvelous doings
be known publicly. It reads like a story of the old days when the blind, halt, and maimed
gathered round the Nazarene to be healed by his magical influence, and it makes one glow
with enthusiasm to read it. There can be no doubt that we have entered upon a great work
which will have far-reaching results, not only on Cuba, but on other countries. It is a
privilege to have even a small part in such a sacred cause. Who can have a doubt as to
the wisdom of the Leader who guides this movement today? - E. A. N.

Our house is very large and wonderfully adapted to our work. We are all very
comfortable and happy. To see the Leader bring order out of chaos, regulate the family of
seven, give each his bowl - and he becomes grateful for what he receives fortuitously - is
worth very much. These studies by the way, are most helpful, preparing the consciousness
to grasp something of the one whom for a time we are privileged to call Leader. This house
is built on Masonic plan: the broad corridors surrounding the courtyard are fresh and
breezy. Here our table is spread, and here we gather for more than earthly food. No
matter how weary the Mother, no matter how much we realize the great expenditure of her
force, she will come to the table to bless us with her greatness in so many forms - we may
not grasp them all. We note her endurance, forbearance, great patience; her unaltering
face of love. A physical, mental and spiritual support to our faltering bodies; an expansive
force, imbuing each mind with

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[[photo of mass of people in line: Headquarters of the International Brotherhood

League, Santiago de Cuba]]

--- 735

new power to grasp - fusing and smelting our crude substance by finest alembic into the
pure flame of spirit. The lion is not more strong, the chameleon not more changeable.
Never for one hour does she remain the same. It is the greatest of privileges to be near
her and follow her great lead. Dimly we may discern, at the best. The key that may widen
our locked and barred gates of discernment is obedience. It we obey and hold our
instrument in perfect harmony, that "subtle perception, spiritual knowledge and right
judgment follow'' by which alone we may know.
The arrival of the army wagons laden with the I. B. L. boxes was a sight never to be
forgotten. There were thirteen wagons - each with four horses or mules - and the entire
park seemed surrounded with the I. B. L. The multitude called forth at the unusual sight
the vociferations of the teamsters - the snapping of whips the bellowing of the police and
the jibber of the noisy-tongued melee was unparalleled, save by Barnum's menagerie,
when the entire happy family roar and squeal together. There was also a pathetic side,
most touching. The up-turned faces of the gaunt and hungry crowd, eloquent with
amazement and question, showed also a quivering hope, a gleam in the eye, as they
seemed to catch the light of a possible blessing to Cuba enclosed in those most mysterious
boxes.
The boxes were received February 14. The following days were full of the labor of
preparation for the opening of the dispensary. On Monday the 20th the arrangements were
completed. February 15 the I. B. L. signs were put out in front of our veranda and great
was the interest shown by the passers. All were ready at 9 o'clock to attend to their special
department. The Leader had ordered gallons of food prepared to feed the faint and weary.
The deafening noises outside grew deeper, stronger each moment. From the earliest dawn
they gathered before the house. Looking out upon that surging sea of human faces, the
dregs of a sapped and blasted nation through tyranny and impoverishment of both mind
and body, groaning with hunger, disease and death. They were comforted, fed, clothed.
Our Leader spread ointment upon bandages and with her own hands wound them about
diseased legs and feet. Oh, then their faces would catch her tender loving smile of
brotherhood and a brightness of joy unspeakable would gleam from their dark eyes. It was
heart-rending to all, but we worked with a will to carry out the smallest fractional part of the
wishes of our Leader. "So, giving ourselves with our gift, we fed three." We counted 1,600
and then gate it up, one morning. The lame, halt, the blind, starving men and haggard
children answered the bugle call of the I. B. L. and thousands have thus far been cared for.
There were especial cases. High over the heads of the multitude the police would lift some
old woman, half naked, all starved, withered and hopeless, guided by the watchful
protection of F. M. Pierce, who stood at his post at the entrance to the dispensary. The
fever-stricken crowd, leprosy marked, syphilis damned in its thousand sickening forms,
were cared for by all. Disinfectants were poured around us and over us. We were told to
go back, yet, we dared to follow where she dared to lead. Our fear was lost in a new
courage -the courage of a warrior who is implicated by the body but careless of it.
Santiago de Cuba feels this great tidal wave of compassion and the air is palpitating
with new life. Blessed higher vibrations encompass and enfold the people of Cuba, this
night as our Leader from her balcony sends forth her thought force to embosom with
brooding Mother-love the children of the earth and all creatures. Tell us of the night that
promises a dawn. What are the signs of the dawning? Can it be that of those who have
shared the immeasurable privileges of the Theosophical Society there be still those who
dare speak of "ephemeral charities.'' All else may die and pass into oblivion: the seven
rounds, and the seven races, mulaprakriti, and the seven planes be lost to the mind of man,
but this charity of love, of mercy, of compassion, of brotherhood, shall endure forever and
forever.
----------
--- 736

Santiago de Cuba, March 1, 1899

Dear Comrade:
Not a moment is wasted here. We dispensed medicine, clothing and food. The
latter I bought from commissioners at reduced rates, and distributed to two hundred people
yesterday. My system of dispensing permits of very little imposition, and no end of good
is done. The I. B. L. is known all over the city and out in suburban towns. One woman
walked six miles from the woods, where she had been driven by the Spaniards with her two
children, one dying of hunger. We have the child down in a hammock in the courtyard,
gently tended, and it is interesting to see it gain strength. The press fail to give real facts.
Besides little is said of the good in these people which portends so much for Cuba in years
to come.
Am making preparations for Liberty Day for the Children of Cuba; shall have Liberty
tree planted in plaza. General Wood has offered all possible assistance. It will be made
a holiday. Must help us to sow Brotherhood seed in Cuba. Military will turn out, speeches
by General Wood, Municipal Governor, and yours truly. Many Cuban ladies are assisting.
Already have three hundred applications of children for a school which I will establish.
All our room is taken up with supplies. We are constantly giving out garments, yet
they seem to increase in number at night.
We could not exist a week here if it were not for the cool nights and mornings.
My workers are doing so well; are so united and very enthusiastic. They never
dreamed that they could have such a field to work in. It is said by some of the natives that
we are performing miracles and that the Plaza del Dolores (sorrow) in front of the
Headquarters should now be called La Plaza de Jove (joy) because so much joy has come
to those who had been in sorrow.
I am making a close study of the conditions of the Cuban people, their new
possibilities and how best I can serve them. I find hundreds of children orphans, homeless;
parents killed by Spanish - sleeping in the park and on hotel steps. Many families who can
provide quarters take in children; yet, as I said, there are very many unsheltered. They
come to us for meals and beg "American lady” to take them to America.
This land is a paradise to these poor things. So many of these are fine types of
intelligence and will learn quickly. I could make a Lotus Home here and the children could
be prepared for workers. Already I have plans started which time will develop.
Ever yours,
Katherine A. Tingley
----

18 Calle de San Tadeo, Plaza de Dolores,

Santiago de Cuba, March 2, 1899

Dear Comrade:
The mail leaves at 3 o'clock, and I must send you the day's greeting. We are well
and happy, thank the gods. More and more satisfied with the work, aiding a larger number
each day, getting close to their hearts and homes and receiving striking evidences which
would read like New Testament stories. Today, through sheer exhaustion, we have let up
on the work for twenty-four hours, and have put outside the door "Manana!" (tomorrow).
Very busy mentally, however, formulating further plans for the great Liberty Day. Work
among our soldiers up at the old Spanish fort, and, for the first time enjoying a cool breeze
that sweeps in from over the hills and the sea.
Letters pour in from all parts of the country, showing the great interest in the new
work, which is bound to bring fresh courage to the dispirited Cubans. And how the contents
of the boxes tell in this work. Dear, dear Comrade, it would do your heart good to see it.
Often a paper of needles, some old rags and a bit of salve will bring out many a "gracia"
from some poor soul. Every thought and every stitch and every penny has counted for
tenfold in this work. The medicines - every drop has been as precious as gold. We lack
food, but in everything else, we give, give, give, and think at

--- 737

night, "Well, tomorrow we will have no more to give of that!" But the next day, lo, a fresh
supply comes from somewhere in the most astonishing manner. It is truly wonderful.
I want to tell you one little story, out of the many interesting cases we meet almost
every day. A Cuban woman who came in yesterday walked six miles to Santiago, and
waited three consecutive days out in the plaza to see "American lady'' and get medicine.
She was all alone in the world. Her three sons were killed before her eyes just outside
Santiago by the Spaniards, who hunted her and the boys from her hut, and attempted to
kill her. Seeing that her sons were endangering their own lives by trying to save her, she
fell into the bushes and played dead, but before her sons could save themselves, their
throats were cut in her presence. She had lived for sometime on berries and leaves, but,
recently, through the kindness of some of our soldiers, she had been able to mend her hut.
With the food they gave her, she managed to live. She was a gentle soul and above the
average of her class. When I said to her "What is your religion?" Throwing her hands in
the air, gesticulating and looking disdainfully, she said, "Me no like Spanish god." She
believed in the one Great Power, and pointed upward to show what she meant. It took me
only a few minutes, through our interpreter, Maceo, to give her simplified Theosophy. And
she drank it in like one who had been hungering all her life for it. She forgot all about the
pile of clothing and food I had just given her; and crouched before me, her hands clasped
as one receiving a vision. I knew it was an experience I had to have, to help this poor
woman, and it was a revelation to me. When I had finished talking to her, with the tears
rolling down her cheeks, she picked up the big bowl of rice soup, which all this time had
been waiting her, and began to eat it as one who had been hungry for weeks. I told her
about the Helpers, and described them as watching over and caring for all the unfortunate
and unhappy, and who specially protected this Movement. She understood it all, and I
could see she was filled with the consciousness of what it meant. When she left us, she
was joined by several other people, and I saw her telling them about what I had told her,
and about the Helpers who care for poor Cuba.
So these people are receiving the Truth, you see, and I perceive that they are to be
touched in a peculiar way. I must tell you about her head handkerchief. You know the old
colored "mammies" down here think a lot of their headdress. And when I was choosing the
clothes for her, away down in the box, oddly enough, I found two bandana handkerchiefs,
a red and white and a purple. I offered her her choice, and she chose the purple. She was
keenly delighted with it. When she left us loaded down with food and clothing, she bade
me good-bye with such sweet gratitude and so many blessings that I was deeply touched.
Surely such work as this is worth while, Comrade, and, as I tell my workers, one such
person helped is worth coming to Cuba for, if we did nothing more, and, bear in mind, that
this dear old soul I have just described is only one of the many pathetic and beautiful
experiences which fill my life in Cuba.
Well, my heart is filled with gratitude, for those who by their courage and devotion
have made possible this work in Cuba: their gifts of clothing and every supply, down to the
smallest article, have proved priceless here. And the courageous warriors who have
strengthened my hands, to them I give my love and gratitude, but above all, to him the
blessed, blessed unseen Helper, who has led my feet to Cuba and who is filling this land
with the great Force and with new light.
Adieu, Brother. As I have said before we shall meet again.
With abiding faithfulness,
- Katherine A. Tingley

Enclosed is a letter front the Mayor of Santiago de Cuba to me, recognizing my plan
for Children's Liberty Day, naming it and declaring it to be celebrated every year as a
festival day or day of the Liberty of the Children of Cuba. We have already found the trees;
men are busy preparing the ground in the Plaza; extensive decorations about finished.
--------

---738

LETTER OF THE MAYOR OF SANTIAGO TO MRS. TINGLEY

Alcaldia Municipal de Santiago de Cuba,

Cuba, 7 de Marzo de 1899

[[Spanish version not included, English Translation below]]

TRANSLATION.

City Hall, Santiago de Cuba, March 7, 1899

This date I issue a decree which reads as follows:

In view of a petition presented by Mrs. Katherine A. Tingley, president of the
International Brotherhood League, and recognizing the fact that all patronage and support
is due the protection of the children and the stimulation of patriotic sentiments, I have
resolved:
1st. To grant to the above mentioned lady, subject to the approval of the residents
of the vicinity, a space of ground on the Plaza de Dolores, to plant there a tree, as symbol
of the liberty and patriotism of Cuba, which tree shall remain as an inspiration for the people
and as a proof of the brotherhood existing between the United States and Cuba.
2d. To authorize her to use the ground necessary for this purpose; also cultivate the
adjacent property of the plaza for the purpose of public gardens.
3d. To declare the 12th day of each year as a holiday in this municipality, under the
name of "Day of Liberty of the Children."
4th. To celebrate at 4 p.m. on Sunday next at the Plaza de Dolores a great festival
under the direction of said lady to solemnize the holiday which is hereby established; this
occasion shall be assisted by the children of all the schools of the city with their respective
principals and teachers.
I take pleasure in conveying this information to you in reply to your letters of the 3d
and 6th inst., and, in making this communication, I am pleased to subscribe myself, your
obedient and faithful servant.
- Emilio Bacan

(Seal.)
Mrs. Katherine Tingley, Presidenta de la Internacional Brotherhood League.
--------

--- 739

The following is a copy of a letter printed in the Santiago papers:

Through the courtesy of General Wood and the Mayor of Santiago it has been
possible for me, in the name of the International Brotherhood League, to inaugurate a
Children's Liberty Day for Cuba. The ceremony will take place on March 12th at the Plaza
del Dolores, at 4:30 p.m. This day being declared by the Mayor a festival day, is to be
celebrated every year by the citizens and children as a festival or general holiday, and I
appeal confidently to all citizens to protect and maintain this day as a memorial one, and
to also protect the trees which will be planted in commemoration of Cuba's freedom, and
the bond which unites her with America. I feel sure that the public spirit of the citizens will
see that these trees are constantly and duly watered. Thus they will serve as they grow
from year to year to remind children now unborn, of the fight their ancestors made for
freedom, and of the glorious duties such freedom entails on all the sons of Cuba. For upon
the children, their inborn patriotism and the training they receive in this century, depends
the future of Cuba.
Faithfully,
- Katherine A. Tingley,
President International Brotherhood League.
--------

Our Leader asked for supplies for two months, and appeal is made to all readers of
the UNIVERSAL BROTHERHOOD to assist in this glorious work of relieving their
distressed brothers and sisters in that unhappy Island of Cuba. The American newspapers
have not told one-tenth of the suffering that has been caused by Spanish oppression and
the horrors of war. It is a blessed privilege and a glorious opportunity to have even the
smallest share in this work. Everyone can spare something, can make some little sacrifice.
All supplies should be sent addressed to the International Brotherhood League, 544
Madison Avenue. Contributions of money should be sent to Mr. E. A. Neresheimer,
treasurer, or to Mr. H. T. Patterson, general superintendent, 144 Madison Avenue, New
York. - J. H. F.

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

UNIVERSAL BROTHERHOOD LODGES

TORONTO, CANADA.
 U. B. Lodge No. 49, Toronto, holds its regular lodge meeting Wednesday evenings;
I. B. L. open meetings, Friday evenings; also public meetings Sunday evenings in the main
hall; the Lotus Group meets Sundays at 3 p.m. On Saturday, February 25th, the children
gave a supper to their friends, with music, recitations, etc. The Group is prospering under
Miss Jones as superintendent. The children sometimes enliven the evening meetings with
their Lotus songs. At a meeting on Wednesday evening the lodge usually considers some
article in the Universal Brotherhood Magazine or other Theosophical literature. Following
the suggestion given in the U. B. Magazine, June, 1898, we have extended our study to the
masterpieces of literature and history, and have been illustrating the mystic teachings of
Shakespeare from "The Tempest" during the last month at the Friday evening meetings,
this course proving of great interest to strangers and a good training for our younger
members. Our own Mr. A. E. S. Smythe spent a few days with us before starting on his
tour around the country, and, of course, we profited and were inspired by his zeal for the
cause. The lodge work as a whole has a steadily growing influence in the city; the
members are thoroughly in sympathy with the Leader in her work. - S. L. Beckett

NEW ORLEANS, LA.

During the month of February, U. B. Lodge No. 86 held a "Crusade Meeting" as
usual on the first Saturday in the month, at the Athenicum Hall, with a good attendance.
Dr. C. J. Lopez lectured on the "Animal Nature of Man," and aroused a number of questions
from the audience. At the lodge meetings there is always a number of

--- 740

visitors interested in the Movement. Our method of carrying on the meetings is as follows;
Reading correspondence and news from the U. B. Magazine and the New Century; half
an hour's study of the "Secret Doctrine;" then an original paper or talk from some member.
After that a general chat takes place. At most meetings we have good music, which greatly
helps the proceedings, contributed by Prof. Buscowith and Miss E. Kirsch, Mr. C. A. Lopez
and Mr. Henry Barbier - tenor of the Cathedral. In connection with the I. B. L. work, of
which Mrs. Louise Lopez is the local superintendent, we are preparing a Brotherhood
Bazaar to be held on March 19 at the French Union Hall. Everything so far is working very
smoothly and promisingly, with plain hints of a great favorable force behind it. Mr. Barbier
is also preparing a concert to take place in April; the proceeds of the endeavors are to be
used in paying for "meal tickets," which are distributed to the poor. We have made a
contract with a restaurant centrally situated to furnish a good, substantial meal and receive
our tickets in payment. Brother Duval makes a weekly settlement at 10 cents a ticket. In
this manner we can be sure that our help is not wasted or misemployed. Thus, our faithful
band keeps on working. - C. J. Lopez

MINNEAPOLIS, MINN.
The activities of Universal Brotherhood Lodge No. 81, located at Minneapolis, during
the past winter have been many and varied. The tea and rest room carried on by the ladies
has met with a varying success, but now bids fair to become a very helpful factor. It is a
large store, well located and handsomely decorated. In this room are the headquarters of
the various departments. First the U. B. Lodge has its meetings here on Sunday
afternoons, and various members bring forward their ideas of the Philosophy which are
afterwards discussed, furnishing both members and audience much food for thought.
During the past month we have been given a new incentive to continued endeavor by the
coming of Brother Albert E. S. Smythe, of Toronto. Although his stay was all too short, he
made the best of it and spoke three times. His public lecture here on Sunday afternoon
was so thoroughly enjoyed that about twenty of the members went to St. Paul to hear him
again in the evening.
We also have a study class which has been under the leadership of Louise Jewell
Manning. This meets every Wednesday evening, and has made good progress.
Much local I. B. L. work has been done, Brother Leffmann making an able and
earnest chairman of the committee.
Miss Stanchfield's efforts among the children have been ably seconded by other
members, and it can be truly said the Lotus work among the poor is a great success.
Much work which does not appear on the surface has been done by some of the
older members in the way of correspondence, asking and answering questions and in
outside work by which means many are brought into contact with the philosophy who will
not read or study.
Altogether we have reason to feel much encouraged, as our members seem to be
united and earnest in working for the good of the cause.

FORT WAYNE, IND.

March 13, 1899. The month of February, with its intense cold and blizzards, has not
succeeded in freezing up the enthusiasm of the members of Fort Wayne Lodge. The
beginning of year "two" of Universal Brotherhood has seemed to infuse new energy into our
members.
On February 2 we had an excellent meeting with questions from strangers, which
were answered by Judge O'Rourke. On February 9 the meeting was postponed, owing to
the intense cold and low gas pressure.
The meeting of February 16 was well attended and was addressed by Mrs. Mahurin
on the subject of "What Can Theosophy Do for the Children?"

--- 741

February 22 we had removed to our old hall which we occupied before the
"unpleasantness" of last year. The hall is very large, will seat about two hundred, is well
lighted and carpeted and is on the second floor, which is a great advantage. The meeting
of this date being the last in the month, was devoted to questions which were answered by
Mr. A. A. Furman and Judge O'Rourke. - S. Milton McFerran, Secy.

MACON, GA.
Macon Lodge No. 53, U. B., is tremulous with vital energy. We are like true Arab
horses, willing, eager, anxious for the race, the chase or the charge, yet docile, quiet, and
high strung, throbbing with conscious accumulated power. "A big river is not so because
it has a deep bed, but because it has volume." Brother Hanson has been doing great work
for several months in directing a class which was organized "For the Practice and Study
of Common Sense." The class has been conducted in line with its title, and as a result
quite a number of the members thereof have determined to go to the Convention at Point
Loma, in which act they both practice common sense and also avail themselves of an
opportunity to pursue their studies further. At the present time Lodge 13 is engaged in
obtaining supplies to be sent to Cuba.
With best wishes for all and full of confidence and hope for the future and with love
for each Comrade, I invite every member of the U. B. to give three cheers in his heart for
the Leader. - Iverson L. Harris

PROVIDENCE, R. I.
The regular public meetings of U. B. Lodge No. 33, held on Sundays, have shown
a great increase in attendance during the past month, due to the return of our worthy
president, Clark Thurston. We have also had visits from Brothers Crosbie and Ayers, of
Boston, and Mrs. Elizabeth C. Mayer, of New York. Our members' meetings are also well
attended and show an increased interest on the part of all. We have adopted a new
method in these meetings which has proved highly satisfactory. Five members volunteer
to speak or read papers for five minutes each, and they then answer questions at the close.
This has resulted in bringing many on the platform who have heretofore been too diffident,
and it bids fair to develop some good speakers who perhaps otherwise would never have
been heard. On Saturday, February 18th, Mrs. E. C. Mayer gave an address to women
only, before a large audience, who greatly appreciated the lecture. The press gave a
splendid account of this meeting. On the evening of the same day, Mrs. Mayer held a
reception for the members of the lodge at the residence of Mrs. Thurston. On February
56th a musical entertainment was given in the rooms, followed by dancing by the young
people. A very enjoyable evening was spent. Of the proceeds it was voted to send $30
towards the Cuban Work of our Leader. All the members are a unit in support of the
Universal Brotherhood and our great Leader. - Walter K. Munster

REPORT FROM SWEDEN.

The Theosophical activities in Sweden are constantly gaining in strength and
momentum. Not hurricane-like, however; not in fits and starts, but with a clear, undimmed
vision concerning the great aim. Deliberately and firmly - even if slowly, does the
Theosophical movement of this country safely approach its great ideal - the moral conquest
of the race.
The International Brotherhood League, with Congressman M. F. Nystrom as
National President, has made its name and purpose respected by all classes of society,
and passionately loved and revered by the laboring class. A very encouraging change of
front has taken place among the more influential of our newspapers, who open their
columns for "I. B. L." press notices without a murmur. Even more extensive Theosophical
articles have appeared in the newspapers. This is truly a sign of the times, that cannot be
misunderstood.

--- 742

The Lotus Circle work under the presidency of Mrs. Lindgren-Myhrman, is making
an astonishing headway. New insights and discoveries in the child-nature are immediately
brought to bear upon the didactic methods of the school. The teachers proceed to their
important work with a fervor and interest only possible where the entire undertaking is
founded on love for humanity. The Lotus School in Sweden has already passed its mere
initial stages and commenced to enter upon a field of scientific methods by which are
assured a careful unfoldment of powers latent in the child-mind.
The "Isis Lodge" of Stockholm, No. 1 of the Universal Brotherhood Lodges of
Sweden, arranges public meetings the first and second Sunday of every month, when
lectures are given upon standard Theosophical subjects, followed by answers to written
questions. Major Henry Cederschold is the warm-hearted, highly esteemed and beloved
president of this lodge. An attempt by him, at the last election of officers, to withdraw from
his position on the plea of no longer being able to cope with the growth of the movement,
was immediately frustrated by the firm and resolute refusal of the lodge to accept the
resignation. Deeply moved by the demonstration, the Major yielded and remained in office.
The "Brotherhood suppers" for the poor people continue to be given once a month
as usual. The untiring managers of this special kind of "U. B." work are Mrs. Cederschold
and Mrs. Ellsen. The latter is an eloquent speaker who never fails to stir her audience to
the very depth of their souls. But it is not only through the power of speech Mrs. Ellsen
paves her way to the human heart - she is tireless in her efforts, visiting the old and the
poor, and relieving suffering in all its guises. These Brotherhood suppers are veritable
oases in the poor people's life. They look forward to the time for these gatherings with joy
and hope and carry the gems of thoughts to their homes to make them fruitful in the
dealings of their daily life.
The 10th day of February was the tenth anniversary of the organized Theosophic
movement in Sweden. The day was celebrated at the Headquarters by a large gathering
of U. B. members. The rooms were beautifully decorated by flowers from Mrs. Piltz's hot-
houses. Dr. G. Zander, the president-founder of the Swedish Society and its untiring
guardian ever since its first beginning, was the central figure of the feast. Speeches, poetry
and music were made to his honor. Mrs. C. Scholander opened the proceedings by a
beautiful oration, which held forth in glowing terms the virtues of our revered president who
so unselfishly and sacrificingly devoted his entire life and energy to the furtherance of the
movement. After this followed Mr. M. F. Nystrom with a speech on "I. B. L." activities, and
Mrs. Lindgren-Myhrman on the Lotus work. Dr. Zander was thereafter presented with a
luxuriantly bound copy of a Swedish translation of the Bagavat Gita, besides a large sized
portrait of W. Q. Judge.
Dr. Zander, who was deeply affected, thanked his comrades. Music followed,
whereupon Mr. Torsten Hedlund, from Gothenburg, spoke in glowing terms of the U. B.
movement, its character and possibilities, and of that great soul at present incarnated in our
midst - Katherine A. Tingley - whose untiring energy and unselfish efforts made of the
Theosophical ideal a palpable, living reality. At the suggestion of Dr. Zander a telegram
was sent to the Leader stating the character and purpose of the celebration.
The sum-total of the Theosophic life and work in Sweden is the ever present
expression of an unshakable faith in the capacity of the Leader to guide the Theosophic
ship through all the hardships of a rough and perilous navigation. As the "U. B." work
constantly grows dearer to us, so in a corresponding ratio increases our appreciation and
love to her, through whose extraordinary insight in the possibilities of human nature and
power to turn those possibilities into living, pulsating realities has to every true lover of the
race given a new hold on life and destiny. The name and character of Mrs. Katherine A.
Tingley shall never cease to be revered and loved by all, for whom the emancipation of the
human race from ignorance, selfishness and brutality has any significance. - A. E. G.

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

AUM

"That we all labor together transmitting the same charge and succession.
...........
"Yet we walk unheld, free, the whole earth over, journeying up and down till we
make our ineffaceable mark upon time and the diverse eras,
"Till we saturate time and eras, that the men and women of races, ages to come,
may prove brethren and lovers as we are."
"When the materials are all prepared and ready the architects shall appear."
- Walt Whitman.

UNIVERSAL BROTHERHOOD
-----------------------------------------------------------------------------------------------------------------
Vol. XIV May, 1899 No. 2
-----------------------------------------------------------------------------------------------------------------

EGYPT AND THE EGYPTIAN DYNASTIES

by Alexander Wilder, M.D.

INTRODUCTION
by Katherine A. Tingley

THE articles on "Egypt and the Egyptian Dynasties" begun in this issue are the
second of a series being written specially as part of the work of the Theosophical Society -
the Literary Department of the Universal Brotherhood Organization. This is but the
beginning of the work and in time much more will be done. A new light will be thrown upon
history and ancient tradition and upon the lives of many of the world's heroes. Historians
have too often overlooked the finer points of character that showed men and women as
they really were in life and the true part they have played in life's drama.
In beginning this work of the "Literary Department" I selected Lamartine as the
subject for the first series of articles. If students and lovers of Lamartine will read these and
compare them with other portrayals of this great Frenchman, they will see that a new light
has been thrown upon his character and that Dr. Wilder has caught the spirit of his life and
portrayed him as he really was.
Lamartine belonged to times of transition and great upheaval in the history of France
when the fate of that country hung in the balance. In one of her greatest crises he was her
savior. Yet, he lacked one quality. Unwilling to take the government into his own hands;
without that utter disregard for public opinion; and not realizing, with supreme conviction,
his duty to take the leadership, though friends and enemies alike might say it was for his
own glory; he failed to seize the opportunity which would have enabled him to avert from
France those great disasters which later befell her. France lost much by that one moment.
When there are so many disturbing elements as exist today in the political thought
of the country it is of value to recall Lamartine's strong words to the social agitators of this
time.*
"If competition is destroyed," he asked, "what becomes of the most valued right of
the worker, the liberty of work?"
He declared that the secret of a perfect organization of labor, complete from the

------------
* See "Universal Brotherhood," March, 1899, page 647.
------------
--- 54

foundation, and of a perfect organization of society, denominated Socialism, in which there

should be neither inequality, nor injustice, nor superfluity, nor poverty, was a secret that
nobody possessed. Such society would not be earth, but paradise. Equality of goods, he
insisted, was a dream impossible in our human condition. Whenever an equal division
should be made in the morning, another would become necessary at night. For there
would be a change of conditions during the day, because of virtue and vice, sickness or
health, the number of old men or young children in a family, talent or ignorance, the
diligence or idleness of each individual: "unless," said he, "they were to adopt an equal
wage for all who received wages, whether they were at work or idle, earning their bread or
not earning it. Idleness and vice would live at the expense of labor and virtue, unless free
labor does not become changed into labor forced from all in the society, unless those who
pay wages are authorized with whip or sword in hand to make everybody work, and unless
the society of whites is not reduced to a horde of slaves driven every morning from their
community-houses to regular labor by the drivers of white negroes."
"Are you conscious of what you really want? it is this: that capital which appertains
to all, and which is only what has been saved out of what is necessary and what is
superfluous with everybody, shall be as free as labor. If it is not free it will be hid away, it
will show itself no more, it will consume no more, and in that way it will cause the laborer
to die of famine.....
"You do not wish, and you are in the right not to wish that there should be incurable
and undeserved misery, such as society, badly organized, abounds with. You do not desire
that the father and the mother who are sick, who are over-burdened with young children
and confined by sickness to their garret, should see their offspring abandoned to chance,
perishing without care, without milk, without bread, without fire, without shelter."
Lamartine then pointed out the sufferings to which the families of the poor were
liable, which a government of the people should mitigate and rectify. He then concluded:
"You now know that there is only one form of socialism practicable. This is the
Brotherhood, willing and active in behalf of each individual. It is a Religion of Poverty; it
is the affection of the country framing its duty into laws for helping. In short, it is what the
higher intelligence of the nation will give you when all classes, all capitals, all salaries, all
rights, all duties, being represented in legislation by suffrage fairly proportioned to all, shall
have chosen by universal suffrage in several degrees for the general welfare. But it is what
every rational and conscientious man will withhold his consent from giving you in what you
call the 'organization of labor' or Radical Socialism, such as you have been persuaded to
clamor for here, without understanding the execrable nonsense."
As time goes on new light will be thrown upon other great characters in history and
I hope later to review these from a new standpoint. There is so much that can be done in
this direction and I only wait for the writers who can grasp the plan of the work. This, Dr.
Wilder has done and has ably carried it out in his writings as also has Mr. Operti in his
artistic work. The Lamartine series and also the articles on Egypt will be published later
in book form to be added to our Library.
The work of educating the people collectively must proceed gradually. In any age
a certain point only can be reached by the masses. Each age has its highest point of
development in which the people share, to which they contribute, and which they also limit.
A study of the mighty ancient civilizations of the far past shows that this point of
development was very much

--- 55

higher then than it is even now. Could we go back into the prehistoric times we should note
that with successive ages came a gradual decline in spiritual knowledge as civilization
succeeded civilization. But a turning point has been reached; men and women are again
awakening to a knowledge of themselves and their possibilities and are gradually moving
on to a time when the ancient knowledge will be revived and become once more the
possession of humanity.
Many teachings of great value to the world cannot be taught to the masses - not
because they are secret, but because they would not be understood. Where one would
understand, many would not.
To bring back the old wisdom, to make known again the old truths, new methods
must be adopted; this will partly be done through the revival of some of the ancient
dramas, and partly by the study of history. How many students seek for a knowledge of
occultism and do not know the history of their own country! They have not even that simple
knowledge of themselves and their fellowmen which is one of the first steps towards
occultism! How few turn their attention to prehistoric times, and yet in such study they
would find a key that would unlock many of the mysteries and possibilities of their present
life!
It behooves students to look at history from a new standpoint, and while I declare
America to be much older than Egypt and to have even given Egypt her most ancient
civilization, yet, in the study of the latter they will find a clue to the future development of
humanity. For, that from which the known civilization of Egypt descended exists still as a
possibility. It is man's birth-right and can again be achieved as an actuality. Life is one and
though seemingly divided into ages and long periods of time and again sub-divided into
centuries, years, days and moments, exists in all its potentiality and active potency today
as it did in prehistoric Egypt when the gods dwelt with men. That age of innocence and
peace passed away ages ago; humanity has long wandered through the dark valley of
bitter experiences; but the mountain heights are again seen, suffused with the glow of
dawn and the promise of a new Golden Age, and a path-way is once more shown to that
realm where the gods still abide. It is yours to climb that pathway, to awake again in your
hearts the memory of the childhood of the world and proclaim the new Golden Age of
Universal Brotherhood which awaits the human race.
I cannot tell you what secrets await to be revealed to those who study along these
new lines. Even the greatest historians of ancient and modern times have had their
limitations and also have had to adapt their writings to the comprehension of the times in
which they lived. But with the new light that is dawning, with the awakening knowledge of
man's divinity, the day is not far distant when the glory of the past shall again become
known and the glory of the future be assured.
It has therefore been a great pleasure to induce Dr. Wilder to enter upon this task
of re-telling the story of Egypt and her ancient Dynasties. I know of no one more
competent than he to undertake this; and while of great interest to the general reader,
these articles will be of especial value to students of Universal Brotherhood, the principles
of which give the key to the understanding of life.

---------------
--- 56

I. EGYPT THE REALM OF THE GODS

"Spirits or gods that used to share this earth with man as with their friend." -
Coleridge

Past time is an indefinable perennity. We can nowhere find a place at which to erect
a monument to signify that then the earth began existence, or even that human beings then
began to live upon it. Indeed, such a thing would be like dating a period of birth for the
Supreme Being. Without a creation we would not be able to conceive of a Creator, and
without human souls endowed with intelligence it is not possible to imagine that there is the
Over-soul.
We need not be abashed at any discovery or demonstration of ancientness for
peoples that have dwelt upon the earth. We may not think of this present period of history
as being an oasis in the great desert of human existence, or that there was never another
period equally prolific of attainment and achievement. Such is only the boast of a sciolist,
a vagary as of one's infancy. In our first years of life we are prone to consider everything
as existing for our sake, but as we become more mature in intelligence, we learn that we
ourselves are only individual elements in the infinite scheme. This Present, our own period
of immediate accomplishment, is itself but a moment in the life of ages, a bubble floating
on a shoreless ocean. We are not an isolated colony of human beings; there were
multitudes in all the centuries that have already passed, and sages, seers and bards
flourishing before our historic records were begun. They were our brothers, worthy to be
our teachers, recipient of Divine influences, and skilled in knowledge and the arts.
Perhaps a discipline like theirs would make us partakers of the same enlightenment
and gifted with similar illumination. What, indeed, if the Canon of Prophecy, sometimes
affirmed to have been closed, should be found to be still open, and so the Past and Present
to be at one? It may yet be successfully demonstrated that what has been handed down
by tradition, and what has been declared by poets and sages respecting an archaic Golden
Age was by no means fabulous or untrue. The delineation is certainly far from seeming
improbable. We can read the description which Hesiod has given with a feeling amounting
to sentiment that it is a mirroring of fact. "The Immortals made a Golden Race of speaking
men," he declares. "They lived," he goes on to say, "they lived as gods upon the earth,
void of care and worry, apart from and without toilsome labors and trouble; and there was
not a wretched old age impending over them. Always the same in strength of hands and
feet, they delighted themselves with a festive life, beyond the reach of all calamities; and
when they died it was as though they had been overcome by sleep. They are now good
demons moving about the earth, the guardians of mortal men. Theirs is truly a kingly
function."
The poet then treats of a Silver Race, which is inferior to the others, growing up for
a hundred years as children that are still under the care of their mothers. Their period upon
earth he describes as having been comparatively short, but they had honor in later times
as divine personages. A Brazen or Copper Race succeeded, flesh-eating and terrible,
often engaged in conflict and perishing at the hands of one another. There were also the
heroes or half-divine ones, the offspring of gods and human mothers. After them came our
present Iron Age, in which mankind are short-lived, irreligious, disloyal to parents, addicted
to war and fraudulent procedures, and in innumerable ways evil-minded and

--- 57

unfortunate. As described in the Older Edda: -

Brothers will fight together

And become each other's bane;
Sisters' children their sib shall spoil.
Hard is the world.
Sensual sins grow huge.
There are axe-ages, sword-ages,
Shields cleft in twain;
There are wind-ages, murder-ages,
Ere the world falls dead.

There has truly been much forgotten, even of the times which have been regarded
as the period of the infancy of the world. "What we call the history of man," says Dr. Knox,
"is a mere delusion, a mere speck when compared with the prehistoric period."*
In analogy to this has been the foretime of Egypt. Far back, very far back in this
forgotten period of remote ancientness, Egypt had its beginning. No memory, no record,
not even a monument has been found that might afford a solid foundation for anything
beyond conjecture. Nevertheless, queer as it may sound, A. M. Sayce, the distinguished
Orientalist, declares that although it be historically the oldest of countries, it is geologically
the youngest.

------------
*This is exquisitely illustrated in the following fragment by the Moslem writer,
Mohammed Kaswini (Anthropological Review, Vol. I, page 263): "In passing one day by
a very ancient and extremely populous city, I asked one of the inhabitants: 'Who founded
this city?' He replied to me: 'I do not know; and our ancestors knew no more than we
about this matter.'
"Five hundred years afterward, passing by the same place, I could not perceive a
trace of the spot. when was the city destroyed. I inquired of one of the peasants about the
city. He answered me: 'What an odd question you put to me! This country has never been
otherwise than as you see it now.'
"I returned thither after another five hundred years, and I found in place of the
country that I had seen, a sea. I now asked of the fishermen how long it was since their
country became a sea. They replied that 'a person like me ought to know that it had always
been a sea."
"I returned again after five hundred years. The sea had disappeared, and it was now
dry land. No one knew what had become of the sea, or that such a thing had ever existed.
"Finally I returned again once more after another five hundred years, and I again
found a flourishing city. The people told me the origin of their city was lost in the night of
time."
------------

We may, indeed, infer as much from Grecian tradition. There was a period when
there was the populous country of Lyktonia, connecting Greece with Asia, while to the
North there was a vast inland sea, including within its limits the Euxine, Kaspian and Azoff,
with a large region beyond in every direction.* Thessaly was then a lake enclosed by
mountains. After this came volcanic eruptions and seismic convulsions of such violence
as to change the configuration of the whole region. It was related in Grecian story that
these volcanic fires were still burning at the time of the Argonautic expedition in quest of
the Golden Fleece. The Euxine forced an outlet southward to the Mediterranean,
overwhelming Lyktonia, henceforth the Archipelago, and deluging all Greece. The
mountains of Thessaly were also rent apart, and the waters of the lake were drained into
the new-made Aegean Sea. Europe was thus divided from Asia Minor, and the steppes
or prairies at the North, which had before been under water, now became dry land. Not
only was the face of the world transformed physically, but a change also followed in culture,
art and social tendencies.
Egypt was necessarily affected by these transformations. The Levant, once an
inland lake, was swelled beyond its former dimensions by the immense mass of water now
coming down from the Black Sea. The Libyan Desert was covered, except the oases,
which remained as islands above the surface, and lower Egypt was submerged.
Eventually, a way was made for the sea to the other basins of the Mediterranean, and an
outlet into the Atlantic soon opened at the Pillars of Hercules. The dark-skinned Iberians
of Spain were thus separated from their African congeners, while Greece, Egypt and Libya
again appeared above the water.

-----------
*Some think that the Baltic Sea also extended until it formed a communication with
this body of water. This would render plausible the story that Ulysses or Odysseus sailed
from Troy by the ocean around Europe and returned home by the Mediterranean.
-----------
--- 58

Since that time, the Nile has continued without ceasing for centuries, and even
thousands of years to bring down from the South an annual contribution of soil, thus
building anew the engulfed territory* and maintaining in its remarkable fertility that most
famous oasis of the Dark Continent which has furnished so much history, art, physical
science and religious dogma the world.**
But whence the inhabitants originally came is one of the curious problems of
ethnography. The Bible distinctly represents them as akin to the Kushites or Ethiopians,
who peopled the region of Southern Asia from the Indus westward clear to the Atlantic in
Africa. Diodoros, the Sicilian historiographer, cites a confirmatory declaration of the
Ethiopians of Nubia that they were a colony led from that country into Egypt by the god
Osiris. Affinities of race and language have been pointed out between the Fellah
peasantry, Barabazas (Berbers) of Nubia, and the Fellata peoples of Senegambia. There
were, however, distinct types of the population; and the late Samuel George Morton
regarded the primitive inhabitants as having come into existence by themselves, a distinct
human race, indigenous or aboriginal, in the valley of the Nile.
Brasseur de Bourbourg, however, would intimate that they might have been
colonists from the country of Atlantis, which

-----------
* According to the statement of Herodotos, all Egypt at the time of Menes except the
Thebaic country at the south, was a marsh, and none of the land in the Delta or Faium
below Lake Moeris was visible. This point was at a distance from the Mediterranean, which
required a voyage of seven days up the River Nile to reach it.
** This country is called Migraim in the Hebrew text of the Bible, from Mazr, the
fortified country; also the "Land of Ham" or Khemi, the black land. The Greek name
Aiguptos, which was chiefly applied to Northern Egypt alone, has been plausibly derived
from the Sanskrit Agupta, the fortified; while others, remembering the Sacred Bird of old
mythologies, render it the land of the eagle (or vulture). It can be formed from aia or gaia,
a country, and Kopt or Kopht, or the covered or inundated. Brugsch Bey suggests a
derivation from Ha-ke-Ptah, the sacerdotal name of Memphis.
-----------

the Egyptian Priest, Sonkhi, described to Solon as having sent forth invaders, nine
thousand years before, into Libya, Egypt and Archaic Greece. Diodoros, however, relates
a story of the Amazons, former inhabitants of Hesperia, in the Lake Tritonis, near the
ocean. They vanquished the people of Atlantis and then set out under to their Queen,
Myrina, to conquer other countries. Horos then had the dominion of Egypt, and entertained
them as friends and allies. After this, it is said that they pursued their march and overran
Arabia, Syria, Asia Minor and Thrace. Conflicting accounts, however, render their
identification difficult. One writer affirms that their country was called Assyria, and earlier
accounts certainly recognize an Assyrian dominion in Asia Minor at a period anterior to
historic records. They are said to have founded Ephesus, Smyrna, Kyma, Paphos, Sinope
and other cities. Plato states that they invaded Attica under the command of Eumolpos,
who is reputed to have established the Eleusinian Mysteries. Like all ancient conquerors,
they are represented as the missionaries of a religious propagandism, instituting the
worship of the Ephesian Goddess-Mother, Artemis Polymastos, the counterpart of the
Indian Bhavani, and introducing the pannychis or watch-night and processions, which were
characteristic of the worship of Bacchus, the Syrian Goddess, and the Great Mother.*

------------
* Perhaps this may suggest the key to these legends. The name "Amazon" appears
to have been formed from ama, signifying mother, and azon or worshiper. The Amazons,
whoever they were, and whatever their origin, were evidently the introducers of the worship
of "Nature," the mother or material principle, as the paramount power in creation and
procreation. This was signified in the occult rights imputed to them, and by the story of
their reception in Egypt, where Isis as mother of Horos was venerated as the all and parent
of all. The tradition, almost historic, that they were women, probably took its rise from the
presence of women at their rites, participating on equal terms with men; and their fabled
antipathy to the male sex may have been a notion having its inception in the custom of
human sacrifices. One of their designations, Oior-pata, or man-slayers, suggests as much.
The worship of Molokh, Kronos, Poseidon, the Syrian goddess, and the Theban Bacchus,
were so characterized, and the mythic exploits of Theseus and Herakles, may be explained
as denoting its abrogation. It was represented that the Amazons after their return to Africa
were exterminated by Herakles, and likewise that their country was swept away by the
Atlantic Ocean.
------------
--- 59

It is evident, however, that in ancient time, as at the present, the population of Egypt
consisted of a variety of races. If there existed a prehistoric people to which we might
attribute the relics of the "Stone Age," which have been brought up from a depth of many
feet beneath the surface of the ground,* we have little evidence in relation to it.
The peasant and laboring population were not negroes, despite the assertion of
Herodotos; and, indeed, when negroes are depicted on the monuments, they are
represented as captives or in a servile condition.**
The laboring class was obviously of Arabian origin,*** but the figures which are most
common on the monuments of Upper Egypt, have a close family resemblance to the
Barabara inhabitants of Nubia, but as we approach the Delta at the North the prominent
faces are Caucasian, like the modern Kopts, indicating the presence there of a different
type of population.+
The vast antiquity of Egypt is beyond question. The time required for the annual
inundations of the Nile to accumulate the earth to the present depth at Memphis must have
exceeded eleven thousand years. Herodotos remarks that "No Egyptian++ omits taking
account of extraordinary or

-----------
* Shafts sunk into the earth near the colossal statue of Rameses II at Memphis
brought up a fragment of pottery thirty-nine feet under ground.
** Some Egyptian customs, like circumcision, veneration of animals, etc., appear,
however, to have been adopted from the negro races.
 *** In the Book of Exodus, chapter xii, 38, it is stated that when the Israelites left
Egypt an "Arab multitude" (arab rab), went also with them.
+ The skulls of the latter were brachycephalic; those of Southern Egypt,
dolichocephalic.
++ It should he borne in mind that the term "Egyptian" when used by different
writers, very generally means a person of superior rank, generally a priest, nobleman, or
a person educated at a temple, but hardly one of the Fellah commonalty.
------------

striking events." Yet, however, archaic any record may be that has been found, it is quite
certain to contain some allusion relating to ancient men of earlier periods. The priest who
discoursed with Solon spoke of records at Sais that were eight thousand years old, and
Plato mentions paintings and sculptures made in Egypt ten thousand years before.
Diogenes, the Laertian, who wrote sixteen hundred years ago, declared that the Egyptians
possessed records of observations made of 373 eclipses of the sun and 832 of the moon.
These must have been total or nearly so, as others were not noted. This indicates an equal
or greater ancientness. The traditions of the period prior to the "First Empire," as preserved
by Manetho,* seemed to indicate a duration of nearly twenty-five thousand years. It is
common to designate this period as "mythic," it not having been demonstrated by modern
research or evidence that is currently accepted. Perhaps this is right, but it may be wiser
to leave the question open. There are extremes in such matters which it is well to avoid.
Some following the concept of omne ignotum pro magnifica, consider that what they fail to
comprehend must be very grand; and others, in the pride of conceit, are equally
superficial, and set down everything as fabulous, fictitious or not worthy of attention that is
beyond their range of view.
The government of prehistoric Egypt, so far as it has been traced, was theocratic,
a rule of royal priests.** The Egyptians were the first, Herodotos declares, to introduce
solemn assemblies, processions and litanies to the gods. We are safe, however, in
assigning these elaborate observances to that later period in the history of the country
when external rites were conceived to have

------------
* Manethoth, Mai-en-Thoth (Thothma), i.e., given by Thoth, the god of learning and
sacred knowledge.
** In Greek, the Egyptian priests are often called basileis, as denoting kingly rank
or king-initiates. In the times of sacerdotal rule the priests were styled kings.
------------
--- 60

[[illustrations: Amun, Ptah, Neph, Seb]]

a greater importance. ''In the beginning it was not so." It is necessary for us, however, to
bear in mind that in those remote times, no pursuit that exalted humanity was esteemed
as "profane" or secular. But it was included within the domain
of worship. The ministers of religion were the literary men and teachers of knowledge,
and united the functions of worship and instruction.
 In the very early period prior to the "Empire" the priests of Amun told the historian,
Hekataeos,* that "Egypt had gods for its rulers, who dwelt upon the earth with mankind,
one of them being supreme above the rest."
The first of these, in the Northern records, was Ptah** (or Hephaistos), the Divine
fire, the Demiurgos or Former of the Universe and tutelary god of Memphis. He was
succeeded by Ra, or Phra, the Sun god*** who was worshiped at On or Heliopolis. In
regard to the third there appears a discrepancy among writers. He was represented to
have been Neph (Kneph) or Num (Khnoum) the Chrest,

-------------
* He is quoted without acknowledgment by Herodotus, who never visited Upper
Egypt.
** Oriental words are rendered into modern forms of spelling, largely by the
judgment or caprice of individuals. Vowels are most uncertain of all.
*** The "time of the god Ra" was always mentioned in subsequent centuries, as the
happy period, the golden age.
-------------

Agathodmon, or Good Divinity.* Later writers however generally agree that the third was
Shu or Sos, the first-born son of Ra and Hathor, the god of light and of the cosmic or
electric energy.
In the Turin Papyrus, which was compiled in the time of the Ramesids, we find these
three names erased. The seat of government and national religion had been changed to
Thebes, and the tradition was modified accordingly, as follows: Amun-Ra, the hidden or
unknown, the Hyk or king of gods. He was succeeded by his son Mantlin (or Ares), the
"protector of Egypt." Next was Shu (or Herakles), the son of Ra, and god of light and
cosmic energy.**

-------------
* This god was the personification of the Divine Spirit moving over the primal matter
and permeating it, thus rendering it instinct with life. The names Neph and Num (or Pnum
with the article prefixed) exhibit a striking similarity to their equivalents, nephesh (soul) in
Hebrew and pneuma (breath, wind, spirit) in Greek. The later Gnostic form, Khnoubis may
be imagined to be a compound of Nu, the spirit, and Bai, the soul to denote the entire
individuality.
** In the later philosophy, the two would seem to have been reconciled. The
Supreme Being was set forth as the Monad or Sole One; and then as the Demiurgus or
Creator. Iamblichos has explained it accordingly: "The Demiurgic Mind, the Over-Lord of
Truth and Wisdom is called Amon, when coming down to the sphere of the genesis of all
creation, and bringing to light the invisible potency of hidden things; and Phtha, when
establishing all things undeceptively and skilfully with Truth."
-------------
--- 61

[[Illustrations: Osiris, Isis, Typhon, Horos]]

 The next in the category was Seb (or Kronos), in many respects the counterpart of
the Indian Siva. He was a personification of the Earth, and of Time, without beginning or
end. He was succeeded by Uasa or Isis and Uasar or Osiris, and they by Seth or Typhon,
their brother, the "beloved of the World." The next was Hor or Horos, the son of Isis and
Osiris, who "ruled over Egypt as its last god-king."*
There were traditions also of the Hemithei, or Lesser Gods, the Hor-shesu, or
followers of Horos and Heroes - "sacred princes of the primeval times, who were said to
have reigned several thousand years."
Mr. Sayce declares emphatically that there is no evidence to show that Egyptian
civilization was introduced from abroad; and he adds that "the high perfection it had
reached before the date of the earliest monuments with which we are acquainted implies
unnumbered ages of previous development."
These representations, we may therefore fairly presume to cover the period of the
Golden and Silver Ages of Archaic Egypt.

-------------
* The drama of the Secret Rites, which represents these divinities under a different
character was produced in the latter dynasties. Till the Ramesid era, Seth was regarded
as identical with the Baal of Syria, and as the benefactor of mankind.
-------------

Doubtless, behind the mythologic relations, which have been shaped at a later era and
transmitted to later times, there was a sublime and recondite philosophy, furnishing a key
to the whole. The array of divinities that thronged the Egyptian Pantheon, it may be borne
in mind, only represented different attributes in the God-head. "They were only
manifestations of the one Being in his various capacities," as Pierrot has aptly remarked.
We find accordingly the several divinities more or less compounded together, are described
as being endowed with similar powers and qualities, exercising each other's functions, and
sometimes even merging into one another as beings of one substance. Indeed, Egyptians
generally regarded them, however named in the different precincts, as only designations
of the Supreme One, whom they thus represented and symbolized. In the hymns
employed in their worship we find one God accordingly celebrated as the Only Divine,
Eternal, Infinite, and abounding in goodness and mercy, as these selections abundantly
show.

"God is One and Alone, and there is none other with him:
God is the One, the One who has made all things:

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God is a Spirit, a hidden Spirit, the Spirit of Spirits,

The Great Spirit of Egypt, the Divine Spirit."

"Unknown is his name in Heaven,

He does not manifest his forms!
Vain are all representations of him."
 "He is One only, alone without equal,
Dwelling alone in the holiest of holies."

"He hath neither ministrants nor offerings:

He is not adored in sanctuaries,
His abode is not known.
No shrine is found with painted figures,
There is no building that can contain him!"

"God is life and man lives through him alone:

He blows the breath of life into their nostrils."

"He protects the weak against the strong;

God knows those who know Him;
He rewards those who serve Him.
And protects those who follow Him."

The moral and social condition of the people of Egypt at that earlier period, we may
well believe corresponded with the divine character imputed to the government. We may
presume them to have been civilized in the genuine sense of the term,* living in social
relations of amity with one another, and so fulfilling the law of charity as set forth by the
apostle. They certainly were not warlike, but always disposed to the arts of peace, even
into the historic period. Indeed, they were celebrated as the "blameless Ethiopians." In
fact, we have no evidence except that of

-----------
* Professor Francis W. Newman derives this term from the Keltic word kyf or kiv,
signifying together. Its derivatives in Latin and English may be defined accordingly. Civis
or citizen thus denotes a person living in social relations, and by civility is meant the
courteous manners of neighborly intercourse as distinguished from the rudeness and
brusque speech characteristic of brute selfishness and savagery. Civilization, then, is the
social mode of living, the art of living in society fraternally, as opposed to that opposite
condition of the savage in which "his hand is against every man, and every man's hand
against him."
-------------

inference and conjecture, that the prehistoric inhabitants of Egypt were ever barbarous.
We may not unreasonably entertain the belief that they were gifted with purer instincts than
are now manifested, which eventually suggested to them and impelled to vast
achievements.
Savages would necessarily exist for periods beyond computation before they would
attempt to write. A race barely
transcending apehood would need, if it could possibly dream of such a thing, to establish
its articulate sounds conventionally into language to signify specific objects of thought; and
after this, distinct characters must be agreed upon to denote each of those sounds. Only
mind, capable and receptive of higher inspiration, can effect so much. Immense periods
of time must likewise elapse before the progeny of such an enigmatic race could write
anaglyphics, and attain that wonderful skill which is attested by the Egyptian monuments
yet standing on the banks of the river Nile.
May we not, then, feel ourselves safe in believing that human beings began their
career in the earth with that perfect refinement which would seek its appropriate
manifestation in the splendid formations of Art? That not long ages of discipline schooled
the men of that time, but that the divine instincts implanted in them enabled them to exhibit
their exquisite skill in the arts? That what was affirmed by poets and sages of a primeval
Golden Age was not all fabulous and untrue?
"We must believe," says Dr. C. H. S. Davis, "that when the Egyptians first came to
Egypt, they came, not as barbarians, but in possession of all the knowledge and artistic skill
of that long and antediluvian age of which their immediate successors were the survivors."
The author here refers to the inhabitants who are signified generally in historic and
philosophic works, and not to the earlier population.
The social life of the Egyptians in that far-remote period appears to have been

-----------
* "Egyptian Book of the Dead," page 40. [sic]
-----------
--- 63

characterized by a charming simplicity, warm family affection, deep religious feeling and
great refinement. They were polite, hospitable, and generous even to profusion. Their
children were carefully trained to veneration of the gods and respect for the elderly, and the
equality of the two sexes was fully recognized. There was no gynaecaeum in which women
were shut away from view. Both father and mother were enrolled together in the
genealogies, and sisters ranked with their brothers in the family. In every temple the
Godhead was contemplated as three-fold the Father, Mother and their Divine Son. In this
category, the Mother was chief. Queen Isis was supreme in all worship. In the family in
those earlier times the children were reckoned as belonging to the wife. Women were
supreme in every household. They shared in the festive entertainments, they ministered
at religious rites and participated in government and affairs of State. They attended the
markets and transacted business of every kind, while the men also sat at the loom at home,
plied the shuttle and followed various sedentary pursuits.* Diodoros actually affirmed, that
in the later periods the husband swore obedience to the wife in the marriage contract.
Young men meeting older persons would step courteously aside,** and if an elderly
individual came into their company they all rose up and bowed reverentially.***
Learning appears to have been very generally disseminated, and in historic times
there was an extensive literature. Every temple was a "School of the Prophets." The
Egyptians are always described as being very scrupulous in keeping accounts and they
carefully recorded everything that was produced or expended. They had their diaries, and
made memorandum of all matters of importance. They were skil-

------------
* Herodotos II, 35.
** "The young men saw me and made way for me." - Job, xxix, 8, Wemyss'
translation.
*** "Thou shalt rise up before the hoary head, and honor the face of the old man,
and fear thy God." - Leviticus, xix, 32
------------

ful in the liberal arts from remote antiquity and it is shown from their paintings that very
many things which we enjoy as household conveniences incident to our advanced
civilization they also possessed. Mirrors, carpets, sofas, ottomans, chairs, tables, jewelry
and other ornamental articles, too many to enumerate, were common in their households.
The children had their dolls, toys and other playthings. Men and women performed with
various instruments of music as pipes, flutes, drums, cymbals, guitars, tambourines. Even
the poor, in the exuberant fertility of the country were able to have their diversions and
entertainments.
The fondness for domestic animals and household pets was universal. These
seemed to have been regarded as sacred, and at their death were embalmed and
deposited in the various sanctuaries. The dogs were companions in their sports; the cats,
unlike their less fortunate relatives of our time, were skillful in fishing and plunged boldly
into the river in quest of the prey. They were privileged in every house and their death was
mourned as a calamity. The ichneumon, the hawk, the shrew-mouse and the ibis shared
in this veneration and were regarded as benefactors.
At their banquets, the guests, men and women alike, sat in chairs or upon the
ground, but did not recline as in other countries. They were crowned with garlands in honor
of the divinity who was regarded as master of the feast and the discourse was of a cheerful
and entertaining character. If it was philosophic it nevertheless did not seem so; yet it
might compare well with the symposiac talks of Plato, Plutarch and Xenophon. Dancers
and flutists were often present to add to the pleasure of those sitting at the tables.
The Egyptians were always passionately fond of games and sports. Wrestling was
a favorite exercise. So, likewise, was the tossing of bags into the air that had been filled
with sand, as well as other trials of strength. Contests in rowing were very

--- 64

common. They had also games of ball, some of them of a very complex character and
requiring great dexterity. Dice was regarded as worthy of gods. The game of draughts or
"checkers" was a favorite in all grades of society. It was said to have been invented by the
god Thoth.
Indeed, the Egyptians never lost sight of the divine agency, even in sports and social
occasions. They were religious everywhere. Even inanimate objects were regarded as
pervaded by a sacred aura. It was esteemed a sacrilege to pollute the waters of the Nile
or of any flowing current of water. Every action was a prayer, and when uprightly
performed it was regarded as bringing the individual into communion with divinity and
participation of the gods. In life they were earnest, and when they died an inquest was held
upon them before they were admitted to an honorable recognition with the worthy dead.
Whether funeral rites were performed with elaborateness peculiar to the later
centuries is very improbable. The characteristic of the prehistoric times was a chaste
simplicity. But death was not considered as an extinguishing of life. They doubtless had
their beliefs and notions in regard to the soul, and its career in the invisible region. It
seems to have been held that it hovered about the body during its disintegration, and hence
came the practice of making offerings and libations to render its condition more tolerable.
But they also believed that when the process of its purification was completed, when it was
free from evil and the taints of earth it left this region for the empyreal home. In short their
faith and life were as the poet described:

"To scatter joy through the whole surrounding world,

To share men's griefs:
Such is the worship best and good
Of God, the Universal Soul."

[[Illustrations: hieroglyphics, Neph]]

-------------
--- 65

THEOSOPHY AND UNIVERSAL BROTHERHOOD *

by Clark Thurston

"Hear me, my brothers. There are three truths which are absolute, and which cannot
he lost, but yet may remain silent for lack of speech.
"The soul of man is immortal, and its future is the future of a thing whose growth and
splendor has no limit.
"The principle which gives life dwells in us, and without us, is undying and eternally
beneficent, is not heard or seen, or smelt, but is perceived by the man who desires
perception.
"Each man is his own absolute lawgiver, the dispenser of glory or gloom to himself;
the decreer of his life, his reward, his punishment.
"These truths, which are as great as life itself, are as simple as the simplest mind
of man. Feed the hungry with them." - "Idyll of the White Lotus."
-------

"There is a canon of interpretation which should guide us in our examination of any

philosophical opinion." "The human mind has, under the necessary operation of its own
laws, been compelled to entertain the same fundamental ideas, and the human heart to
cherish the same feelings in all ages."
--------

The Theosophic philosophy formulates, and by analogies in every phase of

manifested life, demonstrates the three great truths regarding the Nature, Method, and
Purpose of existence; and these great truths as applied to the human soul are expressed
in words which appeal to the simplest understanding in the quotation heading this article
from the Idyll of the White Lotus, a work depicting The Tragedy

-----------
 * Reprinted from "Progress," Vol. III, No. 52, issued monthly by the University
Association, for which magazine it was written by special request.
-----------

of the Soul in its pilgrimage through space and time.

To include in one short article anything approaching a comprehensive view of the
scope of the philosophy would compel a series of staccato-like statements which would
invite, if not deserve, the charge of dogmatizing; for the entire range of human thought and
endeavor is cognized, and their diversities relegated to the logical value of each as factors
in the entire scheme. Evolution, evolution, ceaseless evolution, is the one grand motive,
and the nature, method and purpose, from, through, and for which it proceeds, passes
before the studious mind, the aspiring heart, like a mighty anthem, voicing man's
indissoluble relation as elder brother to the kingdoms below him in consciousness, and his
dependence upon harmonious relations with his Elder Brothers who still toil in the advance
on the higher levels of progression. The mighty grasp of Theosophy upon the problems
of evolution is based on the "Secret Doctrine,"* and its

------------
* Sources of the Secret Doctrine. - The Secret Doctrine was the universally diffused
religion of the ancient and prehistoric world. Proofs of its diffusion, authentic records of its
history, a complete chain of documents, showing its character and presence in every land,
together with the teaching of all its great adepts, exist to this day in the secret crypts of
libraries belonging to the Occult Fraternity.
The first installment of the esoteric doctrines is based upon Stanzas, which are the
records of a people unknown to ethnology; it is claimed that they are written in a tongue
absent from the nomenclature of languages and dialects with which philology is acquainted;
they are said to emanate from a source (Occultism) repudiated by science; and, finally,
they are offered through an agency incessantly discredited before the world by all those
who hate unwelcome truths, or have some special hobby of their own to defend.
Therefore, the rejection of these teachings may be expected, and must be accepted
beforehand. No one styling himself a "scholar," in whatever department of exact science,
will be permitted to regard these teachings seriously. They will be derided and rejected a
priori in this century, but only in this one. For in the twentieth century of our era scholars
will begin to recognize that the Secret Doctrine has neither been invented nor exaggerated,
but on the contrary, simply outlined; and finally, that its teachings antedate the Vedas.
-------------
--- 66

three fundamental propositions* concerning

------------
* Three Fundamental Propositions. - It is absolutely necessary that the reader should
be made acquainted with a few fundamental conceptions which underlie and pervade the
entire system of thought to which his attention is invited. The Secret Doctrine establishes
three fundamental propositions:
(a) An Omnipresent, Eternal, Boundless, and Immutable PRINCIPLE on which all
speculation is impossible, since it transcends the power of human conception, and could
be only dwarfed by any human expression or similitude. It is beyond the range and reach
of thought - in the words of Mandukya, "unthinkable and unspeakable."
To render these ideas clearer to the general reader, let him set out with the postulate
that there is one absolute Reality which antecedes all manifested, conditioned being. This
Infinite and Eternal Cause - dimly formulated in the "Unconscious" and "Unknowable" of
current European philosophy - is the rootless root of "all that was, is, or ever shall be." It
is of course devoid of all attributes and is essentially without any relation to manifested,
finite Being. It is "Be-ness" rather than Being (in Sanscrit Sat), and is beyond all thought
or speculation. This "Be-ness" is symbolized in the Secret Doctrine under two aspects.
On the one hand, absolute abstract Space, representing bare subjectivity, the one thing
which no human mind can either exclude from any conception, or conceive of by itself. On
the other, absolute abstract Motion representing unconditioned Consciousness.
Further, the Secret Doctrine affirms -
(b) The Eternity of the Universe in toto as a boundless plane, periodically "the
playground of numberless Universes" incessantly manifesting and disappearing, called "the
manifesting stars," and the "sparks of Eternity." "The Eternity of the Pilgrim" is like a wink
of the Eye of Self-Existence (Book of Dzyan). "The appearance and disappearance of
Worlds is like a regular tidal ebb of flux and reflux."
This second assertion of the Secret Doctrine is the absolute universality of that law
of periodicity, of flux and reflux, ebb and flow, which physical science has observed and
recorded in all departments of nature. An alternation such as that of Day and Night, Life
and Death, Sleeping and Waking, is a fact so common, so perfectly universal and without
exception, that it is easy to comprehend that in it we see one of the absolutely fundamental
laws of the universe.
Moreover, the Secret Doctrine teaches -
c) The fundamental identity of all Souls with the Universal Over-Soul, the latter being
itself an aspect of the Unknown Root; and the obligatory pilgrimage for every Soul.
------------
1. The Causeless Cause, and its two aspects, Consciousness and Substance.
2. Periodicity of Manifestation.
3. Individualization of Consciousness, which at once explains "Creation" to be simply
an outward manifestation of the rays of the inner Divine Root, which contains in itself all,
both potentially and superconsciously, and "At-one-ment," as the coming back to unity;
reaching which, the cycle of labor ends (St. John, xvii, 21). For under the law of periodicity
we have the eternity of the universe in its ceaseless alternations from subjectivity to
objectivity, and return.
It is the universality of this law of periodicity that compels the re-embodiment,
reincarnation, or returning to objectivity, of the human ego in its evolutionary course to the
goal of full individualization of consciousness, or the union of subject and object.
Therefore, under the conception of the Causeless Cause of all being, "Each man is his own
absolute law-giver, the dispenser of glory or gloom to himself; the decreer of his life, his
reward, his punishment."*

----------------
* The Law of Rebirth. - It is only the knowledge of the constant rebirths of one and
the same individuality throughout the life cycle; the assurance that the same Monads -
among whom are many Dhyan-Chohans, or the "Gods" themselves - have to pass through
the "Circle of Necessity," rewarded or punished by such rebirth for the suffering endured
or crimes committed in the former life; that these very Monads, which entered the empty,
senseless shells, or astral figures of the First Race emanated by the Pitris, are the same
who are now amongst us - nay, ourselves, perchance; it is only this doctrine, we say, that
can explain to us the mysterious problem of Good and Evil, and reconcile man to the
terrible and apparent injustice of life. Nothing but such certainty can quiet our revolted
sense of justice. For, when one unacquainted with the noble doctrine looks around him,
and observes the inequalities of birth and fortune, of intellect and capacities; when one
sees honor paid fools and profligates, on whom fortune has heaped her favors by a mere
privilege of birth, and their nearest neighbor, with all his intellect and noble virtues - far
more deserving in every way - perishing of want and for lack of sympathy; when one sees
all this and has to turn away, helpless to relieve the undeserved suffering, one's ears
ringing and heart aching with the cries
-------------
--- 67

Thus the law does not admit of any ''Vicarious" interposition between the ego of man
and his goal; for personal responsibility is the law, and none can shift the burden to
another; the law cannot be thwarted. It is only our passions, that are vicarious sacrificial
victims and the cross of flesh, upon which our immortal Ego with its divine Root - "Christos,"
suffers in its attempt to lift the earthly man, which is only his shadow, to the plane of
immortality; just as we would lead our straying thoughts into harmony with others and to
changeless truth. Ancient religions, including ancient Christianity of the time of Paul,
understood the dogma in this sense; and it is proven historically in "The Secret Doctrine."
The five stigmata of crucifixion are the five senses.
"Thus life is a journey, a march around the great cycle of experience; this cycle
being but one step of a spiral; composed itself of thousands of lesser and ever lessening
spirals. Each 'pilgrim' has to pass through cycles of waking and sleeping, of life and death,
of races, of globes, of rounds, of planets, of systems, of universes, of an ever upward
climb, ever enlarging its knowledge of existence, ever placing at

------------
of pain around him - that blessed knowledge of Karma alone prevents him from cursing life
and man, as well as their supposed Creator.
Intimately or rather indissolubly connected with Karma, then, is the law of rebirth, or
of the reincarnation of the same spiritual individuality in a long, almost interminable series
of personality. The latter are like the various costumes and characters played by the same
actor with each of which that actor identifies himself and is identified by the public, for the
space of a few hours. The inner, or real man, who personates those characters, knows the
whole time that he is Hamlet for the brief space of a few acts, which represent, however,
on the plane of human illusion, the whole life of Hamlet. And he knows that he was, the
night before, King Lear, the transformation in his turn of the Othello of a still earlier night;
but the outer visible character is supposed to be ignorant of the fact. In actual life that
ignorance is unfortunately but too real. Nevertheless, the permanent individuality is fully
aware of the fact, though, through the atrophy of the "spiritual" eye in the physical body,
that knowledge is unable to impress itself on the consciousness of the false personality. -
"Secret Doctrine," First Edition, Vol. I., p. 303.
------------

greater distance the boundary mark of its finite perceptions; so to an eventual emerging
into the pure essence of life, the font at which it had drawn its being."
The three fundamental conceptions have endless correlations that cannot be
detailed here; but the student will find in the foregoing sufficient to suggest that to these
correlations are due the infinite diversity of the phenomena of manifested life; and he
cannot fail to perceive that it is in this outer field of correlated action that our materialistic
investigators are seeking the source of things. Vain quest; let them face about and,
proceeding from the universal postulates of the Theosophic philosophy, and applying them
to their researches, they will quickly become, as they should be, the benefactors of the
human race; for they will discover within their own souls the power of knowledge and
investigation, which transcends any method of vivisection. Their enthusiasm will arise on
the discovery of this, to them, new and more sympathetic method; and be charmed with
its simple and direct processes. For, as in a friend we can recognize the soul, responsive
to our own and make it even speak, so in Nature can the properly attuned ear hear the
forces working in unity with those in man and cause them to speak their knowledge. For
Nature is nearer and more similar to man than our five senses disclose; we only dream her
to be a stranger, for we and all visible things are only different aspects of the same great
One Life.
For the One Life spreads, like a shore-less ocean throughout all space, and in it all
things whatsoever are, live and move and have their being; and without it nothing is. Life,
life, pulsating, throbbing life, as well in the granite rock as in the viewless air; and in it the
all-pervading, One Consciousness, slumbering in the mineral, struggling to expression in
the plant, fitfully moving in the instinct of the animal, and at last arising to semi-self-
consciousness in primitive animal man, to pass on to

--- 68

full consciousness of Self in the perfected human being.

We assert that in man are seven states of consciousness; or to phrase it differently,
in man the one consciousness manifests itself in seven different states or conditions; and
the least of these is the lower or outermost, the physical body, the vehicle of the five
senses, the cross of crucifixion, and all that material science knows of man. The certitude
of the presence of a definite spiritual entity back of the manifested body, has as much
reason to be denied, as that a thought may doubt its own existence, because it is
composed of details. It sometimes may lose itself in details, but it returns to itself, as all
thoughts or memories return to the Ego; and as all Egos return to the One Life. Analysis
is only one point of view; synthesis is another. And it is very possible that the phenomena
of the subliminal self in psychology, as of clairvoyance, clairaudience, telepathy, and so on,
are only evidences of some higher synthesis than we have at present.
The Entity, the Ego is there; and under suitable conditions can and does act or
function in any one of the seven fields or states of consciousness, which may be classified
as Spiritual, Intuitional, Intellectual, Emotional, Sensational, Vital, and Physical.
Much of experimental data regarding the four lower states, the emotional,
sensational, vital and physical, as they appear to the senses, is already in the hands of
physical scientists, but of the three higher states, the spiritual, intuitional and intellectual,
the true sphere and habitat of the divine Ego in every human being, practically nothing that
is intelligible is as yet in their possession; partly from the fact of their perplexity, as to the
proper means of exploration of that region, but in a greater degree from the utter
uselessness of their methods of research.
Emerson said, "that to progress is to return to the ancients," and in this saying lie the
clues that would lead modern science into these higher realms of consciousness; for it is
through and from the ancients and their records that Theosophists of this century have
penetrated to these higher sources of knowledge of man's true nature, power and purpose.
It being our purpose to suggest the broad principles, and not to elaborate here the
details that are accessible to every student of our literature, we note in passing the
importance of the relation of these states of consciousness to the Cyclic Law, for this is the
real Nemesis holding man to the dreary round of birth to death, and death to birth again.
The rationale of this is that every or any state of consciousness tends to repeat itself until
it becomes a fixed habit, binding the Ego to the cycle of its recurrence; and, if on either of
the four lower planes of consciousness, inevitably to rebirth in the sphere of this earth, to
which these four lower planes are limited and confined.
It is only the rare and exceptional men who rise above the Emotional, the highest
of the four lower planes of consciousness, to that of pure Intellect; for nearly all the
intellection of today has its seat in the emotional; the ratiocinating power of the mind being
wholly employed in deducing its knowledge of life, and consequent course of action, from
the observation of sense perception only.
It is a common misconception that Theosophy seeks to alienate man from these four
lower planes of consciousness by its inculcation of aspirations to the higher planes; far
from it, its real purpose being to hasten evolution by showing man that he is now a Servitor
to these states of consciousness, when he should and shall be King and Ruler of them.
It is the personal man's ignorance of the true nature of these states and his relation
thereto, that is wholly responsible for the narrow, shallow and gloomy aspect and
aimlessness of modern thought and life.
The relation of Theosophy, as a philosophy, to the organization known as the

--- 69

Theosophical Society, is, to this day, largely misunderstood, Probably for the reason that
the philosophy is not yet recognized as having for its basis the fundamental laws of the
universe, and a system of research, by which the correlations of these laws may be traced
into every phase of manifested life. With this claim in some degree accepted, it would be
seen that no organization of society could arrogate to itself the exclusive exposition of this
philosophy; and that, therefore, the Theosophical Society cannot be sectarian, or exact a
belief in certain teachings, as a condition to membership, except it claim infallibility for its
knowledge of the philosophy; for omniscience alone is qualified to thus assert.
Therefore the society has for the basis of its organization a platform broad enough
to unite all men and beliefs in a common cause; and this, its sole condition for
membership, is sympathy with, and desire to aid in, the formation of a nucleus of a
universal brotherhood without any distinction whatever. This requirement is sufficient to
secure for its members the widest toleration for their respective opinions and beliefs, while
they engage in studying and applying the philosophy, each according to his own condition,
station in life, and power of discernment.
That this platform was founded in wisdom, is amply attested by the widespread
growth of membership in all parts of the world; for the society, founded by Helena Petrovna
Blavatsky at New York, in 1875, has successfully resisted many attempts, both from within
and from without its ranks, to commit it to some form of dogmatic teaching, until now it has
acquired a cohesion that effectually bars all further attempts to divert it from its purpose,
which is the enfranchisement of men's thoughts, and the uplifting of the race to higher
ideals of common life, and its possibilities.
In the twenty-two years of the society's life the members have distributed a vast
amount of literature and voluntarily engaged in lecturing and in explaining the results of
their studies in the philosophy, and its adaptability to modern life; until a sufficient body of
earnest, devoted and cultured men and women is now prepared to undertake the work of
the International Brotherhood League in its practical application of Theosophic laws and
methods to the needs of the less fortunate of their fellow beings.
In the light of the past twenty-two years' experience of the Theosophical movement,
it is now clearly apparent that it would have been swept away, or rendered powerless for
the discharge of its mission, in this century as in every past century within the Christian era,
but for the heroic self-sacrifice of its founder, H. P. Blavatsky, and the devoted loyalty of the
members to the ideals she transmitted to them. Her successor, William Quan Judge, will,
some day, be seen to have also died a martyr's death to the ideals which were so fiercely
and heartlessly assailed through him. His successor, Katherine A. Tingley, the present
Leader of the Theosophic movement throughout the world, has secured the movement
upon a still firmer basis, and rendered it more international than heretofore. On June 13,
1896, she led what came to be called a crusade of American Theosophists around the
world; founding branch societies in the principal cities of Europe, Asia and Australasia,
traveling forty thousand miles, and, returning to San Francisco, Cal., in 1897, founded, at
Point Loma in Southern California, the School for the Revival of the Lost Mysteries of
Antiquity, in which will be taught man's duty to his fellow-beings, and the true philosophy
of human endeavor. In 1897 the present Leader founded the International Brotherhood
League, which has Lotus Groups throughout the world, for the training and educating of
children by entirely novel methods upon the broadest lines of Universal Brotherhood, as
well as other activities indicated by its formulated

--- 70

objects. On February 18, 1898, at Chicago, Ill., the society reorganized itself as the
"Universal Brotherhood," in pursuance of the objects of the original founder, H. P.
Blavatsky, with Katherine A. Tingley as Leader, and Official Head. The headquarters are
at 144 Madison avenue, New York City.

-------------
HOW DID HE KNOW?
BY G. A. MARSHALL.

A boy came to school for the first time, and the teacher, a young lady, undertook to
teach him the alphabet. Showing him the row of letters, she pointed to the first, and said:
That letter is A.
Is it? said the boy; it looks like a picture of dad's harrow; two sticks coming together
at one end and spread apart at the other, with a stick across the middle. How do you know
it is A? An old gentleman to whom I went to school when I was a little girl told me so, said
the teacher.
How did he know? asked the boy. Oh, said the teacher, when he was a little boy an
old man who was his teacher told him so.
How do you know but he lied? asked the boy.
This is an old story, but may be new to some of the younger generation. At least,
we may find a new application of it.
The proof that A is A and not B, is found in the relation it bears to other letters in
written and printed papers - the way it is used in making up words, sentences and books.
So the truth of any one of the teachings of the Wisdom-Religion, say for example
reincarnation or rebirth, when it is taken out of its setting and looked at by itself, is not at
all plain to one who has never before heard of it. But when it has been studied in its place
in the plan of all things, its truth gradually becomes clear, and is seen to be as clear and
is seen to be as necessary as that A is A, or that two and two make four.
Only by careful study of the Wisdom Religion as a whole and in all its parts can it be
known whether the Master lied when he taught any one of its truths to the disciple.

-----------

Oh, for a power to read and write in the language of color-form-symbols as of old!
Oh, that we were sufficiently awake - "through pity enlightened" - to have done with cold
type for the exchange and transmission of soul-truths and realities, and that we had instead
a beautiful soul-picture-language that would leap and run like fire among us whenever
beheld in its ever varying transformations and combinations! - D. F.
----------------
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RICHARD WAGNER'S PROSE WORKS *

by Basil Crump

Vol. I. THE ARTWORK OF THE FUTURE

(Continued)

"THERE is one Eternal Law in Nature, one that always tends to adjust contraries,
and to produce final harmony. It is owing to this Law of spiritual development superseding
the physical and purely intellectual, that mankind will become freed from its false Gods, and
find itself finally Self-redeemed." - H. P. Blavatsky
 In the opening pages of this lengthy essay Wagner lays down a philosophical basis
which is practically identical with that of Schopenhauer. This is worthy of especial note
since many writers have spoken of the influence exerted by the Frankfort thinker upon
Wagner's later creations. Mr. Ellis points out that at the period of writing this essay and for
long after, Wagner, in common with the world at large, was unaware even of
Schopenhauer's existence. The only difference is that Wagner employs the term
"Necessity" where Schopenhauer uses "Will." It is, however, perfectly true that later on a
perusal of the great philosopher's works was of great assistance to Wagner. This he
gratefully and with delightful modesty acknowledges in his letters to August Roeckel.
These letters are deeply interesting; they are now published in English and should he read
by all who wish to understand Wagner fully. He there states that, while Schopenhauer's
main principles were not new to him, yet his arguments had satisfied the purely intellectual
part of his mind and brought it into agreement with his artistic intuition.

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

I. MAN AND ART IN GENERAL.

The various chapters of this essay are divided into a number of sub-heads. By
employing these and giving the chief points under each it will be comparatively easy to give
a clear idea of the whole scheme.

NATURE, MAN, AND ART.

"As Man stands to Nature, so stands Art to Man." Nature's development is based
not on Caprice, but Necessity. "Man only recognizes Nature's Necessity by observing the
harmonious connection of all her phenomena." In man Nature passed over into conscious
life (i.e., self-conscious as distinguished from instinctual animal life). Then man erred,
"when he set the cause of Nature's workings outside the bounds of Nature's self," and
invented the anthropomorphic God. Through Error comes Knowledge, by which man will
learn his community, with Nature, and perceive "the same Necessity in all the elements and
lives around him." If, then, Man is "the portraiture in brief of Nature" then the portrayal of
his Life, "the impress of this life's Necessity and Truth, is - Art.
"Man will never be that which he can and should be, until his Life is a true mirror of
Nature, a conscious following of the only real Necessity, the inner natural necessity. . . For
as Man only then becomes free, when he gains the glad consciousness of his one-ness
with Nature; so does Art only then gain freedom, when she has no more to blush for her
affinity with actual life." The same truth is very beautifully expressed in H. P. Blavatsky's

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translation of a very ancient scripture, The Voice of the Silence - "Help Nature and work on
with her; and Nature will regard thee as one of her creators and make obeisance. And she
will open wide before thee the portals of her secret chambers, lay bare before thy gaze the
treasures hidden in the very depths of her pure virgin bosom."
Under the second heading, "Life, Science and Art," there is nothing particular to
note; we will therefore pass on to the third.

THE FOLK AND ART.

From the "Folk" Wagner drew his inspiration - the mythical subject-matter for his
dramas. He here defines it as "the epitome of all those men who feel a common and
collective WANT," a vital force which is destined to redeem mere intellect from "actual
insanity;" a force which is the eternal enemy of luxury, egoism, and all that poisons truest
Art.

THE FOLK AS CONDITIONING THE ARTWORK.

In Wagner's view the Folk is also the real originator; the inventor of Speech,
Religion, the State; and here he says, "it became for me my art-instructor; where, after
many a battle between the hope within and the blank despair without, I won a dauntless
faith in the assurance of the Future."
The remainder of the chapter is occupied with a consideration of the present-day
elements which are antagonistic to Art, such as fashions and mannerisms. In the Grecian
Artwork we have the outlines for the Art of the Future, which must not, like it, be based on
a national, but a Universal Religion - the Religion of Universal Brotherhood.

II. ARTISTIC MAN, AND ART AS DERIVED DIRECTLY FROM HIM.

Having enunciated the principle of Universal Brotherhood as the foundation of future
Art. Wagner now proceeds to analyze the art-forces of the Drama, and to show how they
have been dissevered and misused.
"Man's nature is twofold, an outer and an inner. The senses to which he offers
himself as a subject for Art are those of Vision and of Hearing; to the eye appeals the outer
man, the inner to the ear . . . and the more distinctly can the outer man express the inner,
the higher does he show his rank as an artistic being.
"But the inner man can only find direct communication through the ear, and that by
means of his voice's Tone. Tone is the immediate utterance of feeling and has its physical
seat within the Heart, whence start and whither flow the waves of lifeblood. Through the
sense of hearing, Tone urges forth from the feeling of one heart to the feeling of its fellow."
This gives us a clue to the immense power of the human voice - rightly used; it is
the molder and vehicle of mental pictures which cannot be fully imparted by the outer
means of gesture, facial expression, or even the magnetic glance of the most living of all
the physical organs - the eyes, the "windows of the soul."
"Speech is the condensation of the element of Voice, and the Word is the
crystallized measure of Tone." Speech is the utterance of the Intellectual-man who is
seeking for clearness of comprehension in "sifting the universal;" but in a splendid
passage, somewhat involved for the general reader, Wagner shows that when the orator
"from out the egoism of his narrowed and conditioned personal sensations finds himself
again amid the wide communion of all-embracing world-emotions," he feels the urgent need
of Tone and dramatic gesture. ''For where it is a question of giving utterance . . . to the
highest and the truest that man can ever utter, there above all must man display himself
in his entirety; and this whole man is the man of understanding united with the man of
heart and the man of body - but neither of these parts for self alone."
These universal emotions lead him to the
--- 73

cognizance of "Man as a species and an integral factor in the totality of Nature; and, in
presence of this great, all-mastering phenomenon, his pride [of Intellect] breaks down. He
now can only will the universal, true, and unconditional; he yields himself, not to a love for
this or that particular object, but to wide Love itself. Thus does the egoist become a
communist, the unit all, the man God, the art-variety Art."
Since Wagner uses this word "Love" constantly throughout his writings and poems,
it is important to hear in mind the above definition. He always employs it in that universal
sense, unless he states otherwise. It was the great keynote of his life as we shall see
again and again in the course of our journey through these volumes; it caused him to revolt
from the condition of modern art; drove him to carve out with heroic courage the path in
which artists of the coming centuries will follow; and led him at last to the Temple of the
Holy Grail.

THE THREE VARIETIES OF HUMANISTIC ART, IN THEIR ORIGINAL UNION.

"The three chief artistic faculties of the entire man have once, and of their own
spontaneous impulse, evolved to a trinitarian utterance of human Art; and this was in the
primal, earliest manifested artwork, the Lyric, and its later, more conscious, loftiest
completion, the Drama."
These three chief elements are Dance, Tone, and Poetry; three Graces; and, of
course, by Dance is meant here that grace of movement which originated in the rhythmical
choric dances of the ancient Mysteries.
In speaking of this loving trinity of sister Arts ''so mutually bound up in each other's
life, of body and of spirit," Wagner once more returns to his main theme of Love in its
highest aspect. The definition of Brotherhood and Self-sacrifice is very fine:
"The solitary unit is unfree, because confined and fettered in un-Love, the associate
is free, because unfettered and unconfined through Love. . . . The Life-need of man's life-
needs is the need of Love. As the conditions of natural human life are contained in the
Iove-bond of subordinated nature forces, which craved for their agreement, their
redemption, their adoption into the higher principle, Man; so does man find his agreement,
his redemption, his appeasement, likewise in something higher, and this higher thing is the
human race, the fellowship of man, for there is but one thing higher than man's self, and
that is Men. But man can only gain the stilling of his life-need through Giving, through
Giving of himself to other men, and in its highest climax, to all the world of human beings.....
"It is a sorry misconception of Freedom - that of the being who would fain be free in
loneliness. The impulse to loose oneself from commonalty, to be free and independent for
individual self alone, can only lead to the direct antithesis of the state so arbitrarily striven
after: namely to utmost lack of self-dependence."
The section closes with a denunciation of that Egoism "which has brought such
immeasurable woe into the world and so lamentable a mutilation and insincerity into Art."
In the next the Art of Dance is considered, and we shall plunge into the very structure of
the Drama.

[[illustration: triangle, Tone at top, Dance on left, Poetry on right, Drama in middle]]
-------------
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NINETEENTH CENTURY BUTTERFLIES

by Herbert Coryn

A FEW minutes' attention may not unprofitably be bestowed on the next butterfly that
Karma brings us for our study and humiliation. No other insect will precisely fill its place
as an instructor. For example a bee steadily devotes his entire attention to whatever flower
he enters till he has exhausted its possibilities as a pollen yielder. A dragonfly aims at
some definite point and gets there. He hovers brilliantly whilst he reflects on the merits of
this or that spot, but when he has decided he attends to that matter only, not deviating.
And doubtless these two admirable little insects think, on all matters to which they bend
their attention, in the same definite, direct, thorough and concentrated a manner as they
act. Again the cockroach, having taken up a position, remains till he has a clear reason for
moving from it. He does not become mentally negative like a lizard, but either occupies
himself in thinking strongly about something, or converses eagerly with his adjacent friends.
But these things are not so, alas, with butterflies. The butterfly cannot maintain his
attention upon anything. He does not stay anywhere long nor go anywhere in particular
when he moves. He does not fly in a straight line, and when he decides that it is desirable
to go somewhere, his attention is sure to be distracted. He is a perfect symbol of
vacillation, will-lessness, and want of concentration. When he does for a moment remain
quiet it is clear that he is not thinking consecutively about anything.
One is inevitably driven to thinking of butterflies when one considers some of our
nineteenth century ways, and especially when one juxtaposits them in thought with some
of the ways and ideals of other times and places. We are in that stage of evolution, or
perhaps, retrogression, when the mind presents in many ways a strong resemblance to that
of the butterfly. The highest compliment to which the age is entitled is probably contained
in the celebrated sentence: "You can fool some of the people all of the time, and all of the
people some of the time; but you cannot fool all of the people all of the time."
Men are in pursuit of pleasure and the chase is not scientifically conducted. This is
easily shown with the aid of any current definition of pleasure. This is, of course, an age-
old platitude of the moralists, but the butterfly-like unconcentratedness of attention arises
from the constant pursuit of pleasures that are easily in view, without regard to the perfectly
obvious fact that they are transient, involve a multitude of penalties, give pain because of
their occasional temporary unattainability, generate a wild and increasingly numerous
progeny of more or less unsatisfiable desires, and in the end involve a far more than
equivalent pain. So the nineteenth century mind has got into a way of flitting from one thing
to another, which is carried into other domains than those of pleasure. Accustomed to
jump from pleasure to pleasure, from taste to taste, from desire to desire, it cannot now
remain upon anything even when it wants to do so. It is cursed with its own curse, is an
inadequate instrument on its own lines of work, and is a nuisance to its possessor. I have
even heard a proposition from a well-meaning person that a resolution should be submitted
with regard to the mind like that which was submitted to the English House of Commons
with regard to the House of Lords "That it is useless, dangerous, and ought to be
abolished." It seems, how-
--- 75

ever, impossible, but that there should be some way of reforming it, short of total abolition.
I cannot agree either with those who say that in a vast number of cases it has been
abolished, but that no one has remarked its absence.
The habit of flitting from pleasure to pleasure leads to curious results. The mind hits
back, so to speak, and takes to considering pains, revels in them, builds up imaginary and
even impossible painful situations, fills in their details, passes from one to another, argues
in favor of their probable happening, throws its possessor into a chill of terror and paralyzes
his will. It loves to pursue this line of conduct when the poor man would fain sleep. Or it
will persist in flitting every few minutes of Monday on to a disagreeable situation that is not
due till Tuesday and thus rendering both days unpleasant. It will even hark back on
Wednesday to the event that is at last buried forever among the records of Tuesday. It
cannot even achieve its own ambitions for pure want of concentration. Setting out to
consider the ways and means of the achievement, it flits on to a thousand other matters
and may even drift in five minutes wholly and finally away from the proposed point.
This inability to stay long upon anything shows itself in every department of life. The
poor butterfly does occasionally flutter accidentally upon a truth; it would be strange if it did
not. One such, I remember, some years ago, noticed the lid of a kettle being pushed up
by steam, and happened into the idea that in the same way a rod attached to a wheel might
be pushed around. To another came an idea that what pulled a falling apple and the earth
together was always trying to pull the earth and the sun together. On these accidents we
lavish much praise instead of despising ourselves that they are not a thousand times more
numerous. But how are they to be made so? In the powerful words with which a certain
circular concluded - "surely something ought to be done."
The evil shows itself in every way. In the search for multiplied, short-lived
sensations we do not even eat some simple thing till we are satisfied, but, tasting at many
dishes, eat from two to eight times too much. Finally the idea of "eating to live" takes wings
altogether and elaborate confections, dispensed at special establishments, are prepared,
each of many flavors, simply and solely to gratify the whims of an over-educated palate.
Smoking was once a religious rite; now it is only a method of gratifying the palate and nose
when eating has become for a short period impossible. Our reading is from journals,
weekly, daily, and monthly, in which the strain on attention is reduced to the extremest
minimum. The paragraphs get shorter and shorter, and when they exceed an inch or two
on the same topic a "shriek" headline is introduced to give the reeling intellect time to
recover. In music the ancients dwelt long on one tone till they had meditatively exhausted
its possibilities. Now chords, notes, and keys change with the utmost rapidity, or we cannot
keep up our attention. In ancient Athens the people sat out on the same day three stately
tragedies; now it is only with the most elaborate music and setting that Shakespeare pays
for production, and the ten-minute-change music halls are crammed. In conversation the
same habits prevail. It is ill-bred to talk of the same thing more than a minute or two, to
introduce thought into what you talk of, or indeed, to talk of anything upon which thought
is possible. History is becoming anecdote, poetry the impressionist's, the sentimentalist's,
or the suggestionist's two-dozen-line scraplet.
The above represents a criticism on the tendencies of the age which is easy to
make, which would, indeed, be easy to make much more forcibly, plausibly and bitterly.
Possessing a little point and truth, it owes its force in greatest part to the suppression of the
full outlines of the picture. It seems clear that unsteadiness

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of attention, the butterfly mind, is the result of constantly running after small sensational
pleasures. This calls forth a multiplication of the means of pleasure, and the mind, learning
to taste at so many, running from one to another, demands a growing supply. So supply
and demand continually react to each others' growth, and the general mental stability and
virility become feebler and feebler. At a period like this and presenting symptoms like these
all the older empires and civilizations have begun to go down before races whose minds,
if crude and ill-furnished, had not thus been belittled.
But in certain ways the situation, though old, is yet possessed of quite new features.
One of these is the fact that we are considering whole peoples. The degeneracy of such
civilizations as those of Babylon, Athens, and Rome was probably completer than that of
any modern people. It is true that the cultured of Athens were capable of sitting out three
tragedies on the same day. The cultured of London and New York are capable of doing
the same thing. But the uncultured of Athens, the serf classes, are not included in the
description at all, and so do not darken the impressive picture. With us the "uncultured"
classes do form an element in the picture, have learned to read and write and think, and
greatly outnumber the "cultured" few who are, however, no fewer than at any time; hence
an element now enters the picture that once formed no part of it.
And the other feature is related to this one.
The old empires were destroyed by in-current foes who had not the "culture" that
destroys virility. The new empire will be that of America, and it contains within itself the
elements necessary for its own regeneration, the unsapped strength, the sense of human
dignity and brotherhood. Infected so to say with points of disease, it is strong enough to
heal itself. Charles Lamb relates that when the merits of roast pig were first discovered,
the discovery was due to a pig that had been roasted in a burning house. For a long time
the delicacy was always obtained by the same means till at last it occurred to someone that
it was unnecessary to burn down the whole house for the sake of one pig, and thereafter
the pig was roasted separately. The new empire will know how to roast its pig.
Further. The decay of the old empires was accompanied with decaying belief in their
old Gods. Religion died, and with it died manhood. Not so now. If the old order passes
the signs of the new are apparent. If the old creeds die, a new and grander creed is born
and in that new the older live redeemed in their pristine form. The pure Wisdom of the old
Teachers of all races becomes again possible among men as Brotherhood manifests in
every heart. And Brotherhood guided by this Wisdom is at the foundation of a new
civilization, which, not exactly involving the destruction of the old, is its transmutation into
gold. The pessimist is blind to all but that little circle of the world which manifests at his
particular little porthole. His description is impressive because correct up to its limit, but let
us stay on deck. Most of the suggested methods of reform are based on porthole views
at best, and in many cases the reformer writes with his back even to his porthole. The
most hopeful and the easiest of all reforms lies in the education of children. At present they
are most largely educated in the directions of bald intellectualism, noisy patriotism and
pressive rivalry. Action is based on feeling, and till children are made to feel themselves
as divinely human, to feel Brotherhood, to feel their own souls, their subsequent life must
surely reveal in action the lack of this, the only real education. A man is what he is and
feels, not what he knows. Education is precisely upside-down, yet in education lies the only
real hope of betterment. The reformers, porthole and other, are respectfully invited to
consider the topic of the education of children and to "cease from foolishness."

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PRACTICAL THEOSOPHY *

WE hear a good deal at present about "Practical Theosophy." Is such a thing

possible? If so, in what does it consist? To many theosophists, theosophy is an individual
internal thing, a system of cosmogony, philosophy, ontology, to which the term practical is
completely inapplicable. As well, they think, talk of practical metaphysics. Others, again,
feel that to love your neighbor and still neglect to help him in the material things in which
your aid would evidently be to his advantage, is a barren mockery.
One meets people continually who hardly stir a finger to help others, and yet who
talk glibly about the "Rounds" and "Rings," and the "seven principles" of man; who long for
Nirvana, even for Para-nirvana; who ardently desire to be joined to the Infinite, absorbed
into the Eternal; who feel that all men are their brothers, all women their sisters, and that
thought makes them, oh, so happy, gives them such peace of mind. The convict is their
brother - their caught and locked up brother; the tramp is their brother - their idle,
unwashed, whisky-soaked, good-for-nothing brother; the work woman is their sister - their
poor, friendless sister, who has to sew sixteen hours a day to keep body and soul together;
even the prostitute is their sister - their fallen, wicked sister, who is hurrying to an early
grave; the famine-stricken Irish, Chinese, Hindus, are their brothers and sisters - their skin-
and-bone brothers and sisters, who are dying of starvation. Theosophy teaches them
these beautiful truths, they say, and it does them so much good to know it all! Speak to
these sentimentalists about "Practical Theosophy," and they look suddenly stupid. Tell
them that in a garret not a

-------------
*An unsigned article reprinted from "The Theosophist," March, 1889.
-------------

hundred yards from their back door there lies a fever-stricken family - that you know of fifty
cases of genuine distress that they could aid by their money and sympathy, and they look
at you as if you were something they had eaten which had not agreed with them. Perhaps
they tell you that theosophy is a spiritual affair, something of a private and confidential
nature between their "higher selves" and the Great All, into which no vulgar, earthly
considerations enter. These people are probably quite unaware what a wretched sham
their "theosophy" is, and what miserable frauds they are themselves when they pose as
theosophists. They do not know they are selfish. It has never entered their heads to think
what would be their thoughts, their words and their actions, if they really felt what they say
they feel, if they realized in their hearts the meaning of the words, "My brother," "My sister."
 These people do not trouble themselves to think what their sentiments would be did
they learn that a real brother or sister was in want of their aid. Suppose they heard some
fine morning that their brother was starving to death, without the means of procuring food,
what would be their sensations? Would not their hearts stop beating in horror? Would not
every nerve tinge with excitement and with anxiety to save him? What pictures their
imagination would draw! Their beloved brother lying helpless on the floor of some wretches
hut, while the wife he loved and the children of his heart, emaciated to skeletons like
himself, lay dead or dying around him. Would not any woman under these circumstances
fly to her banker and make him instantly telegraph money to his agents in the nearest town,
with instructions to send messengers at any cost to her brother with immediate relief?
Were she a poor woman would she not hurry with her trinkets, her

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clothes, her furniture, anything, to the poor man's banker, the pawnbroker, thankful and
proud to be able thus to raise the money to save her brother and his family from horrible
death? And then what feverish anxiety, what sleepless nights, until she learned that the
relief she had sent, had reached her brother in time! Or, suppose a man were told that his
pure and innocent sister had been morally tripped up and socially knocked down by some
selfish brute whom she had trusted - had been psychically drugged by him, "ruined,
deserted, cast out, reviled and spat upon" by people morally and intellectually unworthy to
be her scullions; handed over in cold blood by the "moral" and the "pious" to the tender
mercies of the most selfish and most brutal of both sexes, to be trampled hopelessly into
the mud, the helpless slave of the demons of drink and lust. Would not every spark of
manliness in him be fanned into a blaze of indignation and rage? Would he not employ
every conceivable means to discover the poor girl's hiding place? And when he had found
his sister, would he not throw his protecting arm round her and fight his way with her out
of the hyena's den, past the toads of scandal and the vipers of malice, and give her an
asylum in his heart and hearth, where the poor wounded, terrified, half-demented girl could
recover her mental, moral and physical health; while those who never tripped, or who had
never been seen to fall, howled and snarled, and hissed, and grimaced before his door in
impotent rage that a victim had been rescued from the hell to which they had consigned her
as a sacrifice to their demon-god - the great infernal trinity of Hypocrisy, Cruelty and
Selfishness?
No! Those who descant upon the brotherhood of man seldom realize, even in the
faintest degree, the meaning of the pretty, sentimental words they utter. If they did, there
would be no question as to the nature of Practical Theosophy. If they did, a great unrest
would seize them, a supreme desire to help the thousands of suffering brothers and sisters
that cross their path every day of their lives, and from whom they shrink because
cowardice, selfishness and indolence in habit furnished lodgings in their hearts.
The Australian savage murders any black fellows he meets who do not belong to his
little tribe. He kills them on general principles - because they belong to "another set." The
civilized world has advanced so far upon the road to Practical Theosophy that we do not
actually murder or maim those who do not belong to our tribe, we merely let them suffer
and die, and the advanced ones, the pioneers of the race, write upon their tombstones,
"Here lie my dear brothers and sisters."
 The fact is, however, and a staggering one it is, too, that Practical Theosophy, in its
full acceptation, would mean a dissolution of society as at present constituted. Of that fact
there cannot be the slightest doubt, for it would mean a reign of kindness, of sympathy, of
unselfishness, of tenderness to the weak, of forgiveness for the erring, of mutual
helpfulness, of happiness in seeing others happy, and there is not a single one of our
present social institutions that is not founded upon principles diametrically the opposite of
these, and which would not swell up and burst to pieces, were the ferment of altruism
introduced into it. Only fancy what the result would be of introducing Practical Theosophy
into our treatment of criminals, and into our legal processes! What would become of that
dignified and learned profession, the law, were the object of the solicitor and the barrister
to make people friendly and forgiving, instead of being to fan their enmity, spite and hatred?
What would we do with our great prisons and convict establishments, were jurymen, judges
and legislators to really look upon criminals as their ignorant, misguided, erring, stupid,
neglected brothers and sisters? Or, again, what would become of our arsenals and
ironclads, of our generals and ad-

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mirals, our colonels and captains, and our be-feathered and be-belted warriors generally,
were the people of various nationalities to refuse to shoot and stab and blow each other to
pieces at the word of command, for no better reason than that they were brothers and had
no quarrel, and did not want to harm each other, or each other's wives or children?
Another noble profession would go to the dogs! What would become of the churches were
the clergy to treat their fellow creatures as brothers and sisters? Would not the bishops
hasten to convert their palaces into asylums for the homeless wretches who now lie
shivering at night in the road before their gates? Would not the lesser clergy quickly follow
their example? Then they would have to feed these unfortunates, for the bishop's brothers
and sisters are starving all the time as well as shivering; and how could they do that and
at the same time maintain an establishment? What would the Lord think of His ministers
if they neglected to keep up their place in society? The next thing would probably be that
the clergy would open their great empty churches for wretched and homeless women and
children to take shelter in, instead of letting them lie shivering in the rain and wind before
the barred doors of those gloomy temples of their jealous God - and then what on earth
would become of Religion?
Bet let us be reassured! The social order is in no danger just yet of being upset, by
the introduction of Practical Theosophy into the lives of men. Practical Theosophy to exist
except in fancy, requires practical theosophists - in other words, people who value the
happiness of others more than their own enjoyments, and such people are a rare exception
in any place in life - in the law, the army, the church, the legislature, in agriculture, trade,
commerce or manufacture. If any one feels today that his sentiments are those of practical
theosophy, and seriously proposes to sacrifice his worldly prospects and enjoyments in
order to spend his life in doing what little he can to benefit others, he runs a risk, that is not
far from a certainty, of being treated by the world as an incorrigible lunatic. It is a fact which
few will deny, that any one would be considered a madman who openly and confessedly
followed the injunction of the great Practical Theosophist of Judea to sell all he had, and
having given the proceeds to the poor, to follow him - that is to say, who devoted his life,
in complete forgetfulness of self, to the great and glorious task of raising humanity out of
the quagmire of ignorance, selfishness and cruelty, in which it flounders. If he had some
reasonable object in view, well and good. The world can understand a person's being
altruistic for the sake of a good living and an assured position in society - there is some
sense in that; it can even excuse a man for loving his neighbors, if he firmly believes that
he will thereby be entitled to a reserved seat in the hall of the gods; but "utter forgetfulness
of self," that is quite unnatural, and amounts to a sign of weakness of intellect!
When people talk of practical theosophy as a thing that is possible in the world
today, in ninety-nine cases out of a hundred, they are thinking of practical benevolence or
charity; for, if the very foundation of theosophy be the sentiment of the brotherhood of
man, practical theosophy, by the very laws of society, as at present constituted, is an
impossibility. Law, religion, politics, militarism, our very system of morality itself, are all
incompatible with the existence of the sentiment of the brotherhood of man. All these
institutions were invented by and for people imbued with the opposite sentiments; they are
fitted only for such people, and could not exist for ten minutes in a world inhabited by
practical theosophists.
The natural laws that govern the manifestations of practical theosophy are as
different from those that obtain in our present

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system of egoism and destructive competition, as the laws that govern the phenomena of
steam are from the laws of hydraulics. We know full well that no steam will be generated
in a boiler until the whole of the water therein has been raised to boiling point. Even so we
also know that in order to raise the world to the point at which men will "generate" practical
theosophy, the spiritual temperature of the whole of mankind must be raised; all men and
women must be made kinder and still kinder in heart, and stronger and still stronger in
spirit; and this can only be done by acting on them en masse, and raising the standard of
kindness and of spiritual strength in the whole race.
Will works of benevolence and charity do this? Are they not in themselves a
consequence rather than a cause, a fruit rather than a seed? Such works are indeed a
fruit, the immature fruit which the tree of kindness bears in the half-grown, stunted condition
it necessarily presents when planted in the uncongenial soil of selfishness. Benevolence
and charity belong to the time when men stone and crucify those who tell them that all men
are brothers and ought to treat each other as such. They are the tythe grudgingly paid by
vice to virtue, by egoism to altruism, and their existence shows that egoism and vice take
nine-tenths, or rather ninety-nine hundredths, of the produce of human life.
Were practical theosophy the rule of life, benevolence and charity would not be
needed, for they owe their existence to the greater prevalence of malevolence and
injustice. They are the exceptions occurring when the rule is in force, and disappear when
the rule ceases to act. Benevolence has become an anachronism since the idea of
universal brotherhood dawned upon the world. Charity, under the higher law, is no better
than a flattering deceiver, for it tells people that they are worthy of praise and reward for
doing the things which theosophy declares it to be criminal to leave undone, because not
to do them, and a thousand times more, is to do injustice. Active works of benevolence
and charity are therefore not practical theosophy. They belong to the old regime of egoism,
of which they are the flowers and the fruit; and, however good in themselves, they should
not be mistaken for practical theosophy if a dangerous delusion is to be avoided.
If, then, practical theosophy be in reality a form of human life - of morality and of
society - far higher than those which exist in the world today, and for the coming of which
we can but prepare the way, can we, nevertheless, not give a practical turn to such
theosophy as we already have, so that it will hurry on the reign of Brotherhood? Or, must
our theosophy remain for long centuries only a self-centered and ideal thing? What form
can we theosophists give to our efforts so as to make our theosophy an influence in the
world for good? If theosophy is to be the guiding power of our lives, in what manner, and
to what end, is it to guide us?
We cannot, at the present day, exercise practical theosophy and still remain in such
harmony with our surroundings as would entitle us in the world's eyes to be called sane.
We cannot even realize in our imagination, soaked through as we are with egoistic modes
of thought and standards of value, what it will be like to live in a world peopled by practical
theosophists. But, without the slightest doubt, we can turn what theosophy we have in us
to practical account; for we can each of us add his or her own warmth to the general heat
and thus help to raise the moral and spiritual temperature of the world a little nearer to the
point at which the free generation of practical theosophy will naturally take place among
men. We must remember, however, that for the exercise of practical theosophy, as it will
one day exist in the world, reciprocity is necessary. If the person you treat as a brother,
treats you in return as an enemy, the real effect of the principle of Brotherhood cannot

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manifest itself; and at present as society is constituted, it is not possible, and not in human
nature, for any man to carry out that principle in all his intercourse with his neighbors.
Practical theosophy in isolated individuals, if it is to avoid an opposition that would paralyze
or destroy it, must of necessity take on a somewhat different form from that it would
assume in a society where all were practical theosophists.
The practical theosophist of today is the individual who is animated by that spirit of
brotherhood which will one day become universal; and, as such, he is none other than the
man who, at all times, tries to impart to others the theosophical knowledge he has got
himself, and to imbue them with the theosophical principles by which he guides his own
conduct; who tries to stir up in others the spirit of kindness, of patience, of gentleness, of
courage and of truth; who tries to induce his neighbors fearlessly to think out the problem
of existence for themselves, and to feel the dignity and the responsibility of their own
manhood and womanhood; who tries to make others self-respecting and strong. Those
who become penetrated by these sentiments and qualities do not need any stimulus to
make them engage in works of so-called charity, for these will be for them the natural
outlet, in the present order of things, for their overflowing impulse to benefit others. The
feelings that prompt to all kind actions belong to the domain of practical theosophy, but the
actual works of benevolence and charity to which they prompt are not theosophy; they are
accidents in the growth of theosophy, just as the useful inventions of modern times are
accidents in the progress of science. The object of science is not to discover new
bleaching powders, or murderous explosives; its object is the intellectual conquest of
material nature. Even so the object of theosophy is the moral conquest of man's animal
nature, irrespective of the soup kitchens and orphan asylums that spring up during the
process. It seeks to subdue or chase out the toad, the vulture, the wolf, the pig, the viper,
the sloth, the shark, and all the rest of the menagerie of lower animal natures that now howl
and croak and hiss and grunt and caw in the hearts of men, and it knows that this is an
operation which can only be performed by each man for himself. Each must purify his own
mind, and make his own spirit strong, and the difference between theoretical and practical
theosophists is, that the former talk about these things and the latter do them. But though
this process is a self-regarding one, the effect is not. He who is a practical theosophist,
who tries to make himself strong and pure-hearted, is, even unconsciously, a powerful
influence in the world, and he becomes a center of energy potent in proportion as he
forgets himself, and merges his hopes and fears, his likes and dislikes, his thoughts, words
and deeds, in the great life of humanity - dissolving his personality, so to say, in the race
to which he belongs; feeling with it, thinking for it, bearing its burdens in his consciousness,
and its sins upon his conscience, and knowing that to sacrifice himself for the good of
humanity is therefore in reality but to ensure his own salvation.
The practical theosophist, in proportion to his own strength, gives strength to all with
whom he comes in contact, through a process somewhat similar to that of electrical
induction. Colonel Ingersoll was once asked if he thought he could improve upon the work
of "the Creator." He replied that had he been consulted, he would have made good health
catching instead of disease. Had the great American orator and wit looked a little deeper
into his own heart, he would have seen that "the Creator" is not so stupid as he thinks Him,
for health is in reality catching, especially health of mind and heart; and Ingersoll himself
owes most of his great influence in the world of thought, not to his logic,

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powerful as that is, not to his wonderful command of illustrations and similes, not to his
rapid flow of brilliant language, but to the healthy contagion of a heart overflowing with the
magnetism of kindness, generosity and pity, and charged with the electricity of a love for
the good, the true and the beautiful. The practical theosophist, wherever he goes and
whatever he does, causes those with whom he has to do to "catch" theosophy. A hint
dropped here, a word said there, a question asked, an opinion expressed, become, through
the power of his vitalizing magnetism, the seeds of theosophy in others.
Practical theosophy, then, is the sum of those institutions into which human life will
spontaneously crystallize when men and women become practical theosophists, in other
words, when they feel in their hearts that all men are brothers, and act accordingly.
Practical theosophists today, those sporadic and premature instances of an altruism that
will one day become universal, are the drops that precede and presage the rain. They
cannot, under the rule of the present morality, and with existing social, religious and political
institutions, live and act as they would were all men such as they are themselves. The
most they can hope to do is to try their best to prepare the world for the reception of human
brotherhood as the foundation of all our ideas of life and morality; and this they can best
accomplish by each one's making himself pure and strong; for then they become centers
of a spiritual health which is "catching," they become "laya points," so to say, through which
there flows into the world from another plane of existence, the spirit of brotherhood, of
mercy, of pity and of love.
 Practical theosophy is the great edifice which will be constructed here below by the
invisible, intelligent Powers of Nature as soon as there exists on earth the material
necessary to build it. Practical theosophists are the bricks with which the edifice will one
day be constructed, and the builders only wait until the lumps of mud that now cover the
earth, have been converted by the fire of misery and sorrow, of painful effort and sustained
aspiration, into hard and shining bricks, fit to build a temple to the living God.

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

CHARACTER
"Character is higher than intellect. Thinking is the function. Living is the functionary.
The stream retreats to its source. A great soul will be strong to live, as well as strong to
think. Does he lack organ or medium to impart his truths? He can still fall back on this
elemental force of living them. This is a total act. Thinking is a partial act. Let the
grandeur of justice shine in his affairs. Let the beauty of affection cheer his lowly roof.
Those 'far from fame' who dwell and act with him, will feel the force of his constitution in the
doings and passages of the day better than it can be measured by any public and designed
display. Time shall teach him, that the scholar loses no hour which the man lives." - The
American Scholar, Emerson
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THE DESIRE FOR KNOWLEDGE

by A. A. Deen Hunt

IT comes with the first breath though there may be no mental consciousness of it in
the infant, whose primal effort, as he appears on the physical plane, is an experiment with
his lungs. It haunts us from the cradle to the grave and we pass through many phases of
mental and spiritual dyspepsia because we do not pause to assimilate what we absorb.
As if driven by some inexorable fate we pursue whatever Will-o'-the-wisp may dance before
us and allure us, until in the chase we forget others, who, each in his turn is pursuing his
special ignis faituus. The less we really do know the more completely we flatter ourselves
that we have gained all that can be acquired and we cry out for wider fields of vision on
other planes of consciousness. How many of us comprehend our present one?
I ask the little tot just in the proud pursuit of learning her alphabet: "Do you know the
letter A?" "Of torse I does," is the self-sufficient answer. Does she? - do you? - do I? I
think not. Let us note what H. P. B. says of this introductory initial.
"A. - The first letter in all the world alphabets except a few, such for instance, as the
Mongolian, the Japanese, the Tibetan, the Ethiopian, etc. It is a letter of great mystic
power and 'magic virtue' with those who have adopted it, and with whom its numerical value
is one. It is the Aleph of the Hebrews, symbolized by the Ox or Bull; the Alpha of the
Greeks, the one and the first; the Az of the Slavonians, signifying the pronoun 'I' (referring
to the 'I am that I am'). Even in Astrology, Taurus (the Ox or Bull or the Aleph) is the first
of the Zodiacal signs, its color being white and yellow. The sacred Aleph acquires a still
more marked sanctity with the Christian Kabbalists when they learn that this letter typifies
the Trinity in Unity, as it is composed of two Yods, one upright, the other reversed with a
slanting bar or nexus, thus - [script]. Kenneth R. H. Mackenzie states that the St. Andrew
cross is occultly connected therewith. The Divine name, the first in the series
corresponding with Aleph, is AeHeIeH or Ahih, when vowelless, and this is a Sanskrit root."
How many of us have thought of this initial from this standpoint? Have we not in
these suggestions food for study for this one life-time at least? What is its mystic power
and "magic virtue," and why is its numerical value, one? Why is it connected with the first
of the Zodiacal signs, and why is its color white and yellow, and why is its sound what it is?
Why does it seem to compass all sound from the faintest sigh to the roar of the whirlwind?
What fools we mortals be who think that we have compassed much knowledge when here
at the very outset we find that the study of the initial letter of our Alphabet would open to
us vistas of the Universe. The child learns its first letter simply as a form that shall aid him
later in affiliating the thoughts of others from the written or printed page. How much wheat
or how much chaff he will gain from this power he is obtaining will depend entirely upon
himself and the object he is pursuing. But why does he care for the written page except
to get an insight into the minds of other men? Yet each individual represents a different
facet of the sparkling jewel of humanity, similar to the others but not the

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same. What then does all this querying bring us back to, except that the true study of man
is man, and to know himself is man's ultimate aim, by this means arriving at all knowledge,
because man is the outcome and epitome of the Universe?
Unquestionably we gain much knowledge of man from books, for it is truly said
nothing can be thought or imagined that cannot be made manifest; consequently whatever
thought a man may entertain or express, we know that it denotes a condition that may
obtain and that it is a reflection from one of humanity's facets, though the color may be dark
and repellent. It may carry with it the most diabolical suggestion and influence or it may be
luminous with the highest thought and purpose, impelling to noble deeds and words. Thus
from the printed page we gain much if we view each of these as an exposition only of man's
composite nature and that it expresses his point of view. It is, however, from contacting our
brother in a closer way that we learn to know him and so know ourselves best. If we reach
his heart and get into close sympathy with him we then really begin to know something of
Universal Law. We are attacking the occult - the hidden, we are learning the real secrets
of nature. We do not need to go to books for this for we have already found that we do not
even know the exoteric side of the letter A. Yet in face of this fact we clamor for esoteric
knowledge, for instruction, for some curious and hidden manifestation that shall raise us
above the common herd.
Why? We hug the flattering unction to our souls that it is because we can then help
humanity to so much greater an extent. Have we done all that we can with our present
means and knowledge? Have those who claim to have studied on esoteric lines fully
comprehended what has been given them in the Secret Doctrine and other occult books
and pamphlets? Do they know their letter A?
If the motive be perfectly pure with which one seeks to gain an insight into Nature's
laws he will do so and become a helpful factor, but if he is only studying for the sake of
power, to gratify his own vanity, to be able to swell himself out with the fancy that he knows
so much more than others, he will probably wish before he gets through that he had not
played with fire.
He who truly desires to help humanity must first of all forget self and then he will find
increased knowledge and power in every move that may be made. He will not be troubled
with doubts nor cast down by disappointments, but with the simple trust of a child will touch
greater heights than he dreamed of. He will not need to hunt for Nature's secrets through
hidden ways. She will open her heart to him and he will learn to comprehend some of the
lore engraved on the diverse facets of her highest product - man.

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

"Whoever offers not food to the poor, raiment to the naked, and consolation to the
afflicted, is reborn poor, naked and suffering.
"Do but return to the principles of wisdom, and those who take you now for a
monkey or a wild beast will make a god of you."
"He who leaves the society of fools, cleaves unto the wise." - Gems from the East.

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NOUS
by T. W. Willans

THE popular meaning of "nous" gives a true definition of that judgment which must
always accompany intellect, in order that this most necessary instrument may be of true
value in human evolution.
The fatal loss of "nous" or sound judgment will ultimately wreck intellect. Intellect
without discrimination or attributes of soul or heart is self-destructive. It is the want of
"nous" that causes a man to overestimate his ability, or exhibit that sorry caricature of
human nature embodied in the term conceit. Emerson said "the devil is an ass," and
therein he hit directly on the weakness of evil.
Using intellect alone, and basing conclusions on such observations that are actually
under the sway of animal consciousness, or sensuous perception, our foundation is
delusive or untrue, when estimating that which requires a higher state of consciousness.
From a false foundation, the intellectual deductions we make are necessarily false and so
failure must result; for our plans and theories are wanting in the only thing that can
possibly make them successful and true, i.e. "nous," acumen, discrimination, sound
judgment. Instead of doing "the right thing at the right time and in the right place," we do
the wrong thing at the wrong time, and in the wrong place, when the linchpin in our vehicle
of human intelligence is wanting. One of the fallacies of intellect when separated
temporarily or otherwise from soul, is a blind belief in itself and in another's opinion.
Intellect when separated from soul has necessarily no soul attributes and therefore
has no capacity to perceive soul, or the spiritual nature. Consequently intellect will believe
itself to be what it thinks and what others say of it. If it is worshiped as being the supreme
and it can get other intellects to say so it will believe it. So intellect alone can be very easily
taken in or "taken down" as the boys say. Depending on itself it has no "nous" and so "the
devil is an ass," having a hidden desire to be thought God. It is impossible for intellect
alone, to know or think of any higher consciousness than itself; and hence because people
worship the Divine, it thinks, if it can get worship, that it is that Divine. But intellect is sadly
taken in when an ignoramus of its own brood worships it.
It is a glorious privilege of the soul to worship the Divine and a truly spiritual man will
accept the homage, apparently paid to him, as paid to the Divine and will know how to hand
it on to Deity.
Yet, though intellect when separated from the soul or the heart makes a fool of a
man, still when used in its true place it is a necessary and worthy servant of the Most High.
A servant, in fact, which we, as human beings, cannot do without, and be successful in true
progress.
The truth is, intellect should be accorded its place, given its true name, and wisdom
will grant it that place and no other, in our progress towards perfection.
"Seek, O beginner to blend thy mind and soul," is a vital necessity for an immortal
career. "Nous" requires practical action in accord with spiritual principles. We cannot
obtain the blessings of enlightenment without acting upon its principles.
"Harmony in word and act" is a necessity for the development of the divine. The

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divine in a man will give him a perfect trust in the divinity of men and he will go about his
Father's business with a certainty of success.
For the soul has nothing to fear from evil; the pure soul is incapable of fear.
Individual men and women fail when they divorce themselves from soul and depend on
intellect alone, but the warm heart of "the mother" calls forth multitudes of souls and
through those who now respond and in whom the divine "nous" is awakened will progress
and ultimate perfection be ensured for the race.

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

THE PAIRS OF OPPOSITES.

by Edward C. Farnsworth

"THEN I looked on all the works that my hands had wrought, and on the labor that
I had labored to do; and, behold, all was vanity and vexation of spirit, and there was no
profit under the sun."
The discontent of the Hebrew preacher, here so strikingly expressed, contains
nothing unique, for thousands in all ages have had like experience. Indeed, any student
of human nature finds discontent manifesting on every side, in all stations of life. He sees
man a bundle of contradictions, alternately hoping, desponding; now moved by love, now
indifferent, even hating; bound by some evil today, repentant tomorrow, ever in an
unstable condition, finding no rest in either extreme of his personal being. The question
as to the cause of all this naturally arises.
A great law known as the "attraction of opposites" operates in the Universe. But for
this law evolutionary progress would be impossible. Man, ancient wisdom declares, is the
Microcosm of the Macrocosm therefore we can deal directly with him as illustrating the
nature and action of this law. We may, despite our limited power of cognition, conceive of
Divinity as a Trinity of Will, Desire and Thought in stable equilibrium, a Unity reflecting itself
in the inmost heart of man and revealed in all its perfection only to beings capable of
comprehending its entirety. As yet man catches, here and there, but imperfect glimpses
of what he feels is a pure and divine reality and, mistaking illusion for that reality, strives
to make it his own. Grasping the fleeting shadow, he finds it "vanity and vexation of spirit."
Still the divine inner urge is upon him. Buffeted and defeated, he will try again. Surely that
bow of promise e'en though faintly pictured on his mental sky, must hold for him, within its
sevenfold beauty, one ray whose glory he never yet has known on earth, in air, or sea. So
in his feverish quest for happiness, he flies to the other extreme, to be again disappointed,
foiled, driven back. Now in order to rise superior to the clash and clamor of the pairs of
opposites, to really free himself from these many adversities, man should strive to cultivate
habits of introspection, of looking to that calm reflected in the depths of his being, of all
being, for Being is One. When he looks upon his brother, he ought to remember that the
pure, eternal flame which consumeth not, lies beneath the outward seeming, and by
sympathetic words and actions he should strive to remove any obstruction. Then that
beneficent, uninterrupted light shall ray forth upon himself and others. Man with eye fixed
on the

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guiding star at the positive pole of his being, shall finally reach the restful haven where
enter not the troubled waters.
Theosophy teaches that the eternal spirit of man sits enthroned above delusion, and
by the power, the majesty of its presence, draws man to itself, thus gradually narrowing the
area of his oscillations, slowly but surely overcoming the resistance of his belligerent
personal will, to finally bring him into that calm and peace from which spring true knowledge
and self-conscious union with the Divine.
Man's mental, astral and physical constitution is such that he cannot proceed
independently along any one line of development. He loses interest, satiety ensues and
with it comes a vague sense of unrest, precursor of change; so he is forced from round to
round, up the ladder of experience. His petty personal will is made to how to the Divine
Universal Will acting through his spiritual will, for the balance of parts must be preserved
in the universal whole, each will must be rounded out to focus that universal whole. The
law of opposites which affects the individual, also acts on men in the aggregate; therefore
every man represents in his earthly life the rise, culmination, decay and final death of
nations. Every nation, like every man, is the living expression of some particular virtue or
vice, some excellence or defect, because its main energy, like his, is directed to the
accomplishment of certain ends, thus rendering the Nation incapable of realizing in itself
the varied excellences of other nations and so endangering and delaying the harmonious
perfection of the final whole. Therefore in national life the great law of opposites becomes
active; for instance, military power and virility give gradual place to weakness and
impotence, then suddenly the Goths and Vandals of fate - blind instruments in the hands
of unseen powers - are thundering at the very gates of the stronghold. The end must
come, as it came to many nations; some of them unremembered in the pages of the
world's historians.
What civilizations lie buried beneath the calm surface of the great ocean! Pacific it
seems, yet those mighty waters hide the remains of the old Lemurian land. The Atlantic
spreads an almost unbroken plain where once stood the great islands of fair Atlantis,
whose splendid, though material civilization, contained within itself, like Lemuria, the germ
of that which should cause its final overthrow. When the strength of the storm is upon us,
the restless Atlantic, with its turbulent waves lashed into fury by "the powers of the air," well
illustrates the final condition of that ancient people, whose lack of spirituality rendered them
an easy prey to pride, selfishness and every vice springing therefrom.
The chief defects of our own civilization are selfishness, unbrotherliness, striving for
power and preferment, exalting the one at the expense of many. Is this not a one-sided
development? Shall not the great equilibrating law be called into action? Surely, unless
we discover and utilize something that can counteract these evils.
The chief object of the Universal Brotherhood Organization is to demonstrate from
a philosophical, ethical, and - most important of all - from a practical standpoint, the
existence and nature of such a counteracting power and its application to these urgent
times. Practical Universal Brotherhood is that counteracting power. This alone can
ameliorate conditions; reduce to a minimum pain and misery resulting from violated law
and thus prove a most important factor in the bringing about of the infinite purpose of Divine
Will, balance of parts in the perfected whole.
Man vibrating between the opposites of his being, is but a single, though notable
example of the instability of all below the equipoised and immovable Supreme. All else,
whether low or high, are more or less

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under the influence of the positive and negative poles of being.

Olympian Zeus, the allegorical ruler of the Grecian Pantheon, is shown as realizing
the impermanence of his throne, for he in reality represented a certain stage of Cosmic and
human development, as did his predecessor, the dethroned Titan.
Now all these gods and heroes, results or symbolizing Grecian thought and thrilling
us in its Epic and Drama - clothed, it is true, to the uninitiated with man's imperfections and
vices - were to Pythagoras, Plato and other mystics and illuminati, in reality great powers
and hierarchies who have their correspondents in the cosmogonies of every nation from
Odin and the gods of the North, to Isis and Osiris of Egypt, and the triune Brahma, Vishnu
and Siva of India. All of them, covering vast cycles of time, are symbolical representations
of Nature's truths, and though apparently yielding and being replaced, yet ever reappearing
under new forms. Time itself must ultimately yield to, must become one with its container,
Infinite Duration. It was the sublime conception of the Hindu sages that at the symbolical
inbreathing of Brahm - the mystical unknown Deity - Suns and Systems disappear: their
light is lost in Absolute Light, the light of Orcus, the unknown Darkness.

-----------
 Follow my advice, and leave off your difficult seeking for the knowledge of God by
means of your selfish will and reasoning; throw away that imaginary reasoning, which your
mortal self thinks to possess, and your will shall then be the will of God. If He finds His will
to be your will in His, then will His will become manifest in your will as in His own property.
He is All, and whatever you wish to know in the All is in Him. There is nothing hidden
before Him, and you will see in His own light."
- Jacob Boehme
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STUDENTS' COLUMN
conducted by J.H. Fussell

"In 'Isis Unveiled,' which I have been reading lately, I find mentioned that there exist
many people who have no souls, and I understand that it is held by Theosophists that the
soul may be lost. Will you please explain the meaning of this?"

The teaching that the soul may be lost is not one which is peculiar to theosophy but
is taught in all the ancient religions and even by Christ himself who said: "For what shall
it profit a man if he gain the whole world and lose his own soul." It is universally taught by
all religions and by the great teachers of humanity that man's nature is dual; that he has
a divine nature and an earthly nature. Without going into a further analysis, we may speak
of the soul as this Higher Divine part of man, or being the real man which uses the lower
material man with his desires, passions and sensations, as an instrument for means of
gaining experience of earth life. In the use of this instrument the consciousness of the soul
becomes reflected into the lower man and very often, as every one must know from
experiences in his own life the sense of the higher consciousness may be lost, or for a time
forgotten.
If through a course of evil living all sense of the higher nature be lost so that no
longer can the influence of the soul be exerted in the life, the lower nature becomes cut off
from the influences of the higher and so becomes soulless. For it, the soul has become
lost and it must sink into ever greater and greater degradation, until it ceases to exist as an
entity.
In another sense, however, there are lost souls and this in the very ordinary sense
of being lost. There are very many whom we meet constantly who have lost their bearings,
who do not know the meaning and purpose of life, whose higher natures apparently are
sleeping. To such we can always lend a helping hand, and, perhaps, point out the way of
their true progress and show them again the path that leads to light.
A question was recently asked at a meeting of the Universal Brotherhood
Organization in New York, that if there were lost souls and soulless people would not all
acts of Brotherhood be entirely wasted on them and consequently ought we not to
discriminate and only bestow our help where it can be appreciated. In answer to this I
would say that most certainly true Brotherhood implies the use of the discriminating faculty
but such discrimination must be in regard to the needs of the person and as to what true
Brotherhood consists of, not as to the recipient of our Brotherhood. It is not our part to
decide whether such and such a person may be soulless or not, but if we can help them
it is our privilege and opportunity to do so, and the soullessness of such persons, wherever
they exist, is a part of our own Karma and we are in part responsible for it. And even those
soulless physical bodies actuated by the fiercest passions and the instruments of the most
terrible vices, are part of this universe and must be raised up with all the lower forms of life
until they are purified, refined and made fit for the higher, nobler uses of the soul and
become again instruments of the Divine. The one basic idea on which this whole
philosophy rests is unity, and from the unity not even the evil in the world can be separated,
but must be redeemed and transmuted into good. - J. H. Fussell

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"In what way can the soul be helped or made to grow?"

The soul cannot be made to grow; it is even, in one sense, the principle of growth.
It is the man in whom the soul dwells who does the growing. The soul is that in a man
which inspires his mind to high thought and feeling. It cannot therefore be the mind.
Doubtless it has its own cycle of growth, but with that it will be time enough to concern
ourselves when as Patanjali says we are "in the state of soul simply." A dry phrase, to
express so transcendently illuminated a condition! But in the meantime there is plenty to
do. We have to try and find our own soul. This attempt is the way of growth. Obeying its
behests is the rest of the way. The required obedience will involve us in situations not
necessarily pleasant. We shall have to say and do disagreeable things, even disagreeable
to others, to get into and remain in humiliating situations, to do every duty gladly, to be
brotherly, and to practice assiduously the poor old commonplace virtues. Thus the
limitations of the man will slowly disappear and the light of his soul will get into him,
illuminate his darkness and ensure his real growth. The soul is the source of conscience,
intuition, genius, wisdom, and joy in life. It is the sun and man is the plant. - C.
The answer to this question depends on what is meant by the word "soul." Man
possesses many souls, many bodies, it is said, but for our purpose it is enough to
distinguish between the Higher Soul, the source of our highest and most unselfish feelings,
and what may be called the Lower Soul, that part of us which is dominant in our every-day
life and has to be lifted up to a higher state.
We cannot help the Higher Soul, it can take care of itself, and is, in fact, the
sustaining power for the uplifting of the Lower Soul. Now, the difference we see between
men mainly consists in the attitude of the Lower Soul to the Higher. With most people the
Lower Soul does not even know the existence of its higher part, and as a rule, those people
cannot be brought to that knowledge by others; help, in the usual sense of the word at
least, can only be given to such, as by their own struggles, have acquired the knowledge
of man's double nature and who are trying to find a way towards union of the two parts.
If this, the conscious blending of the Lower Soul with the Higher, is the real object
of our present evolution, then all help given ought to tend in that direction. No one can
bring about this union for another; useful indications may be offered, but they are of no real
value unless the person has reached a point in his evolution where he is able to grasp their
meaning.
Few are the great souls that know exactly what aid is needed at a certain moment;
many are those who give advice without knowing at all whether it will benefit.
There is one kind of help which even the least of us can give and which will always
bring its fruition in time; i.e., to make every thought and every act alive with our love for
Humanity. - B. J.

"What scheme does Theosophy present for the amelioration of social evils? Does
Theosophy meet these inquiries with hope or promise?"
One of the teachings of Theosophy is the fundamental identity of all souls with the
oversoul, and that humanity is therefore, in reality, one, both on outer and inner regions of
being. Man has forgotten this, equally in the "dark ages," and in the modern fevered rush
for wealth on the one hand and for the bare necessaries of life on the other. Social evils
being largely due to this forgetfulness, it follows that the restoration of the knowledge and
the feeling of our Oneness, will tend to diminish and finally eradicate evils which are the
result of an isolated personal and hence selfish outlook on the phenomena of life. In the
recognition of our oneness with each other, those evils which result from the treatment of
our brothers as animals merely, or as manufacturing machines, or as slaves, will

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disappear as if by magic. That which we call wealth, usually regarded by social reformers
as an evil, will assume a different aspect, and the surroundings of wealth, beautiful
dwellings, rapid transport, and improved means of communication, beauty in art, and the
wonders of science, will be naturally diverted from the more or less exclusive use of the few
to the amelioration of the outward condition of the many. Much of this has already been
recognized in our modern life, but the magic touch of Brotherhood is needed to bring the
benefits of our high civilization right home to the poorest among us. The ''social evil"
perhaps referred to by the querent is a terrible one lying deep in the constitution of our
physical nature and one which unchecked by the divine touch of love for the souls trying
to shine through these clay tenements has led before now to the destruction of races and
continents. Nothing can check this but the recognition of our divinity, and the effort to
conquer and slay the lower nature in ourselves while striving to bring home to our
fellowmen the truth that they and we when we gaze in each other's eyes are not bodies
looking on bodies, but immortal beings looking soul to soul. And as we spring to our feet
to help - to touch with the hand grasp of Nobility of Soul those who live in the lowest hell
of material life - we shall know that the Hope and Promise for the race resides in
Theosophy practically applied in daily life. - F. J. D.

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

PROGRAMME OF THE CONGRESS

An artistically illustrated programme of the proceedings of the Congress has been
prepared. These proceedings will consist of many ancient forms and ceremonies, each
appropriate to the unfoldment of the specific features appertaining to the various lines,
functions and departments which are to be represented at that monumental occasion.
Among the exercises which are indicated are the Re-dedication of the School for the
Revival of the Lost Mysteries of Antiquity with torchlight procession; the performance of
the famous Greek play, "Eumenides," by Aeschylus. Address by the Leader and Official
Head of The Universal Brotherhood; business meetings, reports by the representatives of
the various departments; Wagner recital with illustrations, music and explanations, public
meetings, receptions, excursion by steamer, private midnight ceremony, etc., etc.
One of the special features will be music, chants and the heralding of events and
proceedings.
The programme contains a proclamation in symbolism by the Leader and Official
Head, and it is illustrated with significant symbols on every page and couched in unique
language. - E. A. N.

-----------

When enemies write history, reputation suffers. Macbeth was a benefactor of

Scotland, and Richard III, of England; yet how black they are painted! - A. Wilder
-------------
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YOUNG FOLKS' DEPARTMENT

THE KING OF THE WILD DOVES

AN OLD HINDU TALE.
by R. de N.

Once The King of the Wild Doves took his people out for a long flight over a great
forest. Now he was very wise in his way and nothing escaped him. After a while they
came to a glade, and a young dove exclaimed: "Oh, look, look, here is grain strewn on the
ground! that is nice! Let us go and eat."
The King, who heard it, answered immediately: "Grain strewn on the ground in a
forest is a strange thing. Don't trust it; this means danger."
But while he spoke a number of foolish young doves had followed the first, and they
were all on the ground eating greedily, and exclaiming now and then: "No harm whatever!
This grain is delicious. Our King is too wise! He sees danger everywhere!" Upon which
older birds also ventured to taste the food and the rest approached to see and hear what
was the matter, while the King went on warning them, but in vain. All at once a cry of alarm
and distress was heard on all sides, a fluttering of wings - a great net had fallen over the
doves and they were captured. That was the meaning of the grain which served alone to
attract silly birds in the net of a fowler.
When the doves saw that they were caught, they began to quarrel furiously, each
accusing the others of having brought about this misfortune, and I do not know what they
would have done to the first dove which had discovered the grain, if the King had not
interfered and ordered them to mind their common danger.
Now the King as well as all the others was caught under the net: he had followed
them in order to save them. When he saw that they were all silent and ashamed, he said:
"You would not listen to me some time ago when I warned you; let us see if you will
be wise enough to follow my advice this time in order to escape death. As soon as I give
you a sign, rise all together as one bird and fly where I will lead you."
There was a moment of silence; then the King rose from the ground on his wings
and all followed his example as if instead of a great number of small birds there had been
but one huge bird. And what happened? Well, the net was lifted from the ground!
"Now, said the King, "get away from this place as fast as possible." And the people
of doves carrying their prison on their brave little wings, flew quickly in the direction,
indicated by the King, who had a very wise scheme in his pretty head. After a while he said
again to his doves: "I am going to bring you to an unknown part of this big forest where a
great friend of mine lives, the King of Wild Mice, called Goldskin; he is sure to help us - he
is very clever and very kind." So the doves took courage and they flew on and on though
the weight of the net became nearly too much for their tired wings.
But at last they reached the place known only to their King, who called aloud:
"Goldskin, my friend, are you here? Come out and help us!"
He had to call repeatedly before his friend appeared, but at last Goldskin heard him
and came out of his hiding-place, and

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he certainly was the prettiest little King of Wild Mice you could imagine. His fur glistened
like gold in the sun, and he had a long bushy tail like a squirrel. He looked cautiously
around and then advanced towards the dove people:
"You are very welcome here," he said. "What can I do for you?"
"Ah!" exclaimed the King of Doves, "I am glad to see you: we are in trouble, as you
may perceive, and you can help us."
"I see," said Goldskin, eyeing the net and the exhausted doves. "Well, this world is
very unsafe! And how am I to help you, my friend?"
"You have got very sharp teeth; will you, please, gnaw at this net, till you have made
a hole big enough for my people to come out and be released?"
"I am but a little fellow," said Goldskin pleadingly, "and if my teeth are sharp, they
are small. It would take me too much time to bite a big hole in this net, but I think I can
manage to tear it a bit open where you are, just enough for you to come out, and your
people can be left to find their way out of the net after you; the strongest may live long
enough to do it."
"How is this," replied the King of Doves, "I thought you knew me better than that.
I am not going to leave my people and I don't care to be saved without them. If you can
help us all, it is well. And if you cannot, we'll all die together."
"Ah!" said Goldskin with a sigh of relief. "I knew what your answer would be; but
I had to put you to the test before helping you. I am awfully glad!! And now, let us waste
no more time, lest your doves perish from exhaustion."
He went at it, and bit and gnawed and tore till at last he freed them all, and after that
he offered them the most royal hospitality you can imagine.

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

THE GIANT KING

AN OLD KELTIC LEGEND
by H. de N.
 There lived long ago a people of warriors, every one of whom was very brave; and
it was well that they were, because there was clangor on all sides, and they were constantly
called to defend their country.
Now these warriors had a King - such a King! I wish I could describe him. First of
all he was a giant; his people could always see his big powerful head and his broad
shoulders towering far, far above them, and they were very proud of him. They trusted him
completely, because they knew why he was a giant. Do you know?
Well, I will tell you. He was wiser and stronger than all his warriors put together, and
without him they could never have been so brave; but because they knew that he was a
true giant, they feared nothing, and followed him everywhere, trusting in his strength and
wisdom. They called him "the Blessed Chief" - that was a grand name, and it shows how
they loved him!
Now the "Blessed Chief" knew of the existence of a beautiful green island where
there was a treasure, a wonderful treasure; it was said that somewhere on that island a
gigantic cup or vase was kept, and that every brave warrior who had lost his life on the
battlefield had but to be laid down in this magic vase, to revive instantly to new life and
strength. A great many more strange things were reported about the treasure; but the
Chief alone knew all about it, and where it was to be found,
So he decided to take his warriors to the

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lovely green island in search of the treasure, and he gathered all his ships in order to cross
the sea. It was a great sight, as you may imagine, and the finest sight of all was that of the
vessel where the Chief was standing in his shining coat of arms, so that all the men who
were on the other ships could always see him.
After a long cruise they safely reached the island and went ashore. Now I cannot
tell you all that happened to them, as I do not remember it; they met with all sorts of
adventures, as they might be expected to do, and their giant King helped them out of every
difficulty, because being so tall he could see what they did not see and could warn them
of every danger.
Once they arrived at a deep and broad river; it had to be crossed, but - there was
no bridge! What was to be done? The river roared furiously and the warriors stood on the
shore looking at it and waiting for orders. They were ready to jump into the foaming water
at the first word. But the King said: "He who is a Chief, must be able to serve as a bridge,"
and stooping over the river, he stretched his vast body from one shore to the other, so that
he became really, for the time being, a bridge over which he ordered his warriors to pass
till all were safely at the other side.
And so the ''Blessed Chief" brought them to the hiding place of the treasure, and
what happened to them there, I will tell you another time.

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

AN OFFENDED DOG
by L. E. K.
 We lived in an old house by the Creek at Westchester, N. Y., called the old mill-
house. It was an old place that spread all over the ground with seven rooms on the ground
floor, and only two upstairs, and was surrounded by a good bit of ground with lilac bushes
and flowers that made it look very pretty; Westchester Creek went murmuring right past
the door. After being there a few days, standing at the kitchen door one morning a large
Newfoundland dog, a great beauty, made his appearance, and seemed to beg for notice,
it was just as though he had come to make a call. I sat down on the doorstep and he
placed himself beside me. Then we had a long and interesting conversation, which lasted
about an hour, when he got up and walked a way.
Next morning he came again about the same time and the same thing was repeated
and so he continued to do for two or three months. I had often looked at him and wondered
if I should offer him something to eat, but he looked so well fed that I did not think he was
hungry. But one day I had some very nice beef-stew and I thought perhaps he would like
to have some. I went into the house and put some on a plate and brought and placed it in
front of him. He looked at the stew and then looked at me in a very surprised manner. He
looked at it again, and again at me, and then got up with the most offended look in his eyes
I ever saw in my life, walked off and never returned. Now, what offended that dog, I have
never been able to discover.

------------
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BROTHERHOOD ACTIVITIES

ON March 20th a cable was received at headquarters announcing the departure on

that date, of the Crusaders from Santiago for New York, on board the steamship Seneca.
On Monday, March 27th, a goodly number of the New York members and also the foreign
delegates who had previously arrived, assembled on the dock at 7:30 a.m. to await the
arrival of the Seneca and greet our Leader and Comrades, and welcome them home again.
With the party were Maceo, the nephew of General Antonio Maceo; Signorita Fabre,
and a Cuban family, consisting of the mother and four little children. It was a busy week
that followed the return. On the next evening, Tuesday, a reception was given to the
Crusaders, at which all of them spoke, and then every day, every night, there was work to
be done in preparation for the great Brotherhood Congress at Point Loma.
On Tuesday, March 28th, our Leader, and a party of twelve left New York at 1 p.m.
for California. With her were Mrs. Richmond Green, Bros. E. A. Neresheimer, F. M. Pierce,
H. T. Patterson, W. T. Hanson, also Signorita Fabre, Maceo and little Ricardo (one of the
Cuban children). On the following Friday the remainder of the New York delegation,
including also the foreign delegates and some of our Comrades from Connecticut, twenty-
two in all, left on the 6:15 p.m. train. Such a trip I think was never made before under such
delightful circumstances and with such a happy party. A round robin of greetings was
received from them at Headquarters and gave great pleasure to those in New York who
remained at home.
By the time Detroit was reached the party had grown to 50 and it was expected that
the number would swell to almost 200 on leaving Chicago. The Congress began on
Thursday, April 13th, and on Saturday morning a telegram was received from E. A.
Neresheimer as follows:
"Congress success beyond expectations. Great day for the whole world. Mighty
body of people congregated."
Full accounts of the Congress will appear in "The New Century" and also in next
issue of Universal Brotherhood.
The Congress marks the close of another year's work and the beginning of a new
year. Looking back at the achievements of the past year - the first of "Universal
Brotherhood," one is amazed at what has been accomplished - the work of years has been
crowded into a short twelve months. How has this been done? The answer is plain: it is
the result of the wise leadership, undaunted courage and invincible energy of our Leader
and the trust and willing service in this great Cause of the members. So much has been
accomplished and so much more yet waits to be done. The "Universal Brotherhood" calls
to every man, woman and child of the great human family to make Brotherhood a living
power in their lives. How little we realize what a power is ours to help on this work, yet I
think we are awakening little by little to a sense of this power which grows ever by use and
only by use, in the service of humanity.
Those who are at the centre of the work can perhaps realize more fully than others
the magnitude of the work. How we long for the day when the spirit of the movement shall
be felt so completely throughout the organization and by all its members that we shall
become like a great organism, each one fulfilling his own part, and adding his strength to
the strength of the whole. How we long for the day when all the detail work shall run along
so smoothly that our Leader can take the time that now she has to give to the general work
because of the calls made upon her, and give out the ideas that many know she has, to
those who can help to carry them out. There are so many things waiting to be done, so
many ways of helping, so many needs of humanity, and yet to endeavor to attend to all
these before the prin-

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ciples of Brotherhood are established and the organization welded into a living body would
be to put the cart before the horse. For example, sometimes in one locality the members
may desire to carry out a particular plan which to them seems desirable, and yet to do so
may mean a scattering of the forces and a lessening of their power to help the whole work.
For we must learn to work in harmony with the whole, and as each work is accomplished
by the organization as a whole - each part of it gains new strength and makes possible
other work which perhaps we may have desired to see accomplished, but which if
attempted at the time would have resulted in failure, or at best only partial accomplishment.
Gradually we are learning the great wisdom and strength that lie in patience and
trust and above all, in willing service. Men, in their hearts, have for ages been looking for
a solution to the problem of life and have been asking what is the purpose and the end of
existence. The road that leads to that solution we have found, we are beginning to realize
the true purpose and meaning of and more than all, it is our privilege to work in this
common cause under the guidance of a great and wise Leader. Thus we have become
welded into a living body that cannot be shaken, and thus it has become ours to share in
the task of carrying through into the new century the glorious work of H. P. Blavatsky and
William Q. Judge.
 - J. H Fussell
--------------

CUBAN CRUSADE

Extracts from the Leader's Letter.

Santiago de Cuba, March 13, 1899.

WELL, Comrades, yesterday was the great celebration day which I have had the
pleasure of inaugurating for Cuba. Mrs. Green has undertaken the task of giving you the
report, and as she was an eye-witness and with me from the beginning, you will no doubt
have many interesting details to communicate to the members and the public. In the words
of the Mayor, "Never has anything so glorious come to Cuba before," and at no time had
he seen such enthusiasm and such a congregation of people in Santiago. A high official
remarked that he had never seen Cuban people so stirred by anything before but by
resistance to oppression and tyranny, and now he saw them stirred by love and joy.
In our daily experience of giving food, medicine and clothing and by our brotherly
contact with the people we have covered the greater part of Santiago and the surrounding
country. Yesterday the oldest families were represented at our reception, and there were
hundreds of them in their best attire, representing beauty and refinement peculiar to this
tropical country. Their delight at our work was expressed in beautiful language, and they
all went away with their hearts filled with love for the American people, and especially for
the workers here, who had made possible the work which is so grand a benefit to Cuba.
The Mayor is one of our own, and he declared his sentiments broadly and boldly on the
Plaza to the thousands of people who were listening to him, that the time had come for the
people of Cuba to see divinity shining in the hearts of all men. He was effusive in his
expression of gratitude to the International Brotherhood League and yours truly, and you
can make up your mind that the Light has revealed itself to all who participated in
yesterday's grand work.
Today I have sent a letter of congratulation to the Mayor and his municipality, as well
as to the citizens and children, for their responsiveness yesterday, and no doubt shall have
a letter in return from the children of Santiago to our children, which I shall be delighted to
bring them.
Received your cable about rice and packages. They have not arrived yet. Should

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they be delayed I shall make careful arrangements to have the Mayor see to their proper
distribution to the many poor families whose names and records we now have, and who
have already received help from us. The clothing still holds out. I have had to buy
medicine and some food. We have to buy our own food from the commissary, and
although we are extremely economical, it takes a small mint to keep things running. Mrs.
Green has made it possible for us to exist by her unselfish work. And, in superintending
and cooking the food for the workers she has put more than the ordinary touch in it.
 Our Cuban brother, Maceo, serves in many ways and surely has convinced us that
he has sufficient enthusiasm and love for his people to work on. He is most anxious to
know more about our philosophy. His connection with the I. B. L. will undoubtedly help him
to be one of the most influential Brotherhood-workers in Cuba.
I expect to visit the American and Cuban Hospitals and also the U. S. regiments
around Santiago before Friday - I may leave on Friday for New York. In any case shall
make arrangements for work to be carried on here in the name of the I. B. L. Possibly shall
establish a I. B. L. Lodge before I leave.
All well up to date, but I fancy that their eyes are turned toward the West. To all the
members, the Staff, and yourself I send kindest regards.
Blessing, dear Comrades, as ever,
- Katherine A. Tingley

----------

CUBAN LOTUS CHILDREN'S LIBERTY DAY

by H. K. Richmond-Green

A GREAT work for Cuba - a dispensary, medical advice of Dr. Coryn - the stores -
the clothing - the food - and all that it means to attend to the fever-stricken, the lame, the
halt, the blind - to feed the hungry who ask, and prepare stores for the hungry unable to
come to the Headquarters - and greater and enfolding all, infusing, uplifting, this vast work -
the little band of Crusaders - Santiago de Cuba - the whole island - and from this as a
center radiating out to the whole world - all this has culminated in a Liberty Day for the
children called "Lotus Children's Liberty Day."
The suggestion and plan came to the Leader en route for Cuba, while in her
stateroom on board the Transport "Berlin." As one who shared this stateroom, and who
is therefore perfectly conscious of all its discomforts, it behooves me right here to give to
all the lesson of that hour, when the mind of the Leader, all forgetful of self, reached out to
the Children of Cuba, formulating a plan for a day of joy for them - to be forever sacred.
The Leader was very ill; there was hardly a breath of air in the stateroom - the staterooms
on the Berlin are between decks - and I sat fanning her. It seemed to me she would
suffocate, when out of a silence that seemed almost deathlike she turned with her face
illumined and said, "I have it; we'll have a children's Liberty Day, and they shall plant a
tree." This was said on February the 6th, and yesterday, March 12, saw the complete
fruition of her plan.
It would not be just to the Comrades to give them a description of that day of jubilee,
and fail to show the silver thread that binds and links together all these varied experiences;
to show how necessary to the fulfillment was each part of the daily movement, no matter
how inconsequent it seemed at the moment. The sacred day was as enclosed in every
day, as the oak in the acorn. It seemed to bloom out from all previous conditions, and in
its bloom we realized the process.
From day to day we worked, worked, worked, from early dawn till late at night, one
steady unflinching effort, to carry out the daily plans, and still this other plan in embryo, was
becoming all the time, until the great day was born.
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This day was set apart by the Mayor of Santiago as a sacred day of liberty to the
children. See the silver thread. First, the thought planted and growing in the mind of the
Leader. Second, the meeting with Maceo, the son of the great Cuban patriot, who acted
throughout as interpreter. Third, the securing of the house facing the Plaza Del Dolores.
In the center of the Plaza stands a fountain. The two ovals are curbed, but weed
o'errun and neglected. The frontage of the house is eighty feet, giving that length of
balcony facing the park. The Crusaders take possession of the house and go to work.
Four huge doors sixteen feet high open on the street; the large room on the left was made
the public entrance each morning. Back of this room and opening from it was the
dispensary. Thousands of people came in and went out. This was kept up almost without
intermission through these days and meanwhile the plan was growing. The Leader wrote
to General Wood, the military Governor, in regard to her hopes and wishes for a day of
rejoicing for the Cuban children. To this he responded, saying, "All in his power should be
done to aid; a band should be at her service, flags, helpers, etc., should remain subject to
her orders."
In response to the Leader's letter, the Mayor called on her at once, and his face was
radiant as he clasped her hand and looked earnestly into her face saying, "I was delighted
when I read in your letter the object of your League and that it was unsectarian and for all
people, and I came at once to see you. I will do anything you wish. I go home to write my
proclamation, declaring March 12 a legal holiday for every year. The chief of police will
come to receive your orders. What else you wish, send to me."
Words cannot express the joy of our Leader after having interviewed the Mayor. He
thought his English poor, but we who listened, caught clearly the song of Brotherhood in
all he uttered; it was a great hour for each of us; all hearts rejoiced. The Red, White and
Blue were woven into crowns, pompous rosettes; hats and streamers were gay with our
colors. A beautiful tree with shining laurel-like leaves grows in our courtyard and from it we
made wreaths so perfect, and glorious. Each child carried one of these wreaths. The
Mayor called for the children of the public schools. They number three thousand strong.
Madame Luna, from whom this house was rented, being related to the "Four Hundred" of
Santiago, interested herself and others to bring out these children. A large number
responded and were drilled to carry out the programme. The main object of the day was
the planting of two trees to represent the new tie between America and Cuba. The Mayor
presented these trees from his corale outside the city. The oval plots in the park seemed
awaiting this ceremony. The daughter of the Mayor represented the American Goddess
of Liberty; the daughter of Madame Luna represented Cuba. A platform was constructed
by Mr. F. M. Pierce, Superintendent of the International Brotherhood League in Cuba, ever
ready to fill any and every emergency. The Plaza was gracefully decorated; the platform
had a background of American and Cuban Flags, and, as a finishing touch, the most
decorative cocoanut-palms were placed all about and waved their grace and beauty over
all, scroll bearing the words "Cuba Libre" was fixed about the grand entrance. The band
was placed inside the Plaza and the crowd gathered and gathered inside the "Casa" (the
word "house" scarcely defines it). The Crusaders were scrubbing up both the premises and
themselves and gazed at each other in happy silence as they beheld the result upon each
member.
 The Spanish tongue was noisy and a bit confusing, too, as we found ourselves at
our different posts on duty bent. The procession formed in our upper corridors and the
courtyard below was crammed with thousands of public school children. Mothers and
nurses buzzed, chattered, squealed and yelled in Spanish, or more untranslatable English,
to the nurses, or children, or both; and it was a scene. How the Leader ever evolved order
out of that Spanish-tongued, Cuban-born and reared army of undisciplined ones, I may not
state. She did it and all fell into line and very

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lovely it all was. Well did the little Captain take the lead, and very well all marched to the
excellent music of the band. Most lovely was the day - O artist, lend me your power that
I may fix here the picture as I caught it for the brief moment I stole to snatch a look from the
balcony. That you could see with me the mountain chain which marks our horizon line,
where shadows mystic and deep are shifted at touch of the sun. O purple and sweeping
light, what depths you reveal today, as you catch and reflect the joy-sounds and the love-
light of Brotherhood, caught back by each responsive peak from the resounding valley
below. How you smile as you seem to catch the ripples of laughter, the heart-joy of
thousands of children below. No more the call to arms, the clash of steel, the cruelty and
inhumanity of man to man - the past lies behind you: at your feet this day are thousands
of children, free, happy and joyous.
Our Leader is comforted because the seeds of Brotherhood and Truth have been
planted. Before this day Freedom to Cuba meant much to soldier and sufferer; but
freedom to Cuba had little meaning to the child-heart. Now, they are quickened through
the magic touch of joy to something of its inner meaning. But my picture - below the
responsive mountain chain lies the valley; here streams the light upon the Plaza Del
Dolores. Here are gathered about twenty thousand people, far down the streets that
radiate from this center as far as the eye can peer. Crowds and crowds press forward, the
balconies, house-tops, awnings, roofs, every where the throngs. The children are marching
through the plaza; the hand is playing vigorously; the Cuban and American flags float
together; their folds are blending as they wave in the breeze. The platform is illumined
now. The little goddesses, American and Cuban, stand there side by side, and lovely
indeed were they as they thus stood. The Mayor's daughter's costume was of white silk.
We had also made a beautiful shield ornamented with stars and stripes, which we placed
from shoulder to shoulder, her beautiful hair fell to her waist, and upon her head was a
laurel wreath; a silver girdle confined her robe which fell in graceful folds to her feet. The
parade, as a whole, was to pay tribute to the ceremony of the planting of the trees, one for
Cuba and one for America. The Mayor, at the request of our Leader, costumed six boys
as Cuban soldiers, who bore the trees, assisted by two powerful American soldiers. Maceo
planted the trees, arid it certainly can be seen by those who have quickened their intuition,
that still the silver thread is linking all together. Maceo's little brother assisted at this
process, alternately shoveling and considering.
After the trees were planted, the children marched around them, each child placing
his laurel wreath at the base of the tree.
During this ceremony all were requested to stand in silence with hats off, in memory
of those who had died for the cause. The Mayor then addressed the people. Mr. F. M.
Pierce made a noble address, which was enthusiastically applauded. Dr. Coryn also
spoke.
The ceremony over, the crowd would not disperse, and our Leader and the ladies
stood in the large drawing-room to receive the farewells of the beautiful ladies of Cuba.
When the last farewell was spoken our Leader, with a look of satisfaction on her face said,
"Well, wasn't it great!" and to this we all agreed most heartily.
----------

GREETING TO THE MAYOR AND CITIZENS OF SANTIAGO ON THE OCCASION OF

THE CUBAN CHILDREN'S LIBERTY DAY.
TO the Honorable Mayor and citizens of Santiago, and through you to the people
of Cuba, permit me on behalf of Mrs. Katherine A. Tingley, President and Foundress of the
International Brotherhood League, and its members throughout the world, to extend to you
kindly greetings and the hand of fellowship and brotherly love.

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Centuries ago Columbus, on his voyage to discover the New World, first set foot on
its soil where your city now stands, and from that beginning this American Continent has
been populated by the most energetic, independent and free people on earth. Among
these people may the citizens of this gem island take their proper places, and become a
beacon light to all humanity sailing the stormy sea of life, to guide it into the harbor of
Brotherhood and to the discovery of a new thought world of peace and harmony among
men.
This day has been set apart and proclaimed a perpetual holiday by your good and
wise Mayor, at the request of Mrs. Tingley, President of the International Brotherhood
League, whose heart being filled with love for children and recognizing the fact that the
future of Cuba depends upon its children, has named this holiday the Lotus Children's
Liberty Day, and has made them the important factor in the beautiful living picture now
being presented to us.
But before making special mention of this holiday, I wish the people of Santiago, and
of all Cuba, to know the objects and purposes of the International Brotherhood League, and
why we, as members of that League, came to Cuba.
First. Our League exists and works in all parts of the world - in America, Europe.
Greece, Egypt, India, Australasia, the islands of the Pacific and now in Cuba to help those
who suffer, regardless of condition, color, nation or race. We recognize that all men are
brothers - that humanity is one great family, and that it is the duty and privilege of the
stronger to help the weaker - that it is only through learning to be more brotherly, be more
kind and helpful to each other, less selfish, that life for all can be made happier - in fact,
that man can be saved from self-destruction through selfishness.
While we recognize that physical aid - food for the hungry; medicine for the sick -
and clothing for the naked, are necessary; that there are all important as the first step in
practical Brotherhood work, such as we are doing here in Santiago, it is just as essential
that we, in giving this material aid, shall send with it kind and helpful thoughts - a bit of our
own hearts to cheer the sick and despondent; to give new courage to those who have lost
their hold upon themselves. A cup of water given with a smile, does more good than
medicine given with scowls and a cruel word. A true man is always doing helpful deeds:
the brute man is always cruel and inhumane.
In our short work among you, we have done more real and lasting good by the kind
and loving thoughts, by the desire to help which have gone with each thing given, than by
the gift itself, and we wish you to remember us this way, and to mention us in this way to
your friends throughout Cuba, so that you and they will know us as your friends when we
come here, or to other parts of your island again - as we shall - to help Cuba into a new and
happier life.
Second. The international Brotherhood League has nothing whatever to do with
politics nor religions. Recognizing all men as our brothers, how could we work efficiently
to help them if we took cognizance of their divisions into political, religious or national
sections which are always more or less at variance with each other, one trying to build itself
up at the expense of some other.
Our work is not to separate but to draw men closer together in one common bond
of Brotherhood. It is constructive, not destructive. So, before our own brave American
soldiers returned from Cuba sick and dying, Mrs. Tingley, foreseeing the necessity for
relieving the great suffering among the people of Cuba as soon as the armies ceased
fighting, had months previous to the date of the battle fought about your city, sent out a call
for "Cuban Relief" to the members of the League throughout the United States. The
response came from the people in every State, in the shape of food, clothing and
medicines, and we have had the great privilege of presenting their heart gifts to the needy
in your city, thus directly expressing the love of the American people to you in your
sufferings, as the same people had already done through its Govern-

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ment, in sending its brave and noble soldier sons to shed their blood for Cuba in her hour
of need.
As a sequel to these deeds of heroism, kindliness and love, what more fitting than
the setting apart of a day and naming it "Lotus Children's Liberty Day," for the planting of
two Cuban Banner Trees, in Cuban soil, by Mrs. Tingley, President of our League, an
American woman, representing through the League membership all the nations of the
earth; and that children, the blossoms of promise for Cuba, should hold the heart of today's
celebration. These trees - one representing Cuba, the other the United States - will grow
side by side in peace and harmony, each drawing its sustenance from one common Mother
Earth. May the roots sink deep into her bosom, the trunks enlarge, and the foliage spread,
to stand as a symbol to men of their common parentage, of that unity, love and over-
shadowing protection from the burning sun and the storms of experience which those who
have grown into the Light should ever give to those who cannot yet bear the blazing sun.
Keep these thoughts in your minds, for then they will penetrate and spread in the
thought world as surely as the roots and branches of these trees will grow and spread. Let
these two trees stand as an emblem of that harmony which should always exist between
Cuba and the United States, to increase the prosperity and happiness of both people. Look
upon them as symbols of peace and good will among men - of that upward growth, the fruit
of which is a higher, a nobler, a truer patriotism - a higher conception of life and its
responsibilities, truer manhood, a broader charity, a larger toleration and Brotherhood.
 With these thoughts in your minds, we leave to you, children of Santiago, and to
your children after you, as a sacred duty, the care of these trees. Water, nourish and
protect them that they and the thoughts which go with their planting, may grow and change
this Place of Dolores - or Sorrow - and all Cuba, into a Place of joy, a haven in which the
storm-tossed mariners of life will find welcome anchorage, happiness and peace.
- F. M. Pierce
----------

BROTHERHOOD SPEECH
Of Emilio Bacardi, Mayor of Santiago de Cuba, Delivered at the Lotus Children's
Liberty Day Celebration, on Plaza del Dolores, Santiago, March 12th, 1899

This is the first day in our lives in which we are able to celebrate the feast of peace
and concord, and in this festival we desire the participation of the pure and innocent
children.
At this moment we are representing human life and the life of Nature. Yesterday the
day was stormy, black clouds hiding the blue sky. The day opened with torrents of rain,
thunder, and the flash of lightning. After the storm came the calm, the sun beautifying
every part of Nature. Yesterday we were fighting against tyranny; today we feel peace and
tranquility.
The International Brotherhood League has come from the powerful and rich United
States of America to embrace and uplift the poor and simple people of Cuba. To
perpetuate the union and the love of both peoples, and as a symbol of fraternity, trees of
Liberty have been planted. It will also perpetuate the memory of the American and Cuban
heroes who have given their lives for the liberty of Cuba, and have poured their blood on
the beautiful green of our land.
The future is for the children. They will see the time when all chains shall be broken,
when faith in brotherhood shall bind men together - that faith in justice which signifies
charity, charity which signifies love.
Where you see a tear, dry it; where you see a brother down, help him; where you

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see a woman falling, aid her. Don't ask where thy brother comes from, or where he lives.
Don't ask which image he worships. Don't inquire whether he believes in Luther, or idolizes
the Pope, or whether he is a Persian, or thinks the Chinese the best; for we should
remember that all are brothers, in pain, or without suffering.
In conclusion I will give you an example that you must have present with you always,
but especially in the storms of life when you are in doubt as to how to act or speak. As
soon as you could spell the first word, your mother taught you the Christ-thought, and
taught you to love Him. Love Him as you wish, and in the way that to you is truth, but keep
Him always as a symbol in your mind and heart. Restore in your imagination the dramatic
scene when He, nailed to the cross with arms extended in space, diffused blessings on all.
"Glory to God in the highest, peace on earth; good will to men."
---------
LECTURE TOUR OF A. E. S. SMYTHE.
(The following report was received too late for insertion in last issue, and was
therefore held over for the present issue.)
The visiting and lecture tour of Brother Albert E. S. Smythe has been even a greater
success during the past month than in the previous one. Detroit was reached on the 16th
February, and the members of the Lodge under Dr. Barrows had completed all
arrangements for a very encouraging meeting in the Prismatic Hall, which was crowded on
the evening of the 17th. U. B. and T. S. meetings were also held and the assurances of
all as to the manner in which events had favored their efforts were highly inspiring. At
Grand Rapids, Mrs. Sones, Mrs. Fox and Miss Raymond contributed to the good feeling
and cordiality that marked brother Smythe's visit there. Sickness prevented any vigorous
public work, but the members' meetings fully compensated in their promise of further work
under more auspicious conditions. On the 20th Milwaukee had an informal meeting of
some of the members at the residence of brother Denicke. The press here was very
complacent and the result was a rousing meeting on the 22d. Besides this the regular
meetings exhibited the utmost fervor. This is one of the strongest centers in America.
Brothers Freeman and Edmunds were rewarded for much disinterested effort in Clinton,
Iowa, by a fine meeting well attended in the I. 0. 0. F. Hall in that place on the 23d. A
series of meetings was held in St. Paul and Minneapolis on the 24th-27th. Such devoted
workers as Mrs. Cristadoro, Miss Leila Thayer, and Mr. Pettigrew at St. Paul, and in
Minneapolis that old reliable, Brother J. C. Shifter, with Mrs. Manning, Dr. and Mrs. Tryon,
lately from Jackson, and a host of others, ensured the use of every opportunity. Mr.
Smythe held U. B. and E. S. meetings in both cities, and on Sunday afternoon lectured in
Minneapolis. Seventeen of the members accompanied him to St. Paul in the evening
where another lecture with the same title, but somewhat differently treated, was delivered
to a large audience in the Conover Hall. The newspapers devoted a good deal of space
to reports. Mrs. Cheadle, Brothers Colby, Surprise, Crow. etc., had made very complete
arrangements at Jackson, Minn., and the result was a splendid meeting in Hansen's Hall.
Other private meetings were held as usual, on the 28th February and 1st March. The work
done in this little western town would shame many large cities, and is as beautiful as its
situation among the hills. Two very good meetings as far as interest is concerned, were
held in Sioux Falls on the 2d and 3d. Mrs. Howard, Mr. Waples and Mr. Limewood are the
leading workers here, and are resolved to sustain the work so long carried on by Mr.
Pettigrew. Sioux City was the next stop, and here Miss Bandusia Wakefield counts for so
much in the local activities that all will be pleased to hear that her health has in a great
measure been restored. A Universal Brotherhood meeting was held on Saturday evening,
the 4th, under the presidency of Brother Lamb. Next morning the E. S. meeting was held,
as also a Lotus Circle and Scripture class. At the lecture in the evening a large audience
filled

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the courthouse and much interest manifested, which was reflected in the papers. Capital
meetings were held in Omaha on the 6th and 7th, the attendance at the lecture being
especially good. Mr. Lucien B. Copeland, Dr. Gahan, Mrs. Olsen, and their fellow-
members are to be congratulated upon the fine field for their work which Omaha presents.
At Lincoln two private meetings were held. In Kansas City every opportunity was taken of
the peculiarly favorable conditions which the present season presents for work, and the
result was exceedingly gratifying. Among such a host of workers as there seems to be in
Kansas City it is almost invidious to mention names, but from the youngest to the oldest
member Brother Hungerford has an elect company to assist him. The private meetings
were marked with earnest devotion, and Brother Smythe says that the public meeting was
the most successful of his tour. At Denver on the 14th, 15th and 16th the usual meetings
were held and the same spirit of devotion that characterizes the leading centres was fully
manifested. Brother Wing, who is one of the oldest theosophists in the movement, in
respect of membership, entertained Brother Smythe, and everybody else contributed to the
enjoyment of a visit to the crown city of the continent. The lecture, at which the president,
Miss Alice C. Herring took the chair, was attended by about two hundred. Dean Hart, of
St. John's Cathedral, made an attack in the press on the reputation of Madam Blavatsky,
to which Brother Smythe replied. From all the centres visited there arises, as it were,
something like what Patanjali calls a "cloud of virtue,'' and it seems to be wafted towards
Point Loma. Sacrifice begets rain, we are told, and the arid world is thirsting for the
spiritual rain that falls from such an overshadowing.
Brother Smythe hopes to visit Salt Lake City, Portland, Oregon, Tacoma, Seattle,
and Fairhaven, Washington, and Vancouver and Victoria, B. C., in the order named, before
the convention.
---------

UNIVERSAL BROTHERHOOD CONGRESS

POINT LOMA, SAN DIEGO, CAL.

OPENING PROCEEDINGS.
(Reprinted from The San Diego Union, April 15, 1899.)

Radiant sunshine flooded Point Loma Thursday afternoon. bringing into brilliant
display a multitude of flags of many nations decorating the amphitheater on the picturesque
height. Their varied colored folds, quivering in a freshening breeze gave a vivid touch of
life to the occasion.
Hundreds of representatives were present at 3:30 when the exercises were begun
by seven clear, distinct trumpet blasts and the raising of the purple and gold flag of the
School for the Revival of the Lost Mysteries of Antiquity. As it reached the tip of the tall
staff, fanfares of trumpets from the towers on the heights proclaimed "Universal
Brotherhood'' to the four parts of the earth.
The foregoing already indicated that old lifeless forms were to be modified, if not
entirely discarded. and aroused quite a feeling of expectancy as to what would follow. Just
as the vibration of the last trumpet tone was moving out into the atmosphere, the sound of
deep voiced intonation was heard from behind the trees in solemn declaration: "Nothing
is great, nothing is small in the divine economy" - then, the powerful, sublime invocation
commanding "Truth, light and liberation." This was repeated in greater volume from what
seemed to be the same source and was chanted in the same spirit by some of the students
in the audience. Then came: "As is the outer, so is the inner, as is the great, so is the
small." "Truth, light and liberation" were again invoked, coming to the audience through the
same stages and there again taken up and repeated as before. With the additional power
of growing confidence, was then given from the same source again: "He that worketh is
one." "There is but one eternal law." The intonation closed with: "Truth, light and
liberation," even more impressive than before.

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The effect was inspiring beyond description, and new, it is said, even to the
members of the Brotherhood themselves. One who was not present cannot realize the
feeling aroused. As the soul-stirring music passed into silence, Katherine A. Tingley, with
the cabinet of Universal Brotherhood, then came in and took seats in front of the scenic
construction, built for the Greek play "Eumenides." International representatives were then
received and officially taken into the body of the congress in silence. This ceremony,
though so simple, was far more impressive than the wordy proceedings generally used
upon like occasions, and could with advantage be adopted elsewhere.

A STRIKING SCENE.
The scene at this stage made a striking picture and possessed a force in itself. A
large number of people from all over the world were here gathered together, representing
the principle of Brotherhood, theoretically recognized by all men of every shade of opinion
and belief, as the right line of human thought, an array of men and women, the speakers
of the occasion, those who had become prominent through their work in this direction, and
behind these as though supporting them with its power, the ocean of peace, and all with
a setting clearly demonstrating an active, living interest in the movement extending widely
throughout the world. It actually appeared that there is some actual solid foundation for
believing that brotherhood is a fact in nature as it is becoming a living power in the life of
humanity, respectively declared by this organization to be a fact and maintained by them
as coming more and more fully to pass.
The temporary chairman, E. Aug. Neresheimer, of New York, chairman of the
cabinet and treasurer of the Universal Brotherhood, at this juncture read the constitution.
It is profound though simple, carrying conviction of the elevating power which gave it birth.
After appropriate music the permanent chairman, Iverson L. Harris, of Macon, Ga.,
a member of the cabinet, took charge of the proceedings of the congress. His remarks
were as follows:
"Perhaps there are few among us who realize what this congress means. You are
gathered here from the four corners of the earth to represent a principle which has ever and
eternally been a fact in nature, one which you are appointed to uphold, under the
leadership of one who has so vast an experience that you show the utmost wisdom in
accepting her."
The introduction of delegates at this point was followed by inaugural music.

ADDRESS OF WELCOME.
Dr. Jerome A. Anderson gave the address of welcome, a few of the interesting
points being as follows:
"Truly the mass-chord of humanity is minor, its cry is for truth, light and liberation,
and so, gathering from the four corners of the earth, as new knights of the Holy Grail, those
who have foresworn selfishness and taken the vow of humanity, have met here to pay
homage. Here is the lion-hearted H. P. Blavatsky, 'the greatest of the exiles,' W. Q. Judge
whose life work is present now as an inspiration, and K. A. Tingley the savior of the
movement."
After this came rising of delegates as a salutation to Mrs. Tingley, the leader and
official head.
Henry Turner Patterson, of New York, made a short speech from which the following
is taken:
"Three years ago, in Boston, for the first time was raised the banner on which was
inscribed Truth, Light and Liberation for discouraged humanity. Through our faithfulness
and ability to understand the needs of the times, we have been able to inaugurate a new
era. We have learned the difference between the doctrine of the head and the doctrine of
the heart. We must as we touch our fellow men start in them a consciousness of
something heretofore undreamed of."
Mrs. Elizabeth Mayer, superintendent of the children's work, made an impressive

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talk. Among other things she said: "The most of us realize that the modern educational
system is not what it should be, while the intellect of nineteen centuries is a beautiful flower
it is like the artificial product of the greenhouse. While our colleges turn out well-trained
minds we realize that our youth have a vein of pessimism no matter how talented or
accomplished they may be. That pessimism is blighting our modern humanity, and I
believe it comes from the starvation of the soul. Going through these years of study we are
simply gorging the brain mind and leaving the heart cold. We who understand these vital
truths know there must be a change, and under our leader, Katherine A. Tingley, we have
established centres all ever the world where children are taken and being educated on the
broadest lines of Universal Brotherhood, and motherless and destitute children are being
prepared as teachers and helpers of humanity.
Think what it means to the unborn races. If we bring these truths to the coming
generation it will awaken knowledge of the past which is the heritage of all of us. From now
on woman must play a great part in the future. What she makes her own she gives to the
child. I wish to express here today my gratitude to Katherine A. Tingley, whom every
woman must recognize as the highest type of womanhood as well as a leader and teacher.
May we follow where she leads."
Following Mrs. Mayer was A. E. Smythe. of Toronto, Canada. He said: "We are
gathered here to celebrate an anniversary, but we celebrate more than that. Napoleon
looked on the pyramids and said that 5,000 centuries looked down upon them. Today the
eternal ages look down upon us. All that has ever been, all that has come together in the
ages that have preceded us have gathered into one focus. We are the centre of it all. The
world is a point in space and we are the nucleus of that world. It is with us that the future
of humanity rests. It is difficult for those who have not thought and entered into themselves
and gathered the philosophy of the past into their minds to realize their relation to others
and the universe. Some of us who have thought and studied have felt that the children's
motto of helping and sharing is one that we must carry out in our own lives. We have
gathered all kinds of knowledge, libraries, but these things are not for the ordinary people.
It has been that way that we bring these down to the masses, those whom George Eliot
recognized as being God's especial favorites because He created so many of them.
"What we want is something universal that can enter into every day of the week, that
all men, women and children can have to carry into their lives, their schools, their business,
their homes; aye, even into their chamber when death comes, and rest there in peace. We
exclude no one, we simply ask you to recognize that you are friends. Let us understand
that this Universal Brotherhood is not any of the things that take us away from the sensible
ordinary lives of the great mass of humanity. Let us try to understand this philosophy is
one of sanctified common sense. It is not in metaphysical profundity, but simply in the plain
doing of duty and the relief of suffering and entering into the hearts of those around us."
Following Mr. Smythe's address, there was music behind the scenes, which closed
the first session of the second Universal Brotherhood Congress.

REDEDICATION OF SITE OF S. R. L. M. A.
The rededication of the site for the School of the Lost Mysteries of Antiquity
transpired at midnight. The ceremony was performed from first to last in silence with the
exception of the invocation to "Truth, Light and Liberation," chanted at various stages of the
proceedings. Those taking active part were robed in garments of pure white and bore
lighted candles throughout the entire time.
The specific form of the actual rededication was similar to the original dedication
which occurred about two years ago, when the Brotherhood Crusade around the world, led
by Katherine A. Tingley, the foundress of the school, returned to this country.
It would not be worth while to more than give a very general description of the

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ceremonies. They evidently were symbolical in every detail, and a few points here and
there, if mentioned without the underlying threads, would only give rise to misconception.
It is certain that all who witnessed what was done were embued thoroughly with the
conviction and realized somewhat the meaning of the current idea that this school will be
a source of light in the world and bring liberation to the people of the earth. As a symbol
of this a light from the beginning has been kept burning on the school site at Point Loma
every night, being raised at sunset and lowered at sunrise.
The cornerstone, which occupied a conspicuous position in the rededication, is
composed of parts gathered from countries widely distant geographically from each other.
Other stones to be used in the building are arriving from all over America and every other
continent.

SECOND SESSION, FOREWORDS OF THE LEADER

The second session of the congress opened yesterday morning at 11 o'clock. The
permanent chairman introduced A. A. Furman, of Fort Wayne, Ind., as the special chairman
of this meeting. Katherine A. Tingley occupied her usual seat on the platform, with the
cabinet members, as on the day before.
The roll of international representatives was then called, and India, Greece, England,
Egypt, Sweden, Ireland, Australia, Holland, New Zealand, Italy, Russia, Austria, Cuba and
France responded, and the representatives from these several countries were escorted to
the platform and given seats on either side of the central position, with the officers of the
assemblage, forming a graceful oval figure.
The orchestra, hid behind the foliage and flowers, then rendered a fine musical
selection.
The chairman presented the Rev. S. J. Neill, of New Zealand, who read a salutation
from his country. He read a greeting from the Maoris in their native tongue, winch was
practically a poem in sound. The translation followed and the principle and feeling
expressed indicated that this race regarded as savages retained something of that which
would be of great advantage in modern civilized life. Letters, telegrams and cablegrams
from a large list of lodges filled with the nobility of Brotherhood and expressing the utmost
devotion to its cause were read and received with warm appreciation by the representatives
assembled.
The forewords of the leader and official head of the Brotherhood, Katherine A.
Tingley, were then delivered by herself in person. This was the feature of the day's
proceedings. She struck a note and gave a touch which enabled her hearers to better
perceive and feel the grandeur of the cause they had engaged to promote.
Mr. Neresheimer was then called upon and received with enthusiastic applause. His
speech showed that the organization had passed from the wintry days of fruitless
metaphysics into the spring of active practical work.
F. M. Pierce, of New York City, a member of the cabinet and secretary general of
Universal Brotherhood, took advantage of the family gathering of his comrades, and
delivered a speech eloquent in its unconventionality. Full of fire, it dealt with many phases
of every day life in a way that carried conviction as to the sincerity of the speaker and was
taken by his audience with evidences of warm appreciation.
A vocal solo by a gifted member of the Brotherhood was then rendered, after which
the assemblage adjourned to Saturday afternoon.

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

AUM

"TRUTH, LIGHT AND LIBERATION."

"All the air resounds with the presence of spirit and spiritual laws."
- Gems from the East.

"Our work must reach every department of life. You can never tell how far an
apparently insignificant bit of good work may spread, for it is like a stone thrown into the
water in the endless succession of its ripples."
- Katherine A. Tingley

UNIVERSAL BROTHERHOOD
------------------------------------------------------------------------------------------------------------------
Vol. XIV June, 1899 No. 3
------------------------------------------------------------------------------------------------------------------

EGYPT AND THE EGYPTIAN DYNASTIES

by Alexander Wilder, M. D.

II. AURITAE - THE CHILDREN OF THE SUN

"It is character that rules in nations as in individuals. Only in loyalty to the old can
we serve the new; only in understanding the Past, can we interpret and use the Present;
for history is not made but unfolded, and the Old World is ever present in the New." - Benj.
Ide Wheeler.

"The life of all those nations that form a part of history, oscillates during the Primeval
Period, between two poles," Baron Bunsen remarks. "By the simple action of these, the
feeling of a national existence is developed. One of these poles is Language, the other
Religion." Without language, he affirms, that there can be no religion, and without the
intuitive consciousness of a God there can be no connection between the essence and the
modes of Being, the esse and existere of Swedenborg; consequently, no proposition or
affirmation, no word and no language. Hence, he adds: "Without the two, Religion and
Language, no science, no art, no sense of human community can exist; and therefore, no
development of civic quality, no history."
As if in accord with this canon, the accounts of Egypt began with traditions of the
archaic rule of the gods, and accomplished Orientalists have interpreted them as indicating
a migration from Asia in some prehistoric period. This may be true, to some extent, so far
as relates to the Northern region, but it appears utterly improbable in so far as it concerns
the Thebald. The Koptic physiognomy is Caucasian and many of the divinities were
worshiped in that region by names that had a resemblance and signification like those of
their counterparts in other Asiatic countries. This, however, has not been demonstrated.
The families themselves were religious groups with eponymic ancestors whom they
honored and commemorated with rites, prayers and offerings at stated periods. Each
district, or nome, had in its chief city a Temple at which the patron god was worshiped
together with his consort and third hearth-sharer. In short, there was manifested in that far-
distant period of undefined ancientness, what Bunsen has so eloquently described as "the
pure apperception of God as detected in the human soul as Law by reason and as God by
conscience."

--- 108

[[illustrations]]

The traditions of the prehistoric period divide the gods who ruled over Egypt into two
groups, the group of Ra and that of Osiris. Both are associated alike with sun-worship, yet
exhibit an intrinsic difference in character. The worship of Ra had its centre at Heliopolis,
and that of Osiris at Abydos. Yet, in framing the respective legends a father is assigned
whose ascendency preceded this principal divinity of the group, as in the Homeric theology,
Zeus is made the son and successor of Kronos.
Accordingly the traditions of Lower Egypt placed as the first of the series of Divine
rulers, Ptah, the god of Memphis. He was the demiurgus, and was denominated the
"Father of the Universe," and the "Lord of Truth." The name, however, seems to be
likewise a Semitic term,* and signifies the opener, the revealer and interpreter,** and thus
he who brings the

------------
* Perhaps some readers may not be aware that this term "Semitic" is technical and
relates to a form of development and not to any specific line of descent. No reference to
the traditional sons of Noah is signified. The Arabian and Assyrian populations and their
particular language are what is meant. "Semitism" is undoubtedly an evolution from an
older "Hamitism," and to this fact undoubtedly many of the resemblances are due which are
observed. No person who is conversant with the Hebrew writings will fail to perceive that
the early Israelites were largely, if not chiefly, Hamitic in blood as well as language and
customs.
Probably the Phoenicians, themselves a prehistoric people of unknown antiquity,
were the introducers of many of the "Semitic" names. They occupied the Delta at an early
period, where the god Seth was the tutelary. The Ethiopic or Hamitic peoples were the
oldest in development, and from them "Semitism," as the philologists term it, took its rise
and the form afterward leading in many countries. Doubtless the myth which was
promulgated in later centuries of the murder of Osiris by Seth and the later conquest by
Horos signified a conflict of Egyptians with the interlopers.
** In Genesis xl, 8, the word PTR or Peter is used. The hierophant at the Sacred
Rites seems to have borne this title.
-----------

ideal into activity. After the development of a more complete philosophic system, he was
represented as coming forth from the mystic Egg which contained the Universe.
Sometimes, also, he was placed at the potter's wheel like Neph and Amun of Thebes, to
fashion the Egg into a perfect creation. He was likewise depicted with the figure of a
mummy holding the Nilometer and whip. His daughter, Ma or Thmei, the personified Truth,
was inseparable from him, indicating, as Iamblichos has expressed it, that he created all
things with truth. His consort was Sukhet or Bast, the Artemis or Diana of Egypt who was
the chief divinity of Bubastis.* She was represented with the head of a lioness, and
likewise with a human visage, with the horns of the moon and the solar disk surmounted
with the royal asp, two ostrich feathers and a vulture. The latter was the symbol of
Motherhood, the former of sovereignty; and she was worshiped as "Queen of Heaven" and
"Mother of All." The god Emeph,** Imopht or Imhotep, the Egyptian Esculapius and god
of the superior knowledge was the third in this group.
Ra the personified Sun, was evidently the Semitic divinity Ra or Il of ancient Babylon
or Bab-El. His terrestrial reign and that of the gods who represented him in various
attributes, was considered as actually the same Golden Age. To this period all looked back
with regret and envy; and whenever anyone desired to indicate the superiority of anything,
it was enough to affirm that "its like had never been seen since the days of the god Ra."
 He seems to have had no consort like other divinities; and, in fact, the others were
only Ra himself, manifested and personified under different forms and condi-

-----------
* Or Pi-Beseth - Ezekiel xxx, 17. She was also called Hakti or Hekate and was
designated as a Hathor on the monuments.
** Iamblichos - Mysteries VIII, iii, I. "The god Emeph prior and dominant over the
gods of the sky."
-----------
--- 109

tions, as if to signify the Sun in its various offices, attributes and periods of the day. After
the newer arrangement of Thebes had been established, he was named and his symbols
placed in combination with those of the divinities of Southern Egypt, as Amun-Ra, Num-Ra,
Khem-Ra, Sebek-Ra. Thus was indicated their essential sameness and also that these
various personifications related only to qualities and attributes, and not to any real distinct
individuality.

[[Illustrations: Nu, Thmei, Sati, Shu.]]

Ra was also commemorated in an indefinite variety of forms. One was a human

figure with the disk of the sun upon the head, which was often entwined by a serpent to
typify the motion of the sun through the sky. Another had the head of the hawk, a symbol
alike of the sun and of the Supreme Over-Soul. Hence the Temple-scribe or hierogrammat
expounded its purpose: "He that has the head of a hawk is the Supreme God. He is the
First, indestructible, everlasting, unbegotten, indivisible, absolutely unlike all else, the
possessor of all excellence, uninfluenced by gifts, best of the good and most sagacious of
the shrewd; He is the father of social order and justice, learned of himself, initiated,
perfected, wise, and the first who possessed the sacred occult knowledge."
He was also set forth in the traditions, as the son of Nu or Netpe, the primal mother,
of whom he was born anew every morning, and also of Neith, the mother of the gods and
goddess of philosophy. The tablet in the Temple of this latter divinity at Sa or Sais is often
quoted: "I am the all - that which is, and was and will be; no one has ever removed my
robe, yet Ra is my son."*
Shu, the "first born son of Ra" was the next of these divine rulers of Egypt. He was
as his name implies the personification of Ra, as Light, and also as the cosmic or electric
energy. He was styled by Manetho the Agathodaemon or good divinity, a title afterward
given to Neph by the Gnostics. Tefnu, his twin sister, was his

-----------
* This goddess was the female or passive principle of the universe personified. She
was principally worshiped in Lower Egypt, and only the single crown appears on her head.
Her origin is shown by her name, which is the same as Anait or Anahid of Asia. and the
Ardvisura Anahita of the Lesser Avesta. She was accordingly styled "the mother who gave
birth to the Sun, the first born, but not the begotten." Her statue at Heliopolis had in the
right hand the ankh or ansate cross, and in the left the lotus-sceptre. The wife of the
patriarch Joseph, it will be remembered, was named Asenath, or Snath, while her father
was called Potiphera or Poti Phra, the "gift of Ra," who was the high priest of that divinity
at Heliopolis.
-----------
--- 110

[[illustrations: Anuki, Tefnu, Tum]]

consort, and Tum or Atum, the Sun of night and of the world of the dead, completed the
triad. These three gods, however, were only forms of Ra, and the brazen serpent was
their symbol.
After the establishment of the first dynasty the religious influence of the Thebaid was
paramount, and the group of divinities personified and represented by Osiris, to a great
degree superseded and absorbed that of Ra. The gods of the North were overshadowed
and the others became supreme and so were named no more as lords of Egypt.
Although Neph was not of the category of gods that exercised a terrestrial
sovereignty, he was too prominent not to receive attention. Despite the apparent Semitic
derivation of his name* he primarily belonged to Ethiopia and the Thebaid, actually
antedating Amum himself. Neph was usually represented with the head of a ram above
which were also the horns of a goat

-----------
* Hebrew NPS, Nephesh, breath, soul, a person, desire. The "Semitic" dialects, as
they are termed, were formed from older ones, and to these latter the cognate Egyptian
names undoubtedly belong. Khus or Ethiopia is named by Stephanos as the oldest
country, and the Ethiopians as first to establish religious rites. All Southern Asia was in that
ancient Ethiopia.
-----------

surmounted by the asp.* In one hand he held the ansate cross,** in the other a papyrus-
sceptre. The horns of the goat signified the soul, ba the Egyptian name of that animal also
denoting the soul, while the sheft or ram implied the creator or fashioner. Neph was the
spirit that hovered over unorganized matter and imbued it with life. Hence he was depicted
in the Temple at Philae: "Num, who fashioned on this wheel the divine body of Osiris, who
is enthroned in the great hall of life." He was also called Num-Ra, "who forms the mothers,
the genetrices of the gods." At Esne he was represented as forming the human race upon
his wheel and likewise as creating the sun and moon, the world and all things. After the
union of the two crowns of Egypt, the chief divinity of Memphis, Ptah, was regarded as
originating from him. Porphyry, the philosopher, has shown this in a tradition that Ptah the
Demiurgus was born from the egg that issued from the mouth of Neph. The Gnos-

-----------
* The asp was the symbol of royal power, and it was attached accordingly to the
crowns of the gods, priests and kings.
** Both gods and priests held the cross in the right hand to signify their vocation of
life. Hence the direction of Jesus: "Let him take up cross and follow me."
-----------
--- 111

tics also represented this divinity by the figure of a huge serpent, with a lion's head
surrounded by a halo of seven or twelve rays. They also gave him the title of
Agathodaemon or good genius.
His associates were the goddesses Sati and Onka or Anuki. The latter goddess was
worshiped in Boeotia, as a form of Athena and she presided like Hestia at the hearth.
Writers differ in regard to which of the two was regarded as the consort, but Sati appears
with him in various representations, though sometimes, apparently as a ministrant.
The social condition of Egypt in the primeval period was patriarchal. Every city and
nome or district was a commonwealth by itself, with its own triad and circle of gods, and its
peculiar worship and traditions. These gradually approximated one another till the
influence of central places effected their union in a pantheon. Under that of the North the
divinities in the group of Ra, the Sun-god, become predominant, but in process of time the
cult of Osiris from the South came into the ascendent. The traditions were changed
accordingly.
This new phase was indicated by the legend of the reign of Seb, the Egyptian
Kronos. This divinity was described as lord of the Earth and also of time, and as the
Egyptians believed in the perennity of time, he was the lord of all the past. In fact, Seb
seems to have had a realm extending all over the earth. Sir Hyde Clarke finds his name
in America,* as Sibu in Costa Rica and Shivatt in Mexico, as Sobo and Nizob, with African
tribes, in Siva the aboriginal non-Aryan god of India, and Sabazios** the Attis or "Great
Father" in Asia Minor. Although the hierogram of this Divinity was the goose in

------------
* See "Serpent and Siva Worship," edited by Alexander Wilder, New York, 1877.
** The Semitic term SBT, the Sabbath or seventh, is evidently from the same origin.
The god Sabazios, Sabaoth or Kronos, was lord of the seventh planet at the exterior of the
Kosmos, of the world, of night and of the dead, and of the seventh day of the week.
Accordingly, the Semites, as well as the Akkadians before them, from prehistoric times,
observed this day with great strictness. It was also kept by Ophites in honor of the serpent-
divinity.
------------

Egypt, the symbol most general in the different countries was the serpent.* It was
employed in the sense of a benefactor, the giver of life and wisdom, but also in some
countries and circumstances, as a malefic power.
Seb was styled the "Father of the gods," and Nu or Nutpe, his consort, bore the titles
of "mother of the gods," and "protectress of souls." This goddess was sometimes depicted
with the figure of a vulture upon her head, to symbolize her character as the Great Mother;
also standing in a tree with a jar from which she poured water which a soul beneath the
tree caught with the hands. As Seb was lord of the earth, so she was the queen or
personification of the vault of Heaven.**
The terrestrial reign of Osiris was commemorated in Egypt as the introduction of a
new era in Egyptian life. The arts, literature and other accompaniments of civilization were
generally ascribed to this agency. Taking the place of Ra and Ptah he was invested with
many of their symbols and titles, enabling his later worshipers to accept him as a new form
or manifestation of those divinities. Unlike them, his name and rank were not expressed
by the effigy of any animal*** he held in his hands a

------------
* This subject has been set forth by General Forlong, C. Staniland Wake, E. G.
Squier and others. It is also considered in my own unpublished and unfinished treatise on
"Ancient Symbolism and Serpent-Worship."
** See Jeremiah vii, 18, and xliv, 17, 18, 25. In many editions of the English Bible
there is a note appended to these texts suggesting that the phrase "Queen of Heaven"
should read "frame of Heaven." This goddess is plainly indicated, for Judea was at the time
first indicated, a vassal of Egypt.
*** This practice of employing figures of animals to represent the gods and their
attributes gave rise to the fable of Typhon, brought forth by the Earth, from whom the gods
fled into Egypt and concealed themselves under the forms of different animals. The
invention of fables in which animals take part and hold discourse like human beings was
of Egyptian origin. Aesop learned the practice in that country.
------------
--- 112

whip and crosier. His hierogram was simply a throne or seat, to represent the sound of As,
and an eye, ar or iri, to complete the name phonetically, Asar or Asiri.* The designation,
Osiris, however, it is affirmed, is not Egyptian; but it has been declared to be the same as
Asar, Adar and Assur of Assyria and Babylonia,** and Osiris as he was depicted in later
times, was a form of the Dionysos or Bacchus-Zagreus of the East. The Drama of the
Secret Rites, gives him accordingly a corresponding character and history.***
Isis, his consort, the "goddess with a thousand names" was of the same rank and
function as the Oriental Istar or Astarte. Though comparatively unimportant in earlier times,
she became after the Hyk-Sos period, the more important of the two.
Set, Seth or Sut, the brother+ and successor of Osiris has been supposed to
represent the Egypt of the Delta, as Osiris represented the older country of the South. In
fact, his worship was predominant in Lower Egypt long before that of Osiris. His
designation signifying "king" in Asiatic dialects, aids to identify him with Molokh, the Baal
of Syria, the Sut of the Hyksos, and Sutekh of the Khitans or Hittities.++ He was the best
esteemed divinity in Northern Egypt, and bore such titles as "the beloved of the world," "the
most glorious son of Nut," and "great ruler of

-------------
* Plutarch states that the Egyptian priests pronounced the name Hysiris. This would
show that the initial A was like the Greek upsilon.
** By an apparent coincidence, the gods of India of the same character, Siva or
Mahadeva and Bhavani are also named Iswara and Isi.
*** Herodotos refrains for an occult reason from naming Osiris. The Egyptians
always spoke of him by the personal pronoun "He."
+ Brugsch-Bey prefers to consider him as the son of Osiris. Doubtless, as he was
the tutelary god of the Delta, he was represented as the brother of Osiris. Doubtless, as
he was the tutelary god two Egypts. The relationships of Egyptian gods were very
indefinite and were often changed according to circumstances.
++ Ebers, however, thought them to be two separate personifications. There was
a god Sedek or Sydik in Palestine, of whom Melchizedek was the molokh or priest-king.
-------------

Heaven," and his terrestrial reign was commemorated as most beneficent. The hatred with
which the Hyksos and Khitans were regarded and the ascendency of a new regime in
Egypt served afterward to deprive him of his honors. Gods who have been dethroned
become personifications of evil. Seth was transformed, in the tragedy of Isis and Osiris,
into Typhon, and became the Satan of the Asiatic countries under Egyptian influence.
Nebti or Nephthys, the mother of Anubis, was his consort. Her name signifying
"mistress of the house" would seem to assimilate her to Onka and Hestia as regent of
homes. She was always described as loving and good, and on the monuments she was
styled "the benevolent, loving sister."
Hor or Horos, the son of Isis and Osiris is variously personified. He was Hor-em-
Khuti or Harmakhis, the Horos or sun of the meridian, Hor-pe-khruti or Hoos the child,* and
sometimes Har-oer or Aroeris, the brother of Osiris. He took the place of Ra in many
places, even being adored as Ra-Har-em-Khruti at that god's temple in Heliopolis. He was
also depicted like Ra with the hawk's head, especially after the Theban ascendancy had
blended the two worships. In his reign the Amazons from the extreme West, it was
affirmed, marched through Egypt in their career of conquest. He having been made the
successor of Seth or Typhon, later legend made him the adversary and conqueror of that
divinity and the avenger of Osiris.
His consort, Hathor was the Venus or Aphrodite of Egypt. Her designation, Hat-Hor,
the place or abode of Horos,** not only indicates her as the consort of

------------
* This is the child Harpokrates with his finger at his mouth, sitting on the Lotus-
Blossom, and adoring the emblem representing his mother.
** The supposition that she was originally an Asiatic divinity does not seem to be
altogether unfounded. Her name has a close resemblance in sound to Semitic term atar,
a place, which appears in like manner in the name of the Aphrodite of Askalon, Atar-Gatis,
or Der-Keto, and even in that of Kythercia, the Venus of Cyprus.
------------
--- 113

that divinity but in a completer sense as the personification of the material or maternal
principle of the universe. Her temples were all over Egypt, and she was the special
goddess of Egyptian queens. She personified all that was beautiful, and likewise all that
was true. She was also mistress in the world of the dead where Osiris was the judge.* Her
statue was a womanly figure with the head of a cow, having crescent horns with a disk
between. In one hand was the ansate cross, and in the other a lotus-sceptre. She was
often identified with Isis, Neith and other goddesses; and Ebers accordingly represents
Rameses and others in Uarda speaking of them all collectively as "the Hathors." She was
the divinity most celebrated for acts of beneficence and was the most esteemed of any in
Egypt. Every place of any note had its temple to Horos and Hathor.

[[Illustrations: Hathor, Neith]]

This enumeration, it should be borne in mind, is a summary of conditions, preserved

in later periods as a description of the prehistoric period. We may consider it a form of
history in the nature of parable, having an enigmatic sense with more or

------------
* He was styled Rot-Amenti (Radamanthus in Greek) the Judge of Amenti, the
region of the dead. The term Amenti signifies the West, and seems to have been adopted
from the fact that Egyptian cities had their necropolis west of the Nile. The boatman who
ferried corpses over the river was styled Kharon.
------------

less of a profounder esoteric meaning. It certainly has furnished a foundation for the
philosophemes of the Alexandreian period, the teachings of Plotinos and Porphyry, the
Theosophy and Theurgy of Iamblichos and the speculative systems of other sages.
This reigning of the gods, it has already been shown, was an administration of affairs
in the hands of the initiated priests who possessed kingly quality, rank and authority. The
divinity to whose worship they belonged was named as the actual monarch, and all
functions were exercised in his name. "The rule of the gods," says Sir J. Gardner
Wilkinson, "has been supposed to be that of the priesthood of those deities who governed
the country before the election of a king, like the judges of Israel."*
This analogy is very significant. We read in the Book of Numbers** that rebellion
against Moses was equivalent to rebellion against the Lord Himself, whom Moses
represented as His prophet; and again, that when the senators of Israel demanded from
Samuel, the prophet, who was also their Judge or "suffet," that he should divide his
authority and appoint for them a king to take the lead as with other nations, it was
considered that they were

-------------
* There were four castes in Egypt; the sacerdotal, the military and peasant, the
burgher, and the commonalty. "The first," says Wilkinson, "was composed of the chief
priests or pontiffs as well as minor priests of various grades, belonging to different deities;
prophets, judges, hierophants, magistrates, heirogrammats or sacred scribes,
basilicogrammats or royal scribes, sphragistae, hierostoli or dressers and keepers of the
sacred robes, doctors (teachers), embalmers, hierophori (carriers of sacred emblems in the
processions), pterophori (carriers of the flabella and fans), praecones (who appear to have
been the same as the pastophori), keepers of the sacred animals, hierolatomi or masons
of the priestly order, sacred sculptors and draughtsmen, beadles, sprinklers of water, and
apomyoi (mentioned by Hesykhios, who drove away the flies with Chowries), and several
inferior functionaries attached to the temples." The physicians belonged to the class of
pastophori. Individuals could rise from the other castes to the sacerdotal or pass from that
to the others. There was no iron chain, which precluded merit and talent from due
recognition.
** Chapter xxi, 5-7.
-------------
--- 114

setting aside, not Samuel alone, but God Himself, from reigning over them.*
The succeeding period in Egypt was known as that of the Hor-em-Shasu or Hor-
shasu, the "successors of Horos." It lasted according to Manetho, 13,900 years. Thoth or
Hermes the reputed patron of literature was the first of the series. Twelve of these lesser
divinities were enumerated in this category, after which began the reign of human rulers.
These were denominated, Nekyes; hardly "dead men," we may presume, or the wraiths
of dead men, but individuals of superior character and ability, who had at their death been
judged worthy of honorable burial, and were honored as good demons and ancestral
divinities.** They are probably members of the sacerdotal order and had been chosen to
the kingly office by their people. Bitys is named by Manetho as the first of this number. He
is also mentioned by lamblichos as "a prophet to King Amun," the Hyk or supreme god of
the Thebaid, and as interpreting the theosophy of Hermes. Professor Sayce explains the
condition of affairs, that "the country of the Nile was then divided into a number of small
kingdoms, inhabited by a race similar in origin and customs, and already possessed of a
considerable civilization. The so-called granite temple near the sphinx of Gizeh, built of
huge monoliths of Syenite granite exquisitely cut and fitted together, perhaps belongs to
this remote period." He adds that it must have been originally a tomb;***

------------
* I Samuel, viii, 5.9.
** Hesiod: Works and Days, "They became daemons or divinities, kindly haunting
the earth, guardians of mortal men - a kingly function."
Plato: Kratylos, "Every one who is wise and learned and who is good, is godlike,
both while living and when dead and is properly called a daemon or divinity."
*** The primitive temple structures were tombs. Hence the several sanctuaries of
Osiris, at Abydos, Elephantina and Philae, were described as places where he was buried.
The tomb of Zeus in Krete was a shrine of the same character. The poet Vergil describes
Aencas as instituting regular observances at the tomb of his father Ankhises. The modern
custom of consecrating ground for the burial of the dead is a continuation of this ancient
practice.
-----------

but when it was discovered in the sand in the time of Kheops, the builder of the Great
Pyramid, the King seemed to have imagined it to be the shrine of Harmakhis, the Sphinx.
Even at that remote age the principles of architecture had been studied," he adds; "and
the chieftain who lived on the edge of the Delta was able to have huge blocks of granite cut
and transported for him from the distant quarries of Assuan." "The Sphinx itself probably
belongs to that early time."
As the Egyptians were nothing if not religious their kings were not considered as duly
invested with regal authority till they had been formally inaugurated by the high priest of the
principal temple,* it has also been affirmed that the priests exercised the authority of
determining when a king had ruled long enough, and that he accordingly obeyed their
command by suicide. Finally, one refused obedience and was able to establish the royal
power above that of the hierarchy and so introduce a new state of affairs. The life of the
sacred Apis, it was also said, was restricted to twenty-five years, after which he was
drowned, and a successor procured. But the monarchs enumerated in the lists of the
numerous dynasties appear often to be remarkably long-lived.
Presently three principal religious centres were developed, to which those of the
other districts became subsidiary. They were that of Seth in the Delta, that of Ra at
Heliopolis, and that of Neph in the Southern nomes; the cult of Osiris being accepted by
all. In time the several nomes or districts confederated more closely together according to
racial affinity and mutual interests. One focus of authority and influ-

------------
* In Greece a king who had not been consecrated by a priest was not entitled to the
title of Basileus, but was denominated a Tyrannos or tyrant. Moses is described as laying
his hands on Joshua (Deut. xxiv, 9); Abimelech as being made king at the temple of Baal-
Berith; Solomon as anointed by Zadok and Jehoash as crowned beside a masba or sacred
pillar in the Judean temple by Jehoiada. The custom is still observed in Europe.
------------
--- 115

ence was established at Teni and Abydos, and another at Annu or Heliopolis. Thus there
were two Mizirs or Mizraim. One of these was sometimes denominated Kaphtor from its
Phoenician relationships,* and the other Pathros, or the country of Hathor.** The way was
thus prepared for the career which Egypt under her numerous kings and dynasties
afterward achieved.
Mr. Gliddon, in his Lectures, gave a summary of the condition of affairs during this
period. "A theocracy or government of priests was the first known to the Egyptians," he
remarks; and then proceeds to explain it. "It is necessary," he says, "to give this word
priests the acceptation which it bore in remote times, when the ministers of religion were
also the ministers of science; so that they united in their own persons two of the noblest
missions with which man can be invested - the worship of the Deity, and the cultivation of
intelligence."
After this admirable statement, Mr. Gliddon steps down from his lofty attitude, and
adopts the modern fashion of accounting for the decadence. This sacerdotal rule became
corrupt, he affirms, and so was succeeded by secular rule. "This grand political revolution,"
as he now terms it, "had over the social welfare of the people an influence most salutary
and durable. From a sacerdotal despotism, that in the name of Heaven exacted implicit
obedience to the privileged members of the Hierarchy, the Egyptians passed under the
authority of a temporal civil monarchy, and acquired a constitution that rendered them free
and happy."
It is more probable, however, that the change was due to the people themselves.
Mr. Gliddon's first description indicated the possession of the highest degree of freedom.
When there is no king, it is

------------
 * Phoenicia was called Kapht, from which term the Delta was named Kapht-Or, the
Greater Phoenicia, and "Island of Kapht-Or." - Jeremiah, xlvii, 4.
** Two etymologies are suggested for this name: Pa-Tores, the Southern Country,
and Pa-Hat-Hor, the country of Hathor.
-----------

said that every one does that which is right in his own eyes. It will be seen from Mr.
Gliddon's own statements that the people, rather than their sacerdotal directors had
become the party at fault. The Golden Period had waned, and those other ages
supervened, in which men were less orderly and peace-loving. Sterner hands were
required for such an exigency. Foreign invasion and its innovations were likewise
disturbing the country on the North. In the decay of public virtue, the stress of affairs led
to the demand for change. But the people had become less free in consequence.
A similar account is given of the Israelites and their change from theocracy and
sacerdotal government to monarchy. The matter is briefly stated by the prophet Samuel.*
"And the Lord sent Jeru-Baal, and Bedan, and Jephthah, and Samuel, and delivered you
out of the hand of your enemies, on every side, and ye dwelt safe. And when ye saw that
Nahash the king of the children of Amnion came against you, ye said into me: 'Nay; but
a king shall also reign over us;' when the Lord your God was your King."
Mr. Gliddon did not support his statement by any showing of facts, but evidently
deduced it from his own premises. The truth was, that kings of Egypt were themselves
members of the sacerdotal body, who had been instructed in the temples, and that they
were zealous about all matters of worship. Mr. Gliddon's own declarations further
exonerate the priests from the imputation of being corrupt or despotic. The "Grand
Revolution" was only a gradual change produced by these conditions, as he himself shows.
"The royal authority was not absolute," he tells us, "The sacerdotal order preserved
in their councils their rightful positions. The military were there to maintain order and to
strengthen the monarchy, but were citizen soldiers; and in the Great Assemblies
(Panegyries), wherein all religious,

--------------
* Samuel, xii, 11-12.
--------------
--- 116

warlike, civil, administrative, commercial, political, statistical, internal and external affairs
were periodically treated, the priests, the military, the corporations and the people were
represented, and the interests of all were protected."
Bunsen assigns three stages of organic development to the prehistoric period; first,
the Sacerdotal Kings, then the military rulers, and afterward, kings of the upper and lower
country. There were forty-two nomes or minor kingdoms, afterward represented in the hall
of judgment by forty-two assessors. Each of them had a government district in itself with
a hyk or prince of its own.
Mena or Menes is generally considered as the first monarch of a united Egypt. This,
however, is sometimes disputed; and his name, it must be acknowledged, exhibits a
suggestive resemblance to the names of eponymous leaders or ancestors in other
countries, like Manu in India, Mani in Tibet, Mattis in Phrygia, Manes in Lydia, Minos in
Krete, and Mannus in Germany. Yet he was always recognized in the literature and
traditions of Egypt as a real personage, and the events recorded of his reign were accepted
as undoubted facts.
The City of Teri, This or Thinis, near Abydos, has the credit of producing the
chieftain who was able to establish a single jurisdiction over the whole country,* and
"whoever has seen the rich plain in which the City of This once stood," says Professor A.
H. Sayce, "will easily see how it

------------
* Another explorer of recent period, M. E. Amelineau, takes issue with this
statement. He affirms that he has been recently at Abydos, and found there the names and
tombs of at least sixteen kings who reigned before Mena, and claimed supremacy over
both Upper and Lower Egypt. It may, however, be pleaded in reply that such claiming is
hardly conclusive proof without further evidence, of the actual possession of supreme
power; and the fact that no record or no mention of it had been found heretofore, would
seem to warrant doubt of the matter. It would, nevertheless, indicate pretty satisfactorily
that the traditions of the reign of gods and worthy rulers during the primeval period, were
founded upon an actual condition of human affairs. Meanwhile explorations are still in
progress, and we may expect astounding disclosures.
-------------

was that the founder of this united monarchy came from thence. "It was situated in a fertile
plain, guarded on three sides by hills, and on the fourth by the river; and there was
everything in abundance for the development of wealth and power. Here stood the chief
temple, the Tomb of Osiris, and it was the focus of religious knowledge. From this place,
Mena made his way northward down the Nile, passing the regions where Horos and Seth
were said to have had their conflicts, and finally established his new metropolis in the
neighborhood of the Sphinx itself.
Much he seems to have encountered of strife and war, while he founded his new city
and brought to it the gods that were thenceforth to be supreme in Egypt. Banking up the
river at a bend, a hundred furlongs back of his contemplated site, he opened a new channel
for it, half way between the two ranges of hills that enclose the valley of the Nile. Upon the
land thus gained from the water, he placed the City of Men-nofer,* better known to us in its
Greek form of Memphis. He also erected here a Temple to the Divine Creator, Hake-
Ptah** whose worship he established.
Mena is described as having made important changes in the social habits as well
as in religion. He introduced specific rites of worship, which are said to have been the first
that were ever instituted in Egypt. He also promulgated a new system of laws declaring
that they had been communicated to him by Thoth, the secretary of the gods. He appears
likewise to have brought in a more free and refined way of living in place of the more simple
mode of life of former times; and a later prince seems to have regarded him as
accountable for the luxury and corruption of manners that existed in Egypt, some
thousands of years afterward. Taph-nakht, a priest and subordinate prince of Sais and
Memphis and High
------------
* The "Dwelling-Place of the One absolutely Good" (Osiris).
** Brugsch-Bey conjectures that the name of Egypt may have been formed from this
designation.
------------

priest of Ptah, captivated with the frugal habits of the Arabs, endeavored without success
to procure their adoption in Egypt. He was led by the weakness of the earlier Assyrian
dynasty, the twenty-second, to revolt, upon which the princes of the southern districts
placed Piankhi, a descendant of the sacerdotal dynasty on the throne. Taph-nakht was
reduced to submission and placed a pillar in the Temple of Amun at Thebes on which was
inscribed a curse upon the name and memory of Mena for having induced the Egyptians
to abandon their early simplicity of life.
The latest record of Mena is a story of war. It is said that he was leading an
expedition against the Libyans, when he was killed, some affirm by a crocodile, others by
a hippopotamus. These accounts are suggestive of an enigmatic meaning - Seth, the
advisary of Osiris was the tutelary god of the Delta and both these animals were included
in his domain. Mena, being a worshiper of Ptah and Osiris, was, of course, an adversary
of the party of that divinity and therefore his peculiar fate may signify that he perished at
their hands.
He has left no monuments recording his exploits. This absence of evidence, all that
we know having been obtained from the fragments of Manetho and the imperfect records
in the rolls of papyrus, affords a warrant for severe criticism to throw doubt on the whole
account. It is affirmed without corroboration, however, that the tomb of Mena has been
discovered at Negada, and also tombs of other monarchs at Abydos, belonging to two
different dynasties.
It would seem that the city which he founded, the public works that he constructed,
the worship and code of laws that he promulgated, the numerous "Mysteries" which he
caused to be established, the united Egypt itself, were monuments ample to preserve his
memory.

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

HAPPINESS
by H. W. Graves

Roughly speaking, it might be said that the sources of human happiness are three:
Character, possessions, and the esteem of fellowmen. The first of these, character or
individuality, is so inestimably greater than the other two, that the latter might almost be left
out of account in a brief statement of the conditions of man's well-being.
Compared with genuine individual advantages such as a great mind or a great heart,
all privileges of rank or birth, are but as kings on the stage to kings in real life. So much
greater is the happiness we receive from within than that which we obtain from
surroundings.
It is obvious that the principal element in a man's well-being, indeed the whole tenor
of existence, is what he is made of his inner constitution. This is why the same external
events affect no two people alike; even with perfectly similar surroundings every one lives
in a world of his own. The world in which a man lives, shapes itself chiefly by the way in
which he looks at it, and so it proves different to different men; to one it is barren, dull, and
superficial; to another, rich, interesting, full of meaning. On hearing of events which have
happened in the course of a man's experience, many people wish that similar things had
happened in their lives, too, forgetting that they should be envious rather of the mental
aptitude which lent those

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events such intensity of interest. To the dull perceptions of an average mortal they would
have been stale, everyday occurrences.
It is open to a thoughtless reader to envy the poet because so many delightful things
happened to him, instead of envying that mighty power of imagination which was capable
of turning a fairly common experience into something so beautiful and great. To a blunt
intelligence the fairest and best object in the world presents only a poor reality and is,
therefore, only poorly appreciated, like a fine landscape in dull days.
Every man is pent up within the limits of his own consciousness, so external aid is
not of much use to him. On the stage, one man is a prince, another a minister, a third a
servant, a soldier, or a general, and so on; the inner reality of all these appearances is the
same - a poor player, with all the anxieties of his lot.
In life it is just the same. Differences of rank and wealth give every man his part to
play, but this by no means implies a difference of inward happiness and pleasure. Here,
too, there is the same being in all - a poor mortal, with his hardships and troubles.
Since everything which exists for a man exists only in his consciousness, the most
essential thing for a man is the constitution of this consciousness, which is far more
important than the circumstances which go to form its contents. All the pride and pleasure
of a dunce, is poor indeed, compared with the imagination of Cervantes writing in a
miserable prison. The measure of the happiness a man can attain is limited by his
individuality.
Especially is this true of the mental powers, which determine his capacity for the
higher kinds of pleasure.
If these powers are small, no efforts from without, nothing that fellowmen or that
fortune can do for him, will suffice to raise him above the ordinary degree of human
happiness and pleasure, half-animal though it be. Even education, on the whole, can avail
little for the enlargement of his horizon. It is clear, then, that our happiness depends in a
great degree upon what we are, upon our individuality, whilst lot or destiny is generally
taken to mean only what we have, or our reputation. Our lot, in this sense, may improve;
but we do not ask much of it if we are inwardly rich. On the other hand a fool remains such
to his last hour, even though he were surrounded by houris in paradise.
Everything confirms the fact that the subjective element in life is immeasurably more
important for our happiness and pleasure than the objective.
A healthy beggar is happier than an ailing king.
A quiet and cheerful temperament, happy in the enjoyment of a sound physique, a
clear intellect, a moderate and gentle will, and therefore, a good conscience - these are
privileges which no rank or wealth can replace. For what a man is in himself, what
accompanies him when he is alone, what none can give or take away, is obviously more
essential to him than everything he has in the way of possessions, or even that he may be
in the eyes of the world. An intellectual man in complete solitude has excellent
entertainment in his own thoughts, whilst no amount of amusement, pleasure, theatres, or
excursions, can ward off boredom from a dullard. To one who has the constant delight of
a rich nature, most of the pleasures run after by mankind are perfectly superfluous; they
are even a trouble and a burden.
When Socrates saw various articles of luxury spread out for sale, he exclaimed:
How much there is in the world that I do not want.
So the first and most essential element in our life's happiness is what we are, for it
is a constant factor, coming into play under all circumstances; it is not the sport of destiny
and can not be wrested from us. Therefore, it is manifestly a wiser course to aim at the
cultivation of our faculties,

--- 119

than at the amassing of wealth.

Wealth, in the strict sense of the word, that is, a great superfluity, can do little for our
happiness; and many rich people feel unhappy just because they are without any true
mental culture or knowledge, and consequently they are unqualified for intellectual
occupations.
For beyond the satisfaction of some real and natural necessities, all that the
possession of wealth can achieve has a very small influence upon our happiness, in the
proper sense of the word; indeed, wealth rather disturbs it, because the preservation of
property entails a great many unavoidable anxieties. And still men are a thousand times
more intent on becoming rich than on acquiring culture, though it is quite certain that what
a man is contributes much more to his happiness than what he has. So you may see many
a man, as industrious as an ant, ceaselessly occupied from morning to night in the
endeavor to increase a heap of gold. Beyond the narrow horizon of means to this end, he
knows nothing; his mind is a blank, and consequently unsusceptible to any other influence.
The highest pleasures, those of the intellect, are to him inaccessible, and he tries in vain
to replace them by the fleeting pleasures of sense in which he indulges, lasting but a brief
hour, and at what tremendous cost. And if he is lucky, his struggles result in his having
really a great pile of gold, which he leaves to his heir, either to make it still larger, or to
squander it in extravagance.
A life like this, though pursued with a sense of earnestness and an air of importance,
is just as silly as many another which has a fool's cap for its symbol.
What a man has in himself is, then, the chief element in his happiness. Because this
is, as a rule, so very little, most of those who are placed beyond the struggle with penury,
feel at bottom quite as unhappy as those who are still engaged in it. Their minds are
vacant, their imagination dull, their spirits poor, and so they are driven to the company of
those like them, where they make common pursuit of pastime and entertainment, if not
libertinism and excess.
A young man of rich family enters upon life with a large patrimony, and often runs
through it in an incredibly short space of time, in vicious extravagance. Why? Simply
because, the mind is empty and void, and so the man is bored with existence.
He was sent forth into the world, outwardly rich but inwardly poor, and his vain
endeavor was to make his external wealth compensate for his inner poverty, by trying to
obtain everything from without.
And so in the end one who is inwardly poor comes to be poor outwardly also.
Great consolation remains to those who are poor in this world's goods, in the
contemplation of the truth that the aids to noble life are all within.
A simple faith, a kind heart, an awakened mind - these are the riches of which it is
said that "they do not fade away in life, nor any death dispraise." And of the success of any
human life it must finally be asked: Has it lifted aught of the heavy burden of humanity;
has the Higher Nature been appealed to so powerfully that its beneficent light has revealed
itself to the dull eyes of the suffering and outworn; has the current of men's thoughts been
diverted from the beggarly elements of life in this world, to a deeper, more interior life,
whose beauty is transfigured and eternal?

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

"Who fulfils not duty with steadfast mind - duty which opens the portals of bliss,
surprised by old age and remorse, he is burned by the fire of grief." - Gems from the East.

------------
--- 120

A FRAGMENT FROM "IN THE HESPERIDES"

by Zoryan

THE morning was calm and clear when Elsie and Prince Radziwill took their swift
ride. Spring had fairly begun and the trees had donned their first foliage. Every leaf was
yet filmy, transparent and aromatic, and so fresh - fresh as Dante's Lethe-washed soul
ready to meet the first sunny glance of his divine Beatrice. New life was budding
everywhere in the first warmth of the season.
"Let us ride silently now and get into harmony with nature," said Elsie.
And nature accepted this silent greeting and returned it back. What human speech
or thought can fathom and express her mysteries better than she herself? But she does
it only for those who are humble and still, and who know how to listen. For those who think
they know all, who know (?) that the stone is made of the dead (?) unconscious (?) matter,
for those who know again all botanical forms and structures, growing one from another (?),
nature has nothing to reveal. But Elsie decided to begin a new life every day, as though
a new-born child. And now she listened, listened ... not to the thoughts of others, which
she had ever read or heard, but to those mysterious voices of life around, which opens so
widely the eyes of children, even of grown children.
Was not her guest neglected? He was not. And he felt soon the power of silent
exchange of essences of thought between two souls musing in harmony together about the
same great subject. For every good thought has its soul, its living soul, its essence, so to
say, and that essence may take many forms. But the forms vanish, while the essence
remains in human hearts like a radiant star to shed forever its warm light and vibrant joy
even in the darkness of night. From the heart it comes and into the heart returns. When
the mind is dark and stormy, it lies there hidden beyond clouds. But let the mind be still
and silence creep upon the hopeful, trusting, loving soul, and lo! the radiance is back again
and in its illumination a passing picture of nature stands out as a new form of the same
glorious ideal paradise of the undying human inner life, as a new robe of the same shining
essence.
Deeper they merged in peace, more they felt glory of existence. There are moments
in our life when even a humble crystal pebble seems to say:
"Thou triest to find in me something else besides thy proud and narrow circling
thought? Have I some news to tell? Ah, yes! my story has not yet begun. Though I sleep,
yet am I bright and joyous in my crystal sleep, and feel all this gigantic crystal space, loving
and gravitating towards all my sisters securely locked in its embrace, to every planet, star,
and world, and even to every one of those luminous sparks which in thy eyes of blindness
seem to be only dust. I, and space, and all that is in it, are one, and all our sleeping
knowledge is also one, and all potentialities of progress are hidden there. What more art
thou, besides thy narrow dreams, a foolish misty copy, where a mist speaks to a mist in
their dark tiny prison, against the walls of which they strike with pain?"
After such a rebuke the inquirer turns to the plants; he says: "Defend me, fragrant,
sweetly whispering friends! You are the same culprits as I, dreaming and copying with your
stems and leaves the One Life

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in space and the many atom-lives. The sun kisses your budding, growing, waving dreams
of green, the air caresses them, and even those all-knowing, rebellious atoms seem yet to
be your slaves and accept your mold. Tell me what good I did and what is my crime?"
And then every leaf seems to become an ear, an eye, and a speaking mouth, and
whispers come to the enchanted soul: "Be quiet, friend; the time will come when thou wilt
bless their speech. For as they help to build a body for thy dreams, they also help to tear
it down and take a clearer view. Too small they are, and too great they are, and faultless
in the movements of their lucid sleep. But we begin another world and all our dreams are
journeying to that freedom which will devour even space and time itself. Dream bravely,
brother; but, alas! what makes thee so foolish and so sad, when thy dreams are broken,
and their outward coverings are gone. Look! we have no such pride; our power comes
from the glorious sun and is not ours; and knowing it, our gates of life are always open,
whether the streams of living light are falling on us or withdrawing on the pinions of the
storms of winter. We have no doubts lest it should fail and no regret when it escapes us
for awhile. Smooth as a zephyr of an eternal spring, our dreams glide sweetly and our
mists hang lightly over the earth, as some bright gauzy clouds of splendor. Take the
bounty of our fruits and grain and eat them, and be also as generous and restful, as it well
behooves thee, if thou mayest!"
"If thou mayest!" repeats the inquirer, "as though my nerves were wooden; do you
mock me? You, who are so prone to cheer me when I am sad. Yet I am not rooted to the
spot, to be so complacent. Come! running, jumping, flying friends of the jungle, and tell me
what should I think of your leafy and arboreal protectors."
 And then a squirrel with a nut in her small paws emerged from the depth of the
green growth, and whirling the sweet kernel before her mouth, seemed to speak with her
eyes and tail and every movement of her body: "Bless my leafy friends, and get some nuts
thyself and thank them for their gifts and kindness. And yet, do not imitate them waiting for
the rain and sunlight; seek a warm nook thyself and flee from winter. That is why we have
our nerves. They give us a power to change our dreams at will and invite them at will to
return back in better form. Without regret open and close the plants their gates of life, but
without a power also, and not when they wish. Be glad; thy dreams can move, can run,
can fly at will; they are alive, compact and solid, not some hazy clouds, drifted away by the
blizzards of the winter. Get thy dreams thyself, but when pain strikes thee, cry loudly to the
skies of thy distress and demand an answer; demand a meaning, howl and shriek for light
and brightness, and open thy eyes widely towards Protecting Life.* They will look eagerly
and shine with glow and fire, and thy breath will be burning - never to surrender. But, O my
friend! O pity! What makes thee dwell so long in memory, after a pain has passed and the
heat of fray departed? There are new nuts to get, new battles to fight, new races to run,
new dreams to dream. Why art thou then, so sad and gloomy, with thy powers all in doubt,
thy spirit all in darkness? Why dost thou see things where there are none, fearing dreads
where sweetness is around thee? Look upon us! Life as it is, a fight - when it is a fight, a
race - when it is a race, a sleep - when it is a sleep - all is the same, and through it all the
gleaming brightness of our eyes shines like a burning fire and never is eclipsed. Live in
brightness, if thou mayest, oh! thou strange shadowy creature!"
"Oh! it is bitter, bitter, Elsie," - said the Prince loudly, and was himself astonished;
"all nature is so bright, so beautiful, and

------------
* All animals feel the protection of their respective Devas, those who are rulers and
fashioners of their kingdom.
------------
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seems to enjoy life better than we ever can imagine. What after all are we, proud human
beings? Are we poor outcasts in this paradise?"
"Such were your thoughts?" and Elsie smiled as she continued, "is not it wonderful?
Our minds were visiting the same sphere. Beautiful is this world, yet we are expelled from
it by our own minds, never to find there peace and happiness any more. Ask all this bright
wide nature whether she knows any evil in her bosom? Life is there a song and death a
sleep. But our mind has discovered evil in her blossoming bowers. Was it Pandora's gift,
this mind of ours? Yet, look, good came with evil, and we know that it is good, because it
is eternally so. The worlds may vanish, the brilliant light of space may die, yet that dark
inner light of ours, saying: 'It is done well, it is just and right,' will be forever sure of what
it says. Mark well the tense of time it uses, saying: It is just. Because, for it, that which
is just, is forever just. Such is its good. No wonder then that shadows playing on the
screen of time appear to it a mockery and a dream, no matter how bright and beautiful they
are, against them it rises high in its proud rebellion. For the Mind is Lucifer - the Light-
bearer, the bright and morning star of eternity itself. Yet its first touch is shadowy and dark,
and its first breath is a destruction for our joyous dreams. And from that destruction a dark
smoke arises, and pain and suffering, and the monsters of the deep, remorse, and sin, and
wrong fly on their wings out of the bottomless pit of ideality reversed, where all the enemies
of the ideal gulf above join great battle, are judged, and are slain. This is the Promethean
tragedy, which has only yet begun. Let us say then to all creatures of Nature: 'Forgive us
our sadness, our darkness, and our smoke, be grateful and rejoice looking into the future.
It is a smoke of burning of your wrappings around our inner glory. And do not wonder that
our clouds are thick, our view obscured, our landscapes pale and narrow. So it is in the
beginning on that your outer plane, where our fiery feet are touching. But after the work
in the whole Universe is done and the smoke has passed away, only your transparent
essence will remain, as a fit wrapping for the gods themselves.' Thus you will say to nature
and henceforward know; we take our life also as it is - but we add, As it is in the Realm of
the Eternal Living Truth itself: we are ourselves the rays of that subjective light, and by
burning the outer husk and devouring the essence of our lost and wondering shadows, we
thus are gathering ourselves from all the corners of the world, and at the same time we
liberate all nature to pass together into realm of Immortality. And in that realm, O friend,
the pebble's lucid feeling of all space will return to us; the painless growth of plants and
their vernal freshness will return to us; the animals' fiery strength and leaping power,
careless of all doubt and fear to live, will return to us; the glow of human beauty and all
visions of our hope will return to us; the lost angelic state of our inner clearness and
happiness which springs from our own heart will return to us, . . . all these combined in a
fivefold star of an ideal glory - to reign for ages in the infinitudes of space."

---------------
--- 123

SOUVENIR OF BALZAC
by Alphonse de Lamartine

(Translated by Alexander Wilder, M.D.)

INTRODUCTION
The acquaintance between Lamartine and Balzac began in 1833. Lamartine had
recently come home from Syria and become a member of the Chamber of Deputies.
Before this he had been for many years in the diplomatic service of Louis XVIII. and
Charles X., but had persistently refused office under Louis-Philippe, not regarding him as
having come lawfully to the throne. He had spent his time principally abroad; and after the
death of his mother by an accident, made a journey to the East, partly to gratify his passion
for travel and exploration, and partly because of the frail health of his daughter. While
abroad he was elected to the Chamber of Deputies, and returned home in the autumn of
1833, when he entered upon his new duties. He had always kept up an acquaintance with
the literary circles, and through his intimacy with M. Emile de Girardin and his wife, he had
the first opportunity of meeting Balzac, whom he had not known before. His admiration for
the celebrated author approached to enthusiasm, although with his usual fidelity to
conviction, he did not shrink or hesitate at expressing disapproval where he regarded it as
required. Yet no criticisms which he rendered qualified his esteem for the man or for his
genius. He speaks of him as follows:
BALZAC

Behold the name of a truly great man! A great man by nature and not by simple
force of will. "I am a man," he said; "one day I will be able to attain something besides
literary fame. To add to the title of 'great writer' that of 'great citizen' is an ambition which
can also tempt me."
This was from the letter written in 1820 to his sister and confidante, Mme. de
Surville.
Balzac was worthy of this undertaking himself and of thus measuring himself as he
did in 1820 before God and before his sister.
He had everything in himself - his greatness of genius and his moral greatness, his
immense superiority of talent, his prodigious variety of aptitudes, his universality of feeling
in his own nature, exquisite delicacy of impressions, kindness for women, manly virtue and
imagination, his dreams of a God always ready to elude men - all, in short, except the
proportion of the ideal to the real!
All his misfortunes were great like his character, and they have retained their affinity
to that excessive greatness in his genius. They did not surpass his infinite and universal
capacity of mind, but they did surpass what is possible here below. Behold here the fatal
and constitutional cause of his flights and his falls. He was an eagle that did not have
within his eyeball the power to measure his flight. Put the fortune of Bonaparte in the
destiny of Balzac and he then would have been complete; for then, he would have been
able to do what he imagined.
"The real is narrow, the possible, immense."
A gigantic mind disappointed and un-

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ceasingly worried by niggardly fortune: This is the exact definition of that unfortunate great
mind.
It is for us, who have had the sad good luck to live side by side with him in his own
time, to dare to say it. We may not be so cowardly as to attribute the wrongs of fortune to
that man alone.
It is not of the author that I am thus speaking, but of the man. The man in him was
a thousand times vaster than the writer. The writer writes; the man feels and thinks. It is
because he has felt and thought, that I have always judged Balzac as I do.

I. BALZAC THE AUTHOR

The first time that I saw him was in 1833. I had almost always lived outside of
France, and still further from that world (from the demi-monde of which the great Alexandre
Dumas speaks). I was only acquainted with the classic names of our literature, and very
little even with these, except with Victor Hugo, Sainte-Beuve, Chateaubriand, Lamennais,
Nodiere, and the great orators, Laine and Royer-Collard. All the peripatetics of the demi-
fortune that was stirring in the militant, theatrical and romancing region of Paris were
strangers to me. I had not approached a wing of the theater; and I had not read a
romance, except "Notre Dame de Paris." I simply knew that there existed a young writer
by the name of Balzac; that he was evolving a wholesome originality, and would soon
compete with the Abbe Prevost, the author of the "Memoirs of a Man of Quality," of the
"Doyen de Killerine," and of "Mount Lescaut," that romance of a bad alloy, against which
the critics of the day were warring with a suspicious enthusiasm. To efface from the human
soul honor and virtue as in the "Chevalier des Grieux" is not the way to exalt the world and
love, but to debase and narrow them. Manon Lescaut, in spite of the delight of her
enthusiastic admirers, genuine or false, appeared to me to be only a product of the
courtesan life, and her lover simply a mono-maniac of debauchery, whom one can pity only
on condition of despising him. [These were works of Abbe Prevost.]
There had accidentally fallen into my hands, however, a page or two of Balzac, in
which the energy of its truth and the grandness of expression had strongly moved me. I
had said to myself: "A man is born. If conviction comprehends him, and if adversity shall
strip him of his leaves in the rush of the streets of Paris, he will yet come forth a great man."

II. M. EMILE AND MME. DE GIRARDIN

A short time afterward, I met him at dinner in a small party of a few persons only.
It was in one of those nooks of houses, a place of shelter front too close neighborhood,
where independent minds of every kind were to be met. This was the house of a man of
that character, the man who, of that time, had just appeared with his new venture, La
Presse. La Presse, the creation of M. Emile de Girardin, mocking with immense talent the
false pretensions and common-places of the low-lived opposition, gave promise as a new
journal. M. de Girardin in politics and Mme. de Girardin in Attic wit, imparted to their work
a double enthusiasm. They created for themselves individuality, that unknown force in
which are comprised at the end of a certain period of time all the collective forces on a
country - a force that begins with railing but finishes by submitting. There was necessary
to it, a great and twofold talent, an intrepid boldness, and a fascinating originality in a
woman. How had that young man and that young woman met each other and how had
they become united for such a work? It was a miracle of love, of chance, of destiny. That
miracle had been accomplished and it had triumphed without dispute in the man and in the
woman. I had seen it germinate some years before, in a little entresol, between the ground
floor and first floor of a house in the Rue Gaillors. I had seen it grow; then I had seen it
come to its ma-

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turity. Having returned to France some years afterward, I enjoyed a warm and enduring
friendship.
Intellect was hereditary with both of them. The father of M. de Girardin was
transcendently eccentric, abounding with great ideas and great projects, extreme projects
of imagination to be carried out at every price. I had been very intimate with him. But I had
no sympathy for his extreme views. They were not suitable for this world, but were
beneficial only in a dream. Upon this earth of practical realities they only made me wonder
and smile. In the first months of the Republic [1848] he brought me more plans of finance
than a government which was then in the stage of fusion prior to a permanent
crystallization, could understand and get out of the way. In order to play with dreams of
public policy, leisure and security are necessary so as to give them a long examination.
Between two dreams the country would be involved in a problem which there is not time
to solve. A little of that same disposition was manifest, from time to time, in the son, but
from this we must except the talent which he possesses, which is new and immense. Yet,
he who had not been acquainted with the father, can not understand the son, who needs
a dictatorial government that is established upon the popularity of an indisputable name
and able to consider everything in order to understand its value.
Mme. Emile de Girardin [nee Delphine Gayl], a daughter of the celebrated Mme.
Sophia Gray, had been brought up to succeed her upon her two thrones, the throne of
beauty and the throne of mind. She had inherited besides, the kindness incident to this
position, which impels us to love what we admire. These three gifts, beauty, mind and
kindness, had made her queen of the Period. One could admire her more or less as a
poet, but if one should be thoroughly acquainted with her, it was impossible not to love her
as a woman. She had warm passions but did not hate. Here one might have easily
supposed that the thunderbolts were only electricity. Her invectives against the enemies
of her husband were only coruscations of anger that passed with the storm. In her beautiful
soul it was always fine weather; her days of hatred had no tomorrow.
She had sisters, all of whom were as distinguished, but not as celebrated. They had
less poetry, but as much artecdotique as she. One of them, Mme. O'Donnell, served to
furnish to her her most piquant repertory, when she undertook her masterpiece of prose,
the leaflets of La Presse which contributed so much to her popularity.
Before, during and after I had been her friend, I owed her fully that courtesy of
affection, and she had the same regard for me, although wholly disinterested, and even
then she deserved an unchangeable gratitude beyond what is in the ordinary course of
events. Every day since that time, when I was sadly passing before that empty place of the
Champs Elysees where her house stood more like a temple, demolished by death, I grew
pale; my looks were raised on high. One does not often meet here below a heart so good,
and an intelligence so vast.
She knew my wish to be acquainted with Balzac. She loved him as I was disposed
to love him myself. No heart and no mind were better fashioned to please her. She felt
herself in harmony with him. It may have been through gaiety, corresponding with his
joviality; it may have been through seriousness sympathizing with his sadness; it may
have been imagination flowing in unison with his talent. He also felt that she was of a
grand nature, near whom he forgot all the mean facts of his wretched condition.

III. FIRST IMPRESSIONS.

I arrived very late, having been detained by a prolonged debate in the Chamber of
Deputies. I quickly forgot everything as I contemplated Balzac. There was nothing about
him characteristic of a man of the present period. In looking upon him epoch had changed
and that he had been

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introduced into the society of one of the two or three immortal men of whom Louis XIV. was
the center, who were to be classed with him as being on his level without lowering theirs -
La Bruyere, Boileau, La Rochefoucauld, Racine, and especially Moliere. He wore his
genius so simply as not to seem to feel it. My first glance at him brought me back to those
men. I said to myself: "Behold a man who was born two centuries ago; let us scrutinize
him carefully."

IV. THE FIRST ACQUAINTANCE.

Balzac was standing before the marble chimney of that dear drawing-room, where
I had seen so many remarkable men and women pass and pose. He was not tall, but the
radiance of his countenance and the sway of his figure prevented one from observing his
size. His figure waved like his thought. There seemed to be a margin between him and
the ground. Now he stooped down as though to pick up a sheaf of ideas; now he stood
on tiptoe in order to follow the flight of discourse as far as infinity.
He did not interrupt his discourse for me more than a minute. He was carried away
by the conversation which he was holding with M. and Mme. de Girardin. He cast on me
a keen, hurried, gracious look of extreme friendliness, and I drew near to grasp his hand.
I saw that we understood each other without words, and that all was told between us. He
was launched; he had no time to stop. I sat down and he continued his monologue as
though my presence had animated him anew instead of interrupting him. The attention
which I gave to his discourse afforded time to scan his person and its perpetual vibrating.
He was stout, thick, square through the hips and shoulders; the neck, chest, body,
thighs and limbs powerful; much of the amplitude of Mirabeau, but no heaviness. There
was so much soul that it carried all that lightly, cheerfully, gayly like a filmy envelope, and
not at all like a burden.
Its weight seemed to give him strength and not to draw it from him. His short arms
gesticulated with ease. He talked as an orator talks. His voice rang as with the energy of
his lungs, but it displayed neither roughness nor irony nor anger. His legs upon which he
swung a little carried his bust with nimbleness. His fat and large hands, as he was agitated
during his remarks, themselves expressed his thoughts.
Such was the man in his robust framework, but when looking into his countenance,
one no longer thought of the framework. That eloquent face charmed and fascinated you
completely. One could not take away one's eyes. The hair floated upon the forehead in
large curls; the black eyes pierced like darts sent forth by good will. They were in
confidence with you like friends. The cheeks were full, pink and of a strongly colored tint,
the nose well modeled although a little long; the lips curved with grace but ample and
raised at the corners. The teeth were good, but uneven and blackened by cigar smoke.
The head often leaned side-way upon the neck, raising itself with a heroic pride and
animating itself in discourse. But the peculiarity of the countenance, ruling even more than
intelligence, was the communicative kindness. When speaking, he charmed your mind;
when he was silent he charmed the heart. No passion of hate or of envy could have been
expressed by that physiognomy. It would have been impossible for him not to be good.
But it was not a kindness from indifference, or from carelessness, as in the
epicurean countenance of La Fontaine. It was a loving, charming kindness, intelligent for
itself, and for others, which inspired gratefulness and a disposition to utter one's most
inmost thoughts to him, and which defied any one not to love him. Such, exactly, was
Balzac. When he sat down at the table I already loved him. It seemed to me that I had
loved him from my childhood; for, with the curls of hair

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on his neck and all the jovial charity of Christianity upon his lips, he recalled vividly to my
conscious thought those amiable parish priests of the old regime. A delighted childishness,
such was the expression of that face - his soul on vacation, when he left the pen that he
might forget himself with his friends. When with him it was impossible to be otherwise than
cheerful. With his boyish serenity he looked upon the world from such a height that it
appeared to him as no more than a jest - a soap-bubble caused by the fancy of a child.

V. SCENE AT A DINNER PARTY

But, some years later [1848] I saw in another house, under other circumstances,
how what was serious inspired him with gravity, and how much his conscience inspired him
with a fierce repulsion against evil. It was one of those moments in which political leaders,
exasperated by the struggle, were asking themselves whether they could in conscience
meet the opposing party with measures similar to those that the latter employed, and take
advantage of the victory to kill those who would kill them. We were only a dinner party
made up of seven or eight individuals. Embittered feeling carried away the majority to the
point of throwing a veil over the scruples of humanity, and to permitting those to be
condemned without mercy, whom the victory should give up to our just vengeance. The
doctrine of inexorableness for the sake of the public safety appeared to be about to triumph
with the company.
Balzac listened with a saddened air to the men, apparently light-minded, who were
affecting to be indifferent as to the conclusion. His decided and superb gestures rebuked
such apparent weakness. The violence of the others betrayed them as being moved by
fear. There were present in the company, Balzac, who was a stranger to this style of
conversation, Girardin, Hugo. No one attempted immediately to speak. Balzac took the
opportunity with the aspect of an honest and resolute temerity which impressed everyone.
He spoke as a man, firm, generous, and convinced in opposition to the trivial remarks
which he had just been hearing. He thrust back eloquently the sentiments of those who
had so thought, into the mouths of those who had uttered them. I began to speak after him.
Girardin, who had never entertained extreme views in opposition to clemency, supported
us. Hugo himself, it must be said, maintained in most eloquent terms that truth and genius
were to be sustained solely by their innocence. But Hugo, Girardin and myself were
political speakers who were accustomed to this kind of discussion. Balzac was new to it.
He had been ready to believe himself alone and deserted. He listened o n ly to his
conscience, and spoke as an upright man, directly as he thought. His moving language
moved us all and we could only applaud his reasoning.
"What does it matter whether you agree with me?" he demanded of us. "Human life
is a superhuman cause. It is God that judges. His judgment is not qualified by our
provisos. You know it. You have yourselves proclaimed and decreed, the first of June, the
abolition of the political scaffold. Will you decree today the lawfulness of popular revenge?"
Every one of us in the end was of his opinion. The conscience of a writer or genius
intimidates fools. Thunder striking the wicked reassures the timorous. That is what Balzac
betrayed to my view. Many serious and difficult virtues had been hidden by the apparent
joviality. It is necessary to anticipate the men of conscientious scruples.

VI. HIS UNFORTUNATE DRAMAS.

He wrote two dramas: "Vautrain" and "Mercadet," two plays of "Figaro." The one
failed as being scandalous; the other expired from weakness. Yet, he believed firmly that
the "Mercadet," being conformable to the industrial views of the bourgeois would be the
"Figaro" of the country. I remember that he came to me sev-

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oral times, zealous in his confidence of its success, entreating me to hear it, to praise it and
to be present at the rehearsals. I consented: I went to the rehearsals but I was little
impressed. Nothing, however, could disenchant him of his illusions. It was played, but
without success. He, like myself, had not been born for the stage. There was not space
for his conceptions.

VII. MARRIAGE AND DEATH.

It was but a sort time before that epoch that beauty, love, intellect and fortune
appeared as if at a single stroke to surpass by reality all the dreams of his past. A young
and amiable foreigner, one of those women whose imagination is a power, conceived for
him an ardent passion. She was a Polander,* an Oriental, a person attached by duty, it
was said, to an old husband whose health would soon assure her liberty. She adored
Balzac as a writer, and made known to him by letter the inclination of her heart. He was
fascinated, and intoxicated by a friendship that cost nothing to virtue.
I am ignorant of the place where they first met each other: whether it was at Milan,
in Poland or in Russia. Nothing is harder for me than to pierce the mystery of Balzac's
journeys. It was a long time before the event occurred which united by too brief a marriage
the knot of his life.
I met him one day in one of the dark promenades of trees which extend solitarily
between the Chamber of Deputies and the Palace des Invalides. He accosted me with the
eagerness of a happy man, who glows with eagerness that his still hidden happiness shall
be shared by a friend.
"What are you doing?" I asked him.
"I am waiting for the happiness of angels here below," he replied. "I love, I am loved,
by the most charming incognita that is on earth. She is young; she is free; she has an
independent fortune which can be calculated only by an income of tens of thousands. A
brief delay for the sake of the proprieties is all that detains her from

----------
* Mme. Evelina Hanska.
----------

giving me her hand. But in a few months she will be free from them, and I am as sure of
my happiness as of her love. This, my dear Lamartine, this is the state in which I am living
at this moment. I have been obliged to hide it from you till today; but now nothing prevents
me from confiding in your friendship. You see in me the happiest of men."
I must confess that I believed this story to be one of those dreams that he had been
pursuing for a long time. I parted from him incredulous, but without signifying to him my
incredulity.
It was I that was mistaken. A few months after that day I learned that Balzac had
set out on an enigmatic journey and that he was married. On his return he came to see
me. I went to return his visit in the magnificent hotel of the Reaujon Quartier, in which his
wife had kindly received that wandering knight of all the dreams. He was not at home, but
the luxury of the furniture, of the gardens, the ante-chambers, attested the reality what he
had told me in confidence some months before. I rejoiced at that miracle of love. Alas! like
all miracles, it was to abide for only a brief moment.
The happiness of Balzac was a flash of lightning. His assiduous work had worn him
out. A dream carried away from him what so many dreams had cost him. He had only the
prospect of rest, repose and glory. A heart-disease [hypertrophy] carried him away. He
died in the midst of the delights and splendors to which be had aspired. A man of
imagination, recompensed in imagination. But at the last, he did not die in the anguishes
which had consumed his life. His widow had bought upon the road from Fontainbleu a
beautiful wooded hill that overlooked Villeneuve-le-Roi, at the summit of which she is living
with the shadow of her husband, a great name which will grow without ceasing.

VIII. SOUNDNESS OF HEART.

Balzac, in the midst of his many fancies, had a rare good sense, that of bringing

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down his political ambition to its just value, and of renouncing early that false axion: "I will
add perhaps the title of great citizen to the title of literary man." He had hoped or a short
while that the esteem of his fellow-countrymen would carry him to the Chamber of
Deputies. He was not a man for such a place. They recognized promptly that his
eloquence, all coming from the heart, was not suitable for the parliamentary regime, which
exists by party fealty not from the exact truth and moral fidelity.
I have heard him often at the house of Madame de Girardin abandon himself to the
torrent of his beautiful and impetuous indignation against the false turbulence and those
false promises of the Opposition to the Government which had no other crime than that of
not being loved. As to him, it was easy to see that he was of Legitimist race and blood;
that is to say, that he believed in the power of traditions and customs before all. Command
and obedience through habit - that was for him all the Government. Theories, systems,
socialism, were of no account in his view; experiences risked with millions of ignorant and
passionate men, appeared to him blunders and crimes. Leave all these to be disposed of
by the lawyers and to be praised by the journalists - two classes of publicists for whom he
did not conceal his contempt.
One felt that in his bold words full of conviction there was a great depth of faith in the
Eternal Wisdom, which sometimes postpones its ends but never contradicts or goes
counter to itself.
"Today they are not willing to hear me,'' he often remarked to us, "but the time is not
far away when they will hear me. The nations are seeking to save themselves and they
always ruin themselves, but when they really wish to escape they go up again to the laws
of God. Those laws of God," Balzac added; "I know them. Under one regime or under
another you will return to the law of laws, unity and will."
As he spoke his face was illumined with a divine splendor. One might smile, but one
listened to him and ended by believing him. In his unfortunate youth he had sinned against
customs, but never against good sense, never against God.
Like his mother and sister, he was religious; solitude and happiness brought him
back to God.

IX. HIS WORKS AND HIS CHARACTER

He was a man of the race of Shakespeare, whose power was varied, wide and
profound like the world. He died like Shakespeare between his fiftieth and sixtieth years,
happy at the end of his career, retired from the world in his repose, cared for by a loving
wife, and regretting only his dreams.
They have been a long time in judging him. He was too far superior to his Judges.
In estimating him we shall put out of the question those useless and cynical books.
"The Contes," "Drolatiques." etc., which were written at the beginning of his career to
procure bread and a coat. They must not be counted for monuments of his work, but
excused like the wretched rags of poverty. His character at the bottom, was honest and
religious, like the lessons of his mother and the memories of his sister. One felt that he
was a man of good family incapable of disgracing himself. He loved the Bourbons and the
aristocracy of the Restoration, through paternal tradition. Demagogism raised his gorge.
One does not see a trace of it in his monumental books. He was a gentleman at heart,
incapable of flattering a mob or a court. He would have indulgences; old weaknesses
rather than vices in those above; for he was influenced by greatness, but never by
baseness. I have observed him several times, professing these doctrines even at the cost
of his popularity. Indeed, in order that he might remain just and honorable he renounced
the notion of being

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popular. Incompatibility was his very essence. A writer too indulgent in trivial matters, but
at the core he was an honest man. He conceded much to the occupation, nothing to honor.

X. BALZAC AND MODERN WRITERS.

As to his talent, it is incomparable. The French writers of romance have no well-
defined sphere, in which we may set the limits for the activity of their pens. Some of them,
such as the romance writers of the time of Louis XIV. ["Telemaque," works of Mme.
Scudery, Princess de Cleve] overflow in the large bed of fabulous adventures and epoch
poetry. Others, like the Abbe Prevost, bring reality and nature more clearly together. They
write the imaginary "Memoires d' Un Homme de Qualite," "Le Doyen de Hillerine," or the
much too equivocal loves of "Manon Lescaut" and of the "Chevalier des Grieux." Others,
like J. J. Rousseau, Chateaubriand in "Atala" or "Rene," and of our days Mme. Sand, give
themselves up under the form of romance, to the most transcendent lyrism of their genius,
and in order to flatter now the aristocracy, now the religious, now the democracy, they sing
the licentious loves of the "Nouvelle Heloise," praise the ridiculous system of education,
propounded in "L'Emile," eminently proper to create a people of Mohawk savages, and
descend to the grotesque and ferocious reveries of a socialism and communism which
deny nature, and pretend to make over a world better than the Creator. Abominable writers
of prose, teachers of philosophy, they prepare, in order to generate the thirst of the people,
not pure and wholesome water, but opium to intoxicate with dreams and convulsions.
 Thus the writers of romance with the exception of the Abbe Prevost who had no
other model than nature and Chateaubriand in "Rene," who had only intoxication of feeling,
almost all of them, following servilely the customs of the age and write only for a day. Take
the first of these romances, "Telemaque," justly hated by Louis XIV., and try to construct
upon that model a political organization which can stand.

XI. PERFECT AND SAD.

Balzac, born and gifted by nature, with an immense talent, and upright mind, shook
off those rags of thought of which it had been wished to make a national costume. He
returned to the narrow life and aspired only to a single title, that of "Historiographe de la
Nature et de la Societe" - Historiographer of Nature and Society
He pursued his aims laboriously, passing with equal success from the most hideous
painting of vice to the "Recherche de l' Absolu" - the search for the absolute, that
philosopher's stone of philosophy and "Lis dans la Vallee," that pearl of pure love. Look
over the hundred volumes of his works, thrown off with profusion from his never tired hand,
and conclude with me that one man alone in France was capable of executing what he had
conceived - the "Comedic Humaine," that epoch poem of truth.
It is affirmed; I know it and I have said it myself in finishing the reading of that
wonderful artist: it is perfect. But it is sad. One goes from the reading with tears in the
eyes. It is true that Balzac is sad; but he is profound. Is the world cheerful? Moliere was
sad; and that is why he was Moliere.

-------------
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GLORIA MUNDI
by Arthur Philip Woollacott

Lillies and roses crown a multitude,

And laurel wreaths adorn a favored few;
The world is kind to those who speak her speech,
And hold her pleasures in their luring wiles.
In these high marks of deepest gratitude,
Her generous heart avows its sympathy
With those great souls whose ceaseless vigils make
Clear torches for the blind, and give the dumb
A speech divine; whose joy is in the good
Of all; whose anguish is the silent pain
Which throbs beneath the burden of a world.

The world is kind....

Her fairest roses wreathe sequestered shrines
And weave a garland in a crown of thorns.
She is a mother, rapt in Spartan sorrows.
But when the infant voices reach her heart
She smiles with fondest love, which dares not think
A smile may mutely voice a hidden pain.

Her days are spent at Nature's bounteous breast;

But with regardless eyes, and little thought,
Of kin, she dreams the strangest dreams.
Which, in their strangest heights
Attain to visions of her wondrous self.
And yet her soul shrinks from the monstrous things
Which feed upon her and grow big with lust.
What good there is within her soul she feels
And knows; but, being blind in all her strength,
She can but blindly hold her own and raise
Her thunderous voice to quell a threatening foe.
The deep mysterious secret of her soul
Hath driven her like a hunted thing from age
To age, but ever hath she raised her shrines
To mark the meaning of her pilgrimage.
Her memories are the memories of today,
But wrought with dreams of pre-historic Night;
Whose mighty ruins, in the brightest glare
Of day, confronts her deepest thought,
And startles it with light whose promise points
A clear vision through the trackless night.

Oft hath her hot impatience scorned

Her keenest vision as a dreamer's shift,
And in a turmoil, all her fevered zeal,
Hath built her glories in substantial things;
But these have faded when a calmer eye
Evoked the measure of their worthiness.
Then hath she strayed, unmindful of her steps,
E'en to the verge of general doom, with eyes
Enamored of the very dust;
Insidious Desolation hound its weeds
Of dank despair around her, and imbued
The rebels' turbid strife; till all her bands
Were loosened and her wistful thought
Grew fleet with longing, and impelled her back
Where all her hopes, and yearnings, and her joy,
Had bloomed in latest splendor;
And the Dawn breaks o'er her once again.

Yet long her wont path been to watch her sun

Repoise and grow intenser in its height
Above her eye's domain; wherein her soul's
Too eager quest hath long foregone
 The milder light whose calm persistence lights
Her darkened purpose as the day.

Another Dawn is shadowed in her soul.

But in her heart she loves the grisly brood
The misbegotten of her frenzied pride,
Whose name is Legion, and whose dwelling place
Is her inmost citadel.
Here, in the fastness of a sunless age,
Her strange perversion wrought with grim delight,
Constraining Duty as her lawful lord,
And binding Love to doom her purest born
As slaves to serve her tainted progeny.
New hopes and old affections strive in her,
Which fill her soul with yearning pain;

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A murmurous music in whose mystic throes

A language labors, and a sense is born
Estranged from time-inured deformity.

A deep enchantment holds her dreaming soul:

Oblivion broods deep in her darkest gloom.
Where Unbelief uproots his blackest fears
And hurls them on the head of wandering Doubt.
Two voices fill her ears with clamorous noise:
One prates of suns and mortal clay,
Compounds them and re-gives them into dust;
The other speaks of endless bliss which lies
One step beyond the mortal reach of Death.

Amid these fragments of an ancient love

Her memory works, remote from Babel-sounds.
Uprearing height on height, till once again
Her unveiled splendors rise and light anew
Her darkened purpose as the day.
Her high behest hath gone abroad
E'en to the earth's remotest ends: All lands
Are one, and in their hoary shrines
A spirit lingers, like a sphinx of thought
Hewn with laborious skill
From out the vital adamant of life -
A quick memorial of a vanished age,
Whose subtle presence breathes essential life
Through venturous nations in whose spirit lives
 The master purpose: and the means withal.

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

ANCIENT SPIRIT OF GREATNESS! ARISE!

N. D. Dunlop

Something tells you and me that we are here for some great purpose; that we did
not pass three hundred million years in the mineral and vegetable worlds for nothing; that
we meant to arrive at something somewhere, when we set out on the path of human
development eighteen million years ago.
That divine light, which we are, though shining so dimly and often nearly going out,
has yielded naught of itself in facing immensity.
Whoever has said that man is not great is mistaken; forgive him. Book-learning
does not convince, nor instruction about this and that. The soul sees and knows. Its
knowledge becomes part of our everyday-selves in the moment when we have more or less
issued forth from ourselves, and have been able to halt, be it only for an instant, on the step
of one of the eternal gates, where we see that the faintest cry, the most colorless thought,
and most nerveless gestures do not drop into nothingness; or if they do indeed then drop,
the fall itself is so immense that it suffices to give an August character to our life.
Think of the resistance we had to overcome in making our appearance during the
carboniferous age. We passed safely through the deleterious gases and the hardly
consolidated crusts, and took no hurt from it all,
Then we patiently waited for our human forms after our life in plant and animal
shapes, following without complaint the evolutionary law. In due time our patience was
suitably rewarded; our struggles were not in vain. Nature, assisted by intelligent forces,
came to the rescue, and evolved the ethereal forms to which were attracted, in time, the
particles from the protoplasmic world which made up our human bodies.

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Our life is not "a pinch of salt." We come from no anthropoid ancestor. We find
proofs for those who require them, that man lived in a geological age when no single
specimen of the now known species of mammals existed. Our primeval forms were
evolved by gods, and even if the mists of life's beginning hang round us still, we have
successfully passed through planet haze and lambent globe, through leaf and bud, from
chaos, until today, and will pass on and on forever.
It has been truly said that analogy is the guiding law in Nature. The simple physical
form, and the evolution of species shows how she proceeds, and in terrestrial life we find
spontaneous generation in full swing. Mere rising to a civilized state does not account for
evolution of form.
Forms change because the informing soul moves eternally onward. The tendency
is upward, although in the midst of confusion, and changing conditions, this is not always
apparent. The prophetic wisdom of the master-mind is needed, to evolve from the
fragments of the old, the order that should be. Emerson hinted at the fact that every
advancing mind has, at each expansion to a larger circle, a teacher given, as if sent by
God. The work of construction is the work of the few, and the need evokes them, for they
stand in eternal service "at the font of life."
Man is great. He can do what he will. A mystic has said that events are afraid of
lofty souls. And the loftiest soul is he who, seeing furthest, has the deepest love for
humanity. Great things pass us by daily because it is not in their nature to stop for
entrance to the commonplace man, who could be great and lofty if he so willed. We must
realize our greatness, and in the words of an expressive American "stiffen our vertebrae,"
be loyal to a trust so noble, concentrate our energies, dare to act promptly, to save a world,
still half barbarous, from impending doom. Move on the wings of intuition; do not wait for
hesitation. Paralyze destiny by the mighty god-like power which awaits your call at all
moments, not in the storm only, but in the tranquil moments of twilight.
The soul is ready always. Use its power. Your great ideas will give birth to great
institutions. If the laws are silent their force is nevertheless resistless. They await your
action, and go no faster than you.
We are living in a momentous period. The possibilities are endless. It is good to be
on earth right now. All the conditions of life are changing - in the innermost depths of life,
as well as in the material world, to which men devote an undue share of attention,
overlooking the fact that its most profound achievements are evanescent, and in a
thousand ways unworthy of man, lulling the god to sleep so that destiny may run riot.
"l see a great day coming - a great day for America. The great American republic
will stretch from pole to pole." So says a French prophetess. Well, indeed, that it should
be so if spiritual greatness follows the emblem of freedom. If this is too much to say today,
it will be true tomorrow. Ancient spirit of greatness, arise! With you we witnessed the first
faint gleam of light at the dawning of time when the fire-mist, in ball-form, began its roll
through space.
Men and women of America let the spirit of your noblest hours be yours alway.
Hasten to apply to all the troubles of this ancient land, the infallible formula of brotherhood.
Then shall the rockbound globe thrill responsive in every particle, and all the stars in space
reflect the radiance of its spiritual beauty, rejoicing in the return of its ancient glory.

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THE SOKRATIC CLUB

by Solon
(Continued)

One thing had become very marked lately about the meetings of the Club and that
was the sympathetic feeling of true comradeship that pervaded them. After the meetings,
even those at which formal addresses were the main feature, the members would remain
and chat just as though they were at home. A group would gather around the piano singing
snatches of song and sometimes three or four or more, as might happen, would sing some
well known part-song. The invitation was always given to our visitors to stay for coffee and
music. It was all so spontaneous that any stranger coming in would think that he had found
some big happy family. And it had all come about so naturally and without any effort or
straining, that it was not until long after this condition of things had become customary that
any comment was made upon it. Perhaps it has come more forcibly to my mind as I am
accustomed to chronicle the doings of the Club and to express in words, as well as I am
able, the growth and changes that are characteristic of its career.
The old saying, "Charity begins at home," so often quoted, but I think also so often
misunderstood, seems to have acquired a new meaning. We have usually thought about
home in such a limited sense, but the word must have its wider meaning, too, if Universal
Brotherhood be a fact in Nature, and that we know to be true. Some years ago I read a
beautiful passage in Albert Pike's "Morals and Dogma," which runs as follows:
"That I can be a friend, that I can have a friend, though it were but one in the world;
that fact, that wondrous good fortune, we may set against all the sufferings of our social
nature. That there is such a place on earth as a home, that resort and sanctuary of in-
walled and shielded joy, we may set against all the surrounding desolations of life. That
one can be a true, social man, can speak his true thoughts, amidst all the janglings of
controversy and the warring of opinions; that fact from within, outweighs all facts from
without."
It is a beautiful thought; but now - it is nearly ten years since I first read it - I think
something more is needed than is there stated, to make it complete and indeed to make
it fully realizable. There is needed the sense of the wider home, the world-wide home, not
yet understood alas, save by few, but yet existing as a fact in the purposes of Nature. Not
that that which is our home is to be less so but that the love and tenderness we feel for the
members of our own family should flow out to the whole world. But "charity begins at
home," in the little "home," and beginning there in very truth must widen out and end by
including every member in the wider home - the home of man as man - the Universe.
In a conversation not long ago with Dr. Wyld, the subject of charity came up and he
spoke of a letter he had received commenting on the use he had made of the word "charity"
in an article written by him. The writer of the letter said: "What we need is justice, not
charity." But, said Dr. Wyld, "He failed to see that I used the word in the sense in which St.
Paul uses it and in the sense which the word itself originally bore. It comes from the same
root as the Latin 'carus,' which means

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'dear one.' And charity is that treatment which we accord to those who are dear to us. If
my critic understood the real meaning of the word and the sense in which I used it, which
was plain enough from the context, he would know that justice is not far off where true
charity is practiced."
Mrs. Miller - "What a pity it is that so many words which originally expressed such
beautiful ideas have become so twisted through usage."
Miss Holdey - "How perfectly lovely it would be if we could bring the word 'charity'
back to its original meaning. It is so hard sometimes to help others because they think it
'charity' in the common acceptation of the word and you don't intend it in that way at all.
But I wonder how it came originally to be misused."
Mrs. Miller - "I think it must have arisen somewhat in the same way as some people
speak of their poor relations, or of those whom they dislike or perhaps even hate. I had
rather see a man sincere in his likes and dislikes than to play the hypocrite."
 Mr. Berger - "But one thing is sure, and that is that what is called charity nowadays
will have to be transformed into the love and tenderness which we bestow on those who
are near and dear to us. When we can help, and, thanks to our Leader, I think we are
learning to, with true love as the basis of our actions, then Universal Brotherhood, as a
living factor in the life of humanity, is not far away. I don't mean in any weak, sentimental
way, but with the love of the Good, the Beautiful, the True, in our hearts, that does not
flinch when need comes to use the surgeon's knife and inflict pain that disease may be
driven out and the inner life grow sweet and strong. In this sense true 'charity' and
Universal Brotherhood go hand in hand, and the world truly becomes the Home of the great
human family."
Mrs. Cromer - "No one who has had any wide experience in what is called
'charitable' work but knows that no lasting good can be done by sentimental kindness. But
I don't like the word charity - unless we can make it mean what Dr. Wyld says it did mean
originally. And I do think the only real good can come when we learn to treat those whom
we are privileged to help, as our younger brothers and sisters and our children."
Mrs. Miller - "For my part I find out that the more we can bring the true home feeling
into our own home and into the wider home of the Sokratic Club does it become possible
to realize that the world is really our great big Home and all men and women our brothers
and sisters."
Mr. Berger - "Mrs. Cromer, you were telling me a dream a little while ago which
showed how necessary it was sometimes to inflict pain if we really wished to help people
and to awaken them so that they might learn to help themselves. I wish you would tell it
again. I am sure we should all like to hear it."
Mrs. Cromer - "Well, just let me think a moment and it will all come back to me. It
was so vivid that even now it seems an actual experience.
"I dreamed I was going across a very large field with a fellow-student and we met
a man - a foreigner - who was carrying a large box in both hands. The bottom of the box
was wider than the top and it had a square hole in it. He called it his peep-show. He had
invented it himself and was so taken up with it that he could think of nothing else. He held
it in front of him as he went along and so could not see where he was going and ran against
everybody and everything in front of him, knocking people and things down that were in his
path. He seemed quite unmindful that he was doing a great deal of mischief and harming
a lot of people.
"We stood and watched him a long time and could see that he was not really a
badman, and so we determined to try to help him, and waken him out of his delusion that
he might see how much harm he was doing. We spoke to him and tried to get his attention,
but he wouldn't listen to us

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but went tearing along just like a crazy man, always holding the peep-show in front of him.
At last, we made up our minds that the best thing to do was to destroy his peep-show, for
he could not see anything else so long as he had it. So we knocked it out of his hands and
broke it. When he saw it was broken he sat down and cried like a child. We tried to
console him but couldn't in any way and had to leave him.
Then my dream changed. I lost my companion, but soon met another, who took me
to the house of the Great Mother and we went into the kitchen to find her. It was a very
large, long room. At one end were two windows and across them was a long kitchen table,
where she was preparing food to be cooked on the big range that ran the whole length of
the room and reached up to the ceiling. About three feet from the door it had a wide
smooth top in which fitted a lot of stove lids, but there was nothing cooking on the top. At
this I was very much surprised for I could smell the odor of cooking: so presently I looked
underneath where the grate would be in a range, and I saw countless little gas stoves all
alight and on them were small round pans in which were all kinds of fruit, from all climates
and every country. Some of these were
cooking in sugar and I could see the syrup was bubbling up around the fruit; and some
were cooking in other ways. I turned to my comrade and asked the meaning of all this
cooking and why there were so many different kinds of fruit. He explained to me the
meaning, but just then I awoke and could not remember a word he said - but I had such a
strong feeling of being near the Great Mother which lasted all day long.''
"Thanks, thanks, Mother Cromer," came from all of us as soon as she had ended.
Mr. Berger. - "Your dreams, Mrs. Cromer, always have something in them for all of
us. I think nearly all of us at one time or another have invented our little peep-shows which
prevented us from seeing anything else and it was pretty hard for some of us to have them
broken, but those who have been through this experience know that the pain was a
blessing in disguise."
Miss Holdey. - "Oh! Mother Cromer, I have an idea! I think it must have been
because you wanted to help that poor man to see that there was something else in the
world besides his little peep-show that the Great Mother let you see another kind of peep-
show that took in the whole world."
Mrs. Cromer - "Perhaps so, dear. The dream certainly made a great impression on
me and I think we can often learn things while we are asleep.
After this the conversation became general and the meeting soon closed.

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

''The spirit it is, that, under the myriad illusions of life, works steadily toward its goal
silently, imperceptibly, irresistibly, moving on to divinity."
- Gems from the East
--------------
--- 137

THE JOURNEY OF THE PILGRIM *

by Bandusia Wakefield

There is One Life without beginning and without end, the source and essence of all
things, pervading all and working through all. It ensouls and contains the manifested
universe. The cyclic going forth of the emanation or Ray of the One Life into material
existence is called its pilgrimage, and the Ray itself is the Pilgrim; while every life, however
small, being a spark of this Ray is a pilgrim also. This pilgrimage covers myriads of cycles
of activity with their intervening periods at rest. It is a spiral of progress winding first
downward into lowest material forms, then upward to self-conscious godhood.
At the beginning of the pilgrimage, the Ray of the One life may be compared to the
light of the sun shining with equal radiance everywhere, and the purpose of the pilgrimage
seems to be to form within the light, self-shining centers that shall grow in brightness, send
out rays for other centers, and know themselves as light-givers. As the sunlight passing
through a lens forms a center of light, a little image of the sun, so the light of the One Life
journeying through material existence forms self-shining centers, each an image of its
source. This passes first through the very finest forms of matter, such as we can not see
or know in our present state, then gradually on to grosser and grosser forms by slower and
slower rates of vibration till it enters the forms we know. Each form of matter imprisons the
Pilgrim to the extent of its grossness, and dims his knowledge of what lies beyond his
present abode, but he has to get

-----------
* This article is written to give to the readers of Universal Brotherhood an outline of
the simple philosophy taught in the Lotus Groups for Children - a department of the
International Brotherhood League. For the children leaflets are provided giving the lesson
in very simple language abundantly illustrated by fairy stories and beautiful pictures. - Ed.
------------

the mastery over every form of matter, win his freedom in all, learn to know all and to use
all as he wills and to help all to higher levels. Only while dwelling in each form can he
acquire this knowledge and this mastery, and only by such acquisition can he help on the
progress of the whole.
So the Pilgrim goes through all forms on his long journey. The first three grades
through which he passes are called elemental kingdoms. In these he is gradually getting
used to material existence, learning to handle matter, taking the easiest lessons first, and
as he learns these taking others still harder, till he has finally fitted himself for the fourth
grade which is the mineral kingdom. A part of his work is the perfecting of organized
vehicles of consciousness and for this mastery over matter is essential.
The Pilgrim enters the mineral kingdom by gradual steps from the more ethereal
substance of the elemental kingdoms, dwelling first in gaseous and liquid minerals, or in
soft stones which hardened. He has to refine the matter in which he dwells and mold it into
fit instruments for his use. Many ages he dwells in the stones, entering every atom and
working from within. Wonderful patience he must have for such long waiting and slow
working; but by patient work, he conquers all difficulties, and is enriched by his experience.
He grinds the hardest rocks to powder, and from formless masses he builds the most
beautiful forms. From clay he makes a sapphire, from sand an opal, and from the black
dust of carbon a diamond. He marshals all the atoms in perfect order in the building of
crystals. Each one knows his place and takes it because the Pilgrim himself works within.
So pyramids and cubes and countless vari-

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eties of forms are built, transparent in clearness, or tinted with colors of every hue.
Through all these transformations gross matter is becoming more pliable to the molding
power of the Pilgrim and better able to show forth his hidden life and light, and he builds
for himself better abodes. This work, however, is not always easy. There are often many
difficulties to overcome and he has to make the best of hard conditions, but out of the
hardest he brings forth beauty. So painted marbles and variegated agates but give record
in their markings of struggles and trials bravely met and victories won.
When the mineral kingdom has been mastered and its lessons learned, the Pilgrim
is ready to pass through the doors of the rocks to the lichens that grow on their surface.
Yet he could not take this step without the help of the Life on the plane above him; but this
help he has. Throughout all his darkened pilgrimage in the rocks, a thread of light from the
unimprisoned Life reached down to him and guided him. Though the light was little, it was
ever enough for the next step that had to be taken. And now he has come into a little more
light and liberty in the lichens. He works on patiently and faithfully in his new abode, and
is not only fitting himself to take another step on his journey, but is helping to free the
pilgrims behind him in the rocks, as he himself was helped, that when he goes on to live
with the mosses and ferns, they may take his place in the lichens.
So the pilgrim passes on, helping forward those behind him and being helped by
those ahead, through the threads of light that bind all the pilgrim sparks together. In time
he comes to dwell in the beautiful flowering plants, in the climbing vines and in the great
trees that live for centuries. In all these homes he learns lessons, acquires more freedom,
and climbs a little farther upward by the thread of light between himself and the Great Life
that ever watches over him. In the stones, he wrought in hard crystals beauty of form and
color and brightness. Now he molds the delicate plants into grace and loveliness of
countless shapes and hues, giving them fragrance and a power to grow from within and to
produce seeds for other plants. He was awakened to greater activity of life and is now the
food-maker for forms of life above him, helping at the same time to refine the matter below.
He causes the grass to be sweet and wholesome for the animal. In roots and seeds he
lays up food for plant and animal and man. He tills the honey-pots of the flowers, and
stores up luscious juice in the fruits. He has learned to build for himself dwelling places in
and through which he can act more freely and to which he can sense to some extent
impressions from without. He responds to touch in the sensitive plant. In the vine he
senses a support, though at a distance, and causes the vine to grow in that direction. In
plants generally, he senses the sunlight and turns them toward it. He has met and
overcome difficulties and so developed latent strength. He has learned lessons of patient
endurance and gentle service, and has done all his work so well that he can now pass up
the shining ray to the kingdom above.
He enters the animal kingdom first in its lowest forms. His past experience remains
with him as instinct, and the first new homes he fashions are much like the old ones. He
dwells in star forms, in branching corals, and in the lilies of the sea, for a time attached to
one spot as in the old days of plant life, but becoming free to move as he desires from
place to place. So he goes on to greater freedom and energy of action, and to fuller
consciousness, making for himself better instruments through which to act; for within him,
through the One Ray, there is the dim moving of the impulse of that purpose that started
him on his long pilgrimage, and above him is the help of the pilgrims

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farther along on the journey. All through the pilgrimage of animal life, desire is the ruling
principle, and intelligence is awakening more and more, consciousness approaching self-
consciousness. Courage, skill and loving sacrifice are shown in caring for and defending
offspring. Even brotherhood principles are carried out in communities, and to some extent
in individual cases, as when a cat adopts and cares for a motherless kitten.
When the Pilgrim in an animal form comes to dwell near man, then his progress is
much more rapid, for the touch of mind in man helps to kindle the same in him. He is
faithful and devoted to the master he serves. Through his human contact he suffers more
and enjoys more, his experience is richer and more varied, the knowledge gained is
greater, and the time comes when the point of self-consciousness is almost reached, and
he awaits his turn to enter the kingdom of man.
Having gained all the experience and development the animal kingdom can afford,
the Pilgrim needs a better organism and the help of more advanced beings in order to
unfold the still latent powers within him and to become fully self-conscious. Only those who
have already taken a step can help others to take it. Only the Sons of Mind can kindle the
flame of mind. But the organism must first be made ready. So, when the time comes for
it, the building of a new body is begun. The ideal plan already exists, but the process of
building goes on by degrees through forms that are memories of the past, yet ever
approaching the ideal type, the human organism. The Pilgrim, working from within carries
out this plan first in astral matter and then in matter more dense, till finally after long periods
of time, the temple of man is complete. This is the temple built without sound of hammer
or any tool of iron.
The body is now ready and the Pilgrim has brought over with him all that was gained
in the past, but he still awaits the touch that shall make him man, that shall waken the
sleeping soul, the Thinker within, that shall kindle the spark to a flame. This touch is given
by a Son of Mind, a Thinker, one in whom the flame is already alight, one who has traveled
the difficult way before. He is the Prince Royal who wakens the Sleeping Beauty with a
kiss. He sends down the ray that kindles the lower light. He sacrifices himself, undertakes
throughout long cycles the guidance of this lower light through the darkness, temptations
and struggles of many earth-lives, for the Pilgrim, though now man, is only at the beginning
of his progress in the human kingdom. Before him lies a long, weary, winding, up-hill road.
He has yet to perfect himself as man, to become conscious and active on all the planes of
his being, to so refine and purify every part of his nature that the divine Light of the One Life
may shine through all. As he goes on through the dark and dreary ways of the wilderness
of material existence, the Ray from above guides him, and if he holds fast to it and will not
let it go, he is sure of finding his way back to his home in the One Life, enriched by all the
experience of his long pilgrimage. This shining Ray is the Ariadne's thread that will lead
him out of the labyrinth, but he has first to slay the monster in the midst, the animal man.
When he has done this he has made the strength of the monster his own, has eaten the
heart of his enemy; has conquered his own lower nature and turned its energy to the
service of the higher. Then he has ceased to work for the personal self and has come to
work for the good of all. In this service he becomes a conscious co-worker with the One
Life, and its Light illumines him. The dark veils that shut it out fall away, and as he goes
on helping to higher levels all the lives below him, he himself is drawing ever nearer to the
goal, the perfect man, master of himself, helper of all - a divinely self-conscious creator, a
god, before whom rise still more glorious heights.
-------------
--- 140

UNIVERSAL BROTHERHOOD CONGRESS

THE BLOSSOMING AND THE FRUIT

- E.A. Neresheimer
There was but one trend, one aim, one song throughout; its burthen was the
philosophy of hope.
The Leader promptly touched the Keynote at the very beginning. It soon transpired
what the Congress was to be and it proceeded thereafter on these lines in ever accelerated
motion. That Keynote was: the cognition, cultivation and realization of the limitless powers
of the soul.
A new page in the book of life has been opened there. Fear of gods, men or things
was thrown to the winds. Here was the opportunity to become conscious of one's own
power and importance; learn positiveness, self-reliance, faith in cosmic realities. One turn
of the key was given and it unlocked the gates to the fulfillment of long cherished hopes.
Have you had a sister, brother, father or mother whom you dearly loved; or
perchance a sweetheart in the contemplation of whom you saw the beauties of nature
unfold, moments when all was bloom and joy, magnificence, happiness? - If you have had
these then you may know what it means to have a thousand such! Heart rushed to heart;
a conscious picture of the world to be, when the vesture of clay falls away and the shining
Self unites all in sublime harmony.
Then there was - as if revealed by the gods in natural unfoldment - a simple plan,
Wisdom-born, which shall take discouraged Humanity out of misery and lead it to the haven
of peace and happiness. A community of Brothers indeed, guided and governed by power
of enlightened despotism which no failure can retard because it shall not be subject to
human weakness, design or speculation.
Time was not - night being as day in the continuance of work - it served only as a
mediator to evoke new meanings, new possibilities, new duties. But there was joy.
It was not possible to do more than merely touch on these gigantic problems during
the appointed time from April 13th to 19th, therefore the Congress was extended. First for
three days, then for fifteen days, then infinitely. It goes on - though unperceived by the
form which bears its message - like the life-thread goes from one form to another.
Many a despairing one drank deeply of the refreshing draughts of hope and
freedom. It seemed as if we had suddenly found the path to the soul's greatness,
discovered the goal of our aspirations and become as One in love, harmony, power and
purpose.
The proceedings, ceremonies, performances of Drama, succeeded one another like
an ever increasing wave of inspiration never dropping for one moment in vividity.
Then was born from the inextinguishable flame of Love, the desire to essay a
practical application for the benefit of our fellow-men, and behold: there arose the picture
of the City of Light as a centre radiating spiritual influence in concentric circles over all the
earth. The city of Esotero shall rise a guiding sun to innumerable lowly worlds of darkness.
A thousand Christs will go forth as teachers and rulers from that central fount of wisdom
and power.
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Though there be but a handful of true Helpers as compared to the population of the
earth these will nevertheless sway the currents of thought of the whole race. One of the
natural factors aiding this will be the manifestation of the spiritual wave, now approaching,
in the natural course of progressive evolution. Moreover, the conditions which will prevail
in the City of Light are alone capable of making possible an earlier return of purified
excarnated souls; thousands being eager and awaiting the opportunity to work among and
help mankind to its glorious destiny.

(To be Continued)
-------------

STUDENTS' COLUMN
Conducted by J.H. Fussell

"Many people believe that the consequences of sin can be escaped or mitigated by
prayer. Is there any analogy to this in the doctrine of Karma, or is not the comfort of prayer
entirely denied to a Theosophist?"
One of the best authorities on the subject of prayer has told us by way of advice to
a young bishop that there are four varieties of this form of devotion, and as he elsewhere
enjoins a perpetual participation in it, it appears clear that the conventional ideas on the
subject are capable of modification. The fact that true prayer consists in an attitude of mind
rather than in the repetition of verbal forms or in petitions for temporal benefits, if properly
understood, will tend to disperse the difficulties that arise in the minds of some people when
they undertake to determine the propriety of the methods of spiritual development adopted
by others. Now, a mental attitude, whatever else may be said of it, is a strictly interior
condition, and is not to be found apart from the man himself, his thoughts, and his actions.
Consequently, we are prepared for the injunction proceeding from one of the very highest
authorities that when we pray we are to seek the Divine Presence in that inner kingdom of
Light and Holiness, the golden door to which is only to be opened in a man's own heart.
What may be meant by this it is of course open for every one to decide for himself, but it
seems unreasonable to suppose that the exact opposite of what is expressed could ever
have been intended. Notwithstanding this great stress still appears to be laid on external
forms. As a matter of fact the external forms are frequently of much assistance to
immature minds unable to control the natural unruliness of the brain consciousness.
Various means of artificial restraint have been devised and are recommended in such
cases. Once the difficulties attending the subjection of the lower mind have been
surmounted, however, the devout soul naturally falls into the exercise of its own faculties
along such lines as ancient writers have indicated.
There is the devotion of aspiration which implies a sense of need or insufficiency
upon the part of him who aspires. To suppose that these needs are of the physical being
is to miss the spiritual aim of all true prayer. No one who has given the subject any
consideration fails to recognize the manifold interior shortcomings for the remedy of which
this form of prayer is relied upon. As spiritual growth proceeds and the weaknesses and
downward tendencies of the mind are conquered the sense of the Divine Presence
becomes clearer, the veil of the temple is approached, and the devotion of worship and
"rational sacrifices, pure from soul and heart intent upon the Unspeakable, In-

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effable One" follow as natural tributes. Coming in this way to the Inner God there is
begotten the strong confidence of the soul which discovers its own nature, free and
boundless, akin to that to which it draws near with solemn awe and reverence, and as the
veil is lifted, and the Mediator soul stands in the Presence, the rapture and glory of Divine
communion and intercession fill it with that consummation of Life and Love for which earth-
consciousness has no parallel. Such paeans of joy as thrill from the abysses of being into
which the metamorphosed and transfigured soul thus passes, constitute the thanksgiving
and honor and praise of the real eucharist.
It will be readily understood that these four forms of prayer are impossible to any one
impressed with a sense of separation from the Divine nature such as the ordinary
conception of sin implies. Sin, as separation from God, is not so frequent as the careless
thinkers of the sects would have us believe. Ignorance of God, transgression of the Law,
wilful following of the lower nature to the neglect of higher and possibly well-recognized
possibilities, are all common enough. And after the soul turns again homeward, while there
may be lapses and stumblings, yet facing towards the holy place, there is no gulf and no
barrier to hinder attainment. The results of sin in this sense of separation cannot, therefore,
be mitigated by prayer, since separation from God and prayer are incompatible. Before
prayer is possible to such a one thus separated, the divine gift, the act of grace, is
necessary, which establishes the relation of Godhood and service. Then by Prayer, prayer
without ceasing, prayer rising like a fountain night and day, the soul finds strength and vigor
to take up the battle of life, to overcome in the struggles with the lusts and desires, to meet
with fortitude and patience the trials and sorrows, the disappointments and bereavements,
the disillusions and sufferings by which we are brought to a realization of the truth, and are
fitted to wield the power of our self-divinity.
We are told by the Teacher already quoted that "he that doeth wrong shall receive
again the wrong that he hath done; and there is no respect of persons." Feeling this to be
the just law of the universe, and knowing that it is in dealing with the results of our sins that
we are enabled to develop the strength of our virtues, so that every error may become a
blessing and every evil thing be touched with mercy, we turn from the ignoble wish to have
our burdens borne for us by another, our follies and vices eliminated otherwise than by
such means as will teach and impress upon us the highest lessons, the opportunities of our
experience deprived of all value, and our very existence on earth robbed of all reasonable
meaning.
As we take up the task of our lives in this spirit, prayer, in the forms indicated,
becomes the breath of our nostrils, the inspiration of every moment of thought and act.
Karma merely asserts that as you reap, so must you have sown, and that the conditions
of your present life are the result of actions, right or wrong, in past lives. Prayer becomes
the basis of action, and the comfort and solace of life itself in the most ordinary
circumstances consists in actions well done and rightly ordered. The theosophist, more
than any other, should enjoy the happiness of a comprehension and use of these things,
spiritual in their essence, of the world of our bodies and our common life in their application.
It is true that the satisfaction felt by many worthy persons in instructing the Almighty how
to conduct the affairs of the Universe under the guise of what is called prayer is denied to
the theosophist, but he asserts his independence in a more real and in a far more reverent
manner in his acquiescence with the divine decrees under which he is enabled to control
his own destiny.
The old Zuni prayer, with reverent fearlessness voices this freedom of the soul, so
dear to the mystic spirituality of the Keltic heart; on this independence, this brave harmony
of life in Life, alone can rest the Brotherhood of Humanity. "This day we have a Father,
who from His ancient place rises, hard holding His course, grasping us that we stumble not
in the trials of our lives. If it be well, we shall meet, and the light of Thy face make mine
glad. Thus much I make prayer to Thee; go Thou on Thy way." - Ben Madighan
---------

The first thing to be done, I think, in discussing questions like these, is to try and
make clear to ourselves what is really meant by the words we use, and if we truly wish to
take things in their highest aspect, to discover the divine that is hidden everywhere, we may
often find an intimate connection between things that are seemingly quite apart from each
other.
Karma is usually explained as the Law of Retribution, and as most of us are
constantly doing a great many things about the value of which we feel not altogether sure,
it may easily take on a character of gloominess and sternness. Prayer on the other hand,
is associated in many minds with the belief in a Being who acts arbitrarily, who may be
fawned upon, whose nature is in flat contradiction with the modern idea of justice we have
so painfully acquired. Seen in that light, Karma and prayer appear to be extremes.
Yet, both these conceptions are false: prayer may be taken in a widely different
sense, and Karma has many brighter aspects than the one mentioned above. This is soon
found out by those theosophists who try to put their theories into practice, to whom Karma
becomes the guiding star in every action. They find out that their faith in the existence
within themselves of a divine force has the Karmic effect of awakening that force, of calling
down into their lives a new divine element. The Karmic Law for the Gods within us is the
Law of Compassion, which compels him to answer whenever the cry of distress is raised
by the lower Soul. Then is Karma the Saviour, not Karma the Nemesis.
There comes a time in the evolution of every one of us when the connection with
God is made, when we have only to draw back within ourselves to get into touch with a
higher force. Then the old formal prayer acquires a new and sacred meaning - as it must
have had in ancient times, and as it must still have for the real followers of Christ - it
becomes the Communion with the higher part of our Nature. True prayer is another name
for tone meditation; it is the most holy act of our life, the union of the every-day man with
his Soul, the commanding of the divine forces we have a right to command as Children of
the Light. - B. Jasink

---------

"Let every man first become himself that which he teaches others to be."
 "Every tree hath its shadow, every sorrow its joy."
"To obtain the knowledge of self, is a greater achievement than to command the
elements or to know the future."
"Whoso cannot forgive wrong done to him shall learn to know how his good deeds
are undone by himself."
"Those who prefer to swim in the waters of their ignorance, and to go down very low,
need not exert the body or heart; they need only cease to move, and they will surely sink."
- Gems from the East.
---------------
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YOUNG FOLKS' DEPARTMENT

A STORY OF A LITTLE ELF

Adapted from the German.
by H.

ONCE upon a time a traveler was going through a great wood, almost a forest, so
large was it. He was journeying to the city which lay on the further side and whose spires
and domes could be seen here and there far away through the spaces of the trees. It was
a very beautiful wood, and the green sward, studded with flowers of every color, was
watered with little sparkling streams, whilst the rich foliage above shielded it from the heat
of the sun. So on this morning the traveler's heart was filled with joy and happiness.
As he wandered on, his eye fell on a mossy bough of a grand old tree, and, sitting
thereon, be saw a beautiful little elf. He stopped and watched it. The little creature would
sit a moment singing to itself, and then spring joyously from bough to bough and from tree
to tree, laughing in the sunshine like a little silvery peal of bells.
So the traveler spoke to this little elf and asked him why he was so joyful.
The little creature replied that he could not help but be joyful; the sun was so bright,
and the forest so cool, and the sward so green, and everything around so beautiful that joy
came up of itself in his heart.
Then the traveler felt happier and more joyous than ever, and he smiled kindly to the
elf and went on his way. When he had finished his business in the city he returned to the
wood on his way home, glad to be once more in sight of old Mother Nature and her works.
And as he passed again by the little brooks and the old trees and the green, cool sward,
he remembered the happy little elf and hoped that he might see him again, singing and
playing on the mossy boughs of the trees.
Sure enough, there he was, on the branch of the same old oak! But he was no
longer singing and playing about among the branches; he sat quite still and was weeping
as if his little heart would break. So the traveler asked the little creature what had
happened to him; had his comrades left him alone, or why was he not as happy in the
sunshine as before?
And the little elf after a while looked up and answered through his tears. He said
yes, he had been happy because he knew no better; it had seemed natural to be happy.
But since that time a soul had grown within him and now everything seemed changed. He
had learned that nothing which has a soul is happy any more, and now the sun did not
seem so bright, nor the sward so green, nor anything so beautiful. And then he fell to
weeping again. So the traveler smiled gently and said, "You foolish little thing! Now that
you have a soul, you ought to be happier than ever before, for your soul will make you
understand and see better than you ever did before how beautiful is the sunshine and the
sward and the moss and the little brooks. And it will make you able to hear the singing of
the trees and the little flowers and the ferns as they wave in the soft wind, as they wake in
the morning and go to sleep at night; happy every moment and growing every moment.
So be happy again, my little creature, and remember that as your joy and singing

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and gambols helped me to be happy when I was on my way to the dismal old city, so you
can make everyone happy in the same way whenever they see you and hear your silvery
songs." So the little elf dried his tears and in a few minutes made himself happier than he
had ever been before.

----------

LEGEND OF THE WHITE CAMPION

by the Lotus Editor
(Reprinted from "The Crusader" April 13, 1899)

Once in the deep morning time of the earth, a lame boy, named Campion, lived at
the foot of Parnassus in the sacred vale of Delphi. It was almost a crime to be ugly and
mis-shapen in the golden days of Greece. So Campion's lot was not a happy one, for his
limbs were so crooked that he could not join in the sports of the other boys, boxing,
wrestling, and throwing the javelin, and he could not be up betimes bathing in torrent and
pool when the morning was spread upon the mountains. All he could do was to sit on the
marble steps of the temple and catch flies for Athene's owls.
Every morning, the Sun, royally seated, drove his chariot up the arch of blue just
glinting the heights with sparkles of fire as Campion opened the temple doors and began
his daily task. Every evening the doves cooed divinely as they brooded in the clefts of the
rocks and Campion closed the temple doors and turned him again to sleep. No change
broke the stillness of his life except when some warrior from the wars, covered with dust
and scarred and seamed with the seams of victory, came to dedicate his arms at the altar,
or to bring an offering. Then, how Campion envied him. How he envied him his look,
strange and kingly, his stride, the set of his mouth, and his hair more golden than the
flowers of March; and because every warrior whether in Greece or elsewhere is truly brave
and gentle, Campion was never laughed at for his lameness or his crooked limbs - and
Campion's soul was white as the white Lychnis at evening.
One day the great goddess Athene came to Delphi, not in the blaze of her Olympian
beauty, but plainly like a Greek maiden, with her gown looped up and a pitcher of kindness
on her shoulder to fill at the spring.
She wished to see how her work was done, and as ill luck would have it, Campion
was asleep in the sun, weak and suffering and worn out with his pain. It was the sacred
hour of noon when Athene drew near. She saw the result of the work, she saw Campion
and wondered why he was sleeping. She stooped down and bent over to see for herself
what was going on. She only kissed the sleeping boy, and as she kissed him he awoke
with a start and saw the eyes of the dread goddess looking straight into his own. Straight
into his very soul those clear eyes looked, searching and peering into the inmost corner and
rifling the secrets of his heart, but for all their search they could only see the suffering and
the patience of many years. At that, large mists of pity gathered into Athene's eyes as she
wondered what she could do; there was nothing more to do, for her kiss had done its work
and Campion was with the immortals; and where the boy was sleeping only a fair white
flower was seen, with clear pure petals and knotted limbs, and little pitchers of kindness on
its stems.
And so to this day Campion sleeps in the sun.

------------
--- 146

UNIVERSAL BROTHERHOOD CONGRESS

LETTER FROM E. A. NERESHEIMER.

Point Loma, April 25, 1899.

DEAR COMRADE:
The Congress has been a great success from every point of view. Over 400
delegates took part in the exercises and there was continued and increasing enthusiasm
from the very start and every day following.
At the opening meeting there was an immense gathering; the whole amphitheatre,
which had been especially erected, was filled to the utmost capacity. The fanfares
heralded the motif of the descent of the gods among men and there was breathless
attention to the proceedings. The Leader struck the keynote, "Truth, Light and Liberation
to all Humanity," this was seconded in chorus by the Cabinet and then by the multitude, the
sounds vibrating in the magnificent natural surroundings and touching all present to the
very marrow of their being.
It soon became apparent that a great time was at hand. That a force which was
mightier than the spoken word was in evidence to instill the seed of hope and liberation to
discouraged humanity.
The sacred ground upon which the Congress was held is a generator of spiritual
ideas in no small degree, and this fact is in no way a vague imagery, for all who are here,
the meanest and the greatest, have come to realize considerable inspiration in the lofty
ideals which have drawn them into this Movement. Soon after the opening it became
evident that a practical realization of Universal Brotherhood was not only possible in the
future, but that the actual steps which will accomplish it are here and now. Many a
struggling soul, who has been so fortunate as to be present at this Congress, has had his
life filled to one of indescribable joy at the immediate prospect of becoming one of a colony
of workers whose endeavors may be devoted to help others to a similar transformation, and
whose own life may become one of happiness and absolute freedom from care.
 Who would have thought this possible within so short a space of time? While we
were in the midst of toil and anxiety we did not know that the goal was so near. With a
comparatively small amount of money which everyone has more or less under command
within a certain space of time, it is possible to obtain this important privilege, and later on,
when we shall have done a little more pioneer work under the direction of our Master
Leader, it will be possible to enter without money consideration.
The School for the Revival of the Lost Mysteries is the home which will receive the
tired brethren to its bosom and teach them to become truly useful and thereby happy. All
that has been said, and more, has become realizable. The rejoicing over the developments
is so great that some of the members are in a continuous state of ecstacy and grieved at
their inability to give adequate expression to a high flood of joyous feeling.
Our Leader and the Cabinet have been at work almost ceaselessly in order to
accomplish a practical prospectus of this overwhelmingly great problem.
A City of Learning will rise here first, where those who can join at an early day will
become teachers according to certain systems and regulations vastly differing from present
methods. Greater simplicity of life will be inculcated and a closer approach to the sublime
beauties of nature made possible by each individual becoming more himself. Each will
realize the greatness of his own being, which would not be possible under the conditions
imposed by the conventionalities of our civilization, and each will find his own way to teach
to others what leads to the greatest usefulness. The problem touched upon above, though
new to you, at such great distance from this point (the real center of the world as you will
learn later) is not near so difficult of accomplishment

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as you and your comrades may suppose. Once that the actual practical step is taken you
will see that thousands, yea millions, will rush in to avail themselves of this Utopia in fact,
and, no matter how sanguine you may be, you can hardly estimate the wisdom and
foresight with which all has been provided for.
The whole scheme bears the stamp of superhuman wisdom, and our Leader has
accomplished it with remarkable precision, but not without superhuman toil.
The drama, "Eumenides," was successfully performed during the Congress, and is
being continued every day during the special session, which began on the 20th and will last
until the 23d. In spite of the extraordinary efforts which were made by the Leader and
Cabinet to conclude the Congress during its appointed time, it was not possible to do so
on account of the magnitude of the issues.
Faithfully yours,
- E. A. Neresheimer
---------

LETTER TO THE COMRADES FROM POINT LOMA.

Dear Comrades:
On board the train just to arrive at San Diego.
All is stir and bustle; the cry is for "the bag with the chain, the brown bag," and that
Bag that never can be found; "My coat! My umbrella! And my book! Where! Where!
Where!"
Such a rushing, such a brushing, and all the time the fierce struggle to listen to
everybody and find everything; at the same time keeping your eye out, lest you might lose
some flame of yellow poppies, some wall of climbing roses, some stretch of sparkling sea,
the snow-crowned peaks and laughing valleys and miles of Orange groves; to draw deep
breaths of the sweet air, heavy with fragrance; to catch the picture of the golden fruit
glorifying the scene, while bushels and bushels are gathered in piles beneath the trees.
Everywhere Oranges, Oranges, Oranges; methinks it is just at this point one needs a
"rubber neck." "Look! Did you see?" is heard on every side.
We reach San Diego, and gathered on the platform are hosts of comrades. Such
a greeting for all; flowers! flowers! flowers! There are not hands enough to hold them, and
"Purple" is half hidden in a bank of Roses, in her hand a huge bunch of Orange Blossoms,
and all of us helping to bear her sweet burden.
We stagger along, literally treading on flowers. A fine large conveyance with four
horses awaits us. Dr. Wood has made all arrangements for our comfort, and no more
joyous party was ever seen before. We are in and off, actually on the road to Point Loma;
slowly we ride at first, for every foot of the way discloses a new landscape, and we drink
in great draughts the vibrant air.
It is so charged with "nature's finer forces" it makes the head swim at the first
draught, but soon the body responds to the new life, and we glow with its elixir.
The Sea, the Sea, the open Sea; the crescent Bay, enfolding the Point whose high
bluff stands boldly forth as if in defence of the sacred spot; over all the brilliant glow of
sunset, and Point Loma seems as a rich Opal set in a silver Sea. As we climb up the
steep, we look back upon the city, one by one its lights flash out, and as the twilight
deepens into night, San Diego is a blaze of light.
We turn our eyes toward Point Loma, and we see a radiant Star; it is the beacon
light for the S. R. L. M. A. that, lighted Feb. 18, 1897, burns on steadfastly for all time.
The face of the Leader glows with a sacred love, as she calls to us to look, and to
realize its meaning. Faithful Brother Neill has this in charge, lest the hope of the world
should die out and the promise of the Ages be lost. All bent their heads for a moment in
meditation, and in silence thoughts arose of the great Messengers whose coming had
made this possible; of the vast work of each, through bitter toilsome years of struggle and
hardship, all leading to this great fruition, the founding of the S. R. L. M. A. to insure
Humanity a priceless knowledge of Truth.
As we reach Point Loma House, it flamed its welcome; we are greeted by host and
hostess, and many others, Mr. and Mrs. Neill from New Zealand among them.

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We are wonderstruck, to see the spacious and well-appointed house, and while yet
in the wonder of it all, supper is announced and the hungry do justice to it. Things seem
to settle themselves easily, the Leader's foresight and wisdom providing for all the
movement; even the smallest little detail is under her direction, and after a time we are
stowed away for the night.
Sunday morning we were aroused by the songs of the birds, a whole orchestra it
seems, and they are never weary. In the morning Point Loma was wrapped in fog,
significant of the veil of the mysteries, screening the glories beyond, lifting here and there,
showing ever and anon gleams of sea and sky.
It was so refreshing, so fascinating; here a glimpse, and there a bold outline,
alternately revealing and obscuring; at last it was caught up by the Sun and rolled off. The
first impress we receive at Point Loma, is of Space; so grand is the distance. This remnant
of an ancient continent stands proudly crowning the crescent Sea which sweeps at its base.
It was a precious privilege to go alone with the Leader to the Holy Shrine - the
corner-stone. There in the silence and freshness of the morning she stood, illumined with
a great hope for the children of the earth; from that Point so lofty all sense of limitation
vanishes; on the west gleaming in the morning light, the Ocean rolls and tosses; east the
sapphire Bay stretches and seems to embrace lovingly Point Loma, and on its bosom the
white wings of a hundred boats are skimming along.
There seems no point at which we join the land, but we do, far off at the northeast,
behind that hill crowned with Olives. "Some time," the Leader said, as she looked toward
the connecting strip of land, "Some time Point Loma will be an Island!" Many things
prophetic fell from her lips that hour, for you as well as for me, but not as yet to be given.
She led the way to the shed which protected the Corner Stone. What a glorious
sight, how representative of the great work done in twenty-five years; it is enormous; here
they stand, each a record in itself of the fight and the victory. Talk of your Napier and
Pompeii; the archeologists have opened up for us old worlds, and changed the chronology
which seemed fixed; but only a great Occultist could read aright the records on these
stones, or unveil the heart of their mystery.
You are all here, dear Comrades; your thoughts are crystalized in these corner
stones sent by your loving hearts, from Egypt and Maine, from Tacoma and from Australia,
from all points of the compass and every shore.
In the afternoon a drive with the Leader through the sweet woods and meadows;
the birds lead the way, flying before us from bush and tree, filling the air with sweet music.
Very rich was the air with the perfume of a thousand flowers, the sacred plant "Yerba
Santa" gave of its virtue as we passed, and our hearts brimmed over with joy, and the
Leader laughed like a schoolgirl, and we were happy, and a positive happiness hers, for
she had won it.
This was Sunday; in the evening a Cabinet meeting, and much work was
accomplished. Each duty of each member was clearly defined; duties I should say, as the
Comrades well know, there were many for each; and always enough to go round. It is a
part of the duty of the students of Occultism, to realize the energizing Force of the Leader
and her methods.
Vast it is, to see her handle these forces of the Sun, the Tatwas are her playthings,
and she uses them without gloves, too; under the mantle of her modesty she would fain
be hidden. Those who would know her well must be pure in heart, true, obedient, not to
her, but to the highest Law which she stands for; then and then only will the scales fall
from their eyes; then and then only may they see face to face.
The days pass filled with work, invitations to be written, costumes to be made for the
"Eumenides," arrangements to be completed for the great Congress, and all the while
crowds are arriving and there are pleasant hours of greetings to members from everywhere
in the known world. All are so happy and the faces of the Comrades
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look peaceful and serene; they have lost - we hope, forever - that look of questioning
anxiety that once they wore, as if they were always saying mentally, "Well, what's up?" It
is more than a look of peace I see in these Comrades' faces; it is a look of perfect reliance
on the Law.
Faith has crystallized into knowledge; the group of Delegates shows a solidarity of
thought that nothing can disrupt; we can begin to understand the word "Unity," and all the
glory of a Hierarchy becomes possible to the mind.
We work, work, work; it is often 1, 2 or 3 o'clock before we can retreat for rest.
The very air here is filled with opportunities for occult study. We are allowed also
to both see and feel the power that is quickened by the coming into touch with the
energizer - the Leader. That which is asked of us we do, "without cavil or delay," and find
the power awakened within us to do it all. We Will to do it, we Trust we can, and we Do it,
no matter what is asked.
The members from all over the country are so interested in the Crusade to Cuba.
They gather in groups wherever they hear one speaking of it, and show by their attitude of
mind they have followed with deepest love and interest all the way. We hear of no
disturbed or unhappy members, we are in very truth one united family.
Congress convened Thursday, 13 April, at the site of the S. R. L. M. A. Such a day
and such a scene! The soft mist, that veiled mountain and sea and sky, seemed the real
veil of the mysteries, and the Sun-gods themselves gathered it up and rolled it away,
unveiling at high noon a scene of such glory that words are vain to reproduce it here. They
touched the soft veil with mystical enchantment, lifting it and disclosing the sublimity of this
space, its power and its glory. The palpitating air seemed almost to betray to the eye its
secrets of form and force and process, while to the ear came the music of the spheres,
from the vast workshop whose dynamo is the sun and whose transmitters are the children
of men. All-flaming with the fire of life and motion rolled the vast ocean, and the crescent
bay, a ring of sapphire blue, encircled the might shore. The mist still rested lovingly upon
the mountains, but at the moment when the great message of Truth, Light and Liberation
sounding in trumpet tones from the tower, then repeated by the members of the Cabinet
and reverberated once more by the great gathering, the mountains stood unveiled, range
beyond range disclosed, reaching to the borderland of sky.
Days and days had been spent by the Leader on the site of the school creating a
scene of grandeur, adding that touch of the art-force in man which, close to nature, and
following obedient to her silent teaching, can make the desert blossom as the rose.
A natural amphitheatre presented itself on the hill-top, more commanding than high
Olympus from the Acropolis. Here, our great one had reared the temples of Apollo and
Athena. Colossal they stood, trees and palms waved over and about them, whose living
branches swayed and whispered in the breeze, and through the spaces gleamed and
tossed the eternal sea. It was to us a reality. No theatre in the wide world could so
influence the human mind; no enchantment or spell could be wrought more potent than
this. And as there we sat in the silence before this scene whose impress was so deep the
weak personality was lost for a season and time itself was not. We only knew we were.
All limitations were thrown down; we were of Athens gathered to hear the Law.
Mr. Neresheimer was temporary chairman, Mr. Harris was appointed permanent
chairman, and the business of the Congress proceeded in regular order.
The foreign delegates were first received and welcomed. Greetings by telegram and
letters were read. A letter from New Zealand, from one of the Elders of the Maories, so
noble in its principles, so lofty in its attitude of mind, it swept away, then and forever, all the
thin and narrow prejudices of man, as to the so-called savage nations. If the Great
Crusade around the world had accomplished no more than this, it had reached a mighty
consummation. To make this rift through the walls of ignorance and selfishness is the
finding of the Grail.

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Then came the Leader forward to greet all. Free, untrammeled, at home, she fitted
into the scene and hour as the sun and the moon in their spheres. Glorious as they, was
she. As the sun to the earth - so stands our Leader to the Universal Brotherhood; its life-
force, its energizer. Grandly she spoke to us; higher and higher she lifted us; and all the
philosophy was fused by her fine alchemy into soul-force. Surely we may realize through
our great one that "God hid the whole world in each heart."
She told us of the Great Crusade and the Maoris; of their possibilities, their devotion
to the law; of their suffering and despair; and then she told us of their joy on finding that
there was a band of workers in far America who clasped hands with them and called them
brothers. We felt how the Leader had inspired them to rekindle their altar fires; with the
wine of hope she cheered them; and with tenderest sympathy she healed their wounds
and quickened their flagging spirits. Very great was our Leader; colossal was her power,
and the presence; and we no longer thought, we knew - we were on high Olympus, and
feasting with the gods.
She told us of the lofty service, the steadfast courage, the immovable trust, the
unchanging attitude of mind towards the Helpers rendered by E. Aug. Neresheimer,
through years of effort and struggle. This blessed recognition seemed recompense enough
for all his trials passed, to stand so level in her heart and brain. Very much he has
deserved, and all the Comrades rejoiced at his richly merited happiness - his place of
peace.
I cannot pass on to the movement of the Congress, I must pause here to write of the
Leader.
It comes to me as never before, how cruel has been her crucifixion. As the process
of separating the pure metal from the dross takes a mighty force of fire, so she has fused
and smelted the dross from the nucleus formed for Universal Brotherhood. She has kept
her furnaces blasting at white heat all through these scorching years. But now, the time
has come when as the eagle soaring, bearing the eaglets on her back, swoops down over
the canyon where the raging torrent roars below, there shakes them from her back that
they may find their wings, or fall below into danger and certain death; so proudly she has
borne us high above the dust-world, bearing us ever into higher, purer realms, and bade
us taste of bliss eternal, now into the midway soaring she shakes us from her sheltering
care, and thrown upon the Self, some fail to find their poise; but watching from her eyrie
far above, she looks down on those who spread their wings and ever try; some she sees
who, ever struggling, patiently trying, soar at last, and fly to meet her as she broods and
watches from her heights.
 Mr. Neresheimer responded to the Leader, and with heroic courage touched his own
wounds and made them bleed afresh, as to the Comrades he spoke so bravely of his trials,
laying them upon the altar with frankincense and myrrh. The greatest lesson of occultism
ever given by one Comrade to another; in all our hearts he lives; his bravery gives us new
courage; his determined action for principle casts out our fear.
Mr. Henry T. Patterson, member of the Cabinet, spoke with much power and grace.
Mr. Iverson L. Harris, also of the Cabinet, lent his Southern grace, and once more
resounded his penetrating voice, "I call for the previous question." He presided with both
dignity and force. He spoke with an eloquence and heart-touch all his own, and very dear
and near is he to the hearts of all the Comrades.
Next came Dr. Jerome Anderson, of the Cabinet, who has been the life-blood of the
Pacific Coast, sending the currents of his thought all over the world, yet always centralized
in San Francisco. He wakened the echoes of the ancient Temple and sounded the full
chord of harmony for Universal Brotherhood.
Mrs. Elizabeth C. Mayer, the Superintendent of the Children's Work, then spoke of
the department and the responsibility of motherhood. "Woman is the matrix of the future,
the hope and courage of the world."
The assembly expressed an undivided attention, a solemn interest, a growth and
solidarity, a poise and attitude of mind that can be felt and realized as a bulwark of

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strength for all time to defend our great Leader, a guardian wall indeed. It is quite evident
that so the Leader feels, for these rich chords of harmony from the members call forth her
full power, and like true soldiers we respond with all our being to her reveille as it sounds
forth the message of Truth, Light and Liberation for Discouraged Humanity. - H. K. R. G.
--------

REPORT OF THE CONGRESS

(Reprinted from the San Diego Union.)
Continued from last issue.

THIRD SESSION.
The Saturday session of the Universal Brotherhood Congress being held on Point
Loma was called to order by Chairman Harris at 4 o'clock in the afternoon.
The Leader and Official Head, surrounded by the members of her Cabinet, occupied
seats on the platform.
After a rendition of classical music the Chairman called upon F. M. Pierce,
Secretary-General of the organization, for his annual report. Mr. Pierce stated that, on
account of the wonderful increase in the duties of his office, the time consumed by him in
his trip with the Leader to Cuba, the rush and whirl of things in arranging for this Congress
in a short space of time, and from the very nature of the activities coming under his
direction, it would be impossible for him to make a written formal, detailed report. He then
made an informal report, in which he brought to the attention of the representatives present
a rough outline of the matters of importance coming within the circle of his office during the
past year. The facts enumerated by him in his speech were eloquent with hope and
promise for the speedy success and rapid development of the principles which the
Congress is engaged in promulgating. These facts showed that the organization has made
tremendous progress within the year; that its membership was more united and devoted
to the common cause than it has been in the past; that the number of Lodges was greatly
in excess of the number a year ago, and that his office was receiving a constant stream of
applications for membership.
Mr. Pierce's address was received with enthusiasm, and was greeted by round after
round of applause. The scene while he was delivering his report gave unmistakable
evidence of the earnestness of the members of the body.
The Chairman next called upon E. A. Neresheimer, Treasurer-General of the
Brotherhood, for his annual report. In his capacity as Treasurer-General Mr. Neresheimer
made four reports covering respectively the financial affairs of the Universal Brotherhood,
International Brotherhood League, the Theosophical Society in America, and the
Emergency Fund.
These reports showed that the Treasury had a balance on hand, and showed further
that the receipts and disbursements had reached a much higher figure than in any previous
year during the progress of the movement.
The next report was by H. T. Patterson, Superintendent of the International
Brotherhood League, which furnished a glowing description of the interesting work of the
League during the last year.
Chairman Harris then introduced Mrs. Elizabeth C. Mayer, Superintendent of the
Children's Work throughout the world. Mrs. Mayer gave a charming and inspiring account
of the work of her department among the children in different sections of this country,
Europe and Australasia. Some of the scenes and incidents mentioned by her were
calculated to warm the heart, and some of them were the very poetry of pathos. She gave
an elaborate account of work among the newsboys and bootblacks of Toledo, O., the
children of the Lotus Homes in New York and Buffalo, and the "Do-Good"

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mission of the East Side of New York. It will be of interest to learn that Mrs. Mayer is at
present a resident of San Diego, having recently arrived here for the purpose of doing
some work as the Directress of the Isis Conservatory of Music.
The next order of business was a report by F. M. Pierce, representative of the
School for the Revival of the Lost Mysteries of Antiquity, of the present status of the School.
In this report Mr. Pierce made a word picture of the scene stretching out before his vision
from the eminence on Point Loma on which he was standing. The picture was painted in
living color, and his application of it to the purpose of the School was extremely graphic.
Mr. Pierce declared that the day was fast approaching when the Temple to be erected on
the Point would be an accomplished fact, when the light and influence radiating and flowing
from its open portals would illumine the night of ignorance and shed a blessing and a
benediction on everything within its reach.
--------

Address by Mrs. Tingley.

The event of the session of yesterday's Congress was an address by Katherine A.
Tingley, the Leader and Official Head of the organization, in which she gave the audience
a clear, definite and profound interpretation of the Greek play "Eumenides," which is to be
presented to the members of the Congress and to the public generally on Monday and
Tuesday afternoons. It is unfortunate that it was impracticable for San Diegans who will
attend these two presentations of the play to have listened to the interpretation. Such an
opportunity would have been of immense advantage to them in receiving a fuller benefit
from seeing and hearing this classic drama.
The Leader then gave an extensive and detailed account of the work which she and
her fellow crusaders had recently done in Santiago de Cuba. This account was so vivid
that the harrowing scenes and experiences through which the crusaders had recently
passed were made almost actual before the eyes of her hearers. She said the destitution
and suffering were pitiful, and so pathetic was her narrative that many of her audience shed
tears of sympathy. Among other things mentioned was the fact that about 1,500 people
gathered in front of the International Brotherhood headquarters the morning after her
arrival. This happened although her arrival and her intention to distribute food, medicine,
clothing and words of love and encouragement had not been announced by bulletin or
through the newspapers. She immediately commenced the humanitarian work of relieving
the distress and suffering around her, which labor of love continued for a period of five
weeks. Mrs. Tingley declared that the most distorted reports and erroneous conceptions
in regard to the Cubans were prevalent in the United States. She says that they have
some noble and substantial qualities, that they are kindly, tractable and appreciative, and
if helped in the proper spirit, will soon develop into an attractive and progressive people.
Another interesting fact in connection with her trip to Cuba was the planting of two
Liberty Trees, one representing Cuba and one the United States, by the children of
Santiago. At her suggestion and under her direction the authorities dedicated the day on
which this event transpired in perpetuum to the spirit of that beautiful occasion.
Still another interesting fact referred to by her was the grant of thirteen acres of land
by the Mayor of Santiago to her for the purpose of erecting an orphanage. This land is
situated in the most beautiful and accessible spot near the city. Mrs. Tingley announced
that she intended to erect the necessary buildings as soon as she could command the time
to attend to the matter and as soon as sufficient material was in hand.
Chairman Harris then arose and said that there were thousands of acres of virgin
timber in his home, the State of Georgia, and that his State was full of generous lumber and
mill men; that the ports of this State were within easy reach of Cuba, and that whenever
Mrs. Tingley made the call he felt sure that Georgia would furnish a shipload of lumber on
a week's notice for such a sensible, benevolent work. This tender seemed to send a thrill
through the hearts of all members, and from the abundant

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evidence of thorough endorsement of Mrs. Tingley's intention concerning the orphanage

there is no doubt that it will be speedily built whenever the Leader says the time for building
it has arrived.
--------

The Famous Greek Drama "Eumenides" Presented on Point Loma.

 The site of the School for the Revival of the Lost Mysteries of Antiquity presented
a busy scene yesterday. The last preparations for the presentation of the great Greek play
"Eumenides" were in progress. Workmen were finishing the staging, scenic effects were
being erected and arranged, and people were engaged in decorating and other work.
Many finishing touches were being given - all showing a lively activity.
New features have been added by Mrs. Tingley in the last few days and even during
yesterday, to better develop the beauties and power of the drama, so that the members of
the Isis League of Music and Drama have needed to use every possible exertion to get
these into execution. Mrs. Tingley was everywhere, seeing even to the minutest detail, that
in no respect should the general artistic effect or the harmony of the dramatic action be
marred. A last rehearsal was in progress yesterday morning. Notwithstanding changes,
new ideas and suggestions were still in order. Each one made, heightened and increased
the effect. It is said that not until an undertaking is actually done does Mrs. Tingley desist
from developing and improving its possibilities; so long as a touch can be given, it must
be accomplished.
But the moment finally arrived at which there was only time enough for those taking
part to dress for the play. The large audience was collectively prepared, more or less,
some by study, some by natural instinct, some by curiosity, to receive its meaning. To say
that it was a great success would by no means convey an adequate conception. After
witnessing it there is no danger of mistake in stating that a new era in the drama is being
inaugurated, and that it will become, is already coming to be, as it was originally designed
to be, a powerful instrument in the interest of human advancement and progress.
The presentation of "Eumenides" as given last night by the Isis League of Music and
Drama, demonstrates beyond all dispute the capacity of the drama as a purifying influence,
its ability as a forceful method in the higher education and as an effective agency in the
unfolding of a deeper understanding and realization of those truths, a comprehension of
which is necessary to wise living of the individual and in national life. Man's nature, his
origin, the purpose of his life, the many-sided powers of his being, the true relationship
which must be maintained among those, one to another, are all not simply touched upon,
but to an extent that is truly wonderful, actually brought out into the understanding. To say
just now such is accomplished by the play would be extremely difficult, if not altogether
impossible. None the less the effect is produced. It is a fact the advantage and the benefit
to be derived therefrom can hardly be overestimated.
The "Eumenides" is the last of a trilogy or set of three plays, with one plot running
through the set. In the first, the "Agamemnon," Agamemnon returns home from the siege
of Troy, bringing with him Cassandra, a native prophetess. He finds that during his
absence his queen, Clytemnestra, has been ruling the kingdom in conjunction with her
lover, Aegisthus. Clytemnestra welcomes her returned lord, but when she discovers
Cassandra she treacherously murders her husband and also Cassandra.
In the second play, the "Choephorae," Orestes, the son of Agamemnon, is ordered
by Apollo to slay his mother, Clytemnestra; and does so, urged on by his sister Electra.
In the "Eumenides," the Eumenides, who are the agents of the avenging Nemesis,
appearing as hideous bags, pursue Orestes for the murder of his mother. But Apollo
protects him, Orestes being Apollo's suppliant and having acted under the god's orders.
The Eumenides being obdurate, the matter is tried before a jury of Athenian nobles with
Athena, the Goddess of Wisdom, as judge. The votes for and against Orestes are equal
and Athena casts her vote in his favor, declaring that in future all people shall

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be similarly acquitted. The Eumenides rage in baffled spite and vow to blast the earth with
barrenness and pestilence. But Athena soothes away their anger by promoting them to be
the agents of prosperity and beneficence, so that henceforth these avenging furies become
the bestowers of happiness and peace.
Mr. Basil Crump essayed the part of Apollo and would have received the
commendation of the god himself. Mrs. Southwick of Boston was Athena in person.
The most striking feature of the production was the entrance of Athena in a chariot
of blue and gold drawn by a magnificent pair of pure white horses, in answer to the
supplication and invocation of Orestes, who was on the verge of being overcome and torn
to pieces by the furies. Mr. H. T. Patterson, of New York, one of the students of the Isis
League, as Orestes gave the decided impression that he had had experience with furies
and could appreciate the joy of being released from their pursuit. The judges were dignified
and all minor parts well sustained. All the actors are members of the Universal
Brotherhood, except three ladies of San Diego to whom the Union is asked to publicly
extend the thanks of the Isis League.
The scenery was symbolism in color, and was painted under those laws an
understanding of which is necessary to give the desired results. Under the lamp light the
effect of it was very beautiful. The music was archaic, and though somewhat unusual in
some parts, was peculiarly attractive. In fact, in this play the combined forces of color,
music and dramatic action are needed to fully express the underlying principles of the play.
Mrs. Elizabeth C. Mayer, Directress of the musical department of the Isis League of
Music and Drama, deserves much credit for the manner in which she and her department
performed, under the guidance of Mrs. Tingley, its function in helping to develop the
conception of the old Greek master.
The presentation will be repeated tonight at the same place and hour.
--------

Lecture on Wagner.
Admirers of Wagner, musician, poet and dramatist, have seldom listened to a better
and more comprehensive lecture on the great man than that which was delivered Sunday
evening in the amphitheatre on Point Loma by Mrs. Alice Cleather and Mr. Basil Crump,
both celebrated members of the London Wagner Society, who are now here as
representatives to the Universal Brotherhood Congress. The lecture was thoroughly
enjoyed by an audience of nearly two thousand persons.
Mrs. Cleather spoke of Wagner as poet, musician, dramatist and mystic. As poet
he was no mere concoctor of opera texts, but an epic poet, to be placed in line with
Aeschylus, Goethe and Shakespeare. His poetry and music depended upon each other;
were twin-born in his mind. He used music as a means of enforcing dramatic action, the
fault he found with modern opera being that "a Means of Expression - Music - had been
made the End; while the End of Expression - the Drama - had been made the Means." He
said: "Music cannot think; but she can materialize thoughts," pointing out also that she
was "a language understandable by all the world alike."
 As dramatist the genius of Wagner was much akin to that of Aeschylus and like him,
he chose mythical instead of historical matter, for he said: "The incomparable thing about
mythos is that it is true for all time." His dramas are a revival of the Greek symbolical
tragedy, with the addition of fully developed music. In him was a wonderful combination
of arts, and especially the ancient faculty of tone-speech, which he showed to be the early
speech of man.
In Greece, music was used by Aeschylus and others, chiefly chorally, but it
underwent a great development in Germany, up to the point where Beethoven burst into
a great song of brotherhood in his "Ninth Symphony," "Hand to hand, ye mortal millions;
this one kiss to all the world!" Wagner carried on the work thus indicated and began a new
era in dramatic art.
As mystic (i.e., one illuminated from within), he taught the divinity of man, the

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growth of the soul through re-birth, the law of cause and effect, and the brotherhood of
man.
Mrs. Cleather quoted passages from his dramas and prose works in support of these
poems.
Wagner's dramas were a revival of the ancient mystery plays which were performed
under the direction of mystics who taught in the schools of the mysteries. It is stated that
Aeschylus was initiated into the mysteries. Prof. Henry Morley says: "Aeschylus was born
among the mysteries and felt God's presence in the very earth he trod." Originally pure,
these mysteries degenerated with the fall of the race into materialism. They will be revived
in their pristine purity at the school for the Revival of the Lost mysteries of Antiquity,
founded on Point Loma, by Mrs. Katherine A. Tingley.
Mrs. Cleather concluded her remarks with a description of the Temple of Art on the
Bayreuth Hill, and her impressions of the performances of the "Ring of the Nibelung" and
"Parsifal" there in 1897. She read Wagner's descriptions of the playhouse and its hidden
orchestra, which he called "The Mystic Gulf," because it "parted reality from ideality."
These performances, with the perfect conditions, have a very elevating effect upon the
mind.

Sketch of Wagner
Basil Crump began with a sketch of Wagner's early life, showing the development
of his poetical, musical and mystical faculties. His visions of sound forms at the age of
sixteen were illustrated in a striking manner by actual sound figures on the screen. The first
part of Mr. Crump's speech led up to the point when Wagner wrote an opera called
"Rienzi," on conventional lines, hoping to win fame on the Paris stage. It failed and he was
reduced to almost poverty. It was then that he flung away ambition and worked unselfishly
for art and for humanity. He turned to the legend of "The Flying Dutchman," which, he said,
like Ulysses and the Wandering Jew, represents "the human soul longing for rest from amid
the storms of life."
In his second address Mr. Crump went on to trace the "Thread Soul," or inner
connecting link between the various dramas in Wagner's own words, illustrated with scenes
from each upon the screen. Wagner said in "Tannhauser" the plot evolved more definitely
from its "inner soul motives;" "the whole interest of "Lohengrin" depended upon an inner
working within the heart of Elsa, involving every secret of the soul." In "Tristan and Isolde,"
he said, "life and death, the whole import and existence of the outer world here hang on
nothing but the inner workings of the soul."
In the "Ring of the Nibelung," the slaying of the dragon by Siegfried was shown to
be symbolical of conquering the lower nature. St. George and the Dragon, and Apollo and
the Python were other forms of the same idea. The male and female heroic figures in all
these dramas represented the two great aspects of human nature - the eternal manly and
eternal womanly - in all the phases of their struggles and experience. Wagner expressed
it in the words: "Nor is Siegfried taken alone - the male alone - the perfect being; only with
Brunhild becomes he the Redeemer; and the suffering, self-offering woman becomes at
last the true, the open-eyed Redemptrix; for love is in truth, the eternal womanly itself."
In the final drama of "Parsifal" we see the union of these two elements in the ideal figure
of Parsifal, the Redeemer and Saviour of humanity through the power of sympathy and
compassion.
Five musical selections were played during the evening on a piano and American
organ, hidden behind the screen in accordance with Wagner's ideas, the screen being
occupied by pictures all the time.
It was pointed out in the course of the lecture that Isis League of Music and Drama,
which was giving the "Eumenides" on Monday and Tuesday, would carry forward the works
of dramatic reform which Wagner had begun so well.
--------------
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[[photos: Conference and Amphitheatre entrance]]

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TO PREPARE CUBANS FOR CITIZENSHIP

Universal Brotherhood Hard Sense School - True Meaning of Liberty - Practical Life
to be Taught at Point Loma - Cuba's Patriots to be Educated in American Ideas and
Methods and Taught the Blessings of Labor

[?] was at Point Loma, right across from San Diego, the Universal Brotherhood is
[preparing] a school, where Cubans will be taught the hard practical lessons of life. The
[institution] is now in process of erection, and Mrs. Tingley, who is the moving spirit of the
work, hopes shortly to have there a band of twenty-five ardent, anxious Cubans, who will
profit by a practical course of instruction in American ideas and methods.
The object of the Universal Brotherhood school is to teach the liberated Cubans the
true value of freedom and what liberty really means. It will be the aim of those in charge
of the institution to instill into their followers the spirit of thrift, and industry and the regularity
of habit. Whey they have thoroughly conquered these lessons of life they will be sent back
to their native land to proclaim broadcast the noble doctrine of work.
The Cubans will be educated in relays at Point Loma, and very little "book learning"
will form part of the school course. All the luxuries and comforts that the "hard sense"
pupils will enjoy will be the result of their individual efforts and labors. There will not only
be talks on the manifold blessings of labor, but practical experiences to illustrate the same.
Iverson L. Harris, superintendent of the International Brotherhood League colony work, will
take charge of the Point Loma Institution. Mr. Harris is an attorney of national repute and
eminently fitted to be "practical life" instructor of the institution. W.F. Hanson, secretary and
treasurer of the League, will assist Mr. Harris in the work.
The League of the Universal Brotherhood claims that up to the present the Cubans
have not been in a physical condition to labor, but that they have capacities in that direction
that are worthy of development.
Point Loma is also the site of the "temple of the revival of the lost mysteries of
antiquity," and contributions are now being received from all parts of the globe for the
completion of that building. - San Francisco Call, May 10, 1899
---------

A PEN PICTURE OF THE FIRST "COLONY" ON THE POINT

The "Cuban Colony," Point Loma, Cal., April 27, 1899

Dear Comrades:
You already know that this wonderful Brotherhood Congress was brought to a close
last Sunday afternoon, but perhaps you may not have heard that out Leader brought quite
a number of her workers down to the house here - already purchased, and destined
eventually for the Cuban Colony - for another week's work. Work, do I say? Well, it is
work.
What do you think of this picture? The house stands about a mile from Point Loma
Hotel, on the way to San Diego, off the main road, on an eminence. It has been
unoccupied for some months, and is a pretty little cottage, surrounded by a fair attempt at
cultivation. The view on all sides is superb, with almost more variety than that from the
hotel, upon which we were feasting our eyes last week.
At noon yesterday might be seen a number of the Cabinet and other workers -
"operative Masons" in very truth - clad in the coarse blue overall of the Californian
ranchman, armed with spades, rakes, hoes, and one (Mr. F.M Pierce) with a scythe even,
working for dear life, clearing the rough ground in the immediate neighborhood of the
house. Weeds and general disorder disappeared in a trice, literally in about two hours'
time, from nearly half an acre of the land. Our Leader herself took part in the clearing up
process, and the rest of the sisters were equally busy, some weeding at the neglected
flower beds, others in the kitchen preparing the meal.

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The rest and real refreshment of such work is indescribable. Under the open sky,
in close contact with Mother Nature and with one ever at hand who knows her inmost
secrets. Think of it!
We came down here from the hotel about noon yesterday, and soon afterwards had
our first meal - a cup of milk and some slices of dry bread. Then to work, and the picture
I have tried to give you was by no means the whole of it. Back of the house another and
smaller one had been begun, and some of "the boys" were told off to continue the building.
It is only 24 hours since they have been working there and the wooden skeleton is nearly
competed - but some of us go hungry? We are learning some of life's simple lessons, one
of which is to eat to live, and not vice versa. Our meals are taken in the open air, at plain
wooden tables, with one tin plate and mug each, and only one course, except at our mid-
day dinner and this morning, when we had the luxury of a pudding. No private stores of
food allowed, and general self-control and a healthy abstinence inculcated. Silence, too,
is recommended. "Talk only of the work," said the teacher. Needless to say the work is
that of the I.B.L., the practical humanitarian side - a department of the U.B.
Another picture before I close. After dark some one started a bonfire, to get rid of
some of the accumulating rubbish.
A few of us gathered round, and before we quite realized what was happening we
were a huge circle joining hands round that fire, which was fed by one of the band, and
after a sonorous chanting of "Truth, Light and Liberation," one of the party began to speak
(at our Leader's suggestion) and before the last tones had done vibrating on the still night
air, the next had taken it up and the next, and next, and so all round the circle. The
speaking was in nearly all cases perfectly inspired. The symbolical fire, the gathered band
of devoted workers, all served to waken old memories, which came well back up from the
far-back past. Then back to the veranda to see the moon rise over the perfect scene, one
which it would be almost impossible to equal in any part of the world. The far distant
semicircle of mountains, from behind which rose "the mystic moon," slowly and stately
swinging herself up into the sky. The peaceful little town of San Diego shining white across
the bay, to the left the great sweep of waters out to the ocean, and the Point with its one
of two twinkling solitary lights, one of which seemed to shine out more brightly than the rest,
a beacon star for the centuries to come - our S.R.L.M.A. light, which has never been absent
for one night since the laying of the corner stone in 1897. Greetings to all Comrades.
Fraternally yours,
Alice L. Cleather
-------------

BROTHERHOOD ACTIVITIES

Last month just before going to press we received the report of the first two days of
the Universal Brotherhood Congress at Point Loma. In this issue we give the continuation
of the report of the proceedings, and also copies of some of the Greetings received. During
the Congress the Lodge meetings were kept up as usual in New York and have been well
attended and very successful. The enthusiasm which prevailed at the meetings at Point
Loma was also felt here, and there has been throughout a feeling of harmony during the
whole time both at the Headquarters and in the meetings.
The first to return to New York after the Congress were Bros. Fred J. Dick and D.M.
Dunlop, on April 28th, Bro. Dick having to return to Ireland. Some of us went with him to
the steamer which sailed April 29 at 9 a.m. On Sunday, April 30th, the Aryan Hall was
packed to hear the first accounts of the Congress from Bro. Dunlop and also from Mrs.
Tyberg of Brooklyn, Miss Hall of Bridgeport, and Mrs. Loomis of Meriden, Conn. Bro. Albert
E. Smythe arrived in New York on Tuesday, May 9th, in time for the evening meeting. He
will remain here for probably six weeks, and give a course of lectures. On May 14 he will
lecture in Harlem on "Occultism in Daily
--- 159

Life" in the morning, and in the evening at the Aryan Hall on "The Purpose of Existence."
Tuesday, May 13, Mme. de Neufville [?] and Bro. B. Jasink arrived and will sail for
Holland on the 16th.
White Lotus Day, May 8th was commemorated by the Lodges throughout the
country. In New York a union meeting of members from Brooklyn, Harlem and New York
was held in the Aryan Hall.
The platform was beautifully decorated, being covered with white, while on the latter
was a profusion of flowers - Easter lilies, lilac, violets and daisies, in front of H.P.B.'s
picture, which was placed upon an easel and wreathed in smilax. Bro. Col. H.N. Hooper
of Brooklyn, presided, and immediately after opening the meeting a telegram of "loving
greetings to the Lotus Mother" was sent to her at San Francisco. Miss I. Gribben Brooklyn
read from "The Light of Asia," D.N. Dunlop gave a short address on the work of H.P.B., Col.
Hooper read some of the verses selected by H.P.B. under the title of "Gems from the East,"
and J.H. Fussell read from the "Voice of the Silence." The meeting closed with music and
a few minutes silence, but after the meeting nobody wanted to go home, but all stayed for
a long time chatting.
A letter just received from Pittsburg states that the Wilkinsburg and Pittsburg Lodges
held a joint meeting on White Lotus Day. The hall was decorated with flowers and there
was a full attendance.
News has also been received from the Leader of large and enthusiastic meetings
held in Los Angles, Pasadena, San Francisco. From there she will visit Portland, Oregon,
and probably other Lodges in the Northwest, and on her return trip across the Continent.

MILWAUKEE LODGE NO. 5

We seem to be running apace with Mother nature in her efforts this spring to awaken
all creatures to the new life of beauty and activity, and as the sunbeams are now busily
engaged in arousing by their magic touches the consciousness slumbering under, on, and
about the earth, so the members of Milwaukee Lodge are also engaged in work, the details
of which are too numerous to mention.
A peep at the books of the North Side Lotus Group reveals the names of some 75
dear children, as many as 50 of whom are usually seen at he Sunday afternoon meetings,
expressing by their happy faces and prompt participation in all the exercises, that they
know the meaning of their name, "Harmony Lotus Circle," and that they have learned to
love the dear Lotus Mother.
Lotus Group No. 1 is content no longer to entertain the heretofore small number of
members, and this coming Saturday, the 13th, they will give a Brotherhood Supper, to
which fifty needy and friendless children will be invited, hoping by that means to find an
opportunity of using the magic touch of Brotherhood and thus entice their guests into the
Lotus Garden.
Mrs. Artie Stowe and L.H. Cannon have just returned from Point Loma, bubbling
over with the many good things which they want us to feel with the same intensity as they
do; especially would they have us appreciate more than ever our great Leader, as to whom
one delegate said: "Well, I simply can't tell you what a wonderful Leader we have. It can't
be expressed in words. You must feel it."
 I.B.L. meetings also show signs of the awakening of spring life and activity. All this
activity, however, showing clearly that during the past winter the Lodge has not been
sleeping, but that a steady "keeping at it" has kept the fires burning, and therefore it now
takes but a gentle breezes to fan the already live coals into heat and action.
- Isabel Hayden, Secretary pro tem.

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

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UNIVERSAL BROTHERHOOD ORGANIZATION

[[seal]]

"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 organization

established for the benefit of the people of the earth and all creatures.
This organization declares that Brotherhood is a fact in nature. The principal
purpose of this organization is to teach Brotherhood, demonstrate that it is a fact in nature
and make it a living power in the life of humanity.
The subsidiary purpose of this organization is to study ancient and modern science,
philosophy and art; to investigate the laws of nature and the divine powers in man.
This Brotherhood is a part of a great and universal movement which has been active
in all ages.
Every member has the right to believe or disbelieve in any religions system or
philosophy, each being required to show that tolerance for the opinions of others which he
expects for his own.
The Theosophical Society in America is the Literary Department of Universal
Brotherhood.
The International Brotherhood League is the department of the Brotherhood for
practical humanitarian work.
The Central Office of the Universal Brotherhood Organization is at 144 Madison
Avenue, New York City.*

------------
* For further information address F.M. Pierce, Secretary General, 144 Madison
Avenue, New York.
------------

THE INTERNATIONAL BROTHERHOOD LEAGUE

(Unsectarian) [seal]
 "Helping sharing is what Brotherhood means."

THIS organization affirms and declares that Brotherhood is a fact in Nature, and its
objects are:
1. To help men and women to realize the nobility of their calling and their true
position in life.
2. To educate children of all nations on the broadest lines of Universal Brotherhood
and to prepare destitute and homeless, children to become workers for humanity.
3. To ameliorate the condition of unfortunate women, and assist them to a higher
life.
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 Madison
Avenue, New York

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

AUM
TRUTH, LIGHT AND LIBERATION

"This day before dawn I ascended a hill and look'd at the crowded heaven,
And I said to my spirit When we become the enfolders of those orbs, and the
pleasure and knowledge of everything in them, shall we be fill's and satisfied then?
And my spirit said No, we but level that lift to pass and continue beyond."
- Walt Whitman

UNIVERSAL BROTHERHOOD
-----------------------------------------------------------------------------------------------------------------
Vol XIV July, 1899 No. 4
-----------------------------------------------------------------------------------------------------------------

EGYPT AND THE EGYPTIAN DYNASTIES

by Alexander Wilder, M. D.

III. THE "OLD EMPIRE"

Egypt was now launched upon a new career. The "double country" had passed
under the dynasty of the kings of Teni. The princes of the several Homes were in authority
at home, and the divinities, customs and local usages were little changed, but the Pharaoh*
was the Overlord.
 He was recognized as representative of divinity itself, and was even styled Neter or
God. His name seems to have been considered as too sacred to be familiarly uttered.**

-----------
* This designation is now translated literally as meaning the "Great Gate," or "High
Gate" - the same as "Sublime Porte" at Constantinople. The ancient Orientals held their
courts at the gates of the cities as places of public resort, and litigants brought their causes
thither for judgment. See Deuteronomy xvi, 18; Ruth iv, 1; II Samuel xv, 2, 6. The title of
the place naturally became the official designation of the king. In an analogous manner the
gate of the Temple in Memphis was designated as representing Osiris as judge of the
dead.
** It became a custom for the kings in coming to the throne to adopt some new
designation, which was often from some divinity, and indeed many had several titles,
perplexing later historians. When speaking of him it was usual to say "he" and to
denominate him as "His Holiness." An individual coming into his presence prostrated
himself and kissed the ground; but favored persons were permitted as a great privilege to
embrace his knees.
------------

Professor J. P. Lesley has described this early period as characterized by great

simplicity of manners. Making reference to the wooden and stone images which had been
found by Mariette-Bey, he represented them as exhibiting features of undeveloped intellect
and homely affection, "bourgeoise faces" never crossed by the frowns of serious conflict.
He also declared that there was then no "impious race" in the valley of the Nile; no sail
woven by an Egyptian hand. "The horse was not yet even a dreamed idea. Arms and
smoking altars were alike unknown; they loved and feasted; dug the ground and danced
at harvest time; died, and were gathered to their fathers 'on the other shore.' The Pharaoh
wore no crown," he affirms; "not even the linens on his headband. He had a simple collar
of beads around his neck, and a breech-cloth about his loins, and sat with naked waist and

--- 162

thighs and legs upon a wooden throne, smiling and peaceful, like a May-fair prince."
This picture so quaintly drawn might have been fairly descriptive of the social
condition of the Egyptians in the days of King Bitys of the preceding period and of some
African Chief away in the heart of the Dark Continent. But Egyptian Kings of the dynasty
of Mena were hardly so simple in manners, so peaceful, or so primitive and easy-going.
Mena belonged to city and district of an undetermined antiquity, that possessed the arts
and culture of a ripe civilization. The accounts of him, although so fragmentary and
circumscribed as to make many mistrustful of his actual existence, are nevertheless
sufficiently explicit to exhibit him as possessing the practical talent of a statesman, the
bravery of a veteran warrior, and the zeal of an earnest religious man.
The dyke which he built to turn the Nile from its bed and thus to procure a site for
his new city, can hardly be considered the work of a smiling, and peaceful chieftain. The
sacred precinct* which he set apart for the worship of the demiurgic god, Ptah, contained
not only the living serpent, always present in Egyptian shrines, but the symbols and statues
of the Sacred Triad; and there was likewise a complete hierarchy of initiated priests,
prophets and scientific men to fulfill all the requirements of worship, instruction and
professional skill. There were all these in Mena's own country at Abydos, for the Egyptians
had passed through many ages of civilization before his accession to power, and he
established them in his new metropolis and dominion.
"The new city was oftenest called Ha-ka-

----------
* Temples or temenoi anciently consisted of plots of ground marked out by a priest
or sacred person, and set apart to religious purposes. They were often very large, and
abounded with cloisters and buildings for the occupants. As astrology was a part of the
religious system, to contemplate was to resort to the temple to consider and study the
aspects of the sky. Caves and grotto-structures were employed for secret Worship and
initiations.
------------

Ptah, from being the place where Ptah was the Supreme Divinity, but the various precincts
had names of their own as so many towns. It was perhaps more generally known as Men-
nefer, the "place of the Good One," the god Osiris. There was a practice of grouping the
houses around sacred precincts. and the several regions were named accordingly from the
sanctuary. The whole district was named Seket-Ra, the field of Ra. The dead were buried
in the stony ground at the west of Memphis, and the region was called Ankh-ta, the land
of life.
Mena is recorded by Manetho as having reigned sixty-two years. He found it
necessary to defend his dominion against foreign adversaries, and in an expedition against
the Libyans, "perished by a wound from a hippopotamus." He left no monuments, and the
material of Memphis was carried away in modern times to build the city of Cairo, thus
making it difficult to find memorials.
The successor of Mena was his son, Atuti or Athothis, whose reign is recorded as
fifty-seven years. It was a common practice of ancient kings to associate with them the heir
apparent during their lifetime, and thus to familiarize him with administration and likewise
avoid the perils of a disputed succession. Whether Athothis reigned conjointly with his
father is not certain, but by no means improbable. He was succeeded by his son of the
same name, who is said to have reigned thirty-one years. It is recorded that Athothis,
probably the father, but perhaps the son, built the Royal Palace at Memphis, thus
establishing that city as the capital of all Egypt. It is also stated that "anatomical works
were produced, for he was a physician." A medical papyrus, now in the Royal Museum in
Berlin, which was composed in the reign of Ramases II, illustrates the probable accuracy
of this statement. It contains directions for the cure of leprosy, which it declares to have
been discovered in a writing of very ancient

--- 163

[[illustrations: Anubis, Nephthys]]

origin in a writing-case under the feet the god Anubis at Kakemi, where Se-Ptah or
Usaphaidos was king. Professional employment was open to persons of every rank who
might possess the necessary skill. It was high praise to describe a gifted individual as
"being of an unknown origin." On the other hand, it was usual in all ages for members of
the royal family of Egypt to engage in useful vocations. They became priests and prophets
at the temples, scribes, physicians, architects or whatever suited their genius. It was in no
sense demeaning, or a lowering of royal dignity for the king to be a physician and author.
The custom of embalming the dead was now in full operation, and great care was taken in
regard to the procedure. The bodies of the sacred animals as well as of human beings
were thus preserved.
In the reign of the fourth king, Uenephes, great famine prevailed in Egypt. Whether
the annual inundation in the Nile was deficient, or whether the excessive overflow
destroyed the chances for harvest, we are not informed. It was probably the latter. The
king, either in the exuberance of religious fervor, resulting from misfortune, or else from a
benevolent desire to furnish employment to indigent subjects, engaged in the building of
pyramids. The site of these structures was at Kakami, the town of ''the Black Bull," near
Sakkara, the necropolis of Memphis. The principal pyramid was erected on a base of about
four hundred square feet and was one hundred and ninety-six feet high. It was built of
granite and limestone, and had seven steps like the towers at Babylon. It was evidently a
royal sepulchre, and contained sarcophagus, but it was employed afterward as a receptacle
for the bodies of the Apis bulls.
Hesep or Usaphaidos, the succeeding king, has left no memento beyond his name
and the memorandum of the medical work which has been mentioned. He is said to have
reigned twenty-six years. He was succeeded by Merba or Miebies and he by Semempsis.
The accession of this king was marked by various wonderful occurrences, and by terrible
pestilence. The next monarch was Bienaches, with whom the direct line of Mena was
completed. None seems to have equaled the head of the dynasty in achievement. It is
significantly stated, however, by Manetho that every king was succeeded by his son.
The Second Dynasty began by the accession of Butan, Neter-Bau (God of Spirits)
or Boethos, also belonging to Teni. During his reign an earthquake took place in Egypt,
and a chasm opened near Bubastis, accompanied by the destruction of many of the
inhabitants. The succeeding, monarch was Ka-kau* or Kaiakhos, who reigned thirty-eight
years. He established the worship of the bulls, Hapi or Apis, at Memphis, and Mena or
Mnevis at Heliopolis, and that of the god Ba-en-tatta at Mendes.** This was probably a
measure of public policy; the deifying of these animals rendered all others of their kind sec-

-------------
* This name seems to have been given in commemoration of the instituting of animal
worship. The term ka signifies a male, a bull, or he-goat. Ka-kau therefore signifies the
Great Father.
** On the symbolic meaning, the bull Hapi represented Osiris. Mena at Heliopolis
was the living image of Tum or Atum, the sun-god of evening, and the goat was the living
anaglyph of Neph, its name, Bin-el-tatta, signifying the Eternal Soul.
-------------
--- 164

ular, and so permitted the people to employ them for common use accordingly.
 The next king bore the name of Binothris or Bai-en-netera, commemorative of the
new worship at Mendes.* Under this monarch the custom was enacted into a decree that
women should be eligible to the royal dignity. The effect of this is traceable through
Egyptian history. A queen upon the death of her husband would take the reins of
government or occupy the place of her son in his minority; and where there were no sons,
the daughter of a king transferred the crown to a new dynasty. Her husband in such case
was king only in power, but her son had full right to the throne. Where the king married a
wife of lower rank, her children had not equal rights with children of a wife who was of royal
blood. Most of the dynasties succeeded the previous ones by virtue of marriage with such
princesses.

[[illustration: The sacred bull - Apis]]

The successor of Binothris was Utnas or Tlas, who in turn was followed by Sen-ta
or Sethenes. There is at the Ashmolean Library at Oxford part of the architrave of a door,
which belongs to the tomb of a prophet who belonged to the worship of this monarch. The
kings were adored as gods, having their priests and other functionaries.
We now observe the introduction of the name of Ra in royal names. Kha-Ra and
Nefer-ka-Ra were the next sovereigns. It was reported of the latter that during his reign,
the Nile flowed with honey for eleven days. Nefer-ka-saker, his successor, is described by
Greek writers as five cubits, or about ten feet high, with cor-

-----------
* R. S. Poole.
-----------

responding breadth; probably taking the notion from some bust or picture. One more king
only is named in the Second Dynasty; the monuments mention Hutefa as reigning a few
months; the chronicles designate Kheneres with a term of thirty years.
In regard to the Third Dynasty, the several writers, old and recent, widely differ. The
kings made Memphis the sole metropolis, and Sir J. Gardner Wilkinson is of opinion that
they ruled at the same time with those of the First Dynasty. It has also been supposed that
for a long period Upper and Lower Egypt had again distinct rulers. Other writers generally
consider those of the Third Dynasty as succeeding the Second, and arrange them
accordingly. The first king in the series was Neb-ka,* or Nekherophes. Under his reign the
Libyans revolted from under the Egyptian rule, but upon beholding the spectacle of a
sudden increase of the size of the moon they were terrified and returned to their allegiance.
The heir of this king was Ser or Serhes, the Tosorthros or Sesorthos of Manetho.
Wilkinson was of opinion that he was the same as Athothis of the First Dynasty, which also
seems to be favored by the description which has been preserved. "He was denominated
the Egyptian Esculapius, for his medical skill, and invented the art of building with hewn
stones, and also gave attention to the art of engraving." Doubtless under his
encouragement these arts were more diligently cultivated, but the Egyptians were proficient
in them long before.
After this enlightened monarch followed a list of whom only the names have been
preserved. There were Tota or Tyris, Toser-tota or Mesokhris, Setes or Soiphis, Neb-ka-
Ra, or Tosertosis, Nefer-ka-Ra, Huni or Akhis, and Se-nefer-u or Siphuris. When no history
is made a people is generally happiest.

-----------
* The monuments give the name of Bebi as preceding Neb-ka, and give the latter
the Greek appellation Tosorthros.
-----------
--- 165

[[map: Egypt and neighboring countries, 1000 B.C.]]

--- 166

Brugsch-Bey is unwilling to say much in commendation of these princes. The old

names, he remarks, suggest, according to their original significance, the ideas of strength
and terror, which are very suitable as designations for the men who succeeded in
subjecting the great masses of the people to their own will and law. "It is only later that the
sacred names of the gods occur in the Pharaonic escutcheons, reminding us by their
positions of the circle of gods specially venerated by the royal house."
The last king of note of this dynasty was Se-nefer-u, the "doer of good," a name
bestowed apparently by a grateful people. He left behind him many memorials of his
career. The "oldest scripture," as Professor Lesley terms it, the Papyrus Prisse, dates from
his reign. The following two chapters verify its date and give a fair impression of the
religious sentiment of that remote period:

CHAPTER I.
1. Health be to him that honoureth me! Honor be to him that goeth with me willingly.
2. Open lies the casket of my speech! Uncovered the place or my word building.
3. Furnished with swords to attack the negligent, who is never found present at his
post.
4. When thou sittest in the company of men, scorn thou thy favorite viands: for a
short moment renounce them with thy heart.
5. For gluttony is a vice and scandal lies hidden therein. A cup of water slake one's
thirst; a mouthful of Shuu* strengthens the heart.
6. Virtue is the end of good things, and what is of no account determines greatness.
7. Miserable is he who is slave to his belly, or who spends his time in senselessness.
Fatness lauds it over the house of such.
8. When thou sittest with a banqueter who eats till his girdle bursts,

------------
* Shuu is a kind of mace.
------------

9. When thou drinkest with a wine-bibber, who receives thee, his heart rejoicing itself
with drink more than a butcher with flesh,
10. Take thou what he handeth thee; reject it not.
 11. Nevertheless, it is disgusting when one who cannot possibly make himself
intelligible in any word, tortures himself in vain to win for himself a favorable heart.
12. He is a shame to his mother and to his friends.
13. When he knocketh as a suitor at the door, every one crieth out: "Make haste!"
"Depart!"

CHAPTER II
1. The word out of thy mouth, it instructeth thee.
2. Let not thy heart lift itself above the ground on account of strength.
3. Be not of a stiff-necked mind.
4. Teach thy posterity ill that thou regulatest thyself.
5. Not to be comprehended is the world: God who made it has forbidden it.
6. What a man hath to do after he has finished the lot of man, is to teach his children
wisdom.
7. Their duty stands in going up the ladder which he has set for them.
8. It happens that all this stands written in the Book of Proverbs: therefore follow it,
as I tell it, after the example of the more useful.
9. These committed it to memory. These had so read it; it was in the Scripture.
10. Its excellence was in their sight greater than all things which are in the whole
land, whether they be great or small.
11. So soon as his holiness, Huni, King of Upper and Lower Egypt, had reached the
[other] shore,
12. There arose his holiness Se-nefer-u, King of Upper and Lower Egypt, as
beneficent king of the whole land.
13. Lo! Then became Kadjimna, governor of the city and its environs.
This is the end.

--- 167

[[illustrations: Pasht, Thoth]]

Before these two chapters, there had been written another scripture, which was
carefully erased: as well as another after it, written by one Ptah-hetep at a later period.
It has been guessed that the author of the erased writing was Kheops himself.
The reign of Se-nefer-u was characterized by many significant events. The fashion
was adopted of taking several names at the enthroning of the monarch. He had the name
conferred by his parents, the escutcheon of his sacred name and three titles of honor.
Each name was believed to have a magic power influencing the character and destiny.
The first title began with the symbol of Horos, the sparrow-hawk wearing the double crown.
Then followed a hieroglyphic group setting forth the second title and exhibiting the king as
the lord of the two diadems. The third contained the image in honor of Horos, and under
it a praise of the monarch. The fourth was the sacred name of the king, and the fifth his
own proper name with the standing title as a prefix, "Son of Ra." In later periods it was
usual after the name of the king to give that of his pyramid. That of Se-nefer-u was of
green stone near Meidum, and bore the name of Kha.
Se-nefer-u was a conqueror as well as a sovereign, and added the peninsula of
Sinai to the dominion of Egypt. Its mines of copper and "mafka" or turquoise and other
gems were for many centuries a prolific source of wealth. On the wall of rock in one of the
caves he is pictured as a warrior with a club striking down a foe. The inscription gives his
name and the designation "Vanquisher of a foreign people."
The rocks near the remains of many inscriptions, which have been the occasion of
much curious speculation. The territory was carefully fortified against invasion from The
East, and numerous temples were built to the gods of Egypt. Chief among them all was
the Sanctuary of Hathor, the Great Mother, Queen of Heaven, and there was also a shrine
to the divinity of the East. The mountain was thus "holy ground," centuries before the
reputed period of Moses.
It was a common practice for Egyptians to have their tomb, the "everlasting house,"*
in the neighborhood of the royal pyramid. Many years ago some curious natives
discovered the entrance to one of these near the pyramid of Se-nefer-u. They found the
walls covered with pictures and hieroglyphics, executed skillfully in mosaic and admirably
colored, as fresh as though the work had been done at a period comparatively recent.
They also brought out to daylight two statues of a man and his wife seated beside each
other in a chair. The eyes were of crystal, white ivory and a black ore, and exhibited the
appearance of life. The man sat on the right, and his name was given as Ra-hotep. He
was the son of a king, had commanded troops, and was at the time of his death a high
priest

-----------
* Ecclesiastes xii. "For thus man goes to his everlasting house, while the mourners
walk about the streets. And dust goes hence to earth from whence it came. And spirit
returns again to him who gave it. Fear the Godhead and keep his commandments, for this
is the All of man; for every work, every secret act, good and evil, God will bring to the
judgment."
------------
--- 168

at the temple in Heliopolis. His wife was named Nefert, and she was the granddaughter
of a king.
There were also found in other tombs at Gizeh the names of members of Se-nefer-
u's family. This king was held in high esteem till the later periods of Egyptian history, and
his worship as a divine being was maintained till the time of the Macedonian conquest. He
was emphatically a prince who had regarded the welfare of his people all the days of his
life, and throughout all their vicissitudes they loved and venerated his memory. He gave
to Egypt a new life, new instruction, a new genius and policy that changed but little in the
succeeding years.
Thus was Mr. Gliddon's description fully realized: "The time-honored chronicles
carry us back to the remotest era of earliest periods; and even there display to us the
wonderful and almost inconceivable evidences of a government organized under the rule
of one monarch; of a mighty and numerous people, skilled in the arts of war and peace;
in multifarious abstract and practical sciences, with well-framed laws and social habits of
highly civilized life, wherein the female sex was free, educated and honored; of a
priesthood possessing a religion in which the unity of the godhead, and his attributes in
trinities or triads, with a belief in the immortality of the soul, a certainty of ultimate judgment
and a hope of the resurrection of the dead are discoverable."

[[illustration: Ra-hotep and Nefert]]

---------------
--- 169

RICHARD WAGNER'S PROSE WORKS *

by Basil Crump

VOL. I. THE ARTWORK OF THE FUTURE

3. THE ART OF DANCE

Even more than her two sisters, Music and Poetry, has Dance lost her original lofty
function in the Drama and become a degraded slave. Wagner brings this out very clearly.
He says that Dance is the most realistic of all the Arts; the one through which Tone and
Poetry are first understandable. Its law is Rhythm which is "the natural unbreakable bond
of union between the arts of Dance and Tone." In union with her sisters Tone and Poetry,
Dance held part of the high office of teacher. In her original purity as the poetry of motion
she expressed to the eye the harmonies or discords of the inner soul. But as a separate
art she quickly became debased, until today she has lost entirely her true mission and
ministers only to pleasure and sensuality. Having drawn a vivid picture of this degradation,
Wagner says:
"Today the only remaining individual dance is the national dance of the Folk." From
it all the individual phenomena of modern dance have been taken - a process of copying,
patching, mutilating, barren of creative power. Again is the Grecian Artwork referred to.
What dance was in the day of Aeschylus is now being demonstrated in the broad and
educative work established by Katherine A. Tingley, who has founded the Isis League of
Music and Drama in the Art Department of the Universal Brotherhood Organization. In her
remarkable revival of the Eumenides, performed at New York, Buffalo, and in the open air
at Point Loma, there was seen, first, the sinuous threatening measures
----------
* Translated by W. Ashton Ell, London: Kegan Paul.
----------

of the Furies about the unhappy Orestes, and then their graceful evolutions expressive of
joy and beneficence when Athena soothes their anger and changes them to forces of light
and love. What a picture, preaching a poetical sermon! After a form as nearly as possible
resembling the Greek had been taught to the chorus by a professor of dancing, Mrs.
Tingley took them in hand and introduced those touches which imparted life, soul,
originality, and a wonderful beauty and depth of meaning to the whole conception. Without
the aid of dance this drama would lose half its force and impressiveness.

THE ART OF TONE

Music has always been regarded as the most divine of all the Arts, able to make the
most direct appeal to the soul. So here we find her called "the heart of man." A little
thought will also convince us that "in Rhythm and Melody, ensouled by Tone, both Dance
and Poetry regain their own true essence." Hence the music which is a true handmaid of
drama is wholly governed by "the Measure of Poetry and the Beat of Dance."
In pursuing the career of tonal art after "the death of all-loving father, Drama,"
Wagner makes an interesting reference to Columbus: "Did his world-historical discovery
convert the narrow-seeing national man into a universal and all-seeing Man; so, by the
hero who explored the broad and seemingly shoreless sea of absolute Music unto its very
bounds, are won the new and never dreamt-of coasts.... And this hero is none other than -
Beethoven."

--- 170

In the effort to "shape herself from out the exhaustless depths of her own liquid
nature." Tone built up the many-colored structure of Harmony. "In the kingdom of
Harmony there is no beginning and no end: just as the objectless and self-devouring fervor
of the soul, all ignorant of us source, is nothing but itself, nothing but longing, yearning,
tossing, pining and - dying out, i.e., dying without having assuaged 'itself in any object;'
thus dying without death, and therefore everlasting falling back upon itself." Can we not
recognize here a hint of the doctrine of Rebirth which Wagner declares elsewhere to be
"the basis of a truly human life." Many years later this passage found dramatic expression
in the 3d Act of Tristan and Isolde, where the wounded Tristan cries "Yearning, yearning,
dying to yearn; to yearn and not to die" - "a passage," says Mr. Ellis, "which has more than
any other been ascribed to Schopenhauer's influence. but which is almost a literal
reproduction of the words used in the present instance." Similar keynotes to his dramas
are found scattered through Wagner's prose writings, sometimes, as in this case, penned
years before the drama itself was conceived and created. They are valuable as pointing
the true inner meaning of the dramas and revealing some of the wonderful mental
processes of great minds.
The rhythm which Tone had borrowed from Dance became condensed into the rules
and canons of counterpoint. Thus Music became "her own direct antithesis: from a heart's
concern, a matter of intellect." The soul of music lived in the Folk-Song (Volkslied) and
even this was taken up by the opera writers and set to words entirely unrelated to its spirit.
But in the hands of Haydn, Mozart and Beethoven it breathed life and soul into the
contrapuntal machinery of the Symphony. A few words from Wagner on each of these
masters lead us to the apex of Music's separate career:
"In the symphony of Haydn the rhythmic dance-melody moves with all the
blithesome freshness of youth... This form of melody became the very element of the
Symphony of song-abundant, and song glad Mozart.... he lifted up the 'singing' power of
instrumental music to such a height that it was now enabled, not only to embrace the mirth
and inward still content which it had learnt front Haydn, but the whole depth of endless
heart's-desire.
''It was Beethoven who opened up the boundless faculty of instrumental music for
expressing elemental storm and stress." The pith of what follows is, that absolute-music
cannot by her own unaided power, portray the physical and ethical Man - "She lacks the
Moral Will." In his C-minor Symphony Beethoven ''was able to raise the utterance of his
music almost to a moral resolve, but not to speak aloud that final word." Then in the
Symphony in A-major he gave us "the Apotheosis of Dance herself.... And yet those happy
dancers were merely shadowed forth in tones, mere sounds that imitated men! Like a
second Prometheus who fashioned men of Clay (Thon) Beethoven had sought to fashion
them of tone. Yet not from 'Thou' or tone, but from both substances together, must Man,
the Image of the giving Zeus, be made. Were Prometheus' moldings only offered to the
eye, so were those of Beethoven only offered to the ear."
At last in the "Ninth (Choral) Symphony" the word he had been seeking bursts forth
in a cry of brotherhood to all humanity: "The word that the redeemed world-man cries out
aloud from the fullness of the world-heart. This was the word which Beethoven set as
crown upon the forehead of his tone-creation; and this word was: - Freude! ('Rejoice!')
With this word he cries to men 'Breast to breast, ye mortal millions! This one kiss to all the
world!' And this Word will be the language of the Artwork of the Future.
"The Last Symphony of Beethoven is the redemption of Music from out her peculiar

--- 171

element into the realm of Universal Art. It is the human Evangel of the art of the Future.
Beyond it no forward step is possible; for upon the perfect Artwork of the Future alone can
follow, the Universal Drama to which Beethoven has forged for us the key." His was in
truth a dauntless and loving heart, that, in the evening of life, poor, solitary, deaf,
misunderstood, could create this universal message and feel at one with all humanity.
From Beethoven it was Wagner himself who took the keynote, and as Tone-Poet
established a higher Art.

THE POETIC ART

In giving a word picture of the trinity of arts - "Tanz-, Ton- und Tichtkunst" (Dance,
Tone and Poetry), Wagner affords us a beautiful example of the old Stabreim or Staff-
rhyme, of which he makes such extensive use in his "Ring" and "Tristan" poems. The short
alliterative lines of this rhyme have a peculiar power, due, no doubt, to the fact that this
style was invented by the ancient Bards and Teachers who no doubt knew the proper and
forceful use of Tone and Speech. It is significant, too, that the remarkable Gypsy or
Romany race of nomads use it in the songs and incantations they have employed in all
ages in their processes for healing the sick, etc. Wagner found it far better adapted to the
free style of his dramatic melody than the conventional poetic measures of the day, and its
great superiority is seen at once if we take, for instance, a passage from Tannhauser, and
compare it with one from The Ring of the Nibelung. In the former it will be found that the
flow and accent of the lines is broken by the musical caesura, whereas in the latter the
words and music blend in complete harmony. As a rich example of doubled and redoubled
Stabreim, Mr. Ellis quotes Brunhilde's words at the end of the Ring poem:

Nicht Gut, nicht Gold.

Noch Gottliche Pracht;
Nicht Haus, nicht Hof.
Noch herrischer Prunk.
 Such epics as the Odyssey and the Nibelungenlied appear to have been a literary
piecing together of fragments of the original Folk-epics containing the traditional histories
of the Universe and Man handed down from those divine teachers whose gigantic figures
loom forth from the night of time. Hence we find in them all the same basic truths.
But, says Wagner, "before these epic songs became the object of such literary care,
they had flourished 'mid the Folk, eked out by voice and gesture, as a bodily enacted
Artwork; as it were, a fixed and crystallized blend of lyric song and dance, with
predominant lingering on portrayal of the action and reproduction of the heroic dialogue.
These epic lyrical performances form the unmistakable stage between the genuine older
Lyric and Tragedy, the normal point of transition from the one to the other." In a later essay
in Volume II, called "Opera and Drama," this subject is more fully dealt with.
Of great interest also are the remarks on Shakespeare and his relation to
Beethoven: "Shakespeare was indeed the mightiest poet of all time, but his Artwork was
not yet the work for every age.... The deed of the one and only Shakespeare which made
of him a universal Man, a very god, is yet but the kindred deed of the solitary Beethoven,
who found the language of the Artist - manhood of the Future; only where these twain
Prometheus' - Shakespeare and Beethoven - shall reach out hands to one another; where
the marble creations of Phidias shall bestir themselves in flesh and blood ... there first, in
the communion of all his fellow artists, will the Poet also find redemption."
In reviewing attempts made to re-unite the three humanistic arts, Wagner says that
each art can thus step beyond its own bounds and find itself again - "but only in accordance
with the natural laws of Love. As Man by love sinks his whole nature in that of Woman, in
order to pass over through her into a third being, the Child -

--- 172

and yet finds but himself again in all the Trinity, though in this self a widened, filled, and
finished whole; so may each of these individual arts find its own self again in the perfect,
thoroughly liberated Artwork." But in the spoken play poetry calls in the aid of Music merely
for interludes or the enhancement of some particular effect, such as a piece of dumb
action. Dance treats her in the same Way. In the Opera and Oratorio, Music turns the
tables and usurps the first place. Thus all loving, united effort to portray the truth is absent.
The whole thing is on a selfish basis, and "only when the ruling religion of Egoism, which
has split up the entire domain of Art into crippled, self-seeking art-tendencies and art-
varieties, shall have been mercilessly dislodged and torn up root and branch from every
moment of the life of man, can the new religion step forth of itself to life, the religion which
includes within itself the conditions of the Artwork of the Future."

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

THE SHINING OF THE WAY

by Albert E.S. Smythe

With little lilts of sorrow

And melodies of joy
That love and duty borrow
To make the heart's employ;
By gleam of smiles and laughter,
By glimpse of falling tears.
As youth is followed after
By age's over-years;
Through Summer heats of passion,
By Winter storms of hate.
The sons of men refashion
The fetterings of fate.

Time is an ancient castle.

Where Life is liege and lord,
And grants to every vassal
Unspeakable accord;
And Birth is Life's high gateway,
And Death is Life's wide door;
Who triumphs not shall straightway
Re-enter as before.
Till every thought engendered.
And every breath men draw,
And every act is rendered
In tribute to the Law.

Here stand the courts of trial

That men have called success;
The cells of self-denial,
The chambers of distress;
The halls of disappointment.
Where feeble hearts sink down,
Despairing Love's anointment,
The chrism and the crown.
In every room a casement
Unshuttered to the day,
Admits, from tower to basement,
The shining of the Way.

Turn here thy cheek, O smitten,

Nor dread a second blow;
That which thyself hast written
Alone the judgments show.
The prodigal with Circe
Is midway to the goal.
And the first word of mercy
Commands the breach made whole.
Strict justice and no favor
 Thy soul is seeking still;
Thy foeman shall not waver
As agent of thy Will.

The man that weaves his clothing

With knots and cords of sense
Shall wear with shame and loathing;
The rags of his offense.
And he who weaves his raiment
Of silver and of gold
Shall sit and wait for payment
Where Love is bought and sold.
But he who weaves his vesture
Of lightning and of flame,
The earth obeys his gesture,
The heavens name his Name.

Majestically sitting
Upon its twain dim piers,
Time's archway spans the flitting
Of shadowy men and years.
They come and go and vanish,
And come and go again,
But deep nor high can banish
The power that dwells in men.
Night struggles for enthronement,
And Death upheaps his clods;
But Life proclaims atonement -
The souls of men are Gods!

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

UNIVERSAL BROTHERHOOD CONGRESS

THE BLOSSOMING AND THE FRUIT

- E. A. Neresheimer
(Continued)

S.R.L.M.A. Community
A centralizing force which makes for harmony on a grand scale has been born to the
world in the establishment of a community of the School for the Revival of the Lost
Mysteries of Antiquity through the instrumentality of the Leader of Universal Brotherhood.
Conservation of energy by Co-operation has long been a dream of Reformers, but
the enthusiasm of initial efforts has never outlived the chaos which human ignorance, greed
and passion aroused in such undertakings.
 Humanity has had its Divine teachers and Adept-kings who gave the keynote at
every period, whenever the position of the cycle favored their appearance, but the masses
could never be raised to that point of realization where they would not quickly fall back into
the bondage of sensation. A period is again at hand when the ocean of energy may be
directed into channels of mutual helpfulness, actual Brotherhood.
The City of Esotero is the outer-gate: itself, the world-model for future communities,
is but the entrance to the Temple of Silence.
At the outer-threshold - when once enlisted as servitor, in fact - the neophyte may
lay up treasures of spiritual force. Under the influence of a community whose existence is
harmony, the energy-sapping restlessness of the mind shall give place to positiveness,
equilibrium. By degrees also all superfluous attachment to cares of material life, worry,
trouble, misery should fall away because of the accumulating strength toward the life of the
soul. Though still of the world and worldly, the consciousness must soon rise to the point
of cognition of being part of an Entity which can contact the lowest outside but which
connects a vehicle and link, the transient with the immutable. Then develops the power to
energize currents upon whose breath the real divine song of brotherly love - less discordant
and broken - flows easily towards pining and wretched brethren all over the world. To join
thus in conscious exercise of cosmic functions, makes of man a god in the twinkling of an
eye. And, after removal of inhibitive veils of ignorance, it would seem as if truth might fall
from heaven in lumps resolving all individual concerns and problems into their real
diminutive proportions, but opening consciousness to vistas of larger life.
Some measure of realization of the high ideal of Universal Brotherhood must come
to all who are connected with the S. R. L. M. A. Community. Once again, the powers of the
soul may be quickened for service on a grand scale, but more: Nature's inexhaustible
formative ability will have a chance to endow the exterior vehicle, the personality, with
sublime beauty. Instead of the pinched faces, worn and decrepit bodies, we should see
types beautiful as a poem, sweet and pure as a flower in summer morning.

I.B.L. CUBAN COLONY

How quickly results follow an inception when the latter is actuated by none but the
highest humanitarian motives, was evi-

--- 174

deuced to those helpers who attended the continued fifteen days' Congress at the
International Brotherhood league Colony grounds.
The idea of this Colony being thrown into space by the Leader and Foundress, had
a magical effect and precipitated itself actually in the permanent feature of a large and
substantial building. Hands energized by Love were the mediators. Within the short space
of time of two weeks the structure was under roof. More than thirty members of Universal
Brotherhood strangely complementing each other in requisite skill vied for the privilege to
bring the Leader's philosophy into action.
Behold now the monument to Brotherhood!
A fitting place this was for the continuance of the Congress. It was conducted
without programme; in daytime under the sound of tool and hammer, and at night amid the
fires that burned lustily within and without. It was then that vortexes of chaotic energy,
transformed by the heart the Great One into currents of unspeakable Love, were set free
speeding across space like cooling zephyrs to wounded, weakened hearts of disconsolate
mortals.
Unexpected talents suddenly developed at the touch and call of the Leader at every
turn. The genius of spontaneous expression rose high. Timid Brethren responding to the
Soul's own melody, gave forth a song of beauty in a profusion of new ideas.
The Teacher unrolled before our astonished eyes and minds a stream of wondrous
truths.
The invocation: Truth, Light and Liberation, vibrated from that center of spiritual
energy ensouled with the force of a united body of devotees, on and out, to all that lives.
--------

The Cuban Colony of the I. B. L. is situated within sight of the S.R.L.M.A. The ideal
auspices under which this initial but unique center of international consequence was
founded, is a warrant for its success in the future. It will be the model for other colonies of
foreign nationalities soon to follow. One of the objects is to rear teachers, who, when
competent, may return to their native countries to uplift their own. The land, being
cultivated and irrigated, there is opportunity for diversified employment, according to
inclination and capability. Practical American ways of business are insisted on in industrial
and mechanical pursuits. The principal aim and object, however, is to inculcate a
knowledge of conservation of energy under all conditions by the practice and application
of Brotherhood.
Were it known to the world what an Utopia is awaiting it under a Universal
Brotherhood Community, and that alone, the whole region of Southern California would not
contain the applicants from all over the earth who would immediately rush in and throng this
ultimate haven of peace. But the Leader has wisely provided tentative measures, guarded
with iron hand at every step, so as to insure absolute success in the attempt of which all
social institutions have hitherto failed. Three-fourths of the energy exercised by Humanity
is now being wasted through isolated individual efforts and faulty ways of collective social
systems.
It takes no great optimist to conceive of the triumphant march of this greatest of all
movements and the ultimate spiritual regeneration of mankind through the gateway of
Brotherhood.
During the entire Congress, from the very beginning, serene sanctity characterized
the proceedings. The army of helpers surrounded the Leader with breathless attention,
eager to do and to assist in establishing the foundations for this noble Pantheon. So high
indeed ran the enthusiasm that some of the most accomplished, best men and women -
some men of extensive affairs in business and profession - decided there and then to cast
their lot now and forever with the Leader's forces.
The International Brotherhood League

--- 175

[[photos: The first Colony house, View of Point Loma from the Colony. The first
colony house, an eight-room house with stable and ground, was occupied by the I.B.L.
immediately after the Congress, for the purpose of starting a Cuban colony. The Leader
and some forty of her workers spent some nine days there working hard at manual labor
of various kinds in order to prepare the place for occupation. These photographs were
taken during the progress of the activities. - From The New Century]]

--- 176

Cuban Colony, now a living fact, is the pioneer and the model for other international
colonies which are soon to follow, widening out its influence gradually till all the nations of
the Earth are in touch with the heart of the movement. One and all will learn by degrees
to centralize and conserve energy for the good of all, and how to apply the knowledge in
their native lands. Link after link is thus forged, till Universal brotherhood encompasses the
whole human race.
Taken in conjunction with the truth that the cycle of descent into materiality is
closing, it is easy to conceive that a change for the better is imminent. The incentive to
dwelling in sensation and personal promotion will rapidly diminish and a disposition towards
a nobler life will characterize individuals more from day to day. Brotherhood is a natural
result of progressive evolution. Gods. yes, men becoming gods, will again sway the
currents of thought and action. The hearts of men and women will again become enrapt
in loving service towards all that is below. Earth may be a heaven, sapphire-studded and
diamond-strewn; all Humanity partaking abundantly of the bounteous treasures of
munificent nature's stores: without hatred, envy, strife; drinking exuberance from the
fountain of eternal youth.

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

EXTRACTS FROM "LES FRAGMENTS DE NOVALIS"

Translated by K. M. L.

Light is the symbol of the real empire in oneself. The day is the consciousness of
the planet, while the sun, as a god, is a personal and an eternal activity, when the planets
one after the other close their eyes for a short or long time and during a cold sleep and rest
prepare themselves for a new life and a new contemplation. It is the same with religion.
Is the life of the planets another thing than the cult of the sun? Therefore also we find the
religion of the universe in ourselves.
------
It is rather strange that Greek mythology has been so independent of religion. It
seems as if artistic education in Greece was born from religion. . . . To them art was divine;
and the artistic and human was religion. It was the artistic sense that created religion.
Divinity manifested itself through art.
------
One must seek God in men. It is in human happenings, in human thoughts and
sensations that the spirit of the heavens manifests itself most clearly.
------
One who has tried to find God in one place, finishes by finding him everywhere.
------
 Humanity, the eternal, is omnipresent, because it knows neither time nor space. We
are, we live, we think in God, because we are the personification of God. Can you say God
is here or is there? God is all and is everywhere.

------------
--- 177

IMMORTALITY

I. By Lucian B. Copeland
From a materialistic standpoint, as well as all others, it seams strange that the
question of immortality should require any defence. Rather would it appear that the
possibility of annihilation should demand the stronger evidences of proof. It is indeed
curious, to say the least, that the scientific mind could ever conceive of the possibility that
what has once had existence could become non-existent; or, conversely, that what has no
existence could by any possibility come into existence. Yet the latter view is undoubtedly
held by many, notwithstanding the self-evident axiom that "out of nothing nothing comes."
To the child the growth of a plant might seem the product of spontaneous generation
and that from a tiny seed the perfected tree was a definite something coming from
nowhere. So, too, its final disappearance, either through the orderly processes of nature
or through quick combustion, might perchance be deemed evidence that the very
constituent materials had ceased to exist. But closer study reveals that the elements which
go to make up the plant were before its growth, and are after its disintegration. It is, in
brief, a fact that science never noted an act of creation, and it has yet to discover an
instance of annihilation. The several parts of the universe, as thus far discovered, are
constant and invariable in quantity and character.
While this premise may be readily admitted, yet is it urged that continuity of matter
is no argument for immortality of soul, or whatever may be the term employed to designate
man, the carrying of analogy to such an extent being evidently deemed inadmissable. And
the objection is apparently sustained by the contention that soul is simply an essence, as
it were, or material, like carbon, oxygen and other known elements in nature, which
persevere as matter, but retain individuality for only a limited period.
If, however, through the operation of some unknown and mysterious law, this
hypothetical substance, called "soul" for convenience, is capable of crystallizing a portion
of itself, as it were, into a separate entity, and on such a nucleus building up a physical
body, it is certainly remarkable that this fundamental material should pose as an exception
to the invariable rule of change. The materials of which the physical body is composed are
said to be completely renewed every seven years approximately; yet the real entity, that
which is capable of saying "I am," remains ever the same. It is always the same identical
"I" from the cradle to the grave, nor is there ever a sense of newness or of age. For it time
does not exist, and whatever may be life's fortunes, there ever perseveres an unchanging,
unvarying "I am-ness."
If, then, the full three score years and ten and even longer reveal no variation in the
"I," why would one venture to prescribe limitations for its duration?
Centuries upon centuries have passed during which man has ever tried to follow the
Delphic injunction, and it is probable that this phase of human history will be many times
repeated without the attainment of full self-knowledge. "Know thyself!" is the self-imposed
task of every one, and though the following of the command results in vast fabrics of
theories and beliefs, yet is our real knowledge confined almost exclusively to simple self-
consciousness. I know that I am. What I may be is a matter of conjecture.
But this one great, incontrovertible fact

--- 178

of "I am-ness" is the real master-key of immortality. Certain consciousness of existence

is the distinguishing and unvarying characteristic of that which poses as an entity. The
smallest insect manifests this characteristic in its effort at self-preservation. Man does no
more in his loftiest endeavors. The possibility of self-cognition is apparent in the very rocks
as they strive to proclaim individuality in their crystalline structure. The entire universe
enunciates the self-same fact in its orderly oneness. Each individuality seems to have its
own center of consciousness, and the outlines of its personality perchance indicate the
radius of its activity. The tiny blood corpuscle, which ever hastens to do its part toward
repairing a physical injury, undoubtedly cognizes "I am-ness" within very narrow limitations;
but the human ego vibrates with self-consciousness throughout the length and breadth of
what to the blood corpuscle must stand as its universe.
What then must follow that act in nature which is so poetically described as the
"merging of the dew-drop in the shining sea"? The chief, unvarying characteristic of this
conveniently termed "soul substance" must persevere - there is no reason for thinking
otherwise; therefore must it still say "I"; therefore must the only change be a broader
activity; therefore, again, must there be an ever closer approximation toward at-one-ment
with the Absolute and the due accomplishment of the purpose of creation; complete self-
consciousness of all that is.
To prove immortality of the human ego to others than self is probably an
impossibility. But so long as that unknown something called "instinct" continues to strike
the keynote of perseverance, added encouragement will ever be found by the soul which
is struggling for liberation; the sovereignty of the immortal "I" will continue to demand its
due allegiance; and the full mastery of self with the complete understanding of its eternal
duration can but be the orderly sequel.

II. BY EDWIN H. CLARK

There is probably nothing, which has been termed a question of deeper general
interest and of more frequent recurrence than the subject of immortality. Judging from a
superficial standpoint, the postulate may be aptly and radically reversed, for the amount of
attention demanded of a man in the present time, necessary for business or social success,
would seem to engross his mind so fully and completely that a question of the future (?) as
so many term it, is postponed until a time "when it can be properly taken up, discussed, and
disposed of." But there is not a living person, who, at some time has not halted and does
not halt, abruptly, and endeavor to pierce with his mind's eye, the question, "What then?"
In the present incomplete state of development, out of which the human race is
struggling to arise, a tangible comparison, by means of which to judge the characteristics
of anything in question is a prime necessity, and while we can form no standard by means
of which to judge the matter of immortality, at least as regards the "state" which the word
erroneously implies, we can profitably compare the meaning of its conception, or
perception, held by the Theosophist with that of the average orthodox person.
To the latter, immortality "begins" at the moment of birth, and the question of how
he will spend his eternity hangs upon a vicarious atonement which he is taught was a
necessity arising from his state of original sin. While the church honestly upholds and
teaches that the life of Jesus Christ was spent to instill into the minds of men the desirability
for a life of truth,

--- 179

purity and usefulness, it also emphatically holds that repentance at the eleventh hour,
together with a belief in Christ, will secure an eternity of bliss, rendered possible by Christ's
death upon the cross. The church is to be honored for its continual urging to repent now,
ere it is too late, but the question of the after-death condition arising from a failure to
''accept and believe" is disposed of so unsatisfactorily that the positive assurance upon one
point may be questioned, even doubted, by the equally impositive stand or opinion upon
the other and equally important point.
Thus, to the churchman, the greatest stress is laid upon his individual state,
condition and environment during an interminable period following his life upon earth.
The Theosophist must find a basis for ethical teachings and a postulate upon which
to stand secure. With him, immortality is a part of God's immortality, his life a part of God's
life and his ultimate end a complete reunion with that Life, of which he is a necessary part.
No sane person can for a moment question the fact that the Laws of Nature must
apply universally and no reasonable person can honestly admit that there could be
established any precedent by means of which this law could be set aside in favor of any
thing or person without an indescribable chaos as an immediate and inevitable result.
So with the knowledge that his life is a part of God's life, and that the great Law is
with him in his every moment of existence, the Theosophist, hearing in his heart an ever
increasing desire for the universal perfection or salvation of humanity, faces the question
of the now and the hereafter in full confidence that the universal law of cause and effect will
in time render his ideals living realities.
With him, life is a means for growth and in the truth of Reincarnation he sees alone
the means of attaining the ultimate end of all mankind - Divinity, through incessant and
unselfish efforts for the uplifting of the whole world.
Does he seek personal salvation?
He knows that such a thing as the bliss of heaven can not exist while there is one
fragment of the whole which lacks perfection and with the force of his whole nature,
inspired by an inborn knowledge that he is immortal. Divine in essence, he makes his
stand for Rest upon condition that it will never be possible until there is complete salvation.
Upon his life are the words:
"Never will I accept private individual salvation: never will I enter into final peace
alone; but forever and always will I strive for the universal salvation of every creature
throughout the world."
His immortality is with him every instant, waking or sleeping, his consciousness is
ever reaching upward towards the Divine Consciousness, and with his mind constantly
riveted to the Divine Purpose, his immortality, with all which the word implies, gives to his
life of the present an object which can not be attained in any other manner.

III. BY PENTAUR
Every one accepts without question or argument the fact of his own identity. It is the
central fact of life, the evidence that we have lived, the promise that we shall live. It is the
thread on which all acts, thoughts and feelings are strung, whereby we know they are ours,
and that we are. Apparently, however, this sense of identity has its gaps, so far as our
ordinary experience goes. We go to sleep at night, we awake in the morning, and, save
for an occasional dream, oftentimes fantastic, the

--- 180

night has been a blank, yet identity has been preserved. How? Can consciousness
o'erleap gaps of unconsciousness? We have no memory of our own birth, we cannot carry
back our consciousness to any beginning. We still live on this earth; we cannot carry our
consciousness forward to any end. Yet hourly children are born; hourly men, women and
children die. Did we begin to be when we issued from the womb; do we cease to exist
when we pass through the gates of death? We are face to face with the mysteries of birth,
sleep and death, and the greatest of all mysteries - Life. How marvelous is the bud's
unfolding, the springing up through the earth of tender shoots, the blossoming, the
formation of fruit and seed. How marvelous the unfolding of the mind and powers of the
child, its gradual conquest of eye and ear and hand and the power of speech. But the plant
dies, the flower fades, the child grows old, gradually the eyes grow dim, the hands feeble,
the mind loses vigor, memory fails - death comes.
Ever in Nature we find decay succeeding growth, life (!) giving place to death (!).
But, looking a little further, we find - ah! glorious discovery! - new life springing from death,
new growth from decay.
Yes, we find this, and we know there is something in us that stands above all
change. There is something in each of us which is our highest, noblest selves, which
transcends space and time, which can face death calm and unmoved, which has the will
to be even willing to die, thereby showing its power over death - there is this in each which
is of the nature of Life, which knows not death, which is immortal. We may not always be
able to identify ourselves with this highest Self, or this highest aspect of ourselves, but each
one of us has at some time in his life felt the thrill of that high consciousness of the Self
when it knows its oneness with Life, when failure is impossible, when for one instant the
Self becomes heroic, glorious, triumphant.
No argument, no return from the dead, can prove immortality: by the realization of
it alone can man know immortality, and he will then know it has naught to do with time,
naught to do with death, no terms can describe it, no units can measure it - it is Life itself.
But though every one has at least some one moment of such realization, yet the
ordinary lives of most of us are far from it, and by comparison are poor indeed. Hence the
question is not one of the immortality of the soul, of which each one is assured in the deeps
of his heart, hut how to make our ordinary lives partake of immortality, how lift them up that
they shall be illumined by the radiance of Life and filled with its joy.
How call we do this? Does not the soul speak to each and charge each as the
divine Beatrice charged Dante: "See me, thy prophetess, thy good Egeria, thy Fate; and,
young as thou art - free, and, in all else, fortunate - remember the path I trace for thee, and
the great gifts that I do charge thee to Make immortal!"
We have this divine command laid upon each of us, that all the gifts and divine
powers of the Soul shall be mirrored in our lives; that these gifts and powers which belong
to the Soul shall become ours in realization; that we shall make them immortal. Our
heritage is divinity itself - nothing short of that will satisfy the soul. Immortality includes all
this - means all this.
In each life every desire towards the Good, the Beautiful, the True, every thought
of love and compassion, every unselfish act, becomes a living golden thread out of which
the soul weaves its garment of Immortality.
In the lives of each are some moments that live - not in the self-satisfaction or self-
gratulation of the mind, but in the supreme content and joy of the heart - moments when
the heart goes out in sympathy to another, moments of self-forgetfulness, of fortitude, self-
restraint and self-conquest.

--- 181

These are the "heart throbs" by which alone Life can be known, the notes that go
to swell the harmonies of Eternity. Every heart responds to these "heart throbs," and what
we call the little things, the little opportunities, lie in every one's path. But in truth they are
not little, but are a part the great gifts which we are "charged to make immortal."
It is not an immortality of rest that the soul desires, but an immortality of Life, strong,
noble, active; an immortality, not of an hereafter, but now, today, on this earth; an
immortality of joy, of love and service of others; an immortality of ever-widening powers.
This is the immortality of the Soul; this is our immortality just so far as we realize we are
the Soul; it is not far off; it is ours now if we will.

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

SONG OF PRUDENCE
by Walt Whitman
(Selected)

Manhattan's streets I saunter'd pondering,

On Time, Space, Reality - on such as these, and abreast with them Prudence.

The last explanation always remains to be made about prudence.

Little and large alike drop quietly aside from the prudence that suits immortality.

The soul is of itself,

All verges to it, all has reference to what ensues,
All that a person does, says, thinks, is of consequence,
Not a move can a man or woman make, that affects him or her in a day, month, any
part of the direct lifetime, or the hour of death,
 But the same affects him or her onward afterward through the indirect lifetime.
------

All that was ever manfully begun, whether it succeeded or no,

All suggestions of the divine mind of man or the divinity of his mouth, or the shaping
of his great hands,
All that is well thought or said this day on any part of the globe, or on any of the
wandering stars, or on any of the fix'd stars, by those there as we are here,
All that is henceforth to be thought or done by you whoever you are, or by any one,
These inure, have inured, shall inure, to the identities from which they sprang, or
shall spring.

Did you guess anything lived only its moment?

The world does not so exist, no parts palpable or impalpable so exist,
No consummation exists without being from some long previous consummation, and
that from some other,
Without the farthest conceivable one coming a bit nearer the beginning than any.

Whatever satisfies souls is true;

Prudence entirely satisfies the craving and glut of souls,
Itself only finally satisfies the soul,
The soul has that measureless pride which revolts from every lesson but its own.

Now I breathe the word of the prudence that walks abreast with time, space, reality,
That answers the pride which refuses every lesson but its own.

What is prudence is indivisible,

Declines to separate one part of life from every part,
Divides not the righteous from the unrighteous or the living from the dead,
Matches every thought or act by its correlative,
Knows no possible forgiveness or deputed atonement,
Knows that the young man who composedly peril'd his life and lost it has done
exceedingly well for himself without doubt,
That he who never peril'd his life, but retains it to old age in riches and ease, has
probably achiev'd nothing for himself worth mentioning,
Knows that only that person has really learn'd who has learn'd to prefer results,
Who favors body and soul the same,
Who perceives the indirect assuredly following the direct,
Who in his spirit in any emergency whatever neither hurries nor avoids death.

--------------
--- 182

THE SACREDNESS OF SCIENCE

by Henry T. Edge
 Many great names are tarnished by the misuse to which they are subjected, and
blamed for the fault of the petty spirit of the age. Science is one of these, for, though
Science herself is a Goddess, yet the commercial and drudging spirit of this age has so
degraded her fair name as to make it of little respect in our mouths.
Early in the century our modern science was regarded in a romantic and soaring
spirit; it was to be the herald of a brighter day, the revealer of beneficent mysteries, the
upraiser of humanity. The imagination of the public was fired; the researchers were
devotees, who sacrificed money and position at the shrine. Now science has degenerated,
partly into a kitchen recipe book for commerce and manufacture, partly into a laborious and
soul-stifling curriculum for students of the professions, and again into the pedantry of dry
statistics and formulae.
In this decline and fall of ideals we recognize the familiar touch of the clammy hand
of the money power, the hum-drum and commonplace of life, the hurry and bustle and
sensualism of civilization. This same clammy grasp has throttled Art, as music, painting,
poetry, or drama; it has petrified religion; it decays all it touches. We are restoring the
Drama, both in its music and its production; we are re-awakening the spark of true religion
beneath the crumbling cinders. Shall we not also, in the coming century, witness the
beginning of the liberation of Science - Divine Radiance - from the halter of those dark
powers that have sought to harness her to their own mill? Shall we not, my brothers, see
our Goddess wedded, as of yore, to godlike enthusiasm, so that Love and Light may be
one, and may warm and illuminate humanity as the glorious sun expands the heart of the
rose?
It is not the mere drudgery of scientific work that is deplored, for labor is noble; but
the commercial spirit at the back of it. To study Nature, even in her humblest workings, a
joy; but not when done to earn marks, or get a first-class, or secure a good post. It is the
atmosphere of cram and competition that sours and disenchants our scientific work. This
sordid spirit also acts more subtly by bringing into high places the meaner but coarser
natures, who turn science into pedantry and scholasticism, and ousting the geniuses whose
brilliancy is unacceptable because "unorthodox." The professors of modern science, like
the ministers of modern religion, do not often strike us as shining examples of the genus
Man. When introduced to a great professor we do not expect to behold a man of great
stature, noble mien and fine, luminous eyes. On the contrary we see an ordinary mortal,
no wiser nor better than ourselves; his pursuit of science has not added a single cubit to
his mental or moral stature: lucky for him if it has not made him wrinkled and neurotic. The
pursuit of modern science does not make great demands on our will-power, our moral
strength, or our broadness of sympathies. Too often the merest drudge will succeed, a
mere pigmy of a man, physically, mentally and morally. Needless to say, an institution with
such men at its head cannot produce any very grand results. It may send a man with a
knife to cut open a live dog in search of balm for the healing of human bodies, or it may
enable, as we read in today's paper, the news of a race to be sent through the air by
wireless telegraphy.

--- 183

Yes, modern science is ugly, it is petty, it is sordid; it can be more cruel than hell.
It is ready to lend itself to the meanest and wickedest uses. It is not science at all; it is
low cunning. But I love Science, and deep in my heart lies her true shrine, at which I still
worship, while my hands trifle with vain tasks.
The Science of Right Living is what we all pine for today. No mere rules of moral
and physical hygiene for the individual: so many ounces of food a day, open windows and
flannel next the skin; nor directions for making me better than my neighbors. But a
Science that can show us how to dwell in harmony with one another, and how to balance
together the conflicting temperaments of many people. In short it must be a Social
Science. But what sort of a Social Science? Not one that assumes that every man is
governed entirely by selfish desires, and that draws up rules by which these desires may
be caged up or gratified without mutual conflict. We do not want an industrial army of
human machines, eating and working and playing and sleeping in monotonous routine. We
have heard of many social Utopias of this kind, and their fault lies in regarding man as
merely an intellectual animal, or a being that reaps the produce of the soil and eats it;
instead of regarding mankind as a great Soul, having higher aims than to fulfill the bodily
functions. Hence, in these Utopias, men are made to help each other and prevented from
injuring each other. We want a society in which men will want to help each other, and will
hate to injure each other. In fact, we need a Science of the law of Human Sympathy, a
Science which shall study the great force of Love and show us how to bring it into
successful operation. That would be something like a Science.
Man does not know the mysteries of his own nature. He does not know how to work
his own engine, nor how to live happily. He must be taught. Medicine professes to look
after his body, though even in that, if we are to judge by results, it does not succeed.
Religions quarrel over his "soul." But how is he to learn how to control his mind, purify his
passions, escape from the bondage of his senses? Science ought to do this.
We must restore the lost Sacred Science, the science that teaches man the
mysteries of human nature, and how to live happily and well. This Sacred Science has
been lost by us in the Iron Age, and, in place of it, we have a multitude of little sciences (or
rather "ignorances"), such as theology, physics and politics. Each of these little sciences
is crippled by its separation from the others, for Science is really one. Religion is without
form, vague and unpractical. Physical science is materialistic and unaspiring. True
Religion and true Science are one, for they are but different names for the Sacred Wisdom.
If there is any doubt about the need for a purer and nobler Science, the doubter
need only judge the tree by its fruits. Let him go to a town given over to chemical works
or iron foundries; let him contrast the palace hotel with the doss-house; or let him visit a
vivisection laboratory. Then let him read Dr. Wilder's articles on ancient Egypt, or any other
description of an enlightened and beautiful age.
Like our other failures, Science fails through not being grounded on Brotherhood;
and, therefore, it is ugly and painful, as are all other institutions which ignore or contradict
the cry of the human heart. Hence it ministers to selfishness, vice and money-greed, and
is not found on the side of the humble and meek. The coming Science will be founded on
Brotherhood, and it will teach all men to live beautiful lives, and to attune their hearts to the
great Heart of humanity. It is the thrill of human sympathy in the heart that opens the eye
of wisdom and ends all blind groping and speculation. Scientific researchers who neglect
the training of their souls and minds, and the purifying of their hearts

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and lives, are like astronomers with broken telescopes, or blind men studying the colors of
the rainbow. To gain true wisdom it is necessary to thoroughly cleanse and strengthen
every fibre and faculty in our nature, or we shall see at best but distorted images and
delusions. This is why that knowledge which is hidden from the cultured and cautious is
revealed to the innocent and pure-hearted; the cultured and cautious cannot get at it. Let
us, therefore, cease trying to burgle Nature's secrets with our clumsy and dirty tools, and
try to so live as to earn a little true Wisdom, so that we may fulfill our little duty humbly and
contentedly, and make ourselves a source of restful peace to our neighbors.

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

THE INDWELLING GOD

by Zoryan

How silently, how uncognizably has dawned upon the world the idea of the
Indwelling Divinity in mankind! Only after the morning is fairly on, we notice the fact, as do
awakening sleepers. The matutinal purple glow seems to lay its soft touch upon the lofty
summits of human thought. The souls are stirring and try to be responsive. Even in their
outer manifestations the signs are not lacking. The idea begins to crop out very often in
modern poetry which, in short, terse sentences, hashes out the inner light of the rebellious
soul as an answer to the outer so long-suffered gloom, whether of science or of theology.
In some modern philosophical essays one notices some appreciable warmth, when
discussing the underlying divine principle. It is no more a cold pantheism of speculation,
some scheme needed to connect matter and force, or matter and consciousness. It is not
now a perception, distinct from objects in such a sense as to place it in one row with them;
it is not even something to be perceived, yet all seem to know that it causes those objects
to grow brighter, that it opens widely spectators' eyes, and in a new light of responsibility,
of greater importance of the whole scheme of things, more calm, more trust, more hope,
more love. It is observed also in the new trend of thought in various religious bodies, their
parliaments, their interchanges, where the Fatherhood of God seems to break through all
distinctions, and over all tottering props and aids, and to strive to manifest its hidden
radiance in its true denomination, which is the Brotherhood of Man, and thus finishing its
birth-throes of ages, become visible at last.
New vibrations are awaking in humanity, above which the Holy Grail itself seems
floating on the waves of light. No wonder that the nations are growing tired of their pride,
their rights of rule and dominating conquest, and talk about the universal peace. And their
talk is louder than the crowing of the black birds of night, which in the new shimmer of the
morn throw off their masks and pretenses and sail under the purple rim of the clouds, under
the edge dividing the twilight from the darkness, where they really belong. The light is as
much exasperating to them as it is cheering for those in whom the great Oversoul labors
for compassion. All this appears to be outside of the visible theosophical movement. It
sprang simultaneously with it. The omen is portentous. But the connection is vital, beyond
words, beyond dogmas, beyond societies. Can we surmise how many men and women
help the cause with silent thoughts and pure, un-
--- 185

selfish, calm, and helpful lives? They are indeed transmitters of all blessing, the crystals
softly filtering Divine radiance upon the tender morning flowers of mankind, upon the half-
conscious children of the race, upon these promising and yet so neglected orphans, these
buds, covered with rust and mud, and yet containing within potentialities untold of wondrous
blossom-beauty and of rare perfume, of exquisite form and color. These are our future
friends and lovers, joy of the cycles yet to be, now, alas, unrecognizing of the hidden
helping hand in their feverish sickness, suspecting even words of love and cheer, as though
of a hypnotic serpent's hiss, taking the shaft of light in a cloud-rift for a Jehovic thunderbolt
leaping from the sky, frightened by the treachery of their false leaders of the past, wolves
in sheepskins, whether dogmatic soulless, or materialistic wooden, ruled by their long row
of earthly kings, so often a parody on those White Divine, and a semblance lingering so
long in the faithful memory of the people, trusting, hoping, waiting - waiting for ages for the
deliverance to come.
And now it comes, the fiery Pentecost, the promised Comforter, seen and unseen,
felt and unfelt, flashing from one pure life unto another, spanning the continents and seas,
making the world glad with its fraternal message, spreading its dove-like wings, where a
little while ago wings of monsters darkened the air! Who cleared the lower cloudy strata
of the atmosphere? Whose breeze swept by the monstrous floating things, the mental
dark-born fancies, that obscured the skies? Who knows? except that the light is here,
except that the clouds are riven, and the eternal upper strata burn with the rainbow flashes
of the dove-like wings. What joy must it be to the Great Helpers to blow upon the scattering
clouds! What pleasure to notice many of that dear orphan crowd join them in their efforts!
They do so with their thought, and the darkness collapses, as does a mist before the light
of day, as does a dream before the breath of waking, as does anger before a smile of
cheer, as does pain before a ray of love. Oh! even if it be the world-anger and the world-
pain, which seem to be forever fast immured in the eternity of darkness; oh! even this must
pass away before the breezes blowing and the light breaking forth from the divinely
illuminated hearts.
So much work done already, and yet how silently the Light has come upon the world;
how stealthily it crept, as though a thief at night; how nameless it remained through all this
time, working without assumption, only for the sake of truth and for the sake of liberty of the
soul, and for the sake of love and universal brotherhood! How widely it spread, touching
minds with crystallinity of the eternal air, striking hearts with the golden ring of sound, which
makes the whole world glad, coming itself to dwell in us, dropping to us from its high skies,
as though some falling star, searching for its lost companion and friend.
No! no! no one now will be able to take it away from humanity and monopolize it only
for this person or that, none will be able to whisper that it is in this or that secluded place.
Everything else, when the divine morn arrives, may properly reside in a secluded place, but
not that which at its coming flashes from east to west, not that which illuminates the skies
and ensouls the tribes of time with the vibration of the eternal timeless breath, not that
which turns the globe upon its cycle-swaying axis, where years return to years to meditate
together of that great circle which has no years to count, not that which makes a drop live
in the ocean, the ocean in every drop.* Everything else may be separate and chaotic in the
night, but when this wave of light arrives, even stones themselves vibrate with a thrill of joy,
even shadows cannot escape it, but must choose to search their own underlying essence,
even dreams cannot he hidden from it, but must portray, whether they know it or not,

--------------
* Voice of the Silence.
-------------
--- 186

its one aeonian form in their many forms.

This first break of dawn we can regard, if we so choose, as the first initiation, or,
rather, that which makes any initiation possible - the finding of God in man and nature - the
first, and yet the highest, knowledge to descend later into details, that it might reascend
back, having finished its work for the salvation of the lower nature. And by the cyclic laws,
it is evidently not secret now, though the details may be. It is alone the maker of
civilizations, the supporter of the true light and glory of all nations, the mystic painter of the
skies, the holy fragrance of the bloom of life, the crystal space and atmosphere for the soul
to breathe and grow and spread and find her anchors and her diamond points, and it is the
sunlight of the heart and the rhythmic song of cycles, whose harmony devours time itself.
For it is harmony that makes the swings of thought return forever into the measure
of one Master-key of tone, and that gathers the cycles into one melody in which each tone
is holding and supporting another; so the present preserves the past and awakes the
future, all resting fast in the mystic Mother and Container of the ideal cyclic sound, in that
causal God-like shadow of the One Duration. It is harmony that obliterates the selves, so
that the one great Self of divine compassion might live and work. And it is harmony that
will eventually absorb all time and space in its vibration and lift humanity even into Nirvanic
heights.
In this light the world is not only a divine temple, but it is more, for it is an organism
of an Indwelling God, the very blood and flesh of the mystic Christ himself, who dwells as
much in the whole of it as in the tiniest human atom. Before such truth all doubts must
vanish. To explain its workings is as difficult for one as to explain, for instance, how we can
move our hand at will; but O wonder! this analogy, instead of multiplying difficulties,
securely and properly waves them aside and helps to proceed onward. How foolish would
it be for us to refuse to move our hand, because we cannot prove how it is done! How
unwise would it be to decline to lift our thoughts and aspirations, the limbs of our own soul!
what suicidal nescience would it be to argue ourselves away because our intellect is weak,
and cowardly our heart! Would it not be better to dare and to emerge from gloom, whether
we can explain how it is done or not?
And it was done before dark ages came; it was achieved by happier races than we
are now, under diviner skies, and more translucent, warm, caressing air, teaming with
shapes angelic, tender with flowery softness of repose. Those times will return again if we
persist. Again the souls will pierce, like the Egyptian pillars, through the seven secret, now
hieroglyphic planes, to emerge lotus-like into the sunny realm of spirit. Again the gods will
descend on earth and make men divine, as were the ancient heroes of Greece, who were
akin to them and felt their whispers in the laurel groves and heard the thunder of their
wheeling chariots upon the copper roofs of temples. And again the Changeless, the
Secondless of the ancient land will beckon to men from beyond the ever-waving veil of
Maya* as speaks a mother to her child by shaking to it an intervening star-studded drapery,
as if to say: ''Be not afraid. I am yet here!"

------------
* Illusion
---------------
--- 187

RICHES AND POVERTY

by Edward C. Farnsworth

While conveying to the mind conceptions of things diametrically opposite, the words
Riches and Poverty represent conditions universally regarded as either desirable or to be
guarded against. It is my purpose to inquire briefly into real conditions, those not covered
by popular usage of these words. In this investigation, the searching light which Theosophy
throws upon the dark problems of life, will undoubtedly prove valuable, while the correct
standards of this philosophy will enable us to measure accurately any claim that can be
made and, in short, to definitely determine who are the truly rich and poor.
It may be well, at the outset, to examine the real nature of possession, and it
therefore becomes necessary to repeat the great fundamental teaching of Theosophy, one
we should endeavor to make our own, if we are to arrive at real and satisfactory
conclusions. Theosophy teaches that every atom in the manifested Universe is passing
through countless experiences, thus constantly enlarging the area of its knowledge, until
it finally shall become capable of realizing the ultimate truth, that it is one with the great
indivisible whole.
The inner spiritual man is such an evolving atom and his mind, as yet
comprehending only a part of the great whole - and that most imperfectly - separates it into
many smaller parts corresponding to his vacillating thought, his inability to keep his mind
in a condition of stability. Possession consequently, may be of two kinds, illusionary and
real. The first is due to the idea of divisibility and separateness; the other is the realization
of the unity of being.
The discontent often following successful effort to make certain prizes our own, for
instance material wealth, is the inner spiritual protest felt in the temporary calm following
such effort. If we can interpret aright what the spirit is endeavoring to show us, we shall
surely pause before entangling ourselves still more in the subtle web our strivings have
woven around us. Here, now, is an opportunity to learn a priceless lesson, for there is no
permanent peace nor happiness in our endeavors to appropriate any part of the unified
whole. That whole is an ever-living protest. We but pit our insignificant, selfish
personalities against its entirety. The miser, in the very illusion of possession, sacrificing
every comfort and need to desire for wealth, loses all in death, perhaps precipitated by an
unwillingness to buy the essentials of life. We consider such conduct to be the greatest
folly, forgetting that he merely accentuates a tendency common to all men.
The desire for possession manifests in even the lowest forms of existence. The
earth absorbs moisture from surcharged overhanging clouds; the flower drinks in morning
sunlight and the refreshing dews of eve; the tree rooting itself firmly in the ground, draws
therefrom materials indispensable to its growth; the tiniest insect breathes the surrounding
air; Leviathan sporting on the waters that saw his birth; the lion roaming the vast African
forest; the tiger stealthily treading the debris of the jungle growth; all receive their meat
in due season. Desire for possession is therefore fundamental and necessary; the
mainspring of action in nature's vast yet most delicate machinery.
Some animals and the most evolved of the insect family have foresight to
accumulate food for future use, but, in man de-

--- 188

sire to possess becomes more fully developed with the growth of mind, the ability to reason
from cause to effect and consequent looking forward to results, for instance, the thousand
and one places and preferments material wealth puts within the grasp of its possessor.
Nevertheless, the desire for ownership is of divine origin, without it the soul could never
come into its birthright, would never be urged on from experience to experience, finally to
realize that, as it belongs to the indivisible whole, so the indivisible whole likewise belongs
to it.
It is inevitable that entities, in whom mind exists but as a potential germ, will fail to
see whither they are tending and the pitfalls besetting the way. Savage beasts prowling
through desert wastes or infesting the fastnesses of tropic climes, exist but to kill and
devour. The scarcely less savage aborigines of Australia and Africa use reason's aid to
better accomplish the same thing. Civilized man, while not killing outright, is often the
epitome of self-gratification, bringing his more developed mentality to bear in maturing
plans which shall best advance himself at the expense of others. He is consequently
doomed to final disappointment, to eating the bitter kernel lying at the heart of the fruit of
selfish striving. Could man be satisfied with anything less than the inestimable riches of
infinity, then would the purposes of Divine Wisdom come to naught. How shall he best and
quickest come into his true birthright? This is the all-important question, yet answered for
him many times, for the guardians of humanity, knowing the true method, have sent their
messengers to every time and people.
If we look for the central ideas such teachers have clothed in outward forms adapted
to their respective times, we shall find in all an identical lesson, for these Sages have
eschewed material possession and much that man holds dear, showing by precept and
practice that "It is more blessed to give than to receive." To give freely of material comforts
with true sympathy, is to come into rapport with much otherwise on the outside and foreign
to us, is to grow steadily into a feeling of oneness with all that breathes, a sense of
inseparability from the great whole and consequent possession. On the other hand, he
who hugs to himself his perhaps hard-earned wealth, whether mental or material, in so
doing necessarily separates it mentally from the great whole. He thus creates a wall - real
to himself at least - between what he calls his own and what he - while inwardly consumed
by envy - considers the property of others; for the drama of life is really enacted in the
mind. The deep, underlying basic reality is clothed by mind with whatever vesture
corresponds to the present mental condition of the observer, his ability to cognize more or
less perfectly ultimate truth.
It becomes apparent, therefore, that the teachings of Theosophy completely reverse
popular standards in regard to Riches and Poverty, for they show that many of the seeming
rich may be more striking examples of real poverty than the humblest of the so-called poor.
A realization of this caused many of the greatest sons of Earth to consider the possession
of riches something vastly inferior to service of mankind. We ought, however, to beware
of bigotry for the danger lies not in mere riches, but in the sense of separation such
possession is apt to engender; while, on the other hand, riches may be the means -
through their wise and generous distribution and consequent amelioration of conditions -
of bringing to their dispenser the fruit of real possession. One of the most deplorable
results of material and even mental riches, is the feeling of superiority, of haughty aloofness
they often produce. Thus is created a stumbling-block which will greatly retard, if not
actually prevent progress toward the attainment of true spiritual riches. Such is often the
condition of the pampered inheritor of material wealth.

--- 189

He who has never mingled in the battle of life, understands nothing of, can not feel
for, its hardships and miseries. He has not seen a companion of tent, of meal and
campfire, less favored than himself, fall at his side in the onward rush, nor with him while
standing as though deep-rooted in the soil, has he met the tempestuous shock of
contending armies. Never has he seen him grow weary and drop by the way and turning,
hurriedly, administered material aid and words of sympathy e'er he, himself, at the call of
an even greater duty, regained his place in the ranks. He has never seen a soldier friend,
wounded and fever-wasted, stretched on some hospital cot, nor can he know with him the
loneliness of the deserted battleground as he lies facing the over-hanging blue immensity,
whereto he now - apparently bereft of human sympathy - turns his thought and eye and lo!
one by one, as if touched by the mighty hand of a mysterious being, the doors of heaven
open and through their fair portals, streams a tender, golden light, on whose beams he
shall mount to peace and reward for duty bravely done.
If there be anything in the foregoing conclusions, it is evident that true riches come
to the unselfish servant of humanity and to him alone. He is the great magician and
alchemist, the unveiler of truth, the dispeller of illusion. Apparently transforming common
clay into the purest metal, he in fact reveals the real nature of things. No skillfully devised
mechanism of iron and steel, no builded brick nor stone, no armed watchman guards his
treasures, no corrupting moth and rust can deteriorate their value, for they rest in keeping
of the great law that holds the Universe to its eternal foundations.

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

Two Incidents at the Congress

It was one of the evenings when the delegates had gathered in the halls and parlors
of the hotel and formed into groups of various kinds. An old worker, faithful and true, but
who had been ill and showed that her strength had not fully returned, stood a few steps up
the staircase looking on. Suddenly the Leader was observed to withdraw from the throng
around her and move quietly towards the staircase. She took the faithful one's face
between her hands and kissed her, putting an arm around her and patting her cheek
lovingly. It was over in a moment, but the look of heart satisfaction that came over the
weary face showed that a touch had been given there the effect of which would not soon
wear away.
 The picture may be seen in last issue of the outer portal of the S. R. L. M. A., built
of the stone sent by Lodges from all over the world and lovingly arranged thus by Brother
Neill. Some idea of the significance and rich meaning of every act done at Point Loma may
be gleaned from the following: One of the foreign delegates, very daintily clad, was
observed to wend her way along a path which led outside the portal where the ground was
firm, not deeply dusty as between the pillars, when suddenly she stopped, retraced her
steps and passed through the portal that no step in the symbolic progress should be
missed. - Spectator

-------------
--- 190

THE SOKRATIC CLUB

by Solon

(Continued)

At our last meeting the conversation turned upon the place of reason in scientific
investigation. Dr. Roberts as usual was inclined to be argumentative, and when I arrived,
I saw at once that Mr. Knowlton had been treading rather heavily on the Doctor's toes and
encroaching on some of his pet theories. The two had evidently reached the club quite
early and were deep in conversation in a corner of the room, entirely oblivious of anyone
else. How long this would have lasted, I cannot say, but when the Professor came in,
several other members having also arrived, he suggested that the conversation should be
for the benefit of all present, especially as according to the club's programme, the evening
had been set apart for general discussion. Dr. Roberts was a great student of science and,
as I have previously said, was inclined towards a materialistic view of life; though at the
same time he was most kind-hearted and sympathetic, as a rule he was much averse to
showing the softer side of his nature and preferred to have people think of him a devotee
of exact science and a believer only in cold hard facts.
On the other hand, Mr. Knowlton, though also a deep student, was of a more
intuitive nature, and held the view that knowledge came from within rather than from
without, and that the deeper knowledge could not be reached by argument and even
transcended the power of reason.
The Professor. - "Doctor, it isn't fair that you and Mr. Knowlton should monopolize
each other and keep all that interesting conversation to yourselves. What is it about? You
surely ought to let us all participate in the feast of reason and the flow of soul.' So practice
a little self-denial and come out of your corner and join the rest of us."
Dr. Roberts. - "I am sure we shall both be glad to accept your invitation and join the
rest of our friends, Professor, though whether you would be interested in our topic of
conversation remains to be seen; but for my part I would rather join in a discussion that will
interest all."
Mrs. Wilding. - "No, no, Doctor, we want to know what you were talking about. You
were both so engrossed and oblivious of all else that our curiosity is aroused, so please
continue."
Dr. Roberts. - "Well, the subject was no new one, and though I cannot vouch for our
conversation as a feast of reason and a flow of soul, yet perhaps in one sense that phrase
exactly describes it. Certainly I was espousing the cause of reason and Mr. Knowlton that
of soul."
Miss Holdy. - "So both together you ought to provide a royal banquet, if you could
only agree."
Dr. Roberts. - "That is sometimes a difficult matter. You see we are trying to travel
along different roads, and although we each have the same end in view - the attainment
of truth, yet we haven't yet come to the point where the roads meet. I am not willing to
accept any statement unless I have thought it well over and examined all the arguments
for and against it. Mr. Knowlton takes the position that this appeal to the reason often
causes one to miss seeing the truth and clouds the understanding."
Mr. Knowlton. - "It is not that I would belittle the reason, but that I claim it is not
supreme. There are some people who, even when they know a statement to be true with
the inherent beauty of truth, will

--- 191

argue and argue, and reason pro and con, until lost in a labyrinth of words. Then
sometimes they wake up to the fact that the statement has become so distorted in its
meaning that the beauty has faded from it and its life gone, and that instead of a living truth
they are face to face with nothing more than a cold, dead formula."
Dr. Roberts. - "But without this process a statement, though apparently true, would
remain of no more value than mere fancy or belief - it would not be knowledge."
The Professor. - "Doctor, would it not be more correct to consider knowledge as the
result of experience and realization, rather than of reason and argument?"
Dr. Roberts. - "It is no doubt true that experience and realization, where obtainable,
are steps in the acquirement of knowledge, but I maintain also that it is necessary to be
able to grasp it with the reasoning powers for it to be really knowledge, and many a fancied
experience or apparent reality will not stand the test of such reason."
Mr. Knowlton. - "The question comes to this, then: What is the right place of the
reason in one's life and nature? Let me give a very simple illustration of the acquirement
of knowledge through experience, namely, of the nature of fire through being burnt. The
burnt child has acquired a knowledge which needs no argument and no reason. And the
scientific man who discourses learnedly about combustion and the chemical changes
produced thereby must still how before the little child's realization of the nature of fire.
Argument and reason and the results of analysis and scientific investigation may widen the
area of this knowledge, but the germ of it is in the actual experience."
Dr. Roberts. - "All this is really in support of my position. Let us go a step further and
take other experiences of the nature of fire and its effects in other directions on other
bodies, until finally we have the scientific theories of heat and its correlations - light, sound,
electricity, etc., all of which attest to the supremacy of the mind."
Mr. Knowlton, - "Until, Doctor, - "
Dr. Roberts. - "Until what? What do you mean? The statement is indisputable."
Mr. KnowIton. - "Until some new experience arises, or some new fact is discovered
and all old theories are swept aside and new ones have to be constructed to take their
place. In fact, the reason is a bad guide but very good as a rear guard."
 Dr. Roberts. - "No, I do not agree with you. I admit that scientific theories have had
to be changed again and again, but that is simply an evidence of growth and development
of the reasoning faculty in us and of our power to use it, but it still shows that faculty as the
highest man possesses. Look at the instances in Chemistry and Astronomy where the
reason has actually gone ahead of and anticipated discovery."
The Professor. - "For once, Doctor, I would go further than you, and say that those
instances which you refer to and which are looked upon by the world as triumphs of modern
science are marvelous only in that they are so very, very rare, and show the weakness and
backwardness of science rather than its strength and advancement."
Dr. Roberts. - "But, consider, Professor, the vast strides by which it has advanced
during this century and the magnificent generalizations it has made of the conservation of
energy, the indestructibility of matter, the laws governing the movements of the heavenly
bodies, and greater than all the theory of evolution and the law of the survival of the fittest.
Go back a few hundred years, and what knowledge of science had man? Save for a few
rudiments of science taught in Alexandria and the elements of medical and mathematical
and astronomical science that have come down to us from the Moors - "
The Professor. - "Go on, Doctor; don't stop there. Why not go back to Egypt and
Chaldea with their marvelous knowledge of astronomy; to Egypt and Greece with their
Canons of Proportion in Architecture

--- 192

and Scripture. Why not mention the engineering and mechanical skill of the ancient
Egyptians, or the lost arts - one or two instances of which remain - but how many more are
lost, modern science does not know. Can your scientist today make hard copper with a
cutting edge like steel or malleable glass, or color glass with all the colors of the rainbow?
True, modern science has achieved great results; I would not detract from its work, but its
achievements have been as those of childhood, and today are tinged with all the errors due
to the very partial outlook and inexperience of childhood. To estimate the true value of
modern science and the mental and spiritual development of man today, it is not enough
to go back a few hundred years, to see our ancestors in Europe emerging from barbarism
and compare our attainments with theirs. No, to understand the place where we stand
today, we must go back to Greece in her glory of art and literature; to Chaldea and India,
to ancient Egypt, (that land of mystery and science), and farther back still to pre-historic
America from whence even ancient Egypt derived her wisdom, and evidences of which
Madam Purple has declared will at no long distant day be discovered."
Dr. Roberts. - "But beyond the existence of a few monuments and the three or four
evidences of lost arts, what proofs have you of the power and grandeur of the ancients?"
The Professor. - "Your scientists claim that if you will give them a bone of any animal
they will construct the whole animal for you. How comes it, then, that from the stupendous
monuments of Egypt your Egyptologists have failed to measure the glory of its civilization.
Some have tried, but all, even the boldest, have been too timid, and have been hampered
either by the old chronological ideas based on Biblical records, or more particularly by the
pride of the people of this nineteenth century in the magnitude of their own achievements.
But consider a moment, should our civilization decline, what monuments would exist to tell
its story, even two hundred years hence, to speak of no longer period? Are the Sphinx, the
Pyramids, and the Zodiacs of Dendera mere rare efflorescences of a barbaric people? No
emergence from barbarism can be found in Egypt. Are they not the enduring monuments
of a giant civilization that could only exist as the outcome of giant thought, sublime science,
noble - yes, divine, origin? They are but a few words out of this chapter of the life of
humanity, yet they proclaim man's divinity, man's right to knowledge, yea, more, his
possession of knowledge.
"Let me direct your attention to one more evidence of the civilizations of the past.
I know you are a great admirer of Plato. Well, is it not strange that he, one of the sublimest
figures in history, should lend his countenance to a mere fable, such as the existence and
destruction of Atlantis, and solemnly state these as facts. We rely on and follow his
philosophy, but declare that Atlantis story a mere fable! It is no fable, my friend, and Plato
knew what he was talking about. And, moreover, the science of the old Greeks that is so
patronizingly spoken of by our modern savants, contains hints to the secrets of nature that
are undreamed of and that yet await rediscovery.
"If you would know the true value of modern science, study ancient history, go back
into the prehistoric times, seek again to enter into the portals to the Temples of the
Mysteries in Greece and Egypt, know above all that true science, now as then, is taught
only to those who are duly and truly prepared, worthy and well qualified, and that it is not
for the profane but for those who after due purification gain admittance into the sanctuary
of their own souls.
"How much more might be said! Some day perhaps, nay, certainly, we shall recover
the old wisdom, when we have learned to use all our powers, not for self, but in the service
of humanity, and that reminds me. Doctor, I would like some day to

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take up more fully the part that reason plays in the acquirement of knowledge, but must
leave it for another time."
Dr. Roberts. - "I will remind you of it, Professor; but you see I began the evening by
monopolizing Mr. Knowlton, and now have monopolized you, so I think the ladies ought to
have a chance to contribute their share to the conversation."
The ladies did not agree in this view, and begged the Professor and Dr. Roberts to
continue, but failing in their request, the remainder of the evening was devoted to music
and lighter topics.

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

A PILGRIM AND A STRANGER

by Mary Alice Harman

I'm a pilgrim and a stranger passing over;

I can tarry, I can tarry but a while.

The pilgrim opened his eyes widely as he came into the Place. The light seemed
intolerable, and with a faint cry he closed them, caring nothing for those about him. The
murmur of voices speaking a strange language, the chill of a cooler atmosphere and the
fatigue of a long journey, which even now he could but dimly remember, caused him to
wish he had not come to this Place to gain the experience he sought.
Presently he fell asleep, and for a long time he alternately slept and waked,
sometimes looking at those who waited on him and contrasting them with others he had
known elsewhere. The One who had bourne him thither, weary with pain and suffering
from her burden, had gently kissed him, then passed over the invisible bounds of the Place,
grieving to leave him alone, where none could fulfill her part. Becoming accustomed to the
ways of his new acquaintances, he brightened somewhat, thinking perhaps he could in time
learn to like them. His eyes often had a puzzled, far-away look, as of vague dissatisfaction
with existing conditions, but it was never voiced; for, as he began to understand what was
said and in return made attempts to answer, his former life slipped from his memory.
For a long time he saw no one whom he had known before, and he was lonely and
sad, for the new associates often jeered and smiled covertly at his futile efforts to speak a,
to him, foreign tongue. But one day, before he could be trusted to wander in the busy
streets where no one had time to listen to his halting speech, he was wandering
disconsolately in a rose-scented garden, when a beautiful golden-haired being came
running to him and spoke, not the language he heard daily, but one he had well-nigh
forgotten. Joyously they conversed, and his heart beat high with pleasure at meeting one
from the old home. Many happy hours they passed together, but one day she did not come
to meet him. When he asked where she was, he was told, weepingly, that she had gone
"Where there was no more night."
Sorely he puzzled over the mystery, longing to join her, but as time passed his
remembrance of her became dim and vague; she was as a vision, a part of his former life.
It seemed years before he could converse with any connected thought. While living
in other Places he had learned customs and speech without the interminable instruction
and practice here necessary, and his eager, insistent nature felt hidebound by his
environments. Many times he wept in solitude at his slowness of comprehension

--- 194

and inability to express the loneliness which he felt so keenly.

His companions laughed and mocked, calling him "odd," so he retired more and
more within himself, and, feeling sure they had lived in other Places than this, he wondered
why they should be so critical at his imperfections. Surely they had to be taught when first
they came to this Place; they must have brought with them hopes, desires, ambitions -
were they forgotten? Had they no ideal other than living for self, to oppress their fellows
and to make MONEY?
Yet must he stay, his term of probation was not ended. He became known of men.
Those who had shown attention at first were proud of his original personality, and even
boasted: "We taught him our language, our ways! See what an apt scholar! He will be a
great credit to us before he goes hence." They did not care to remember he was
considered a burden when first he sought sustenance and aid in helpless weakness, and
he never reminded them. His eyes would grow dark with anguish at recollection of the
unnecessary pain once given his sensitive, tender nature by sharp reprimands and hasty
words when he had not understood what was required, but his sufferings were never
alluded to.
Time went by in unceasing measure. The Pilgrim had resided in the Place a long
long time, and though he had made many friends, learned much, and become an
accredited member of Society, he still felt a sadness and loneliness seemingly not shared
by those around him.
These found championship and solace easily. Satisfied with themselves and with
each other, they passed the time in eating, drinking, and making merry. He could not thus
be satisfied. Still called "odd," he ever searched for one whose companionship and love
he had known prior to this dreary round of existence, his eyes ever sought the eyes of
others, hoping to find therein some token of recognition. His recollection of any other
medium of expression other than that now habitually used had vanished. It was torture to
think he might not be understood if he should find the long-sought friend.
If he should meet, could he accost her? Would she understand? The words used
so fluently might sound strange and uncouth to the one whom his soul desired. He realized
how inadequate spoken words would be to convey the meaning of the great waves which
surged through his entire being as he dreamed of the completeness that love would effect
in his nature. He pondered on all that such a companion would be to him, striving to hide
his thoughts from the curious yet inconsistently indifferent throngs about him.
One day he met her. Soft, dark eyes gazed into his, and a curious yearning inquiry
caused recognition on his part at once. She did not know him as readily. Contact with the
people of the Place had caused each to mask their pure and fervent natures under the
cloak of conventionality, and he feared to speak his heart's thoughts too abruptly, but gently
led her in memory over the paths of the past while unrolling the curtain of the future.
Then at last she knew him, and remembered the dead, dear past. Oh, the joy of
reunion! Their hearts again beat as one! Every endeavor, every purpose, every delight
was shared in common, and the whole world seemed transformed.
New knowledge, new power to do good, wisdom, filled their lives. They cared for
those who came to them helpless and afraid; remembering the care given him, they gave
an hundred fold; remembering the hurts, the pain, the gibes and thrusts, they sought to
mitigate the ignorant loneliness of the newcomers and make the lessons to be learned
easier.
The years went swiftly by. Sometimes the thought came that one or the other must
go in advance to the Place where they were to reside next in their passage through the
Worlds, but they clung to each other, the Place, and those in their

--- 195

care, dreading the long, dark journey alone. "If we could only go together," they said.
Others went away, came not back; those remaining mourned for a time, soon forgot
the absent and formed new associations. They knew it could never be so with them.
One day she called him suddenly: "I am going, beloved. Be with me till the end."
Wildly he pleaded she might remain or that he, too, might go. But she slipped from his
clinging arms, telling him to follow soon.
Bitterly he wept. Wearily he grew old and older yet, waiting the shortening of the
time he must stay in the Place to which he had come so long ago.
Then he went forth silently as he had come, telling no one where he was going.
Gladly he left all behind, friends, habiliments, wealth; he passed into the darkness, seeking
another Place where he might again find his companion who had gone before.

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

STUDENTS' COLUMN
Conducted by J. H. Fussell

"If we have a knowledge of Karma and Reincarnation in this life, shall we have or
recognize such knowledge in our next life?"
As the question is understood it means: "Do we carry with us from life to life such
knowledge?" The second question comes up: "What is knowledge?" True knowledge is
realization, that is, "feeling." What we know we feel. What we feel becomes a part of us -
we live it. We must feel it and live it or it is not knowledge. If one has never seen a lemon,
one may be told a dozen times about such a thing as a lemon without grasping more than
a mere outline of its shape, color, etc. One will never know a lemon till one has both seen
and tasted it. So it is with "Karma" for instance. One may read or hear of Karma forever,
but until one has realized Karma - felt it, so to speak - one will know nothing of it. When,
however, that realization has come - the experience, the knowledge - one then knows
Karma for what it is - the law of cause and effect, the reaping of what has been sown; and,
as the old college professor used to say, what is once known is never forgotten - neither
in this life nor in any number of lives. On the contrary that knowledge is being added to
constantly. It is as if the soul had a set of pigeon holes in which to file away the different
sorts and kinds of experience - A under A, B under B, etc. Sometimes we cannot at once
find just the sort of knowledge we wish, but if we persist in our search we shall find it
hidden, perhaps under a lot of other "papers," as it were, but just where we put it ourselves.
How else can we account for the peculiar evidences of a sense of right and wrong
in children? Some children have such a keen sense of right and wrong. Where did they
get it? Not in the six or eight years of life on this earth in this particular period of existence.
Children are not given, as a rule, to weighing such matters. There can be but one answer
to this question. We do, most certainly, recognize any true knowledge we have come to
realize in this life, in the next and all nexts.
It is the recognition of all knowledge of this sort that in the first place makes it easy
to grasp mentally new phases of truth as they are presented to us. The knowledge gained
during the experience of one earth-life serves as a base or foundation for the knowledge
of the next life to come. There is no other way to account for the aptitude

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of certain persons for certain pursuits or professions - as is noticeable in musical prodigies,

great artists and the like. Of what use would experience be if it did not make a really lasting
impression on the real ever-living part of us? And such an impression once made never
leaves us, but follows from life to life even though it may lie dormant for a while, till in the
sum total of all our lives we have gained all knowledge through experience and are ready
for the final examination. - C. L. C.
--------

Speaking generally, any real knowledge gained in any life is gained for all time. But
in a subsequent incarnation such knowledge may not be available, but be entirely latent.
It will not be lost wholly, but through a certain course of conduct the power to use such
knowledge may for a time have become atrophied. It may also happen that in some cases
such knowledge previously acquired may not for the time be available as knowledge, that
is, so far as mental recognition is concerned. I think we, all of us, have had examples of
this in our own lives. If a certain set of circumstances were related to us, and we were
asked how we would act, we might be unable to judge what would be the right course to
pursue; in other words, we would not have the mental power or knowledge to decide. But,
if those events actually took place, and we found ourselves in those circumstances we
might know on the instant how to act without any intermediate process of reasoning. All
action proceeding from intuition is of such an order. The knowledge which we have gained
from experience has been transferred to an interior plane, and has become a part of our
own nature, and not something which we need any more to reason about. It has become
really ours, though we may not be aware of its possession until the time comes to use it.
It must be that the soul goes on adding to its store of experience from life to life, and
that the lesson learned in any one life will not need to be learned again; otherwise,
progress would be impossible. It is thus that we have built up our complex nature with all
its powers, and though through a wrong course of action we may, for a time, apparently
lose some of our powers, they are not really lost, but only dormant, and may be recovered
with very much less labor than that which was needed to originally acquire them.
Herein lies the great hope for Humanity, for looking back to the early races of
Humanity and the Golden Age, we can gain a dim realization of the higher powers of the
soul which were then possessed by those races, but which through the ages have been
gradually covered up and lost. But since we ourselves were part of those early races we
know that those spiritual powers must still be ours, and will again be actually realized by
us when we awake out of our long sleep of materiality. It is not that we have to develop
new powers but regain the old and once more claim our birthright. - J. H. Fussell
---------

"Why is it that the doctrine of 'an eye for an eye' and 'a tooth for a tooth,' though
opposed by all the great teachers of the world, still prevails?"
The great teachers of the world never instituted forms of religion, but taught the
philosophy of life, and the laws universal which apply to man's whole being; but those who
followed them, self-constituted priesthoods, putting themselves forward as mediators
between man and Divinity, emphasized the idea of separateness, and while recognizing
Karma, as in the expression "an eye for an eye," and "a tooth for a tooth," made a
materialistic application of it, and men the agents of Karma.
The operation of human life is along the lines of personal selfish desire - that which
seeks to obtain and retain for self, possessions of all kinds; it is based upon separateness,
and naturally follows any expression of law which panders to it.
The remedy for this must lie in the promulgation and practice of the religious-

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scientific-philosophy of the great teachers of the world - a recognition of the essential
divinity and perfectibility of man - and the demonstration of Universal Brotherhood as a fact
in nature. - Robert Crosbie
---------

The first method which comes to my mind of replying to this question, is by making
a counter query: "Why have not the entire religious systems whose leaders upheld the
doctrines of Brotherly Love succeeded?" If we can reply to one question in an intelligent
manner, the same reply will apply with equal force to the other.
I think the reason why humanity at large has not accepted the teachings of the
various Messengers of Truth, is because it (humanity), as a whole, has not as yet been
able to grasp the purport and intent of any doctrine which demands the sacrifice of
"personal rights." The sense of separate individual lives and ownership of them, has been
and still is, too great an obstacle for the ordinary man to overcome, and, standing upon
what a man considers his rights, he feels that if he does not defend himself by retaliation,
his honor as a man has been lessened.
But when we look at man as he is today in comparison with the man of a thousand
or more years ago, we find that he is in reality a different being; that he is becoming more
and more tolerant of the opinions and thoughts of others; less revengeful; more forgiving;
and with these characteristics becoming more and more pronounced as time goes on, we
can see in the future, and not a very distant future, a time when the general tendency of
mankind will be toward a helpful attitude one towards another; toward a sense of oneness
with all other men, which, when it is realized and made a part of his life, will render his
present tendency towards "hitting back," an impossible thing.
The acquirement of this state must come through a process of growth or evolution;
so, realizing that Nature, or God does not work hastily, that IT is governed by immutable
laws, we should not worry nor lament at the apparent slowness of growth, nor at the failure
of the entire race to accept the doctrines of Brotherhood and Brotherly Love at a glance
and before it shall have become possible. - Edwin H. Clark
---------

The doctrine of "an eye for an eye" and "a tooth for a tooth" is a statement of the law
of Nature known as Karma or the law of Cause and Effect. It is the same law that Newton
expressed as regards action in the physical world, viz.: that for every action there is an
equal and contrary reaction. It is the law of strict justice, of the exact payment of debts.
I do not think it correct to say that this law was opposed by the great teachers of the world,
but that they taught a higher law and a greater power than is to be found in Nature. This
higher law is the law of Compassion, and this power is the power of the soul which in part
belongs to Nature and in part is superior to Nature and is divine. I think, therefore, that this
gives us the answer to the question and that the reason why the doctrine of exact
equivalents is still held, is that men and women have not yet realized their true nature and
their power in and over Nature. Until they assert their divine powers and claim their divine
heritage they will continue to he under the law.
I think the first step towards freedom from the law must come through the
recognition of the universality of law and in its inevitableness without our interference; and
also in the recognition of Universal Brotherhood and the interdependence between all.
When these are recognized and we begin to realize that it is our privilege, as has been
taught by all the great Teachers of the world, to be dispensers of love, kindness and
sympathy and to be content to leave to the law the payment of "an eye for an eye" and "a
tooth for a tooth" we shall have taken the first step towards rising above the law and
realizing the soul's divinity. - Victor

-----------------
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YOUNG FOLKS' DEPARTMENT

DID IT PAY?
by Marion Frisbee

The Saunders Military Academy, familiarly known as the S. M. A., was in a state of
excitement.
The baseball game of the season was to be played on Thursday afternoon. The
"Fairfield boys," a rival team, had challenged them, with the word that they were coming
up to "wipe the S. M. A. off the earth."
Now, the S. M. A. had never known defeat, and filled with the alluring prospect of
adding another "victory ball" to the imposing number already on view in the gymnasium,
they had been vigorously drilling their men.
The game was but two days off. Bradford was pitcher, and his "winning ball' was
missing. This was indeed cause for excitement!
Who could be such a mean chump as to take Bradford's ball when the whole school
knew that he prized it as a "jim dandy" and "sure to win!"
"I say, fellows, who do you suppose did it" exclaimed Toni Baker.
"That new boy is a regular chump," said Harry Proctor.
"But he's stuck on Bradford all right, and wouldn't play him the trick." said Max
Stanford.
"Well," said Lawrence Smith, "the Q. T. V. will find out what was done with that ball,
as soon as Clarke returns, and it'll be a warm time, sure."
"How about those kids," said Clarence Coleman, speaking of the under class boys;
"they may know something about it. Hi, there, Truthful Tommy, we'll give you a job. If you
kids find Bradford's ball, we'll let you in for the best seats at the game." Like a bomb fired
into a peaceful crowd was Tommy's news to the under class boys. They bustled around
in wild excitement, and chattered like a flock of angry sparrows, for the Pitcher of Our Team
was an idol for whom the small boys would cheerfully sacrifice their lives to gain even a
word of recognition.
Several of the small boys had mysteriously lost their baseballs recently, and
numerous other small articles had disappeared, but most important of all was Tom Baker's
gold watch chain. Truthful Tommy was sure he saw it in Truesdale's possession.
"I'll bet anything that fellow Truesdale has Bradford's ball," said one of the small
boys.
"I just know he has. He is the only fellow in the school who is mean enough,"
exclaimed another.
 "After what Captain Landers said in chapel this morning about liars, I should think
he'd own up," said a third small lad.
"He'll have to when the Q. T. V. get after him," said Truthful Tommy.
The Q. T. V. was the most secret of secret societies, for no one in the school had
discovered what it stood for. But the Q. T. V. were regarded with awed reverence by the
school, and even the faculty paid some respect to this August body, which was composed
of the three cleverest upper class boys, who were in everything of any importance that was
done in the school.
Just before the disturbance over the ball arose, Clarke, baseball manager and a Q.
T. V., was called home on account of his mother's illness.
"If Clarke was only here," said the small lads, "he'd settle Truesdale mighty quick."
The manager of the team returned just

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before the game was called on Thursday. In the hurry and rush he was given disjointed
accounts of the disturbance, and then came the signal to "Play ball." It was a very close
game, ten to eight, with victory for the Fairfield boys.
The S. M. A. bore the defeat manfully, for by general acclamation the crowd of
sympathizers expressed the conviction that it was all on account of the lost "winning ball."
The feeling against Truesdale had grown so strong, he was regarded as good as
expelled. The faculty of the S. M. A. were absolutely rigid on the subject of lying.
Truesdale had flatly denied any knowledge of the ball, yet he was under conviction in
regard to the watch chain, and one of the small boys' balls had been found in his
possession; also, several other small articles, and the boys looked upon him as a liar.
The S. M. A. always closed for the long summer vacation, with exercises on July
Fourth. Captain Landers had made a special feature of the Heroes of the Revolution, and
a great deal had been said about truthfulness being the strongest quality of a Hero's
character.
Small Tom had been selected to give a recitation on Truthfulness, and in his great
anxiety to do justice to the occasion, he was heard in every spare moment diligently
rehearsing, and so the boys had chaffingly dubbed him Truthful Tommy.
The Q. T. V. had been asked to meet Captain Landers that evening, and Clarke was
waiting for his chums, with a troubled look on his face, when the voice of Truthful Tommy
floated through the open window, curiously blending with Clarke's thoughts.
When you're wrong - the folly own -

"Of course it was careless for me to put the ball in my pocket, and then forget to give
it to Brad. In fact, I was called away by that telegram, and never thought of it, in all the
rush, until I got back, and then the big row was on; but there wasn't any time to explain,
anyway,

Always - speak the truth -

and then the ball had gone. It must have been stolen from my pocket on the boat. If I
could only have produced it on my return, it would have been fine, but it was such a
humiliating thing to happen,

Here's a victory to be won -

and it really didn't seem as though I was to blame; it was due to circumstances over which
I had no control, but it isn't easy to explain such things,

Always - speak the truth -

and the fellows will never imagine I have anything to do with the affair.

He who speaks - with lying tongue -

"It will be hard to make everybody understand. That fellow Truesdale is a liar,
anyhow; all the fellows know it.

Adds to wrong - a greater wrong -

"It will put me in such a false light, for I'll be misunderstood and blamed when I had
no intention of causing trouble,

Then with courage - true and strong -

and it has raised such a big row, I don't see how I can make it perfectly clear and
satisfactory.

Always - speak the truth -

"Anyway, Truesdale is bound to be expelled. It may be one of the workings of

justice, for this row about the ball has made the faculty investigate the other things, and
now it is proved that he is guilty.

Adds to wrong - a greater wrong -

"Yet, of course, he isn't really responsible for this thing, though he certainly is for the
others.

When you're wrong - the folly own -

--- 200

"But will it pay for me to get myself into being blamed for a thing that I really have
a clear conscience about.

Here's a victory - to be won -

 "How can I face the Captain, when he has always trusted me in the most responsible
positions? It will look as if I was careless and not to be trusted, and yet it really wasn't my
fault; I had no intention

Then with courage - true and strong -

of doing anything careless, and if that telegram hadn't come so suddenly -

Always - speak the truth -

"By George, here are the fellows! I say, fellows, I haven't had time to breathe or
think since I came back. But I believe I'm to blame for the loss of the ball," and thereupon,
to the astonished chums, Clarke told his story of the ball.
Of course his chums backed him up - that is the way of chums - and then they went
to meet Captain Landers.
At the close of a long conversation, the Captain said, "now that Truesdale is cleared
of this charge, it may turn the tide of dislike the boys feel into one of desire to help him to
be true to himself. Suppose we give him a chance to learn from a Q. T. V. not to spare
himself to the injury of another, but to always speak the truth."

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

SOFT UNFOLDING

(Selected)

Soft unfolding in the sun

Tender petals one by one -
Lovely secrets slow unsealed
Till the inmost heart's revealed -
Soft unfolding in the sun,
Tender petals one by one.

Thus they fill the garden place,

Full of fragrance, full of grace -
Roses red as summer even,
Roses red as summer even,
Soft unfolding in the sun,
Tender petals one by one.

Dear love, let the sun divine

On thy folded selfhood shine;
In thy little garden room
Open thus in fragrant bloom,
Soft unfolding in the sun,
 Love's sweet graces, one by one.

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

A BOLD SQUIRREL
by L. E. K.

I sat down in Central Park one day, where the squirrels play. I had not been sitting
long before a squirrel came and sat right in front of me. I had a small bag of peanuts, and
I offered him one which he took and ran away with. He came back again in about two
minutes to get more, then he brought Mrs. Squirrel and I fed both of them. I put the bag
of nuts in my lap, as I wanted to read a paper I had in my hand, when what should Mr.
Squirrel do but jump into my lap and try to run away with the bag of nuts. But he and the
nuts fell over and scared the pair of them away.

----------------
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BROTHERHOOD ACTIVITIES

CRUSADE NOTES.
The Congress of the Universal Brotherhood at Point Loma was continued at the
International Brotherhood League Colony until May 5. Before leaving an itinerary was
arranged by which the Leader and party would visit the Lodges in California and the
Northwest and many others on their journey across the continent to New York. With our
Leader were E. A. Neresheimer, Chairman of the Cabinet of the U. B.; F. M. Pierce,
Secretary General; H. T. Patterson, Superintendent of the International Brotherhood
League; Iverson L. Harris, of Macon, Ga., Superintendent of the I. B. L. Colonies; Clark
Thurston, of Providence, R. I.; Mrs. Richmond Green, of Easthampton, Mass.; W. T.
Hanson, of Macon, Ga.; Mrs. Alice L. Cleather and Basil Crump, of London, England.

SAN DIEGO.
The first meeting was held in San Diego, in the Fisher Opera House, and was
attended by a large and sympathetic audience. The San Diego Union gave an excellent
report, from which the following extracts are taken:
The first speaker was Mr. E. Aug. Neresheimer, President of the Theosophical
Society in America, whose remarks were business-like and to the point. The same,
however, can be said of all the other addresses, for all the representatives of the
Brotherhood who have appeared in public here and at Point Loma are endowed with
unusual intellectuality, and their statements have been received with the closest attention.
In the course of Mr. Neresheimer's address he said:
"There is a universal belief among all people that there is an underlying principle
upon which we all exist, and a sympathy between all men. This principle, although
inculcated in every religion - Mohammedan, Brahmin, Buddhist, and all the others - has not
been practiced. There never has been such distress among mankind as at the present
time. It was for the alleviation of this condition that the Brotherhood Organization was
founded. We have a great army of people who are members of various sects of religion.
Most of them are sound-headed business men who conduct the Organization on a
business basis and different from any other organization having the salvation of mankind
as a ground-work. No officer is paid a salary."
Mr. Iverson L. Harris said in part:
"The time has arrived in the history of the human race when something different
must be done for the benefit of the human family. For that reason the recent Congress was
held - it was held to present a living picture of what might be. It was something unique."
Mr. Basil Crump then spoke briefly, but none the less interestingly, upon the
philosophy of life and its influence upon the young men and women of today. He referred
to the custom "so long prevalent in England of keeping the young men and women strictly
separate from each other in schools and society," "that men and women, to be helpful to
each other, must not be educated separately. The moral standard, as well as the
intellectual and spiritual, is raised by the association of the sexes in education." He spoke
of the drama "as a potent factor in educating mankind" - not the average drama of today,
but as presented by the enlightened ancients, and as shown by a study of Wagner's
methods. "In Greece the drama, dictated to the people, not the people to the drama.'"
Mr. W. L. Hanson, also of Macon, Ga., Secretary and Treasurer of the International
Brotherhood League Colonies, said:

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"The real essence of religion and philosophy is common sense. The eternal welfare
of man is the basis of action. Man should do nothing mean or small, not because life is too
short, but because life is so long. He should develop all sides of his being, and harmony
will follow as a part of his every-day existence."
Mrs. E. C. Mayer, President of the Isis League of Music and Drama and
Superintendent of the Lotus work, followed on the old adage, "Know thyself," saying:
"It has a simple sounding, but it suggests the most complex problem. How many of
you would live your lives over again along the same paths, the same old weary way? And
yet you are teaching your children to tread the same paths. In the Lotus work we are
teaching the children the immortality of the soul, the power of thought, and of self-restraint,
or the power of silence, to look within, and not without, for knowledge."
Mrs. Tingley, who was the last to speak, impressed the audience by her
intellectuality and the deep sincerity of her words. She cleared up much of the mystery that
has prevailed concerning the School for the Revival of the Lost Mysteries of Antiquity, by
remarking that the natural and sensible education of children is one of the mysteries to be
solved in the School. From the very early life of the child up to the age of 12 or 15 the love
of Nature is to be instilled in the receptive mind. Mrs. Tingley said that in all parts of the
world parents were waiting for the establishment of the School, even Mohammedans,
Buddhists and Brahmins having taken a deep interest in the institution.

LOS ANGELES AND PASADENA.

AN INTERESTING LETTER.
The next place on the route was Los Angeles, where five meetings were held, all
well attended and most successful. The new features introduced in the meetings aroused
the greatest amount of interest not only among members but the public generally. After
Los Angeles came Pasadena, which is close by the former place. It was here that greater
enthusiasm was aroused than almost anywhere along the route, the members' meeting,
at which many of the Los Angeles members were also present, being particularly forceful.
Brother A.M. Smith, President of the Chicago Lodge U. B.. writes as follows:
The importance of the meetings held at Los Angeles and at Pasadena seemed to
me to rank with that of the entire Congress and to be a distinct onward step, not possible
yet to take at the time of the Congress. Indeed the whole time from the opening of the
Congress to that date seemed a succession almost daily of great and important events
transpiring, which in themselves constituted great strides in the movement, each step so
immense as to require all the inspiration of the past to interpret and even begin to
comprehend its immensity and prepare for the next. You must have felt it and been taking
these strides with us, even though not present. The onward march of the movement
sweeping with wonderful and irresistible sweep and force was what impressed me, and the
events so wonderful in themselves now transpiring indicating the challenge and the banner
now thrown out to the world. Best regards. Ever yours,
Alpheus M. Smith

GREAT INTEREST IN SAN FRANCISCO.

In San Francisco five days were spent. It was at first intended to hold but one public
meeting, but the rush was so great that others were immediately arranged for, and on the
following evening an immense crowd was present and the interest was intense. The
Leader emphasized the fact that the Universal Brotherhood and its departments, The
Theosophical Society and International Brotherhood League, were not connected with any
other societies. Excellent reports of the meetings were given in the papers, the following
extracts of the report of the meeting, May 8, in the Metropolitan Temple, are from the San
Francisco Call:
The principal subject was "The Philosophy of Life," which was listened to by a

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large and appreciative audience. Mr. E. Aug. Neresheimer, President of the Cabinet, said:
"Universal Brotherhood is not spiritualism, occultism or, in fact, any of the 'isms.' It
was organized for the people of the earth and taught the highest philosophy - the
philosophy of life, which is in all books, in all religious Scriptures, but essentially in the
human heart and soul. The proof of the strength of the soul lies in the fact that as people
grow older the mind grows more self-assertive. Man is the apex of evolution. He is an
intellectual being and not a jumble or a chaos. The philosophy of life came into existence
by a natural realization of those self-evident truths."
He was followed by Mrs. Tingley, who said in the course of her remarks:
"Universal Brotherhood is the mighty force of the nineteenth century which moves
and touches the minds of men and will carry it into the next century. One great thing that
we teach is the 'heart doctrine,' which is all that can be really depended on. Humanity has
taught too much of the letter and too little of the spirit of things. There are different
doctrines, all claiming to be the keynote to the real life, but the 'heart doctrine' more nearly
approaches the ideal. Wherever the heart rules spirituality is, for the heart is the seat of
the soul.
"There are people who live in their mentality so much, and in their souls so little, that
they are continually demanding proofs. The Universal Brotherhood is endeavoring to bring
forward the proofs of what it believes in.
"My experience in prisons and slums is that it takes almost all eternity to change a
man's life by reasoning with him, or seeking to convince him on a faith basis. The
Brotherhood in its endeavor to uplift humanity tries to touch the man's heart and by
appealing to something that moves the heart. This method has met with enormous
success. Man should be taught to energize his body and soul with spiritual thoughts, for
then bigotry, intolerance and the spirit of persecution will be a thing of the past and we will
have a mighty humanity.
"Let the lives of the little ones be molded so that they will he better citizens than you
or I. Let us cultivate a higher spirit of patriotism, a higher spirituality and a greater spirit of
brotherly love."
Dr. Jerome A. Anderson said:
"We have become one-sided in our development. We of the West have cultivated
the intellect at the expense of the heart. That is why the Universal Brotherhood lays so
much stress on the 'heart doctrine.' A man may have all the sciences at his finger tips and
yet be a moral monster. The child is not taught to develop its soul in the direction of
helping his fellow creatures, as it should be. Gold, greed, power and selfishness are our
main ideas which come not from the heart, but are intellect born. Let us learn to develop
the heart-side of our nature.
"The philosophy of life brings to the world a message of peace and love. The day
will soon dawn when men will recognize one divinity, that humanity are all brothers."
From San Francisco detachments of the Crusade party visited San Jose and Santa
Cruz, all meeting again at Sacramento. From there on to Stockton, where on May 23 a
public meeting was held. The U. B. Lodge No. 3, Stockton, has in consequence of this visit
entered upon a new phase of existence under the most auspicious circumstances. New
quarters were taken and the impossible accomplished.

VISIT TO THE NORTHWEST

Portland, Oregon, was the next stopping place, where they were greeted by Brothers
Wilber and Barton, and in Tacoma by Brothers Lund and Sheffield and other staunch and
true Comrades. Some of these joined the party and went with them to Seattle, Victoria, B.
C., and Vancouver. The field in this great Northwest is most promising, and the Leader
says she was particularly impressed with the magnificent set of men, workers in this great
Cause. In Tacoma an extra stay of two days over the

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time previously arranged, was made. Here the Leader spoke especially on the Cuban
question. The Daily Ledger, May 28, had the following account:
The Universal Brotherhood maintains a relief corps in Cuba, recognized by the
government on the same standing as the Red Cross, having free transportation and the co-
operation of the army. It differs from the Red Cross, however, in having no paid officers.
All nurses or other workers in Cuba pay their own expenses. The money is all raised by
subscription within the Brotherhood.
Mrs. Tingley at present is devoting much of her attention to the Cuban question. Her
close contact with the people of Cuba, while working to release the suffering consequent
upon the war, enables Mrs. Tingley to speak eloquently concerning the situation in the
island.
Mrs. Tingley reports that, notwithstanding the great injuries and injustices through
long years of oppressive misrule done to the Cubans, and the blight of ignorant
superstitions fastened upon them in an evil, selfish interest, they possess fine qualities.
Their patriotism and gratitude for clothing, food, and for words of encouragement
bestowed upon them by herself and her Comrades of the International Brotherhood
League; their quick response to a human interest and kindness, showed them alive to
influences of that nature, and their capacity of growth along such lines.
"Incidentally," says Mrs. Tingley, "this also suggests how their natures had hitherto
practically been starved in such regard, as well as for other common necessities of civilized
life. While qualities of this kind render the Cubans vitally sensitive to the forces of growth,
the fact remains that having had their minds for so long fettered by superstition and warped
by wrong and suffering, they are for the moment thereby hindered from fully realizing the
true meaning of liberty, and grasping at once the opportunities opening to them.
"But it requires a delicate treatment, because of those among the Cubans who,
insensate to patriotism, and inflamed with ambition, are endeavoring to craftily play even
with the wrongs of Cuba and so to subtly enlist the fine qualities of its people, to the
attainment of their own selfish ends."
Detachments of the party visited Olympia and Spokane and other neighboring
Lodges, infusing new life into the work and carrying everywhere the inspiration received at
the Congress, and continually added to at each successive place visited. Wherever the
Leader went she infused new life and vigor into the work; everywhere the work is opening
out and the members are beginning to realize more and more fully the "Universality" of the
scope of the work, to which there is no limit whatever. The enthusiasm of our Leader and
her never tiring energy inspire all, little by little we begin to understand the magnitude of her
all-embracing work and to realize the privilege that is ours to share in the accomplishment
of this work, to follow where she leads and to learn to become in the truest sense "servants
of humanity."
The following editorial appeared in a Victoria, B. C., paper:

A DISTINGUISHED VISITOR.
Victoria is honored today by the visit of a woman who has made a great name for
herself in the world, Mrs. Katherine A. Tingley, the Leader of the Universal Brotherhood and
the Theosophical Society. One of the remarkable things about the Universal Brotherhood
Association is that it has not an adverse critic. The aims of the association are so entirely
beneficent that men of all creeds and of no creed can find in it nothing to assail. Of itself
this fact is sufficiently notable, but it proves the truth of the saying that kindness, like music,
is common to all lands, and is welcome to all peoples. This society is trying to bring about
in a practical way the condition sung by the poet Burns:

"When man to man the world o'er

 Shall brothers be for a' that."

And they are getting on finely. Mrs. Tingley is in many respects a woman who rep-

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resents the age in which she lives and she possesses in a remarkable degree the qualities
of a leader and organizer. Victorians who take the opportunity of listening to her address
this evening will no doubt be able to understand why it is that the Universal Brotherhood
has made such astonishing progress throughout the world within the past five years. -
Editorial in a Victoria paper, May 22, 1899.
Leaving the Pacific coast the next place visited was Salt Lake City. Here the
members have done splendid work among the prisoners, and a visit was made by the
Leader and party to the penitentiary. The following account from "One of the Party" is
taken from The New Century, June 10:

HELP FOR PRISONERS.

On Tuesday morning, May 30, Katherine A. Tingley and her party visited the
penitentiary, close to Salt Lake City, in pursuance of one of the objects of the International
Brotherhood League, viz. - The helping of those in prison. The party included Mrs.
Cleather, Miss Atkinson, Messrs. F. M. Pierce, W. T. Hanson, I. L. Harris, H. T. Patterson,
B. Crump, and three local members, Mrs. Ferguson and Messrs. Turton and Roberts.
After the prelude to "Lohengrin" on the chapel organ, the Leader and Foundress of
the League spoke in effect as follows: "We believe that every man is divine, and that you
are no more condemned than any one else. There are many in the world today who would
be better for the discipline you are undergoing. It may seem harsh to you at times, but if
you are wise enough to use your opportunities here, avoiding in your thoughts all the
gruesome and gloomy aspects of life, you will learn a great lesson. Many of you are in your
present difficulties simply because you have not understood yourselves. I would give ten
years of my life to have ten years here with you. As you have rules here, so I have to have
them in my organization, not for those who keep them but for those who break them, and
I have enormous sympathy with the officers of these institutions, because of the difficulties
I have to deal with myself. But if you can take the right attitude with them you will
command their respect. Don't think of your prison walls, but imagine you are in a hospital.
All of you have beautiful thoughts at times, and I believe that you have the possibilities of
heroes in you if only the right note is struck in your hearts. Remember that all that is
unpleasant in you belongs to your lower nature - the only Devil we believe in. I suffer more
than you do, in a sense, because I have to stand up before the world and endure attacks
and misrepresentations, and I feel today that I would be glad to be in here for a time away
from harsh and hard humanity. Before we can hope for better times we must eliminate
creeds and dogmas, such as the idea of being born in sin. If you dwell all the time on this
idea how are you ever going to rise out of your present conditions? Two things cannot
occupy the same place at the same time, hence the lower thoughts should be kept out by
the higher. Imagination is no fairy tale but a real power. Keep on imagining you are noble,
and good, and straight, and you will rise above your past and your lower nature. Forget the
past. I am sick and tired of the 'pity and compassion' attitude, and the long sermons on
'sin.' Stand up like brave boys and do your duty, and you will make men respect you and
break down the fetters of the past. I have known men's lives changed in the twinkling of
an eye by these ideas. Realize the power of your thoughts, which can affect the minds of
others for good or evil. Some of the boys I helped at Montauk have gone home with these
ideas in their hearts. Some of them were true heroes and are now spreading the teachings
of Universal Brotherhood. Now, no doubt many of you spend some time in thinking of the
boys who are out but do you ever think of the Cubans, the soldiers, and others, who
starved and suffered, who were persecuted in the name of religion, and have no homes.
Many who are now tramping around the country would benefit by the discipline you are
under.
Two years ago I spoke to a desperate character in Folsom prison for life. He was
a train wrecker and had killed many people. He was a sad sight - one eye and one arm

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gone, besides other injuries. Through his one eye I saw his soul and I told him of the
splendid energy he had misused, and I reminded him of his affection for his mother and for
animals. He realized the truth of what I said and now he is a completely changed man; he
spreads these ideas among his comrades; and he now declares that he would not take his
liberty if it were offered.
Mr. I. L. Harris said there were many in the world who were a hundred times more
in prison than those present, who suffered a great deal more, and saw no way to free
themselves from their cursed fetters.
Mr. F. M. Pierce said that the only difference between one man and another was the
proportion of right and wrong that he did. We are all in life's school, and he had come to
be thankful for the hard knocks he had received. How could we become good soldiers
without discipline? We stand a little further along the road every day, until in time we can
become a law unto ourselves and be joyous, happy men.
The meeting was necessarily brief and the men were most anxious to hear more.
When the party went to the prison they were quite surprised to find an audience who were
quite familiar with Theosophy owing to the work done by the local Lodge of Universal
Brotherhood. - One of the party.

ENTHUSIASTIC MEETING IN DENVER.

Denver was next visited. The Daily News gives a very full report of the public
meeting from which the following is taken:
It was a large and likewise an appreciative audience that greeted the visitors at
Aryan Hall last evening. Every seat was occupied and those who were forced to content
themselves with standing room found many others in a like predicament.
When Mrs. Tingley stepped toward the front of the platform she saw before her a
sea of upturned faces that betokened a willingness to learn. The hall was profusely
decorated with the national colors and the royal purple and gold of the order. The
decorations, the arrangements - in fact, everything accorded with the spirit of the gathering.
All was simplicity.
"Ever since my first visit to Denver," began the speaker in her deep, but clear and
resonant voice, "this city and its people have had a warm place in my affections. It was the
kindly spirit of that truly good man, Myron Reed, that made the most profound impression
upon me," and here the audience, notwithstanding the fact that Theosophists are not given
to making demonstrations, gave vent to a voluntary and prolonged burst of applause.
"He greeted me in a most friendly manner," she continued, "did all in his power to
make my stay pleasant, and accorded me the use of the hall which was then occupied as
the house of worship for his congregation. I accepted his kind invitation with the result that
we were forced to turn away people who desired to hear the doctrines of Theosophy
expounded. But he is with you no longer, and for that not one of you grieves more than I."
She spoke along the line that the importance of existence rests with a realization that
there is such a thing as inspiration in human nature. To her mind America is a land of the
gods, and its discoverer, Christopher Columbus, was an inspired man. He felt in his soul
that great things were destined to emanate from the new world, and it was the divine
inspiration which enabled him to overcome the obstacles in his way. Madame Blavatsky
and W. Q. Judge also were inspired. They overcame insurmountable obstacles in the
same indomitable manner that Columbus did.
"Let us cast aside creeds and dogmas," said the speaker, "and unite as brothers,
each to improve the condition of the other, and all working for the common good of
humanity. The great trouble with the human race is that its members do not value the
imagination with which they are blessed. It is imagination reduced to fact that produces the
germs of poetry and art which we so admire, and it is the mind properly utilized which will
elevate us all to one plane of excellency."

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Mrs. Tingley was preceded by H. T. Patterson, who presided at the meeting. He

briefly outlined the principles of Theosophy. Iverson L. Harris followed her in the answering
of questions submitted by members of the assemblage. The speeches were interspersed
with Wagner selections on the piano and organ by Mrs. Alice Leighton Cleather and Basil
Crump, of London. Appropriate stereopticon views were thrown upon a screen during the
rendition of these musical numbers.
The party arrived over the Rio Grande yesterday morning and put up at the Brown
Palace. During the day Mrs. Tingley was engaged constantly in answering
correspondence, and refused to see visitors. Her capacity for work, Mr. Hanson said, was
phenomenal. She out-did all the men in the party.
Among the visitors is a Cuban girl, about 22 years old, whom Mrs. Tingley brought
with her from Santiago, Cuba, with the idea of teaching her the American spirit, giving her
a chance to learn the language and training her for work in Cuba. This young woman is
Miss Antonia Fabre, whose father starved to death during the war with Spain. - The Daily
News, Denver, Colo., June 2.

OTHER LODGES TO BE VISITED.

After Denver, the Lodges of Universal Brotherhood in Colorado Springs, Colo.;
Kansas City, Mo.; Omaha, Nebr.; Sioux City, Iowa, were visited and several other stops
will be made on the way home to New York. I do not think we yet fully realize the
possibilities of work that have resulted from the Congress. But one thing we all know, that
is, that there is work for every one, and that it is the privilege of every man, woman and
child to help. Our Leader has hewn out the Path, and has given us the example of
boundless compassion, tireless energy and indomitable perseverance - it is our privilege
and opportunity to follow her example and her guidance.
- Observer
----------

LETTERS FROM THE I. B. L. COLONY

Point Loma, June 7, 1899.

I do not know that I have many new colony notes, but the work goes bravely on.
Rome was not built in a day, and a colony like this, the first to be established on the true
lines of Universal Brotherhood, the one that is to be the pattern for the world to model from,
must necessarily be slowly and carefully formed. Something new appears every day.
Where brambles grew there will some day be blossoms, and where stubble covered the
field to the west of our house the place has been cleared and already vegetables are
appearing as if by magic. Some put their heads above the soil forty-eight hours after the
seed was sown, others took a little longer, but all are responding to the loving care of
Brother Pettigrew. Brothers Stowe and Scott are still working on the new colony building,
finishing it carefully and beautifully. We have held most interesting meetings there at 3:30
p.m. the last two Sundays - and while we have as yet only the wooden benches used at our
outdoor dining tables, still each time we had not only some of the U. B. members from the
hotel, but some strangers also. We had not intended to have any but members until we
were in better shape, but there is a charm about the place that attracts, and how could it
be otherwise?
Our lotus is growing finely in the fountain tank, and all the little polliwogs have
outgrown their tails a la Darwin, and are now the most musical of frogs - singing the live-
long night. I suppose it is to try and cheer us for the loss of the bird notes, for the day is
full of music from the varied songsters who fill our hedges, bathe in our fountain and fly or
hop fearlessly almost at our feet. They know that nothing will hurt them here. I wish I could
make you comprehend the perfect peace that rests here, or picture to you the exquisite
coloring of sky and sea, shore and bay. Seated on the veranda today there was a stillness
all about as if a new-born world, a peace like the peace of the

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time when the gods walked with men. I never knew nor felt anything like these wonderful
hours here. Were I to attempt to paint the coloring with material pigments, the crude efforts
would be mocked and scoffed at as impossible. As we look out we see on the opposite
shore the town of San Diego, bathed in golden light. The long strip of land stretching out
into a sand spit and leaving only an opening for the channel to the Pacific, is Coronado, and
within this almost circular harbor the waters are deeply purple, shading off into pale green
or gray tints. Beyond lies the ocean, bluer than the fairest sky you ever saw. The long and
varied chain of mountains that seems almost to touch the ocean save for a strip of golden
sand, is also purple, shading into lilac. On the waters of the bay hover many tiny white-
sailed boats of the Portuguese fishing fleet, looking like spotless butterflies poised on this
wonderful flower-like water, and over all a stillness and a peace that makes spoken words
seem almost crimes against nature's sweet serenity.
It was an hour that brought our Leader home to the heart, and we felt that indeed
this was a fitting place for the work of the Helpers of Humanity, and that their benediction
was upon it. - One of the Comrades
------------

A LETTER TO THE COMRADES FROM ONE OF THE CRUSADERS.

The Congress is seemingly over when a midnight council is held; a morning follows
with much rushing, and tallyhos are in waiting before the door. The crowd appear, file up,
and are off. Whither? We do not know, nor do we care that glorious day as we ride
through the fragrant woods across the meadows, losing only for a moment here and there
the glory of the Pacific or the gleam of the blue bay.
However, the ride has a purpose higher than our pleasure. It means business, but
all the delight and the refreshment of the life-giving draughts of ozone are ours. At "Old
Town" we stop for lunch, and roam about. It is the scene of Helen Hunt's story of
"Ramona." We visit the "Old Mission" olive oil producer, and see the process and the olive
orchards; very beautiful are the gray-blue trees and the walls of scarlet geraniums; lovely
the roses climbing over the porches, the roofs and hedgerows; sweet the air rich with their
perfume and the scent of the orange groves in bloom and fruitage - a scene of
enchantment bewildering and inspiring to the senses.
Home again, through the gray twilight veiling the scene in its folds, ever deepening
and darkening to the mystery of night. Home again to prepare to move off to the colony
tomorrow, for the International Brotherhood League has purchased a fine tract and
homestead within a mile of the S. R. L. M. A. A building is to be erected, and offers are
made of service. One good member from Tacoma, builder and contractor, takes the lead;
great service is done by members from Macon, Ga., and many others, designing and
constructing. Forty or fifty people crowd into the cottage; we are inspired and energized
by our Leader, until we find our power to adjust ourselves to the new demands and
conditions. We soon accustom ourselves to four or five in a room, and when water gives
out for a time - quite contentedly dust off our persons as if we were rare pieces of china.
Some of us take care of the stoves and cook, others have the care of the tables, the
service and dishes. Brooming and bedrooms have their votaries - all are busy and happy.
Men at work on the building which grows so fast, others hoeing and raking - one becomes
an undertaker, not for the dead, but for the debris. Oh! sweet it was when at the close of
the day the rubicund cook and the daring undertaker gossiped and smiled at the kitchen
door! But when the sounds of the saw and hammer were hushed, and put aside were the
shovel and the hoe, when the moon shed her glamor over sea and shore, we gathered
around the central fire; and as the flames mounted higher and higher, the wine that nature
ever offers from her brimming cup was given to each, and all partook. Oh! then we sent
circling vibrations of joy and

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love and all felt the real touch of Brotherhood. We dedicated the new house, and had
much frolic and fun - as well as spiritual uplifting beneath the new roof - for the hope of the
children who will fill it soon.
 One evening as we gathered in silence and sat together in Mystic circle around the
central fire, from the harmony and peace of it our uplifted thought caught the possibility of
the glory of the first form body for a future hierarchy, and we realized in little its powers
through unity and devotion.
When suddenly, sounds as discordant as those of the Furies in the "Eumenides"
jarred on the blessed peace. They seemed the cries of lost souls, the tones rasped as if
envy, malice, revenge and desire were howling their vice and woe; nearer and nearer
came the cries, while with unmoved harmony of peace attained, with concentrated will to
bless "the people of the earth and all creatures," the silence was eloquent and palpitating
with this heart message, and slowly these awful hell sounds died upon the ear. The cries
were from the coyotes - drawn by the firelight. Some of us believe they expressed the
intensify of the selfishness of the baffled dark forces.
Wonderful it is to see what can be done by man when realizing that he is a soul - he
quickens his spiritual will. This service of love and compassion has planted at the colony
a center of divine forces. There stands the home raised in one short week whose walls will
shelter, protect, comfort and educate the desolate and forsaken children of men. Surely
such a house shall stand, whose foundations are not only upon the level and the square,
but joist and timber, each nail and lath, bears testimony to the great Heart-Doctrine brought
once more to the children of earth by the ever-watchful, ever-compassionate sons of man,
who know that through such darkness of desire, crime and indifference, they too, were
tenderly awakened by brothers who had passed before. "All are needed by each one!
nothing is fair and good alone." From the knoll, the site of the new colony, stretches a
glorious tract, softly rounded undulating low hills melting into each other, some cultivated
with orange, lemon or olive trees, flanking their sides, drawing and transmitting this flood
of sunshine into their growth and golden glory; others a playground for sunlight and
shadows, alluring by their beauty and bounty; while the trampling surf sounds its reveille
to man to return once more to nature, to leave behind his follies and his vices, his
arrogance, his presumption, and find once more, the primal mind; to learn that "God hid
the whole world in each heart." Blue as the sapphire, sweeps the bay; San Diego rises
powerfully from the opposite shore, while sea-craft and white-winged boats, fishermen and
boys lend their life and picturesqueness to the scene. It is strange and yet not strange to
find this beautiful strip of land unoccupied. Surely some spell must have preserved it from
the spell of its own enchantment. Well, whenever and however, there it lies, its bosom
sacred to its forgotten past, its present the site of that temple of truth whose cornerstone
was laid with sacred ceremonies on the return of the Crusaders from their pilgrimage
around the world. Here will be revived those mysteries, the glory of the ancients, whose
loss has either plunged humanity headlong into the dark sea of ignorance, or left it drifting
like a boat unmoored, at the mercy of wind, wave or sunken rock.
We are again preparing to move. A grand meeting was held at the theatre in San
Diego, and a most enthusiastic audience greeted the cooling of the Leader and her party.
The press reports of this meeting have already been sent forward and published in The
New Century. The party of thirteen arrive in San Francisco and are met by the members
of the Universal Brotherhood with great enthusiasm and all paid tribute with roses, so that
the Leader was almost entirely covered with flowers, only her face could be seen peering
out from the midst radiant with the joy of the promise in this loving expression to her, which
holding up her hands, is preparing the way for the reception of her message to Humanity
of "Truth, Light and Liberation." - H. K. R. G.
---------
--- 210

LETTER OF GREETINGS FROM THE MAORIS TO THE LEADER AND THE UNIVERSAL
BROTHERHOOD CONGRESS AT POINT LOMA.

Aotearoa Niutirini Pepuerre 18, 1899.

Hemiki Aroha
Kia Kataraina A. Tingarei, Letino.
Kaiwha kahaere mete Upoko Tuturu ote Huilminga mote Whakakotahitanga orya
Ewe ote Ao Katoa eki iaai hetuakana heteiva ryaiwiote to Katoa nate matura Kotahi Lena
Koe e Kui henui atu te Whakamoe miti omatou Kin Koe mete aroha Kia Koe Kiomatou Tu
akana meomatou Teina ote Ao Kotoa shut huiana ate 13 orya Ra o Aperira Kei Paina
Rooma Keite Kuranni ote Whakatupuranga hoon tanga ate mohiotanga orya Pu. Tohunga
Tino mohio omna tena Koutou Katoa Atnaton Tuakana meoma ton Teina Kahui huinci ki
Paina Rooma Amerika Kite Whakariterite its Aranga morya iwi mate ote Katoa henui te
arohaatu omatou Kin Goutou meeomaton Whakamoe mitiatu Kiteronga Pai Kite Rongo nui
otakoutu mahi nut mahi Kaha, mahi U au a. Kia whina ingaini ate Ao Katoa Kiariro i aratou
te kepu nui ara te inaramatanga nui mete marawatanga Pono mete Li Kanga mete Rangi
marictanga A Ka Whakaprtina uga Hihi Kinganoi etu ohtt nei etu ohu nei.
Kote Tino Kupu tenei onga morehu Tangata oteiwi Maori. Teiwi Tutuoru o Aotearoa
mete waiponnamu Kia Kaha tatou Katoa hei Roopu Kotahi.
Kia Whakaoro ingaiwi e nohoana iroto ite Pouritanga.
Kia whakakota hihia Ratou iraro ite Tikanga Kotahi.
Hei Tuakana heiteina Tatou Kia Kahara Tatou Kia Kaha tatou its Kaliamau Ron Ake
Ake Aketounatu Kia whai Honore totatou Kaha Ake Akenoa na T. P.
- o Miranda Hauraki Akarna Niutirini.
----------

(Translation.)

Aotearoa, New Zealand, Feb. 18, 1890.

An Affectionate Greeting [literally, Sigh] to Katherine A. Tingley, the Real Leader and
Permanent Head of the Gathering together for the Universal Brotherhood [literally, the
causing to become one] of the whole of the Races of the World, also called the Elder
Brotherhood and the Younger Brotherhood of the Races of the World, under one Parent.
------
Salutations to you, Dear Old Lady [Ekue is a term of Veneration and Love used only
with elderly women of rank]:
Great, indeed, are the congratulations which proceed from us to you and our love
to you and to our Elder and Younger Brothers of the whole World, assembled on the 13th
day of April at Point Loma [Looma] at the Great School for the Revival of the Ancient
Mysteries of the Priest Adepts who really Knew in former times. Salutations to you all. To
you, our Elder Brothers and our Younger Brothers assembled there at Point Loma,
America, to arrange for the Salvation of downcast Races of the whole Earth. Very great
indeed is the love that proceeds forth from us to you, and very great is our rejoicing and
congratulations at the good news, at the Great news of your great work, of your Strong
work, of your Strenuous work to assist the Races of the whole Earth, that they may receive
the word (or message) of the Great enlightenment, and the enlightenment of truth and
justice and of liberation and of Solidarity of discouraged humanity. [Note it is difficult in
English to convey the meaning in the intense force of the Maori words: a ka whakapuina
uga hihi means that every race shall come together and cast all their burdens down in one
heap to be shared or borne alike by all.] This is the Heartfelt Word (or message) of the
remnant of the Maori Race. The Aboriginal Race of the North island [mystically Aoteroa
is the New Island or dawn of the New Day: Waipoumu, the water of the greenstone, is the
South Island, type of the everlasting Past]. Let us all be Very Strong, one united body, to
save all races sitting in Darkness;

--- 211

to consolidate or unite them under the Bond of Justice, that we may act to each other all
as Elder and Younger Brothers. Let us be exceedingly Strong. Let us be exceedingly
Strong in everlasting Power for ever, and for ever more, that our efforts may become
renowned for ever and for ever more.
From T-- P--, New Zealand, on behalf of Ngatipaoa tribe.
-------------

GREETING FROM THE LODGE AT AUCKLAND, NEW ZEALAND.

Auckland, New Zealand, Feb. 18, 1899.

To Katherine A. Tingley, Leader of the Universal Brotherhood Organization, and all

Comrades assembled at Point Loma, on April 13. A. F. U. 2:
Tena-Koe (Salutation to you)! Tena Koutou Katao (Salutation to you all)!
We your comrades in arms in New Zealand, desire to greet our trusted Leader and
all Brothers assembled at the site of the School for the Revival of the Lost Mysteries of
Antiquity at Point Loma, and to remind you that, though we are absent in the flesh, yet we
are present with you in spirit; and, although the great ocean separates us physically, yet
our souls mingle with yours in rejoicing that you are assembled at such a sacred spot for
so grand an object.
We desire to rejoice with you all at the wondrous progress that Cause of
Brotherhood has made throughout the world under the able guidance of our devoted and
trusted Leader, Katherine A. Tingley.
Almost every nation, kindred and tongue has heard the glad message of ''Truth,
Light and Liberation for discouraged Humanity," and the work of the last year has shown
that by deeds and not by idle talk, the idea of Brotherhood has been impressed upon the
nations of the earth; and the solidarity of the human race under the banner of Brotherhood
is no idle dream of the future, but promises ere long to be the Hope and the Goal of
mankind.
Solidarity, Comrades, must be our watchword! United as a solid cube, loyal to one
Leader, we cannot fail, but can repel every attack and emerge unscathed after the contest
to the shout of VICTORY. Yes, Victory, Comrades! to which our Leader is ever directing
us. Victory is already ours if we stand firm - if, sinking all sense of self, we fearlessly
defend the Cause of Brotherhood at all cost and preserve a reverent, loyal and diligent
attitude to the commands of our Leader, Guide and Director of this greatest of movements.
That Victory means that the great orphan, Humanity, will be saved, and that the
radiance of Brotherly Love shall touch every heart - illumine every home - and shed its light
upon all discouraged children of the earth. In this, our hope and wish, we are all UNITED
to become powerful for good.
(Signed)
Fannie St. Clair, John St. Clair, W.F. Judson, Louisa Piper, Elizabeth Beard, Jessie
Amelia MacNaughton, Susanna Evitt, John Morrison, P.M. Dewar, Jeanie L. Parkinson

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

GREETINGS! GREETINGS TO YOU ALL!

To Officers and Members of the Universal Brotherhood Throughout the World:
COMRADES AND BROTHERS: The Pacific Coast Committee for Universal
Brotherhood, representing the Organization upon the Western shores of the American
Continent, send loving greetings to our Comrades of every Race. Here are gathered
Delegates from many countries to the first Brotherhood Congress upon this sacred spot,
under the guidance of our beloved Leader, Katherine A. Tingley.
The loyalty and devotion of fellow workers to our Elder Brothers and to Their
teachings; the unswerving love and support given to Their Messenger in the past and

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in the present have made possible this great event, and we join hearts with our Comrades
everywhere in reaffirming our pledges to both work and Leader in the glorious cause of
bringing Truth, Light and Liberation to discouraged Humanity.
Greetings! Greetings to you all!
Frank I. Blodgett, H. A. Gibson, Fred G. Plummer, Mercie M. Thirds, Amos J.
Johnson, Allen Gfiffiths, Jerome A. Anderson
--------

REPORT OF LOTUS HOME OF THE INTERNATIONAL BROTHERHOOD LEAGUE

(UNSECTARIAN). TO APRIL 1, 1899.
To tell what lies nearest and dearest to one's heart, by way of a report, is not easy
nor simple; and to go into details of the work at Lotus Home, which seems to have become
a part of my very being, will be a pleasure, though a mixed one, for the reason stated.
The Home was organized by our Leader, under the International Brotherhood
League. Officers and Counselors were elected on the 13th of August, 1898, and the
following day it was dedicated to the work amongst homeless and destitute children.
The work is the outgrowth of the Wayfare (report of which has been given). The
Managers of that Home had, for some time, felt that something should be done which
would go to the root of things more than was possible at the Wayfare, which was only
alleviation in most cases, for the incompetent were incompetent still, the shiftless were
shiftless still, the heedless and improvident would be so still, after a longer or shorter stay
there.
We found that the reason that so many women (often these were young and
attractive) were continually out of employment and, as a natural consequence, out of
money, and therefore obliged to avail themselves of the shelter at the Wayfare, was
because they had never been trained to do any useful work, or to think of others and of
themselves as a part of the great mass of Human beings indissolubly bound together in the
one Great Life, and mutually dependent one upon the other.
At this time Mrs. R. V. Pierce, who has been president of the Board of Managers of
the Wayfare since its inception, and the writer of this report, began writing to our Leader
and asking her what she would suggest to have us do to make our work more helpful to
suffering Humanity and of more permanent usefulness. We felt incompetent to cope with
this great question, and having absolute faith and trust in our Leader, we were ready and
willing to follow where she would lead in the larger field of opportunity.
It was owing to her wisdom and foresight that the plan of carrying out the second
object of the International Brotherhood League was laid before the persons interested in
the work in Buffalo.
In the meantime we began to look up a suitable house for the purposes of the larger
work, visited many real estate offices, and scoured the surrounding country far and near
for a shady and homelike place. For it was midsummer and very hot, the first thought was
that it must be a well-shaded house. At last the house we now occupy was secured - not
because of its shade trees, but because it is a handsome and roomy new house, and the
rent far less than we anticipated it would be.
Lotus Home is situated in a very choice locality, and one well adapted to the work,
being a quiet spot, surrounded by wide fields and farm lands, yet with two trolley lines of
street cars going by the doors. It is on Delaware Avenue, one of the finest and best known
avenues in the city of Buffalo, and on the direct road to Niagara Falls, numerous wheelmen
pass in a constant stream daily, particularly Sundays and in the afternoons and evenings
of week days.
The house is a three-storied brownstone mansion, with drawing and reception

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rooms, wide reception hall, cozy office, large dining room with conservatory, kitchen and
pantries on the first floor.
On the second door are six fine, large chambers and bathroom. These are the K.
A. T. Room, the House Mother's or Superintendent's Room, the W. Q. J. Nursery, the Blue
Day Nursery, Rest Room and the Nurses' Room - all opening into a wide, light hall.
On the third floor are four more beautiful and airy chambers and a large attic. The
cellar must not be omitted, for it is a very important part of the house, extending under the
whole structure, and is as light and bright as the rest of the house, and large enough for
laundry, fruit room, and more than room enough to contain the winter's coal, as well as
giving plenty of room for all kinds of useful work needed to be done in and for the Home.
We think ourselves very fortunate in having a house that combines in itself all the
sanitary, artistic and commodious arrangements in the interior, as well as being beautiful
and giving an impression of strength and durability exteriorly.
The grounds, as yet, are innocent of all attempts at ornamentation, and only a fine
lawn and young shade trees surround the house. Immediately next to it is another house,
the exact counterpart of Lotus Home; the houses having been built by two brothers.
These, with the stable in the rear for the use of both houses, occupy an entire square.
The house is not completely furnished as yet, but, in the short time we have been
in possession of it, has acquired quite a homelike air, and enough furniture to relieve it from
bareness.
In the Nurseries, each child has its own cribb - a white iron one, with hair mattress;
five of these have been donated by members of the Universal Brotherhood.
On the 12th of August, 1898, our beloved Leader, with Mrs. Mayer, Bros. Pierce,
Patterson and Coryn, came to Buffalo and the Leader laid the plans of the work before the
local workers and those interested in it. It was under the Leader's direction that it was
organized, and the first permanent Home which she named "The Mother House," for
carrying out the second object of the I. B. L., was made possible. The wisdom of that plan
is rapidly becoming evident to all who observe the progress of the work. Already the eye
of the Buffalo public is being directed towards it, and the Secretary was requested a short
time ago, by the Conference of Charities of Buffalo, to "give a report of the very interesting
work you are doing at Lotus Home" at the next meeting, which was in March.
This Conference of Charities is composed of Delegates from various charities of all
denominations, and the most prominent philanthropists of the city gather at the meetings
which are held quarterly, to bring before the members the different phases of the work they
are engaged in. The report of Lotus Home received marked attention and was heartily
applauded, and many questions as to the work were asked and answered at that meeting,
one of the officers being asked if the Lotus Home would not extend an invitation to the
Conference to hold its September meeting there.
Our faithful and trusted Comrade, Miss Elizabeth Whitney, who was in Buffalo while
all the preliminary work was being done last summer and who aided in every possible way
to forward the work, was at Lotus Home for the opening and remained there, helping ably
in its organization for about six weeks; as is usual in any new undertaking, the first months
are the most difficult ones, but Miss Whitney proved that she was equal to the task.
In October, Miss Morris (now our returned Crusader) came to assist in the work, and
soon became a great help in the care of the rapidly increasing little flock.
In November, our dear Dr. Kean came from Hartford to take charge of the Home as
its Superintendent and Matron, and she proved herself to be a friend indeed to the future
workers for Humanity, and a more excellent helper cannot be found. Her promptness in
rising to the occasion and successfully grappling with the situation in

--- 214

times of difficulty and of meeting all emergencies, have tended to make the work very much
easier for the Directors, than one would imagine it could be.
In February, Miss Ljung came from Boston to help in the work for about five weeks,
during Miss Morris' absence in Cuba.
The first Baby made its appearance at Lotus Home in September - a plump, good-
natured little Girl, whose good fortune it was to be born on the 13th day of July, and also
to be the first Lotus Bud at the Home; perhaps that is why she has always been so sunny,
for a happier and sunnier baby never lived, than our Grace.
Next came little Paul, frail and delicate, but determined to live, as though he feared
that if he lost this body, he might not get back to Lotus Home next time; now he is sturdy
and strong and seems to appreciate the loving care and patience which kept him in his little
body, for he laughs and crows at the slightest provocation.
Wee, wee Edith came next, and to see her is to love her, for her eyes fairly beam
with good will and happiness at the mere thought that she is at home THIS TIME.
Then came our Katherine, dignified and stately for so tiny a blossom, and all said,
"that must be Katherine, see how she holds her head, just like some one else we know,"
and so Katherine she is. With calm and stately eye she measures every one she sees, and
only smiles very sedately, when her dignity permits, or when she is not too closely watched.
Then came little Merry Christmas, Frances, and three-year-old Elizabeth, who is a
real little helper, for one has only to say "Will you?" and she starts to go and do it.
Last, but not least, came our George, and many a fancy has been woven as to what
he will be, for he looks like a soldier, and will strike for Brotherhood, there can be no doubt.
Many more could have been ours, had our means permitted of it, but our funds have
rather limited us in carrying out what we might have done with more money at our disposal.
The possibilities of the work are so great and far-reaching that every effort is being
made to build the foundations strong and true, and as far as possible to work along the
lines laid down by our Leader.
There is an indescribable joy in working at Lotus Home - it seems to be a place set
apart and in a world of its own, and there is a something in the atmosphere that says that
"this is a real work," and all the cares and anxiety sink into insignificance at the thought of
the privilege of helping in the great plan.
-----
The men and women, whose training was begun in Lotus Home, will go out into the
world a power for good, and in ages to come the world will call Her blessed, whose wisdom
made this work possible and who guided and watched over the loyal and devoted efforts
of the pioneer worker at LOTUS HOME.
- Theresa Younge Stevens, Sec'y.
-----------

IMPORTANT NOTICE.

S. R. L. M. A.
Members of the Universal Brotherhood who desire to gain further information in
reference to immediate plans of the S. R. L. M. A., can, during the absence of Mr. F. M.
Pierce (Special Representative of the S. R. L. M. A.), communicate with Mr. E. A.
Neresheimer (Treasurer). Those who have subscribed at the Congress to the new plan,
or intend to do so, should communicate with Mr. Neresheimer.
- Katherine A. Tingley, President.

-----------------------
 AUM
TRUTH, LIGHT AND LIBERATION

"I give nothing as duties,

What others give as duties I give as living impulses,
(Shall I give the heart's action as a duty?)
. ......
"O I see life is not short, but immeasurably long,
I henceforth tread the world chaste, temperate, an early riser, a steady grower."
- Myself and Mine - Walt Whitman

UNIVERSAL BROTHERHOOD
-----------------------------------------------------------------------------------------------------------------
Vol. XIV August, 1899 No. 5
-----------------------------------------------------------------------------------------------------------------

EGYPT AND THE EGYPTIAN DYNASTIES

by Alexander Wilder

IV. - THE PYRAMIDS, KHEOPS AND HIS SUCCESSORS

"Time mocks all things; the pyramids mock time."

The Fourth Dynasty is commemorated as the most brilliant of all in that remote
period of Egyptian history. There had come the introduction of a new era in Egyptian
affairs. It has been conjectured by distinguished writers that there had been a rupture
before between Lower and Upper Egypt. The two crowns, nevertheless, were united under
Seneferu, and he had extended his dominion into Libya, the peninsula of Sinai, and
southward to Abyssinia. He had thus opened for his successors new opportunities for
enterprise and developed new perceptions of power and position.
It is not easy, however, to measure the extent of the change or even to elucidate the
causes. The Egyptians had, at this period, about the same settled ways as in later times.
They had not the primitive habits or barbarous customs as in other countries and they did
not wear arms when not engaged in warfare. Religion and knowledge had with them the
preference, and they had little aspiration for war and conquest. They were essentially
domestic, fond of art, and social in their manners. Their arts were similar and even
superior to those of later centuries.
The kings of the Fourth Dynasty are described by Manetho as belonging to a
different family from the preceding monarchs. There had been intermarriages of royal
princes with the nobles and priests and probably with foreign personages. At the failure
of a Dynasty there were liable, therefore, to be disputed titles, and often several individuals
claiming each to be the genuine sovereign. In such cases the partisans of each would
name their particular favorites, and the different records would thus be made to exhibit
discrepancies in respect to the names and extent of reigns, which would puzzle later
inquiry.
 The extinction of the first Memphite family, now known to us as the Third Dynasty
and the accession of the succeeding one was an example of this. There is, however, a
record in the monuments of a queen. Mertiteps, whom King Seneferu held in superior
esteem, and who was in

--- 256

equal favor with Khufu of the Fourth Dynasty and with Khafra, his successor. This would
seem to indicate that whatever contests may have occurred about the royal succession,
her connection with public affairs was a powerful factor in determining the result. Indeed,
Seneferu set the direction on the current which his successors so persistently followed. He
was at once a builder and a conqueror. The Hamitic races everywhere, in Egypt, Arabia,
Middle and Southern Asia, and probably in Asia Minor, Greece and Italy were the building
races of antiquity, and the remains of their great works exist as a demonstration. They built
for the future, and we may not wonder that they had a god, as in Egypt, who was a
demiurgos or architect.

[[illustration: Plan of the Pyramids (map)]]

The first monarch of the Fourth Dynasty was Ser or Suri, as given by the
monuments, Soris as he was named in the Chronicle of Manetho. He reigned as is
previously recorded for a period of nineteen or twenty-nine years. Some writers have
identified him with Seneferu, and others with his successor; as certainly there seems to
be no separate memorial of his achievements,* which sets forth the fact positively.

------------
* Indeed, Mr. Samuel Birch considers Seneferu as actually the first king in the Fourth
Dynasty and as identical with "the Greek Soris, if indeed," he remarks, "that name does
represent another monarch." Eratosthenes, on the other hand, gives Soris the name of
Saophis (or Khufu), and names also a second Saophis as succeeding the first, who seems
also to be regarded as the same as Kheops, the builder of the great pyramid.
------------

The next king, Khufu or Kheops, is accordingly represented as the legitimate head,
if not the actual founder of the new Dynasty. Notwithstanding his achievements as a ruler
he is best remembered as the builder of the Great Pyramid. It would be superfluous to
attempt a description of this structure, but it will be of interest to consider its purpose,
character and the conditions incident to its erection. The motive that impelled the work was
essentially religious. Without such a prompting it is hard to conceive that so many
thousand men could be kept steadily employed at the work. Lieut. Wilford of the East
Indian Service has given corroborating evidence.* While he was describing the structure
to several Brahmans they asked whether there was not a communication underground with
the River Nile. He replied that such a passage had been mentioned as having once
existed.** They told him that the Pyramid was a temple for the worship of the Padma
Devil*** and that the supposed tomb was a trough to be filled at the festivals with holy water
and lotus-blossoms.
 This statement that the pyramid was a religious shrine is verified by the facts that
existed at the time. The kings of Egypt were regarded as sacred personages and revered
as gods. The pyramids were not only their monuments and sepulchres, but sanctuaries,
each with a staff of priests and prophets by whom their worship was conducted till the
revolutions in later centuries effected its overthrow.
It is a curious question, nevertheless, how the conception of such structures came
to be entertained in Egypt. The Mound and the Pyramid had a very remote antiquity. They
abounded in India and in ancient America at periods and

------------
* Asiatic Researches, Vol. III., page 439.
** Herodotos II, 127. "In that pyramid the water of the Nile, introduced through an
artificial canal, surrounds an island, where the body of Kheops is said to be."
*** The goddess of the Lotus, Lakshmi or Hathor.
------------
--- 217

with races older than history. The teocallis of Mexico and Central America may help at
explanation when more shall have been learned.

[[illustration: Entrance to the Great Pyramid of Kheops]]

Several of the kings of Egypt before the Fourth Dynasty are supposed to have
erected pyramids, but these were very different from the structures which have such world-
wide fame. Whether we may include in this category the Bemas or "high places"* of
Palestine, they are nevertheless described as sanctuaries of worship at which priests and
prophets statedly officiated, as at the tombs and pyramids of Egypt.
The Great Pyramid in Middle Egypt was named Khut, the Flame. This desig-

-------------
* Kings I., iii, 2-4; Chronicles I., xvi, 39-42, and xxi., 29; Samuel I, vii., 17, and ix.,
1124; Kings II., xxiii., 11, etc.
-------------

nation is suggestive of an altar with the "eternal fire" upon it, and the glowing light from the
burnished surface would seem to corroborate this surmise. It was built of limestone
quarried from the mountain near by in the district of Ta-rao, the "Egyptian Troy," and was
covered with blocks of glittering granite of huge dimensions which had been brought all the
way from Syene or Assuan near the southern boundary of the country. The extraordinary
skill, erudition and achievement then diffused over Egypt and manifested in a structure of
this character and other works of art are eloquently described by Mr. Gliddon:
"Philologists, astronomers, chemists, painters, architects, physicians must return to
Egypt to learn the origin of language and of writing - of the calendar and

--- 218
 [[Diagram: Section showing Passages and Chambers in the Great Pyramid]]

solar motion - of the art of cutting granite with a copper chisel and of giving elasticity to a
copper sword - of making glass with the variegated hues of the rainbow - of moving blocks
of polished syenite nine hundred tons in weight for any distance by land and water - of
building arches round and pointed, and antecedent by 2,000 years to the 'Cloaca Magna'
of Rome, of sculpturing a Doric column 1,000 years before the Dorians are known in
history, of fresco paintings in imperishable colors and of practical knowledge of anatomy."
In the times of Persian and Roman ascendancy, the kings who built these pyramids
were denounced by writers in energetic terms. It is said that a hundred thousand men at
a time were drafted in turn under the system of corvee, and employed for twenty years
upon the Great Pyramid. Herodotos has preserved a mutilated story which, however true
in its tenor, is not in accordance with the verities of history. The priests told him that Egypt
was excellently governed and flourished greatly till the death of Rampsinitos, or Rameses
III. After this monarch Kheops succeeded to the throne and plunged into all manners of
wickedness. "He closed the temples and forbade the Egyptians to offer sacrifice,*
compelling them instead, to labor one and all in the service."
Manetho corroborated this statement by the declaration that Kheops "was arrogant
toward the gods, but repenting, he wrote the Sacred Book." But Lauth, himself an eminent
Egyptologist, has ingeniously exonerated this king from these imputations. He shows that
the Greeks often understood Egyptian terms by the meaning of words in their own
language that resembled them in form. Thus the "Sacred Book" which Khufu compiled has
as its introduction the term ha-sebait, the beginning of basis of instruction. The Greek

------------
* This offense was charged upon the Hyk-shos, and the story which Herodotos also
recorded that the Egyptians attributed the building of the Pyramids to a "shepherd named
Philition," seems like an attempt to represent Kheops and his successors as belonging to
that hated race.
------------
--- 219

word asebeia which is like it in form and sound denotes impiety and so doubtless
occasioned the error. We can easily perceive that this notion, so manifestly a perversion,
may have led to the imputation upon the character of the monarch and finally to the erasing
out of the Papyrus Prisse, the "Sacred Book" which he compiled, and which was venerated
by the Egyptians till the latest dynasties. Since that period religious bigotry in other
countries has induced similar destructions of literature and calumny of the authors.

[[Illustration: Grand Gallery in the Great Pyramid]]

The testimony of the monuments, however, vindicates this king as a prince of merit.
He appears to have introduced the worship of the god Num or Neph into Lower Egypt, and
an inscription upon a tablet at the mouth of a mine in the Wadi Magara in the Peninsula of
Sinai designates him as Num-Khufu, and pictures him in the act of smiting an Asiatic
enemy while the ibis-headed divinity stands by as witness. Manetho also describes him
as attaining a place among the gods.
There was, however, a singular reserve exhibited in the inscriptions. The king,
wherever named, is mentioned with diffidence; and no divinity or religious rite is alluded
to except with a carefulness as though familiar speech was not reverent. Nor was literature
enriched by the "Sacred Book" alone. A papyrus now in the British Museum, mentions a
manuscript relating to the cure of wounds which was found in the days of Khufu in the
temple of Tebmut.
Around the great building were the tombs of the nobles, many of whom were
members of the royal family. The inscriptions mention also the wife of Khufu and likewise
a person named Khufu-Seph. Offerings are also described of images given by Khufu to
the gods. These were of stone, gold, ivory and ebony. An inscription of a later date
records that he built a temple to the goddess Hathor at Dendera, also several others.
Architecture had attained a degree of perfection which has

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never since been equaled, and there was a Canon of Proportion in sculpture which was
always strictly followed.
Khufu may have lived to a ripe old age. Both he and his successor, Khafra or
Khephrenes, are recorded as reigning sixty-three years. There was a practice of many
monarchs to associate the heir apparent with them in the later years of their reign. This
was a device to prevent a disputing of the succession,* and in this case induced some
confusion.
The new king is known to us chiefly by his buildings. The Greeks suppose him to
have been a son or brother of Khufu, and it has been conjectured that his consort, the
queen Meris-ankh, was daughter of that monarch. She was of exalted rank and character,
the priestess of the god Thoth and also a ministrant in the worship of several other
divinities. Her son, the prince Neb-ema-khut, was a hierogrammateus or temple-scribe and
held the post of secretary of state and privy counselor to his father.
We are informed by Herodotos that Khafra "imitated the conduct of his predecessor,
and like him built a pyramid of less dimensions than that of his father and having no
subterranean apartments nor any canal from the Nile to supply it with water as the other
pyramid has."
These two structures stand side by side and in line with them at the East is the huge
figure of the Sphinx. This is a monument still older, and neither its design, age nor architect
is known.** In form it is the likeness of a recumbent lion's body

-------------
* Examples of this are given in the Hebrew writings. Jehosaphat made his son
Jehoram his partner in the kingdom (Kings II., viii., 16), and David is recorded in the First
Book of the Chronicles as inaugurating Solomon as King in the presence and by the
concurrence of all the princes of Israel, the princes of the tribes, the officers of the army
and the other members of the royal family. Zadok was also made high priest.
** Tell us - for doubtless thou canst recollect -
To whom should we assign the Sphinx's fame?
Was Cheops or Cephrenes architect
 Of either pyramid that bears his name?
- Horace Smith.
-------------

with a human head, and its height is measured at one hundred and eighty-two feet. It was
hewn out of the living rock, part of the structure being built up by masonry. It commonly
had a designation of "Hu," the lion, and in its character of divinity it also bore the name of
Hor-ma-khu, or Horos in the western sky, afterward changed by the Greeks into Harmakhis
and Harmais. At the breast of this wonderful image there was a temple which was built of
huge blocks of granite from Syene, exquisitely cut and polished and fitted together. This
structure was evidently both a tomb and sanctuary. Khufu seems to have taken it for a
shrine of that divinity. There was a temple of Isis at the north of the Sphinx, another of
Osiris at the South and the one consecrated to the divine image as Horos, their son. The
inscriptions set forth that Khufu went to the Sphinx in order to obtain a view of the heavenly
face of his father. Both Khufu and Khafra were named together in the inscriptions on the
sculptured walls of the Great Pyramid, and the two apartments in that structure were their
funeral chambers. An inscription made in a later dynasty preserves a memorial of Khufu:
"He, the living Horos - Khufu, King of Lower and Upper Egypt - he, the dispenser of
life - found a sanctuary of the goddess Asa (Isis), the queen of the pyramid, beside the
temple of the Sphinx, northwest from the temple of Usar (Osiris), the lord of the abodes of
the dead. He built this pyramid near the temple of that goddess, and he built a pyramid for
the king's daughter, Hentsen, near this temple."
The inscription further exhibits the king's religious enthusiasm:
"He, Khufu, the living Horos, king of the Lower and Upper Country, caused the holy
utensils, the pattern of which is shown on the surface of the monument, to be consecrated
to his mother Isis the mother of God, who is Hathor, the ruler and mistress of the world of
the dead. He has established anew her divine worship, and has

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built for her the temple in stone, choosing for her the company of the heavenly inhabitants
of her dwellings."

[[Illustration: Papyrus plant]]

This testimony was engraved on the rock a century and more before Herodotos,
misled probably by his informants, wrote down his calumnious statements. Lauth of Munich
has added to our knowledge of this matter by deciphering an inscription in the Louvre at
Paris, which shows that in the later centuries of Egyptian history these very kings were
worshiped, together with the gods. It gives the pedigree of the priest Psametik, and
describes him as "prophet of the god Tanen, prophet also of Isis the queen of the pyramids,
prophet furthermore of King Khufu, prophet of King Khafra, prophet of the divine Tataf-Ra,
prophet of Hormakhu."
M. Brugsch-Bey has graphically described the finding of the building which had been
buried in the sand that encircles the image of the Sphinx. He declared it "a mystery to
those who inquire into the age, origin, construction and object of the whole work. Small
passages, then spacious halls, then again dark side-rooms, built with huge well-cut blocks
of variegated stone of yellow alabaster, fitted to a hair's breadth, block to block, each
alternate corner-stone being clamped into the adjacent wall, all smooth and well adjusted
in straight lines and perfectly square, but destitute of any mark or inscriptions. The building
appears a mysterious work of antiquity, when history had not yet been written."
On the east side the space of ground covered with stone showed in a long hall the
shaft of a well. Into this had been thrown a number of statues of King Khafra. This may
have been done by invaders of Egypt, or by Christian or Moslem religionists in their zeal
against images. Most of them were broken in falling. One, however, escaped destruction.
This was a figure of King Khafra carved out of the hard diorite stone. It was of royal aspect,
dignified in look and bearing. The name and title of the monarch were inscribed on the
base.

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Egyptian life had already taken on the form which it retained till the Persian
conquest. The scenes depicted in the sculptured tombs of this epoch show this
conclusively, and the hieroglyphics in the great pyramid which were written in the cursive
character on the stones before they were taken from the quarry indicate that the art of
writing had been long in use. The pyramids themselves correspond in position with the four
cardinal points, exhibiting advancement in mathematical knowledge; and the blocks of
immense size and weight, many of which had been brought from Syene, were put together
with a precision unsurpassed by any masonry of former or later times. In the tombs of the
pyramid period, Sir J. Gardner Wilkinson remarks, "There are represented the same fowling
and fishing scenes, the rearing of cattle and wild animals of the desert; it describes the
same kind of reed for writing on the papyrus and inventory of the estate which was to be
presented to the owner; the same boats, though rigged with a double mast instead of the
single one of later times; the same mode for preparing for the entertainment of guests; the
same introduction of music and dancing; the same trades, as glassblowers, cabinet
makers, and others; as well as similar agricultural scenes, implements and granaries. We
also see the same costume of the priests; and the prophet of Sam, with his leopard's skin
dress* and the painted sculptures both in relief and intaglio.

------------
* The Bacchic priest wore a spotted robe of fawn or leopard skin, a nimr; at the rites.
This seems to have been an ideograph of Nimrod, the eponym of the Kushite Nineri,
named in the tenth chapter of the Book of Genesis.
------------

[[Illustration: Statue of King Khafra]]

The landed property had to a very great degree come into the possession of the
priests and nobles. They enjoyed abundant wealth, and they spent their time in a diligent
supervision of their estates, and in superintending the various handicrafts

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that were pursued by their servants and others in their employ. Every one of them had his
secretaries, his steward and domestics, his glass-blower, goldsmith, potter, tailor, baker
and butcher. He did not at that early period own a horse or carriage, but rode upon an ass.
His fare was luxurious; he abhorred pork and had little relish for mutton, but he was fond
of beef, venison and poultry, and did not disdain to eat the flesh of the hyena, the crane or
the heron. Indeed, the "fleshpots of Egypt" were supplied with an abundance that might
well cause a famished Israelite in the Arabian Desert to wish himself back among them,
though at the price of subjection.
Even the commonalty possessing little wealth, appear to have led a cheerful life.
Industry is necessary to happiness as well as to the general welfare, and the Egyptian
Fellah of that early time had little occasion for discontent. However imperative the
requirements of the corvee, he was little burdened by taxation or liable to be forced away
from home to serve in the army. It was a merit of deceased kings at the Assize of the
Dead, that they had not torn the poor man away from the side of his wife. The religious
belief of Egypt centered upon the future of the soul, and its requirements were comprised
in devotion to the gods, obedience to the king, family affection, and in giving bread to the
hungry, clothes to the naked, drink to the thirsty, healing medicines to the sick and
wounded and burial to the dead. He was also requested to show that he had not deposited
any dead or polluting substance in the river Nile. With such virtues inculcated for the daily
life, and an implicit faith in the law of consequences for every act and in the constant
presence and influence of divine beings and deceased benefactors, the Egyptians of all
ranks appeared to have enjoyed their full share of benefits.
Upon the death of Khafra, Men-ka-ra, or Mykerinos, the son of Khufu, succeeded
to the throne. Herodotos records of this prince that he opened again the temples and
permitted the people who had been ground down to the lowest point of misery to return to
their occupations and to resume their practice of sacrifice. It is also related that he not only
gave his judgment with fairness, but when any litigant was dissatisfied with the decision he
compensated him for the disappointment by an adequate gift.
Herodotos has repeated other stories still more improbable respecting this monarch.
His only daughter dying, the king was said to have placed her body inside the wooden
image of a cow which stood in the royal palace at Sais. The apartment was lighted by a
lamp every night and aromatics were burned before it daily. In an adjoining chamber were
about twenty nude figures of women whom the priests described as
the royal concubines. Another story accused the king of violence toward his daughter, who
thereupon committed suicide. The historian, however, had been duped by his informants.
The figure at Sais represented the goddess Isis, and was taken from the apartment and
publicly exhibited at the time of mourning for Osiris. Another statement that Men-ka-ra
reigned only six years from that is contradicted by other historians, and Manetho assigns
to him sixty-three years.
Despite the statements of Herodotos it appears certain that this king received in later
times no special honor beyond other monarchs. It is interesting, however, to learn that the
king's son, Hor-to-tef, undertook a journey to inspect the temples of Egypt and found at
Hermopolis a tablet of alabaster on which was a chapter of the Sacred Ritual which was
said to have been written by the finger of the god Thoth.
This monarch is distinguished as the builder of the third of the largest pyramids.
This structure has been praised by admirers as the most sumptuous and magnificent of all
the pyramids. Different stories, however, have been told in respect to its

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founder. Herodotos mentions a rumor, ascribing it to Rhodopis, a native of Thrace, who

lived at Naukratis at the time of the Persian conquest. Strabo gravely states that when she
was bathing one day, the wind carried away her sandal and laid it at the feet of the king of
Egypt as he was holding court in the open air. He found out the owner and married her.
But a more plausible tradition named Queen Naith-akra or Neitokris of the Sixth Dynasty
as the actual builder and Manetho also affirms this. There was, however, another queen
of that name, the wife of Psametik III of the Twenty-sixth Dynasty, and to this coincidence
the different stories doubtless owe their origin.
The question, however, has been determined by actual exploration. Gen. Howard
Vyse having succeeded in making his way to the middle of the building, found there the
sarcophagus of the king, a receptacle hewn out of a single block of stone and beautifully
ornamented on the outside after the style of an ancient temple of a god, inside of this was
a coffin of cedar wood in the form of a mummy standing on a pedestal. Inscribed upon the
coffin was an invocation to the god of the Underworld:
"O Osiris, King of Lower and Upper Egypt. Men-ka-ra, the ever-living, begotten of
Heaven, son of Nut and heir of Seb, may she, thy mother Nut spread herself over thee and
encompass thee; may she cause that thou shalt become divine, and that thy enemies shall
come to nothing, O Men-ka-ra, the ever-living!"
This invocation reveals to us the wonderful change that had occurred in the Egyptian
thought and consciousness. Heretofore Anup or Anubis, the guide of souls out of this life
into the next, had been addressed in these inscriptions. If there was an ulterior meaning
to this, it has not been understood. Now, however, Osiris is distinctly named and the
deceased monarch is called upon as being at one and
united with him. The drama of death was distinctly comprehended as including the whole
mystery of life.
The next king of Egypt was Shepses-kaf. Little is known of him, and that little relates
chiefly to individuals about his court. A youth by the name of Ptah-shepses had been
adopted by Men-ka-ra and brought up in the royal family. The new king continued his favor
and gave him his own daughter in marriage. The account as given in the tomb of the
favorite is very expressive:
"And His Holiness gave him the eldest of his own daughters, the Princess Maatkha,
to be his wife. And His Holiness preferred that she should dwell with him rather than with
any other man."
The story of this prince exhibits a close analogy with that of the patriarch Joseph in
the Book of Genesis. Of the latter we read that from a slave and prisoner he was set over
all Egypt. "Thou shalt be over my house, and according to thy word shall my people be
ruled," said the Pharaoh, "only in a throne will I be greater than thou." In like manner
Shepses-kaf honored and ennobled the comrade of his own earlier years. "He was
esteemed by the king above all his servants," the record declares. "He became private
secretary for every work that Pharaoh was pleased to execute. He delighted the heart of
his master, His Holiness allowed him to embrace his knees and exempted him from the
salutation of the ground."*
 Ptah-Shepses, like Joseph, was thus exalted above all princes and subjects. He
was chief steward of all the royal granaries and storehouses; he directed the work at the
mines, and exercised sacerdotal functions. He was not only a prophet of Sakar-Osiris and
guardian of his sanctuary, but he held the highest dignity of all, that of chief over the
priesthood of the god Ptah at Memphis.
Shepses-kaf was distinguished for his

------------
* The oriental practice of worship, by prostration to the ground and figuratively
kissing the feet or the ground at the footstool, appears to have been in fashion at that time.
------------
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zeal in religion, his skill in science and his ability in statesmanship. Diodoros ranked him
as one of the five great law-givers of Egypt. In his reign there was a scarcity of money and
corresponding difficulty in credits, and in order to facilitate commercial dealings the
remarkable law was enacted which has been the marvel of later ages. The borrower was
authorized to pledge the mummy of his father, and when this took place the tomb passed
into the custody of the creditor. Neither the debtor nor any member of his family was
permitted to receive burial anywhere till the debt was paid. This monarch is also credited
with the knowledge of practical geometry and astronomy, two sciences intimately
connected with the prosperity of Egypt. He was likewise a builder, and erected the fourth
gateway to the temple and park of Ptah, which surpassed all the others in magnificence.
By no means did he neglect the construction of his pyramid, designated Keba, the cool.
It was of brick, and arched, and bore an inscription declaring that notwithstanding its less
honored material it surpassed the other pyramids, as the Supreme Being was greater than
the other gods.
We have no accurate data in regard to the successors of this monarch. The
Chronicle of Manetho gives the names of several kings, but the record has been tampered
with. The destruction of monuments and inscriptions has left us destitute of proper
evidence. There was a disputed succession, and subordinate princes of the several
districts, some of whom were allied to the royal family, refused allegiance to the suzerainty
of Memphis. Finally, in default of representatives in the direct line, competent to maintain
supremacy, the house of Khufu ceased to reign.

[[Illustration: Statue of a Scribe]]

-------------
--- 226

GOETHE
by A. N. W.

JOHANN WOLFGANG VON GOETHE is certainly one of the greatest writers that
Germany has produced, and taking into consideration the universality of his teaching and
the clearness of his aims, we cannot but accept him as one of the Elder Brethren of
Humanity. Carlyle says, "I consider that for the last hundred years by far the notablest of
all literary men is Goethe. To that man is given what we may call a life in the divine idea
of the world, vision of the inward divine mystery; and strangely, out of his books, the world
rises imaged once more as godlike, the workmanship and temple of a God." Carlyle goes
on to say that his chosen specimen of the "Hero as a literary man," would have been
Goethe, as he considered him to be "heroic in what he said and did, and still more in what
he did not say and do." "A great heroic ancient man, speaking and keeping silence as an
ancient hero, in the guise of a most modern, high-bred, high-cultivated man of letters," but,
he says, that in the present state of the knowledge of Goethe in England it was useless to
attempt to speak of him. That we are not quite so ignorant of this master mind now, I
venture to hope, still we know too little of his great works, which well repay study. Carlyle
himself learned German in order to read the works of Goethe in the original, and to
translate "Wilhelm Meister." He was much influenced by these books.
Goethe was born at Frankfort-on-Maine, in August, 1749, and was educated at
Leipsic University. He was an eager student of science, an artist of some ability, an
observant traveler, a striking novelist, and above all a great thinker and poet. While quite
a young man his fame reached the Duke of Weimar, who invited him to his court, and made
him a privy councillor; he retained an honorable place at this court to the end of his life.
Every touch of real art makes for spirituality; the refining of matter, the spiritualising of life,
is the work of the poet and artist, whose sensitive brain can receive knowledge from the
past and future, and is indeed both prophet and seer; he exercises the godlike power of
creation. Someone says "Art is the need to create." This divine spark that "Prometheus
filched for us from heaven," this fire that we all have in our hearts, is the source of our union
with other souls, and because of this union we find that great poets and writers often
express the thought that we have had without the power of putting it into words. The
individual mind becomes, for the moment, the vent for the mind of humanity. So Goethe
expresses the feeling of his age, a revolt against the dense naturalism of the time, a
reaching upward through the medium of art and science to a higher plane of thought.
One of the great charms of Goethe's writings is that his words seem to suggest a
deeper meaning than they express, and so lead one to think for himself; they are also full
of a sense of high hope and courage. To him the world was but a manifestation of divine
energy; he thought of it as "the living garment of the Deity." During his long life Goethe
displayed the greatest intellectual activity in almost every branch of learning; he was in the
foremost rank as a man of science, his discoveries, which were chiefly the result of his high
powers of perception and imagination, were on lines that led directly to the theory of
evolution. He penetrated the depths of other great minds, and brought himself into contact
with the secrets of nature. He endeavored to obtain complete control

--- 227

over his senses, and the efforts he made in this direction left their mark on his work, as well
as on his life.
We find that as Goethe grew older, he inclined more and more to symbolical
representation, and this tendency at last reached its climax in the second part of "Faust."
Goethe, in the year 1786, entered a phase which he himself designates as his "new
intellectual birth." In that year he went to Italy to study art, and what he learned there from
both art and nature produced in his mind a fine harmony, which before this period he had
lacked. The North gave him intellect, and the South imparted the divine gift of artistic form.
Wait Whitman says that "The chief trait of any given poet is always the spirit he brings to
the observation of humanity"; this spirit in Goethe was truly universal, he looks for the unity
everywhere.
In the prelude to "Faust" he puts into the mouth of the poet these words:

"What! shall the poet squander them away,

For thy poor purposes, himself, his mind;
Profane the gift which nature when she gave
To him intrusted for mankind, their birthright.
Whence is his power all human hearts to win -
Oh, it is not the harmony within,
The music that hath for its dwelling place
His own rich soul? All things that in unison agreeing
Should join to form the happy web of Being,
Are tangled in inextricable strife.
Who can awake the brief monotony
To measured order? Who upon the dead
Unthinking chaos breathe the charm of life,
Restore the dissonant to harmony,
And bid the jarring individual be
A chord, that in the general consecration
Bears part with all in musical relation?
Whose voice is fame, who gives us to inherit
Olympus, and the loved Elysian fields.
The soul of man sublimed. - Man's soaring spirit
Seen in the poet gloriously revealed."

Speaking of the divinity of man, "Faust" says:

"Image of God, I thought that I had been

Sublimed from earth, no more a child of clay,
That shining gloriously with Heaven's own day
I had beheld Truth's countenance serene
Raised up immeasurably - every nerve
Of Nature's life seemed animate with mine.
Her very veins with blood from my veins filled,
Her spirit moving as my spirit willed;
Then did I in creations of my own
(Oh, is not man in everything divine?)
Build worlds - or bidding them no longer be,
Exert, enjoy a sense of deity."

Lewis, in his Life of Goethe, says of him, "He was crystalizing, slowly gaining
complete command over himself." "I will be lord over myself," he says. "No one who
cannot master himself is worthy to rule, and only he who does can rule." The study of the
secrets of nature had the greatest charm for him; it was not a spirit of contradiction that
had drawn him, he says, from contemplating the human heart to that of nature, for they are
intimately connected, and the "inquiring mind is unwilling to be excluded from anything
attainable." "Goethe's heart, which few knew, was as great as his intellect, which all knew."
"Goethe's poems," wrote Beethoven, "exercise a great sway on me, not only by their
meaning but by their rhythm also. It is a language that urges me on to composition."
Curiously enough, Lewis speaks of Goethe's "Theosophy," describing it as "a poetical
Pantheism." In it the whole universe was conceived as divine; not as a lifeless mass, but
as the living manifestation of divine energy, ever flowing forth into activity. His worship was
nature worship, his moral system an ideal-

--- 228

ization of humanity, the human being was the highest manifestation of the divine on earth,
and the highest manifestation of humanity was therefore the ideal to which morality tended.
"We must first learn renunciation," he says, "learn to give up claims for the sake of others."
Goethe devoted much of his time to the study of the works of Paracelsus, also those
of Van Helmont, Basil Valentine, Bruno, and other occultists and alchemists, and through
their directions he sought to penetrate into the secret places of nature, which are safely
guarded from mere curiosity, and are only yielded when there has been an earnest quest,
guided by the light from within, and the selflessness that gives proof that these mysteries
would be used for the good of all, and not for selfish purposes; otherwise these secrets
would bring down destruction on the heads of their discoverers. Goethe does not seem to
have advanced far in this direction, though there are signs that he had certain occult
knowledge both in "Faust," and "Wilhelm Meister."
That Goethe's novel, "Wilhelm Meister" has a deep moral import there is no doubt.
Emerson, speaking of it, says, "I suppose no book of this century can compare with it, its
delicious sweetness, so new, so provoking to the mind, gratifying it with so many and so
solid thoughts, just insights into life, and manners, and character, so many good hints for
the conduct of life, so many unexpected glimpses into a higher sphere." That Emerson
appreciated Goethe very highly is shown in his essay on him, where he says, "The old
eternal genius who built the world has confided himself more to this man than to any other."
Still, he did not view him with the enthusiasm and rapture of Carlyle, and yet perhaps there
was more similarity between Emerson and Goethe than between Goethe and Carlyle, their
Pantheism was of the same quality, their knowledge of the union of all was the underlying
quality of their work, and their insight into the processes of nature arose from this
knowledge. Goethe has said, "To discuss God apart from nature is both difficult and
perilous; it is as if we separated the soul from the body; we know the soul through the
medium of the body, and God only through nature." As a proof of this union, Goethe
quotes this passage from Bruno. ''The One, The Infinite, The Being, and that which is in
all things, is everywhere the same." Emerson, writing of Plato, calls him "this eldest
Goethe."
In "Wilhelm Meister" Goethe shows his manifold nature, the subjects treated are so
various and numerous, including Husbandry, Geology, Art, Philosophy, Religion, and many
others. This book seems to be a representation of the evolution of man, both as a race,
and an individual; it is often allegorical, but above all it teems with humanity. Man, as a
child, learning light and truths of life, from puppet shows and childish mummeries; as a
youth, from love and friendship, the drama, poetry and pictures; as a man, through
philosophy, religion, through occult initiations and terrible renunciations. All these ways of
life Goethe had experienced himself; what he says carries deep conviction of truth with it.
There is an intense purpose throughout this work, a leading up from the individual to the
community, from isolation to unity.
"Wilhelm Meister," as a youth who has a touch of the poet in him, and a great
interest in the drama, finds his surroundings very prosaic; believing that a beautiful girl he
is devoted to is unfaithful to him, he leaves home and joins a company of traveling actors.
In their society he meets many adventures and vicissitudes, and at length coming under
the observation of a group of men, the nucleus of a great secret society, he is taken under
their supervision. They test him, and believing him to be worthy, eventually initiate him into
their order. He is then bound to obey orders received, to work for the cause of Humanity,
and is styled "A Renunciant." This

--- 229

ends the first part. The second contains his travels, and commences with these lines:
"To travel now the apprentice does essay,
And every step is girt with doubt and danger,
In truth he uses not to sing or pray,
But is his path perplexed, this toilsome ranger
Does turn an earnest eye when mists above him,
To his own heart, and to the hearts that love him."

In one of his soliloquies "Wilhelm Meister," says, "Not in thy condition, but in thyself,
lies the mean impediment over which thou can'st not gain the mastery. What mortal if
without inward calling he take up a trade, an art, any mode of life, will not feel his situation
miserable? Thou feelest not the co-operating, co-inspiring whole, which the mind alone can
invent, comprehend and complete. Thou feelest not that in man there lies a spark of purer
fire, which when it is not fed, when it is not fanned, gets covered by ashes of indifference
and daily wants; yet not till late, perhaps never, can be altogether quenched." And again,
"Did the forms of active men never rise up living in thy soul, were thy breast warmed by a
sympathetic fire, did the vocation which proceeds from within diffuse itself over all thy
frame, were the tones of thy voice, the words of thy mouth delightful to hear, did'st thou feel
thy own being sufficient for thyself, then would'st thou doubtless seek place and opportunity
likewise to feel it in others."
Speaking of the power of the actor in swaying the feelings of the people, he says,
"What actor, what author, nay, what man of any class, would not regard himself as on the
summit of his wishes, could he by a noble saying, or worthy action, produce so universal
an impression? What a precious emotion would it give if one could disseminate generous,
exalted, manly feelings with electric force and speed, if one could communicate to
thronging multitudes a fellow feeling in all that belongs to man, by the portraying of
happiness and misery, of wisdom and folly; could kindle and thrill their utmost souls, and
set their stagnant nature into movement, free, vehement and pure."
 And speaking of the power of the poet to transmute the common, everyday life into
something rare and precious, he says, "From his native soil springs up the lovely flower of
wisdom, and if others are pained with fantastic delusions from their every sense, he passes
the dream of life like one awake, and the strangest of incidents is to him but a part both of
the past and the future. And thus the poet is at once a teacher, a prophet, and a friend of
gods and men." He goes on to say, "The recital of a noble action moves us, the sight of
everything harmonious moves us, we feel then as if we were not altogether in a foreign
land. We fancy we are nearer home, towards which our best and inmost wishes impatiently
strive."
"Faust" is perhaps the work by which Goethe is best known in this country, thanks
to Irving, and Gounod, who have made us familiar with this story. Faust was commenced
by Goethe quite early in his literary career, but the second part was not finished until his
last year, so it had accompanied him during his entire active life, and marked the different
stages of his mental evolution. He told a friend that this life work being finished he would
regard the rest of his existence as "a pure gift," but he worked more or less to the end of
his life. If he was a great thinker, he was also a great worker. He says somewhere "To
think and to act, to act and to think, this is the sum of all the wisdom that has from the first
been acknowledged and practiced."
Those who can read the works of Goethe in the original have a great advantage, as
doubtless much of the actual intention of the author is lost in translation. In this short paper
there is no time to examine "Faust," which is a mine of philosophy,

--- 230

and symbolic ideas. No doubt Goethe intended to represent the great battle that ever
wages between the mighty forces of good and evil, the white and black magic; the dark
forces making for selfish pleasure, as good to the individual leads only to perpetual misery;
the renunciation of self is necessary to bring the will into harmony with the ideal law of love;
to give up the individual happiness for the good of all, to act in the spirit of brotherhood, this
is the only way to satisfy the deep needs of life. So "Faust" had to learn from the struggles
and turmoils of his tragical existence.
I had hoped to have spoken of the beautiful scheme of education which is elaborated
in "Wilhelm Meister," and to have mentioned the "Iphigenia," which, though it bears certain
resemblance to the tragedies of Aeschylus and Euripides on this theme, yet is not by any
means an imitation; but it would be impossible to do justice to these in a short paper, or
even to mention his other numerous works.
In Goethe's later years his sympathy seemed to become more active, age had no
power to chill his love of humanity, and every discovery in science, every new departure
in Art or Literature, found him eager as a child for knowledge and instruction. He died in
1832, when in his eighty-third year. His wonderful intellectual powers were almost
unimpaired to the last. "Light, more Light," was the departing cry of this great soul, who,
notwithstanding his knowledge and wisdom, knew that he was as a child playing on the
seashore, while the immense ocean of Truth lay unexplored before him. In the Bhagavad
Gita, Krishna says, "The spiritually wise is verily myself, because with heart at peace he is
upon the road that leadeth to the highest path, which is even myself. After many births the
spiritually wise findeth me; such an one of great soul is difficult to meet." So this master
mind who knew his smallness also recognized his divine birthright, and we may, I think,
believe that when such an ego revisits the material plane of this planet it will be as the
dawning of a bright particular star.

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

GRAND IS THE SEEN

by Walt Whitman

(Selected)

Grand is the seen, the light, to me - grand are the sky and stars,
Grand is the earth, and grand are lasting time and space,
And grand their laws, so multiform, puzzling, evolutionary;
But grander far the unseen soul of me, comprehending, endowing all
Lighting the light, the sky and stars, delving the earth, sailing the sea,
(What were all those, indeed, without thee, unseen soul? of what amount without
thee?)
More evolutionary, vast, puzzling, O, my soul!
More multiform far - more lasting thou than they.

-------------
--- 231

RICHARD WAGNER'S PROSE WORKS *

by Basil Crump

VOL. I. THE ARTWORK OF THE FUTURE

The third chapter of this essay deals with "Man's Shaping Art from Nature's stuffs,"
opening with a consideration of

THE ARCHITECTURAL ART

No doubt it is due to lack of research that Wagner shows a superficial view of the
Egyptian and Asiatic artwork and religions. In connection with Greece he recognizes true
architecture as having arisen from the artistic need of Temples and Tragic Theatres, but
he overlooks the magnificent evidences of architectural art in the mighty ruins of India,
Egypt and America, the most ancient and the most stupendous of all. It may have been
that he was so carried away by the Greek civilization that, if he had lived before in the time
of Egypt's glory he had surely forgotten all about it. This art was the secret of the true
Freemasons who combined the "operative" with the "speculative" work, who lived and
worked for their art and who kept alive in their lodges those eternal principles which are the
basis of all true religion and art. Their active work was suppressed when creeds and
dogmas gained the upper hand, so that the "speculative" alone remained, but Katherine
A. Tingley declares that the "Word" or secret of the creative power in their art was
protected. Hence, all modern architecture lacks the creative touch, and Wagner truly says:
 "Let the modern art of building bring forth the gracefullest and most imposing edifice
she can, she still can never keep from sight her shameful want of independence: for our
public, as our private needs are of such a kind that, in order to supply them, architecture
can never produce, but forever merely copy, merely piece togeth-

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

er. Only a real need makes man inventive.* Whilst the real need of our present era asserts
itself in the language of the rankest utilitarianism, therefore, it can only get its answer from
mechanical contrivances, and not from art's creations."

THE ART OF SCULPTURE

"The religions, need for objectification of invisible, adored or dreaded godlike
powers, was answered by the oldest sculptural art through the shaping of natural
substances to imitate the human form." This was preceded by the picturing of nature-
forces in the lower forms of life. It reached high-water mark in Grecian sculpture, which
stands unrivaled among the known products of this or any age. Compared with it the more
ancient sculptors are cyclopean but more crude, the modern are inspired by them, but
never quite reach their level.
Wagner again shows here that the conditions of a new art depend upon the
expansion of the principle of Brotherhood from a national to a universal power. This is what
Katherine A. Tingley is now accomplishing in all the departments of the Universal
Brotherhood organization. "From here on," says Wagner, "from the shattering of the Greek
religion, from the wreck of the Grecian Nature-State, and its resolution into the Political
State, - from the splintering of the common Tragic Artwork - the manhood of world-history
begins with measured tread its new gigantic march of evolution, from the fallen natural
kinsmanship of national community to the Universal Brotherhood of all mankind. The band
which the full-fledged Man, coming to consciousness in the national Hellen-

-----------
* Cf. Emerson - "Art is the need to create."
-----------
--- 232

ian, disrupted as a cramping fetter - with this awakened consciousness - must now expand
into a universal girdle embracing all mankind. The period from that point
of tine down to our own day is, therefore, the history of absolute Egoism; and the end of
this period will be its redemption into Communism." Wagner explains that he uses the word
"Communism" in its true sense of Brotherhood or the antithesis of Egoism, although he
says "it is a political crime to use this word."
In concluding this section with the suggestion that Sculpture will be no longer
needed "when actual life shall itself be fair of body,'' another striking hint of Reincarnation
is given: "When we recall the memory of the beloved dead in ever newborn, soul-filled
flesh and blood, and no more in lifeless brass or marble; when we take the stones to build
the living Artwork's shrine, and require them no longer for our imaging of living Man, - then
first will the true Plastique be at our hand.

THE PAINTER'S ART

A very interesting development is here traced in the relation of painting to man's
comprehension of Nature. Wagner regards the growth of landscape-painting as leading
back to "an inner comprehension and reproduction of Nature" which began in architecture
with the God's-Grove and the God's-Temple. The events succeeding that error of the
Greeks are thus commented upon, the discovery of America and its important bearing upon
the growth of Brotherhood being again referred to:
"Philosophy might put forth its honestest endeavor to grasp the harmony of Nature;
it only showed how impotent is the might of abstract intellect*.... It only needed the Grecian
view of nature's government by self-willed, human-borrowed motives to be wedded to the
Judao-Oriental theory of her subservience to human use, - for the disputations and decrees
of Councils anent the essence of the Trinity, and the interminable

----------
* Have we not seen examples of the truth of this statement among those who are
students of the Divine Wisdom and other religious beliefs?
----------

strifes, nay, national wars therefrom arising, to face astounded history with the irrefutable
fruits of this inter-marriage.
"Towards the close of the Middle Ages, the Roman Church raised its assumption of
the immobility of the earth to the rank of an article of belief; but it could not prevent
America from being discovered, the conformation of the globe mapped out, and Nature's
self at last laid so far bare to knowledge that the inner harmony of all her manifold
phenomena has now been proved to demonstration."
Columbus was indeed inspired, as Katherine A. Tingley has long since told us, when
he undertook his daring enterprise. Great must have been that soul who, placing her love
for humanity beyond her kingdom and her jewels dared to aid him in spite of the religious
fetters which surrounded her exalted position - Isabella, Queen of Spain.
In the dramatic artwork the function of landscape painting will be to "picture forth the
warm background of Nature for
no longer counterfeited Man."

OUTLINES OF THE ARTWORK OF THE FUTURE

In tracing these outlines Wagner first of all lays down the broad principle that, "The
true endeavor of Art is all-embracing: each unit who is inspired with a true art-instinct
develops to the highest his own particular faculties, not for the glory of these special
faculties, but for the glory of general Manhood in Art.
"The highest conjoint work of art is the Drama.... The true Drama is only conceivable
as proceeding from a common urgence of every art towards the most direct appeal to a
common public."
Proceeding to the functions of each Art in the Drama, he says:
"Architecture can set before herself no higher task than to frame for a fellowship of
artists, who, in their own persons, portray the life of Man, the special surroundings for the
display of the Human Artwork."

--- 233

Through the Landscape Painter "the scene takes on complete artistic truth; his
drawing, his color, his glowing breadths of light, compel Dame Nature to serve the highest
claims of Art."
"On to the stage, prepared by architect and painter, now steps Artistic Man, as
Natural Man steps on the stage of Nature." But he is not limited and hampered by the
cothurnus and immobile mask of Greek Tragedy. From these he has been freed by the
Sculptor and the Painter who limned his free and beauteous form. In him the trinity of sister
arts find full expression; he is "dancer, tone-artist and poet."
His inspiration, indeed the soul of the entire artwork is the orchestra which gives him
"a stanchless, elemental Spring, at once artistic, natural and human.
"Thus," says Wagner, "the Orchestra is like the Earth from which Antaeus, so soon
as ever his foot had grazed it, drew new immortal life-force. By its essence diametrically
opposed to the scenic landscape which surrounds the actor, and therefore, as to locality,
most rightly placed in the deepened foreground outside the scenic frame,* it at like time
forms the perfect complement of these surroundings, inasmuch as it broadens out the
exhaustless physical element of Nature to the equally exhaustless emotional element of
artistic Man."
The Drama, in which music and her sister arts take their proper place, absorbs the
three varieties which have arisen since the fall of Tragedy. These three varieties are the
opera, the spoken play and the pantomime in its proper sense as an action or gesture-play.
In this drama as Wagner says in a footnote, exercises "her peculiar faculty of, without
entirely keeping silence, so imperceptibly linking herself to the thought-full element of
Speech that she lets the latter item to walk

----------
"In his playhouse at Bayreuth, Wagner conceal the orchestra in a hooded well or
space below the footlights. He called it "the mystic gulf, because it parts reality from
ideality."
----------

abroad alone, the while she still supports it."

And what a noble part is that of the Performer! "In Drama he broadens out his own
particular being, by the portrayal of an individual personality not his own, to a universally
human being.... The perfectly artistic Performer is, therefore, the unit Man expanded to the
essence of the Human Species by the utmost evolution of his own particular nature."

THE ARTIST OF THE FUTURE

The Tone-Poet and Performer arise by a natural process from a Fellowship of
Artists, united for a definite aim - the Drama. We here find much light thrown on the laws
of true leadership and the nature and work of those heroic souls whose types form such
inspiring subjects for the drama. It should be remembered in reading what follows that
Wagner had just prepared his sketch Jesus of Nasareth. Later he abandoned both it and
another sketch called The Conquerors, of which Buddha was the hero, blending both
historical characters in the mythical figure of Parsifal, who does not die, but triumphs over
death and sin. The present passage applies more particularly to the character of Siegfried
in the Ring:
"Only that action is completely truthful - and can thoroughly convince us of its plain
necessity on whose fulfilment a man had set the whole strength of his being, and which
was to him so imperative a necessity that he needs must pass over into it with the whole
force of his character. But hereof he conclusively persuades us by this alone; that, in the
effectuation of his personal force, he literally went under, he veritably threw overboard his
personal existence, for sake of bringing to the outer world the inner Necessity which ruled
his being.... The last, complete renunciation of his personal egoism, the demonstration of
his full ascension into universalism, a man can only show us by his

--- 234

Death." The celebration of such a Death is the noblest thing that men can enter on. It
reveals to us in the nature of this one man, laid bare by death, the whole content of
universal human nature... by the artistic re-animation of the lost one, by life-glad
reproduction and portrayal of his actions and his death, in the dramatic artwork, shall we
celebrate that festival which lifts us living to the highest bliss of love for the departed, and
turns his nature to our own."
Wagner goes on to explain that the Love present in the whole Brotherhood of Artists
will express itself most strongly in the one who is in closest affinity with the character to be
portrayed. He will step forward as the Performer, "who, in his en-

-----------
* Theosophists will at once recognize the application of this passage to the life and
work of H. P. Blavatsky and William Q. Judge.
-----------

thusiasm for this one particular hero whose nature harmonizes with it’s own, now raises
himself to the rank of Poet, of artistic Law-giver to the fellowship.
By way of moral, in concluding his essay, Wagner tells the story of "Wieland the
Smith." The full dramatic sketch itself immediately follows, and will afford ample material
for the next article.
Who is there that reads the above quotations but must feel ready to cry shame on
an age so heartless that it fought against and strove to crush out such a grand worker?
The great soul still lives and his creations are being brought out in a new light along with
the life of Lamartine and the new history of Ancient Egypt. It is in that way that Mrs. Tingley
will teach the world to know these great ones better when they return again to carry on their
work.

---------------
AL-HADIL
by S. A. O.

"Al-Hadil! Oh, 'Just Lord!' we magnify

Thy righteous Law, which shall the whole world try."

Within that time when man was sunk in ignorance

And aimlessly was swung this way and that by all
The hidden winds and storms, which play so wantonly,
Upon the human fabric, swaying it now here,
Now there, as cloth the moon the ocean's deep; from out
The multitude, a very few, urged on by some
Innate but unknown cause, and recognizing too,
Though vaguely, how essential is divinity,
From out the common lethargy awoke. And when
Their eyes became accustomed to the newfound rays
Of light and truth, they marveled much that in the past
Their sight was blinded: and in wonderment they then
Regarded all who diff'rently conceived the truth.

Then as these new discov'rers plodded on, deeply

And more deeply yet exploring all they found in
This new realm, seeking all the while for that one fact,
Which underlay the universal - if such a fact
There was - they gained new comrades in their endless quest,
And with a thirst insatiate all sought to know
The very whole of truth, as dead Sahara's waste
Drinks in the dew, yet e'er is dry.

--- 235

Thus did they seek,

And ev'ry precious gem they found was added to
That diadem, which, when complete, was to adorn
The lofty brow of ev'ryone, who, following
The Delphic code, could say: "I know myself." "Buddha
Am I, enlightened as the Gods."

Full long they dwelt

In "Learning's Hall," and rare the fragrance was exhaled
By ev'ry bloom. Each bud unfolding lent its charm,
A willing gift to willing greed. And few there were
Who saw or felt the fatal thorn, which held its guard
Beneath. Like serpents were they coiled about the stems.
A curious growth with hydra-headed spurs, which kept
Such jealous watch in ev'rywise that none could 'scape
 Malignancy, who sought to garner in its close,
And subtle too its venom, for to wounded hand
There was no conscious sting, but rather eagerness
Increased to reap more largely yet of plenitude.
Such ecstacy was ne'er experienced yet by man
Through other means, and distillations, whatsoe'er
Their cunning, of mere earthly herbs, can never pose
As rival. Drunkards, true, there be of varied guise,
Who center all their self in lustful thought for this,
Or that, or what may take the fancy; but thraldom
Of such wise can ne'er hold sway, nor be compared
In potency with this narcotic dread. The greed
For gold or hoarding of the fruits of sense leaves yet
A modicum of better chance. It still may be
The microcosmic pole will stand erect. But when
The "spotted fever" intervenes, that burning fire,
The which with rav'nous tongue licks wholly up all trace
Of contact with one's fellowmen, the victim sees,
Or seemingly, a broad and glorious path, by which
He may, himself divorced from all that lives and breathes.
And in consummate glory - but in loneliness -
Rise onward to the fields beyond the stars. No thought
For other portions of the fabric intervenes,
And borne along by "heresy of sep'rateness,"
The traveler thinks, aye, he is sure, that he at least
Shall tread supernal heights, though all the world be lost.
Hallucination direful indeed! Its cause
Commended is by nearly all. ''Thirst for Learning"
Is its cognomen; its fruit, annihilation.
Ah, woe is him, if Heaven's light perceived is
By eye alone, and, halting there, descends not down
The sacred way and permeates that holy shrine,
The heart divine, omnipotent for endless woe,
Omnipotent for bliss.

Through common heritage

The course of learning is, forsooth, essentially
The same with all. No fever, whatsoe'er disease
Afflicts, is herald of th' initial stage. The heart
At first but shows a quickened beat, and then

--- 236

Alone it is that succor may be had: but once

Its sway is firmly fixed, no potion can withold
Its course. It must have rein.
 These pilgrims, who had thus
Made entrance into "Learning's Hall," incipiently
Were threatened by this plague. The larger part, unwanted,
For in their vaunting pride all guides were scorned, needs must
Succumb. Yet heed is sometimes given to that voice,
So still and small: "Man cannot live to self alone."
And some, who had a parent's love for children, heard.
Dear to their hearts was someone whom they could not leave
Behind. And so from out the smooth and level path,
Which winds so slowly up the mountain peak, they sought
To step aside, that climbing up its fearsome breast,
They might the better lead the weaker on.

At first
The increment of toil was slight, for pioneers
Of former days had left a trail discernible.
Then, too, the adding height gave broader view. which lent
A kind encouragement to persevere, while oft
From higher crag above was heard a welcome shout
Of cheer. But steeper grows the way and steeper yet,
And sharpened flints cut through and maim and bruise.
At length all vestige of a path is lost, nor does
There seem to be a place to hold the foot or stay
The hand. The roughing places grow more rough, the steep
They climb a very precipice. And now the vast
Concentric rings of former action seek their source,
Reacting as their plane of altitude is reached
With force commensurate, the karmic progeny,
Which hath its birth at its appointed place, nor pays
Regard to time for him who breaketh through the mesh
Of sequence slow.

Now is the crucial time. Each one

Must hold his own and little help to others bear.
A single burden is a task supreme. Nor dare
One fall, if he for others cares. For at the sight
A faintness dire will seize, perchance o'er-power, all those
Who witness are, and drag them down through sympathy.

But, hark! What are these intellectuals which begin

To rise, like angry mutt'rings of a threatening storm?
"Why should I by the Gods above forgotten be.
I, who am lab'ring thus for fellowmen?" "Why fail
The pilgrims higher up to lend the hand of aid?
My need is sore and, lacking succor, I shall fail."
Another cried: "'Tis foolishness to follow on
 So blind a trail. They tell us falsely how to climb
This mountain side; and as they urge us on and up,
They are in truth but making game at our expense,
With entertainment of the trust that we will hold
Them in regard as lofty souls, e'en as the Gods."

--- 237

Few heard the gently murm'ring breeze: "Now is the time

When each must stand alone. He who supported is
Can give but feeble help. The staunch alone can aid.
Each like the flowers must grow, receiving as his own
Not what by others is bestowed, but that which he
May gather from environment. 'Tis Kali Yug."

Such plaints and other sounded here and there, and with
Their clamor made the echoes ring from mountain crag.
And as the sound, augmented thus, was borne below
To those who once were objects of solicitude,
More heed was given by the passing throng than to
The former platitudes of Brotherhood. "Behold!"
They cried, "our self-appointed 'Saviors' do not quite
Agree among themselves, and thereby prove how vague
And empty are the so-called truths by them prescribed
For others' guidance, but by them ignored." Such heed,
Of meagre sort, was briefly paid, without a thought
Of asking what, or why, the moving cause - so prone
To ready verdict is unready man - while they,
The vain essayers of the mountain-side, prolonged
Their wails of impotence until their wasting strength
Forsook their trembling limbs and, sinking slowly down,
They faded from the view, as even planets sink
To obscuration.

Such is Nature's recompense,

Alas, for human frailty. And is it thus
That men must ever fail, nor hope to reap success
For either self or for that vastly larger part,
Whereof himself but as a member he must count:
A unit in so far as he may work and toil,
A single portion of a grander whole all
Dominions of results? The one alternative
Must be that superhuman vision is conferred,
So man may see outstretching to infinitude
The single way which leadeth to the goal, yet find
Himself denied essential means to tread the path.
 A strangely fashioned thing indeed 'twould be, endowed
In measure as the Gods, and, as a complement,
Encumbered and weighed down by finite helplessness.
That truth is falsehood or aught else than truth is not
A contradiction or a paradox more strange.

Ah, no! Such worse than living Hell was ne'er devised;
Nor can it be that any pilgrim of the scroll
Shall always fail. The heights may grow impassable,
And he who seeks to venture up may, soon or late,
Find ultimate of progress; but if he taketh
Only that which merit hath in store, and resting
Quite content with fate, of patient heart, regardeth
Not the loftier planes with futile hope, and only
Seeketh to employ the vantage ground already
Gained for others' benefit, the very fervor
Of his love, reacting, as it in sequence must,
Upon that selfsame point which was the moving cause,

--- 238

Will buoy him up, will give him added energy,

And furthermore will plain reveal the way and means
To altitudes more lofty yet, which may be gained
For others weal, but not in otherwise.

Such is
The law, increasing ever in exactitude.
And those who seek to scale life's stormy cliffs will find
Their growing strength a growing burden must maintain;
For it is only just that he who can shall give,
And all is just in Nature's realm, Then too, since strength
Of sterner sort demands a worthier foe, the snares
And pitfalls, which beset the way, more num'rous grow,
With hazard far increased and more increasing yet
As higher still the path winds on. Avoiding these,
A point at length is reached where pictured scenes spring up,
Mirages wonderful, of beauteous woodland vales,
With cooling springs wherein to lave one's weary limbs,
And shady, sleep-inviting nooks. The merging lines
Between the true and false, concealing as they do
Some deep and yawning gorge, so subtly blend that eye
Can hardly see and recognize the bound'ry line;
While flitting here and there throughout the fastnesses
Fair woodland nymphs, with tawny hair and lang'rous eyes,
Infest the scene, and with beguiling arts fain would
 Have mastery. This further test of fortitude
Enduring is until the end of ends is reached.
And as the morning mist beclouds the sun, so it
Enshrouds the sight of him who gazes on the scene.
'Tis only soul-inspired sight can safely guide
With certitude. Nor may the pilgrim entertain
A sense of pride, whate'er is overcome, for thought
Of self in any wise disturbs the Deva-sight.

Impossible it is to tell the whole of woe,

Of all the dire probations, hardships manifold.
Which must be undergone by ev'ry candidate
For God's estate. Too finite is the human mind
To comprehend infinitude.

The whole, grand course

Is constant warfare twixt one's self and self, these two,
The high and low, between what really is and that
Which seems to be. Before the eye two actors pose,
And only two, and whatso'er may be eschewed
Likewise in purpose has its dualty. The twain
Perforce cannot fore'er endure, and each will seek
To be the guiding power. Initiation's tests
By both are bravely met and both do entertain
The hope of ultimate reward. The fires of sense
By one are spurned that he may not consumed be;
The other dreads no scorching flame, for well he knows
That whatsoe'er can bring a sense of either joy
Or pain holds thraldom still, which fear can ne'er dethrone.
One shrinks from that which may defile, lest he, perchance,

--- 239

Be overcome and lose not merely great reward,

Which may be his, but even those already won.
The other neither hesitates nor fears to meet
With any foe, for he is sure that, though he falls,
Yet by that very fact does he but better learn
How to more firmly stand when he shall once again
Regain his strength. The one, in brief, builds high the walls
Of his small citadel; the other only seeks
To level whatsoe'er obscures the rays of light
From those in darker vales.

With motives thus contending

May the pilgrim rise, o'erleaping ev'ry barrier.
Ev'ry bond that stays his path. "Master of the Day"
At length he is, and on his face "the rising Sun
Of thought pours forth its first most glorious rays." His mind,
Like calm and boundless deep, spreads out in shoreless space,
And in his mighty hand he holds the power of life
And death.

"Shall he not use the gift which it confers

For his own rest and bliss?" Shall he not take the peace
Well-earned through his unaided might? Not only sins
Have been subdued, but ev'ry weakness turned to strength,
The "Great Delusion" overcome.

The choice is his

To take or to renounce, and wise is he whose heart
Can feel Compassion's throes; for it will ne'er permit
Of ease while all that lives must grovel in despair,
Compassion whispers to the heart: ''Can there be joy
For one apart from all? Can one be truly blessed
And hear the whole world mourn?"

Long, long ago,

The glorious Tathagata, so the legend runs,
When by his might Nirvana had been won, refused
The proffered gift, because the comrade of his toils,
His faithful hound, admission was denied. If then
A dog is counted worthy of such sacrifice,
If unity can forge a link twixt God and brute,
Can Brotherhood twixt man and man be valueless?
'Tis true that highest Heaven's bliss may be acquired
And e'en enjoyed by self for self alone; but if
The universe be rightly called "Universe,"
If it be one in fact as well as name: if law
Of Unity begets the need of Brotherhood,
- Nor can there be a doubt of need, if all be one -
Then must it follow, with the certitude of fate,
As darkness ever cometh with the night and then
Precedes the certain dawn, that nature's law of laws
The sov'reign is, demanding strict allegiance
Throughout all its realm; and, although omnipotent,
Yet helpless is perforce to contradict itself.
Else is it all caprice instead of law.

How then
Can it be possible to contravene this law
Of such unyielding force? One ever seeks nor fails
 To find exception to all man-begotten rule;
But that which reigns on ev'ry plane of Kosmos' realm
Needs no such paltry proof of worth.
Yet "might makes right"

--- 240

Seems evidenced in lowly spheres, where man alone,

Or in the aggregate, has made his puny will
Law absolute, withal ignoring unity.
What better reason then for bidding to the Gods,
Nay, even to the God of Gods, defiance bold,
Whenever and where one's pleasure prompts?

To finite sense,
Which is not properly endowed to weigh results,
In that it cannot see the ultimate effect,
Such course seems plausible. Yet must it only seem;
For part can never to the whole superior be.
In olden days full many a town impregnable
Was deemed behind its towering walls; and so it was,
Perchance, from outer foes. But ne'er was builded yet
Such comprehensive walls as to include the means
Successfully to meet protracted siege. No part
Of all the universe contains, or can contain,
All that essential is; and howsoever long
It may endure, the time will surely come, when it
Must recognize dependency and act thereon,
Or fall. For isolation can but bring decay.
How then for him, the "Conqueror of Sins," for whom
"All nature thrills with joyous awe and feels subdued;"
Whose mastership proclaimed is by trickling stream,
By ocean's waves and by the silver stars; to whom
The universe bows down and with obeisance low
Salutes its risen Lord; who wins the right and dons
The Dharmakaya robe and, in forgetfulness complete
Of lesser souls, enjoys Nirvanic bliss? How then
For him?

Eternities unnumbered may stretch out

In giant spans, with off'rings of such rich rewards,
Of such surpassing splendor, as may not by man
Conceived be; and raised high above the Gods
The victor may, till time shall end, enjoy the fruits.
But when the glorious Sun of Life shall usher in
Another day, when through the dark and silent deep
 Its pulsing ray shall pierce and quicken all that is
To further pilgrimage, the victor, now uncrowned.
Perforce must hear again that still, small voice: "One thing
Thou lackest yet;" and then the glorious neophyte
In one refulgent final flash of memory,
Once more will hear that earlier cry: "Man cannot live
To self alone." With waning strength his feebling lips
Take up the strain: "Man cannot live to self alone;"
And feebler yet: "Man - cannot - live - " and then
- A blank.

......

A weary pilgrim puts his foot upon that rung

Which lowest is and once again essays the heights.

-------------
--- 241

PARALLEL PASSAGES
by H. Percy Leonard

(Continued)

In the June number of this magazine of last year, there appeared some quotations
from the Bhagavad Gita with some rather close correspondences from the New Testament.
Further study has revealed more parallels which I propose to share with my fellow readers.
In all cases the New Testament quotations are taken from the Revised Version.

Bhagavad Gita - New Testament

[[Columns in original, quotes following each other here]]

Chap. I. - Standing there, Arjuna... beheld all his kith and kin drawn up in battle
array.
Matt., X., 36. - .... and a man's foes shall be they of his own household.

Chap. II. - In this path there is only one single object, and this of a steady constant
nature.
Philip, III., 13. - .... but one thing I do, forgetting the things which are behind, and
stretching forward to the things which are before.

Chap. III. - By what.... is man propelled to commit offences .... as if constrained by

some secret force?....
It is lust which instigates him.
James. I, 14. - .... but each man is tempted by his own lust, being drawn away by
it and enticed.

Chap. IV. - Some devotees give sacrifices to the Gods, while others lighting the
subtler fire of the Supreme Spirit offer up themselves.
Romans, XII., 1. - I beseech you therefore brethren, by the mercies of God to
present your bodies a living sacrifice holy, acceptable to God.

Chap. V. - The devotee who knows the divine truth thinketh, "I am doing nothing" in
seeing, hearing, touching, smelling, eating.
Romans, VII., 17. - So now it is no more I that do it, but sin which dwelleth in me.

Chap. VII. - Enveloped by my magic illusion I am not visible to the world.

John, I, 18. - No man hath seen God at any time.

Chap. X. - I am the beginning, the middle, and the end of all existing things.
Revel., XXII., 13. - I am Alpha and Omega, the first and the last.

Chap. XIII. - True wisdom .... is an exemption from self-identifying attachment for
children, wife, and household.
Luke. XIV., 26. - If any man cometh unto me and hateth not his own father and
mother and wife and children .... he cannot be my disciple.

Chap. XV. - Neither the sun nor the moon nor the fire enlighteneth that place; .... it
is my supreme abode.
Revel., XXI., 23. - And the city hath no need of the sun, neither of the moon, to shine
upon it; for the glory of God did lighten it.

Chap. XVIII. - There dwelleth in the heart of every creature, O Arjuna, the Master -
Ishwara.
I. Cor., VI., 19. - Or know ye not that your body is a temple of the Holy Ghost which
is in you, which ye have from God?

Chap XVIII. - Grieve not, for I shall deliver thee from all transgressions.
Matt., I., 21 - For it is He that shall save His people from their sins.

--------------
--- 242

[[map of Point Loma peninsula and surrounding]]

--- 243

POINT LOMA
THE LAND OF PURPLE AND GOLD
by One of the Congress
 Point Loma is full of the deepest interest to all students of Theosophy not only from
its being the site of the School for the Revival of the Ancient Mysteries, but as a mystery
to the student of Geology, for in its geological aspect it differs from any known land above
the sea.
It extends due north and south like a huge guard forming the western barrier to the
upper part of the bay of San Diego, its southern point viewed from San Diego looks like the
prow of a huge, modern battleship.
Good roads on the eastern side of Point Loma lead from the boat landing through
the ravines and valleys to the rolling plateau of the summit, but on the western side deep
canons lead down to the rocky cliffs, which drop fifty to seventy-five feet perpendicular into
the sea.
The breakers coming in with terrific force breaking against the rock-bound coast,
churning the water into a beautiful white foam and throwing it high in the air, form a picture
that is wild, grand and beautiful.
Out in the sea a mile or two from the coast is a dark brown streak formed by a great
bed of sea weed or kelp, from which comes the great amount of ozone which permeates
the atmosphere; it is a great "health factory," manufacturing the elixir that makes the very
air seem to be alive and inspires one with new energy and new life. The winds are rather
cold, making heavy wraps comfortable, but they are not penetrating; the sun is hot but not
oppressive. The winds and the sun harmonize with each other, producing an equalized
climate, that is well adapted for work, enabling one to get the utmost out of the day and
night.
Flowers are everywhere, purple flowers, yellow flowers, all kinds of flowers, but
purple flowers predominate; there is such a profusion of purple on the point that
everywhere one turns one sees purple flowers. Little winding vines grow purple flowers in
such profusion that they look like a purple carpet over the ground with here and there a
dash of yellow, making Point Loma the land of Purple and Gold.

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

BEYOND
by C. R.

The world was full of suffering and pain. Men were weary and heartsick and were
turning in thought toward the Land of the Beyond; for they had heard that there was the
light of God-wisdom, and peace and love, and to those who dwell there life is joy.
Now the dwellers in that Land all reached it by journeying through this world of
darkness and pain, and they can not forget. So they are forever sending back thoughts of
kindness and love, striving to help those who desire it to come up to this glorious and
beautiful country.
Yet it is a long and perilous journey and the Hosts of Darkness have to be met and
conquered all along the way.
The people of this Land are called Broth-

--- 244
ers of Compassion, because the Light in which they dwell enables them to see the Golden
Chain of Unity, which binds, not only men but all creatures and things in all worlds that have
been, or will be, into one great eternal Brotherhood. Therefore, knowing that All is One,
they live only to aid and uplift mankind.
Seeing the suffering and struggles of their younger brothers, still in the darkness of
ignorance, they sent one of their number as a Messenger and Leader to the people.
When this Leader appeared many hearts were made glad, and many flocked to the
standard, a Banner of Purple and Gold, which this Great One, mighty and strong, and filled
with the Light, unfurled before them.
But soon on the march murmurs were heard. For the Powers of Darkness arose,
contesting the way with the Leader of Light. In the din and confusion of conflict the weak
and the timorous ones were filled with dismay and fled from the field. Those who were
ease-loving and selfish grew angry and said:
"To what end should we labor and fight when all these are to reap the reward? Only
for ourselves will we toil."
The vain and ambitious ones whispered and sneered:
"'Tis easy to lead with that Banner above. This Leader is not any wiser nor stronger
than we. Let us seize on the Banner and ourselves win the honor and praise."
But this they had no power to do; for none that Banner may hold, save one who has
reached the Land of Beyond, returning again through compassion and love.
So these vain, foolish ones went away and fashioned a flag of their own: but it was
woven of the warp and the woof of the earth, and was faded and stained, and covered with
mire and dust. Yet a few who were blinded and weak, those full of vanity, pride and self-
lose, followed those who flaunted this flag.
Thus the blind were leading the blind; and knew not that they were ever drawing
more near to the hosts of the Shadow, and at last in their ranks would be swallowed up.
But the Leader went on with the Banner of Purple and Gold.
Many the true-hearted and brave, pressed ceaselessly on and kept close to the
Teacher and Guide; though in the quick march and the heat of the fight they were forced
to put by the things they had loved and valued the most.
The Leader had told of a Temple of Light that would stand on a hill that was sacred
and free, and was the gate that would lead to the Land of Beyond.
And at last, after long, weary years - years of self-renunciation and toil, of waking
and watching, of waiting and trust, of effort and strife, that gateway appeared.
Yet even then there were those whose eyes were dimmed with earth-mist and
whose ears were dulled by earth-sounds; and their hearts were heavy and dark with the
love of the self - the smallest and poorest of all. To these the Temple of Light, with its glory
resplendent, was as though it were not.
The Leader stood up and planted the Banner of Purple and Gold where. through the
long ages to come, it shall wave.
And the veils were uplifted for those who were faithful and true, and they saw the
White Light which flows from the land of Beyond; and the voices they heard of those who
dwell there. By them they were taught a new song, and the words of the song were Truth,
Liberation and Light.
Then the knowledge that Life is Joy came into their hearts while singing this song.
---------------
--- 245

[[2 photos: Brotherhood camps for members attending the Universal Brotherhood
Congress at Point Loma]]

STUDENTS' COLUMN
Conducted by J.H. Fussell

"Can retributive Karma be held back for a time by desire and will-power, and can this
Karma be softened meanwhile or entirely nullified by the performance of good works?"

The questioner seems to regard Karma as punishment, the operation of something

to be feared. I do not think that strong forceful characters, with any will-power worth
speaking of, have any desire to hold back Karma. Why should they? The question
suggests a reason. In order that the performance of good works might nullify retributive
Karma. But it seems only natural that good works should be performed because they are
good, and not with the motive of getting rid of "bad" Karma.
Will-power is better used in the skillful performance of good works, directly, than in
holding back something, in order to get at the good works with a questionable motive.
Man is the maker of Karma. What is once done cannot be undone, although the
effects may be counteracted, or mitigated, by the thoughts of oneself or another. The field
of Karmic operation is so vast, that it is not difficult to see that even the counteracting and
mitigating causes are somehow involved in the original cause, which produced the effects
we seek to mitigate. Can anyone say that the worst thought

--- 246

and act has not somewhere hidden a good aspect, taken into consideration, so to speak,
by Nature when she squares her accounts with us? Karma is not fatalism. Man who has
the power to set forces in motion in one direction, can neutralize their effects by the
operation of opposing forces. But in the present condition of civilization it is a difficult game
to play at, and it would seem that sometime both forces must exhaust themselves.
The bodily instrument which man, the god, works through, only permits of the
operation of Karma to a limited extent. Man being divine in nature can change the
instrument which he uses, and bring about "new" Karma, by repressing tendencies called
evil, and eliminating defects. It is, therefore, advisable to use One's power in perfecting
one's nature and making one's body as fitting an instrument as possible for good work. In
this Way strong characters bring themselves under the operation of a greater quantity of
Karma than usual, and exhaust it quickly, instead of trying to hold it back. Intensity of good
thought, leading to good works, alters the sway of Karmic tendency, and shortens its
influence. The power of a good vow has been known to change entirely the Karma of a
man's life. The spirit of daring is the best spirit man possesses, and is the most becoming
way to undertake the smoothing out of Karma.
But let us not get taken up with the effects of doing good upon ourselves. It will take
a good deal of pluck to meet the karma brought about by such selfish considerations.
Remember that man's spiritual nature is unaffected by Karma, and the more of the spiritual
quality that enters into our thoughts and acts the better. When we work to establish
Universal Brotherhood, we are taking the best course to help Karma. What is Karma but
the unerring tendency ceaselessly at work to bring about Universal Brotherhood, the
restoration of perfect equilibrium? - D. N. Dunlop
---------

Before answering the first question it is necessary to have some understanding of

what is meant by the words "Desire and Will." To put it tersely, the Will is a colorless force
and is practically non-existent until roused into life by Desire, and so the strength of the
Will-power depends upon the strength of the desire.
Force always acts along the line of least resistance and therefore if we desire and
will very powerfully in a certain contrary direction, it is probable that that particular
retributive karma may be prevented from being worked out for a longer or shorter period.
But in so doing a personal pigmy is pitting itself against the Infinite haw of Justice and
Compassion, and consequently is but adding still further to the account that will have to be
settled to the last iota.
There are two main classes of Karma.
(a) That which seeks by sledge hammer blows to awaken some gleam of genuine
common sense, some idea of the simple laws of nature, in our dense personalities.
(b) That which seeks to bring about that adjustment which will restore the equilibrium
which our acts or thoughts have disturbed.
Now if a man has been awakened to his unity with all, and realizes to some extent
that his sin and shame adds to the already heavy burden of his fellowmen, and that,
therefore, he is earnestly striving to do good in the place of evil, he has to a great extent
advanced beyond the first class of Karma, and will only have to endure the equilibrating
process which all unselfish deeds will aid.
The one point to bear in mind at all times is that it is the motive that counts and not
the act. One seeking to do good in order to dodge consequences of past evil, will only add
to them until he learns that unselfishness and true brotherhood are indeed the very laws
of existence. - E. E. Synge

-----------

An answer to this question may be obtained from a consideration of some of the

"Aphorisms on Karma" published by

--- 247

William Q. Judge, in The Path, Vol. VII., page 366. Among these occur the following:
(2.) Karma is the adjustment in effects flowing from causes, during which the being
upon whom and through whom that adjustment is effected experiences pain or pleasure.
(3.) Karma is an undeviating and unerring tendency in the universe to restore
equilibrium and it operates incessantly.
(12.) Karmic causes already set in motion must be allowed to sweep on until
exhausted, but this permits no man to refuse to help his fellows and every sentient being.
(13.) The effects may be counteracted or mitigated by the thoughts and acts of
one's self or of another, and then the resulting effects represent the combination and
interaction of the whole number of causes involved in producing the effects.
(18.) Every instrument used by any ego in any life is appropriate to the Karma
operating through it.
(19.) Changes may occur in the instrument during one life so as to make it
appropriate for a new class of Karma, and this may take place in two ways: (a) through
intensity of thought and the power of a vow, and (b) through natural alterations due to
complete exhaustion of old causes.
(27.) Measures taken by an ego to repress tendency, eliminate effects and to
counteract by setting up different causes, will alter the sway of Karmic tendency and
shorten its influence in accordance with the strength or weakness of the efforts expended
in carrying out the measures adopted.
The above Aphorisms are especially applicable to the question, but it is evident that
the desire and will-power to be effective must result in action. Desire alone will not change
Karma but only when followed by deeds. Aphorism 13 also shows that the Karma of
another may be counteracted or mitigated by one's thoughts and acts, and if this be so the
reverse must also be true that it can be likewise intensified. Thus we see the enormous
responsibility we have, not only in regard to our own lives, but also the lives of all with
whom we come in contact.
In regard to one's self surely the aim should be not to mitigate or change one's
Karma but rather to be content to do one's own duty, accepting whatever Karma may have
in store with patience and fortitude, or if it be what is called good Karma, with the desire to
use such opportunity for the greater benefit of one's fellowmen.
I think that bad Karma, so called, will more quickly cease through the performance
of duty and the earnest desire to benefit one's fellowmen than by any actions performed
especially to that end. - J. H. Fussell

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

YOUNG FOLKS' DEPARTMENT

THE RADIANT BROW

by H. de Neufville
I am going to tell you of the greatest of all fairies; she is everywhere, and we all
know her, but we do not as yet know very much about her. People who lived in olden
times, and who happened to know a great deal about her, called her the great Caridwen.
She has many names, but today we, too, will call her Caridwen.
This wonderful Fairy is always working, and what she does is always beautiful; but
often we try to improve her work, and instead of that, we spoil it, just because we do not
know enough about it. That explains many ugly things which you see in the world. But the
time will come when we shall know how she works, and then

--- 248
we shall be able to really help her without spoiling what she does - and that is what she
wants.
Did you ever hear of Charles Kingsley's book, "The Water Babies"? There, too, is
a great Fairy, called Mother Carey, who is said to be always working, and yet she sits
quietly - because she does not make things, but "makes things make themselves," and that
you know is more difficult and is real fairy work. Now I will tell you a secret. Mother Carey
and the Fairy Caridwen are both the same Fairy, and those are two of her names. There
is some work which Caridwen particularly likes to do; but it takes a long time and it is a
great secret: It is the preparing of the Water of Wisdom and Healing.
Now, listen while I tell you what happened once:
It was in a hidden place, somewhere near the heart of the earth, where nobody
could interfere with the great Fairy's work. She had two helpers, a dwarf, the little Gwion,
and a blind man - but they did not know her secrets. Caridwen gathered six magical plants
and put them into a beautiful cauldron ornamented all over with pearls and diamonds; and
the plants had to be boiled for such a long time, for days and days, till three precious drops
were obtained. Little Gwion had to attend to the boiling, and the blind man had nothing else
to do but to put wood on the fire under the cauldron. Caridwen was meanwhile very busy
with a great many other things.
One day, when the bubbling liquid was just ready, the three drops flew out of the
cauldron, and Gwion caught them on his finger. They scalded him, and besides he was
curious to know, so that he put his finger into his mouth, and the instant he tasted the
charmed drops he understood what Caridwen's work meant, but he knew that she would
be angry with him for tasting them. She never tells her secrets readily or to those who
ought not to know; she is far too wise to do anything of the kind, because she wishes only
wise and good people to be trusted with them, in order to use them for the welfare and
happiness of all that lives.
So Gwion took to flight, but he could go nowhere without meeting the Fairy. He flew
through the air like a bird, he swam in the water like a fish, he hid himself among the wheat,
like a little grain, but she chased him everywhere. Caridwen is a tender mother, but a stern
teacher, and just now she was the Teacher. It was a fearful struggle! Would he be strong
enough to get through it? He was. He reappeared at last under the form of a lovely little
baby boy, so beautiful that when the great mother looked at him she was satisfied; for this
was the sign of victory. Now he would become very great and very wise. She took him,
with a smile of love, and put him softly in a leathern bag and launched him on the sea,
knowing that the waves would be kind to their precious burden and would bring it where it
ought to go. It floated on the sea and the waves carried it with the greatest care until it
came to the domain of a prince called Elphinn and there they left it on the seashore.
Everybody said that Prince Elphinn was very unlucky. He was so quiet that people
could not find out if he was only shy or stupid - and he was very poor. His father, out of
pity, decided to lend him for some time this little domain near the sea, so that he might at
least live by fishing. And the very first thing that happened to Elphinn was to find - no fish,
but the leathern bag! That looked very much like his usual bad luck. However, he told his
servant to bring him the bag. Then he opened it and saw the beautiful boy who opened his
eyes and looked at them both. A great sunny light radiated from his beautiful face and
brow and the man exclaimed, "Taliesinn!" - which means in that old language, "What a
radiant Brow!"
 "Let us call him Taliesinn," said Prince Elphinn.

--- 249

He took the foundling very tenderly in his arms with him on his horse, and made the
animal walk slowly for the sake of the little one. While riding he felt a great love for the child
that rested on his heart; it seemed to him that he had found a wonderful treasure. And -
could it be true? - the sunny eyes were looking deeply into his, a tiny voice was whispering
to him:
"Don't be sad any more, Elphinn! I know thee; I knew thee long ago, and though
I am but so little as yet, I have brought thee a great happiness from a marvelous world!"
And after that the Prince heard a song, such a sweet song; the child was telling him
of his strange journey.
"I was long ago a great and beautiful Being, but I had much to learn, and I served
Caridwen, and I went through all sorts of forms till I was born again as I am now - and I will
teach thee what I know."
You see, the little Taliesinn had tasted the "Water of Wisdom and Healing" and so
he could teach and comfort.
When Prince Elphinn came home, he gave the little boy to his wife, and though
people said that he had been just as unlucky as ever, he thought himself a very happy
man. Taliesinn grew rapidly and became a handsome youth; and though he was a pupil
of the Bards and of many learned men, he soon proved that he knew much more than they
did. Elphinn and his wife called him their Teacher, and he taught them the best thing in the
world; he taught them how to live rightly. He was a great Bard; he gave all his teachings
in beautiful songs; and in some of his songs he praised the Vase of Caridwen, in which she
prepares the "Water of Wisdom and Healing." He was really a "Healer of Hearts," and he
loved to comfort those who were unhappy, and Elphinn and his wife learned this from him.
One evening they followed him when he went out on the mountain. A great storm
had raged, but now all was quiet, and the full moon shone splendidly. They felt very happy,
and climbed as easily and lightly as if they had wings to carry them on the wind. But they
could not join the Teacher with the Radiant Brow, so swiftly did he go, while he seemed to
get bigger and bigger.
"Master," they called to him, "wait for us."
He turned round and looked at them, and said, simply: "Follow me," and he went
on, still higher on; and the higher he climbed the taller he grew. They called again:
"Master, where art thou leading us?"
He answered once more, "Follow me!"
And he went on again till he had reached the top of the mountain. Then they saw
that he had taken the appearance of a very old man, taller than the tallest old oak trees;
his long, white hair floated in the breeze, his head was crowned with green leaves, and he
was clad in a long, white garment. The light from his brow was so radiant that they could
hardly bear to look at him.
"Oh, Master!" they both exclaimed in awe, "who art thou?"
And he replied: "I am yourself, and I have ever been.... From the sea do we come,
to the mountain we must go.... But look, I leave you something!"
They saw a great lake around the mountain, and along the placid waters a shining
harp of silver moved. Was it Taliesinn's harp?
Yes, it was; and a voice said:
"Take it, and sing the Song of Love which it taught you."
They looked upwards; they did not see the Master, but the harp was in their hands.

---------------
--- 250

BROTHERHOOD ACTIVITIES

UNIVERSAL BROTHERHOOD CRUSADE

Since the report of the Crusade given in the July issue, the Leader and party have
visited Kansas City, Falls City, Omaha, Sioux City, Minneapolis, St. Paul, Lake City,
Milwaukee, Chicago, Ft. Wayne, Indianapolis, Dayton, Toledo and Youngstown. In all the
places visited full reports have been given by the local press, and with hardly an exception
there have been large audiences and much interest has been aroused in the work of the
organization. The following are reports from members and extracts from press reports.

KANSAS CITY, MO.

Brother J. Frank Knoche, Secretary of the Kansas City Lodge, sends the following
report of the Leader's visit:

U. B. Lodge No. 47,

Kansas City, Mo., June 27, 1899
On the way back from that important and glorious gathering at Point Loma, the
Leader and party - consisting of Mrs. Alice L. Cleather, Miss Atkinson and Basil Crump, of
London, and Mrs. H. K. Richmond-Green, F. Pierce, H. T. Patterson, Iverson L. Harris, W.
T. Hanson and Senorita Fabre (Mrs. Tingley's Cuban protégé) sojourned a few days in
Kansas City.
A public meeting was held at the Academy of Music, 1221 McGee street, Sunday
evening, June 4. where an attentive audience listened to the excellent lectures delivered
by the Leader, Messrs. Harris and Hanson and others, also some musical numbers on the
organ by Mr. Crump. Another public meeting was held at the same place on Monday
evening, at which Mrs. Cleather and Mr. Crump provided a rare treat of Wagnerian music
on the organ and piano, and exceptionally strong and practical talks were given by Mrs.
Tingley, Mrs. Cleather, Messrs. Pierce, Patterson, Crump, Harris, and, in fact, about every
member of the party spoke. At the close, a sense of general satisfaction was observable,
and many inquiries regarding Universal Brotherhood, its aims and objects, were made by
strangers. Too much cannot be said of the excellent music rendered and the thoroughly
practical and common sense doctrines presented.
The members of the Lodge feel it a very great privilege that the Leader included this
place in her itinerary, and on their behalf I cannot speak too strongly of their appreciation
of the help received. A new impetus has been given and the practical side of the work,
especially that among the children, is to be pushed vigorously. - J. Frank Knoche, Sec.
-------
 The Kansas City Journal reports the Leader's address to the public meeting as
follows:
"It is quite apparent to me," said Mrs. Tingley, "that there are many prejudices and
misapprehensions about Theosophy, and there are as many false doctrines about it as
there are in Christianity. The Theosophical Society was established by Madame Blavatsky
in New York City in 1875 and has grown steadily ever since.
"Theosophy has no creeds or dogmas. It accepts the idea that we are all Brothers
and a part of the divine scheme of Nature. It teaches that we have come to our position
in life according to the way we have sown in the past. This follows from the doctrine of
reincarnation. We declare that there is no hell except that which abides in man, and there
is no heaven except that which man makes in himself.
"America must rise to something more than commercial prosperity or intellectual
advancement. I believe that this is the chosen spot for solving life's problems. But we must
become more united and recognize the fact that Brotherhood is a force in

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Nature. We must live up to it in all the smallest duties and all the time. If we learn the
necessity for right living and justice to all, we shall not have to wait for the kingdom of
heaven. The results of the neglect of those duties are seen in history.
We should teach this Theosophy to every one. If every mother could fashion the life
of her child, not only through that love which comes from the consciousness that it is a part
of herself, but from that divine love which raises her plane so that she can understand the
laws of her own being and of her child's, then the child would be a grander type of
Humanity. The father, also, should realize that he has the key to the whole problem of life.
"It has been stated that the Cubans are very ungrateful to the Americans. It was an
insult to our nation, and when I was in Cuba I found it was not so. They show the results
of their sufferings and the lack of Brotherhood towards them, but their faith in Humanity is
still unbroken. A great number of them are cultured people. Families are broken up and
there is one man to about twenty women. But their possibilities are enormous if the
American people educate them properly.
"The knowledge that we are Divine gives the power to overcome all obstacles and
to dare to do right. Theosophy in various ways is uplifting men and teaching them to enjoy
their heritage of peace."
----------

LECTURE ON KARMA AND CATACLYSMS

THEOSOPHICAL EXPLANATION OF THE CAUSE OF CYCLONES
Mrs. Katherine A. Tingley, Leader and Official Head of the Universal Brotherhood
Organization, spoke at Raudenbush Hall on Sunday evening to an audience composed of
earnest inquirers and deep thinkers, men and women who are in sympathy with every
movement that tends toward the uplifting of humanity and the amelioration of the world's
widespread misery. Whatever criticism is passed upon Mrs. Tingley in her crusade through
the cities of the United States, no one ever doubts her intense earnestness and honestry
of purpose. It is the object of the Leader and her coworkers to present a philosophy of life
which will be applicable to all conditions and can be used under all circumstances, and so
the truths of Theosophy are presented in the utmost simplicity.
Mrs. Tingley said in her address that people have lost sight of the fact that all people
are souls and within each one there is the divine essence which, if only recognized, will
enable men and women to attain to the heights of Godhood. This thought alone, if acted
upon, will redeem the world. When we go to our unfortunate brothers and sisters with our
own hearts full of the grand conception of man's divine nature, then we infuse them with
hope, faith and aspirations toward a higher life. Go down on your knees, help a fallen
sister, let her see in your face that you believe in the possibility of her rising to purity,
happiness and truest womanhood. To do this you must know it fully yourself and there
must be no lurking feeling of doubt in your own heart.
Realize that all men are brothers by right of divine origin and nothing can prevent
you from doing the great work of lifting up humanity out of the depths of despair.
Reincarnation being an essential idea in the philosophy of Theosophy, many references
were made to it during the evening, also to the Law of Karma, which is embodied in the
saying of Paul: "As ye sow, so shall ye reap."
The question relating to the cause of the recent cyclone was one of deep interest.
Basil Crump, in answering, said in part: "Man through his thought is responsible for
cataclysms and all minor disturbances of Nature. The Karma of the race is so inter-
blended that we can none of us excuse ourselves when anything terrible happens in any
part of the world. As all the powers of Nature are locked up in man himself, he must look
within for the cause of all manifestations about him, and likewise for the wisdom that will
enable him to do the right thing at the proper time, thus avoiding harmful results. In making
excavations, strong buildings have been found which were not in the

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least degree disturbed by earthquakes, while those of a later civilization were entirely
destroyed. The sin and selfishness of Atlantis caused that continent to disappear.
"We know that we destroy our bodies if we persist in a life of sensuality, and as the
earth is the body of the whole race of people on it, it is not surprising that so many terrible
catastrophes occur." - The Pioneer Press.

OMAHA, NEBR.
From Kansas City en route to Omaha the party stopped for one night at Falls City,
Neb., where is an isolated member who had devotedly worked for many years in the cause.
An interesting account of this visit and of the arrival in Omaha is given in The New Century
of June 24, and is here reprinted:

Omaha, Neb., June 9, 1899

Katherine A. Tingley and seven members of her party are meeting with phenomenal
success in their Brotherhood work. In nearly all the cities they have visited, their meetings
have been largely attended by a very intellectual and cultured class of thinkers, who have
not only given their ready attention to the broad subjects presented, but have shown their
interest by securing our literature and some of them joining our organization.
The Crusaders arrived in Omaha yesterday and have planned to give two public
meetings in the city. They visit Council Bluffs and other locations where branches are
established and also towns where the broad unsectarian teachings have never been
presented.
In this way an enormous amount of work is accomplished and new and solid
branches are formed. En route from Kansas City to Omaha, at the solicitation of an
isolated member in a nearby city, the party stopped for one night and held a public meeting
in the large Court House of the town, where a representative of the Mayor tendered an
address of welcome to the "distinguished party of humanitarian workers." The meeting was
largely attended and greatly appreciated by those present, and a strong appeal was made
to have the Crusaders remain in the town and deliver a series of lectures on the different
subjects included in the teachings of Divine Wisdom. Before leaving, Mrs. Tingley
established a Brotherhood Lodge and made it possible that further good seed might be
sown among the gentle hearts of this progressive Western town.
Miss Rebecca Wilson, an old and staunch member, one of Mr. Judge's "precious
workers," rendered most valuable services in the arrangements of the meeting referred to.
Miss Wilson is well known and much respected in the town where she lives and is a living
example of a Brotherhood worker. Her unselfish devotion to our sacred cause is an
inspiration to all who have an opportunity to know her.
In this Crusade the Southern Brotherhood work has been well represented through
Brothers W. T. Hanson and Iverson Harris, of Macon, Ga. They have helped as exponents
of philosophy at all our public meetings and have rendered valuable service in other ways
to advance the work. Brother Harris has returned to Point Loma, where he takes his
position as Superintendent of the International Brotherhood Colony established by
Katherine A. Tingley at the recent Universal Brotherhood Congress held at Point Loma,
California. Brother Hanson returned to Macon with the intention of making his home at
Point Loma before many months.
Omaha presents many possibilities for great Brotherhood work. Already much has
been done in that direction. Brother Lucien B. Copeland, President of Lodge 73, is a very
earnest worker, and in his enthusiasm and love for humanity, and his ability, promises
much for this section.
Here the party met Mrs. N. A. Crouch and daughter, who had traveled miles to meet
the Crusaders. Brother John Shill, one of the original charter members of the first
Theosophical Branch at Omaha, also added his greetings to the Crusaders, together with
another old member, Dr. M. J. Gahan, and others.

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All the party are well and are looking forward with much pleasure to meeting other
members of the society, and by the time this great Crusade is finished it is expected that
many new branches will be established and that the work will receive a new impetus - that
strength and help, which will make possible still greater work in the coming years.
As this great plow-point, this work of brotherly love wedges its way into the hearts
of men, all humanity feels the touch and a new hope is born for those who have heretofore
lived in the despair of doubt and discouragement. If our philosophy is all that we declare
it to be, its beneficent heart must radiate through all the dark places in human life, must
shed a radiant light of hope and help to every sorrowing one of the human family, must
build for the future, for the coming time, when the now unborn shall become of the human
family and enter into the heritage which we shall leave to them. Great is our responsibility.
Let us realize it more and more, and in the knowledge serve better, that we may broaden
the path for all who will follow after us.
Yes! yes! we will, as faithful workers for the poor orphan, Humanity, serve nobly for
all that lives. - Observer
--------

MRS. TINGLEY ELUCIDATES THE DOCTRINE OF THEOSOPHY AT UNITY CHURCH.

"That religion which teaches man to look down instead of up, which teaches
oppression instead of liberty, and which makes of man a coward instead of a hero, should
be obliterated from the face of the world."
Such were the words of Mrs. Katherine A. Tingley, Leader and the Head of the
Universal Brotherhood and Theosophical Society. She made an address at Unity Church
last night on the principles and work of the Brotherhood. Other members of the official
party made addresses, and Basil Crump answered a number of questions.
Mrs. Tingley said, in part: "The Universal Brotherhood is a unique organization. Its
constitution enables one who enters the organization in the proper spirit to be able to help
his fellow man. Theosophy is as old as the hills. Mme. Blavatsky brought the truths to the
world and by the example of her life brought a new hope to the people. It is free from creed
and dogma. It teaches that man is Divine. It teaches that he is his own saviour and has
in his own hand the key to save his own soul.
"Notwithstanding the advancement and education in this country, we are standing
face to face with the greatest problems of the age. We know that thousands are bound
down by tyranny and creed. We know there are factions in this country trying to down each
other. Unless we change our condition it will not be many years before we find ourselves
on the downward path. We cannot bring out a better existence until we go to the root, until
we recognize the Brotherhood of man and do away with intolerance.
"Theosophy teaches that the only heaven there is lies within ourselves. We have
the opportunities to make it here. All the hell there is we make for ourselves on earth, build
it up from our environments. Theosophy solves the trying questions of life." - Omaha Daily
Bee
--------

SIOUX CITY, IOWA

UNIVERSAL BROTHERHOOD ORGANIZATION SETS OUT ITS DOCTRINE IN ITS
NAME - IDEA IS TO HELP THE ENTIRE RACE.
The district court room in the Court House was handsomely decorated last night
upon the occasion of the public meeting held by the party of Theosophists who reached
Sioux City yesterday afternoon. Many members of the local society of the Universal
Brotherhood were present as well as many other persons.
Briefly, but adequately, Mrs. Tingley outlined the Universal Brotherhood idea as
follows:
"The teachings of Universal Brotherhood are absolutely without creed or dogma.

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They help men and women to understand the dignity of their calling and their true position
in life - to care for deserted and destitute children of all nations, assist those who have been
or are in prison to an honorable position, and to help unfortunate women to a higher life.
Universal Brotherhood does not pauperize, but is full of the truest and broadest
compassion; is full of hope and encouragement for all, teaching by the great laws of rebirth
and cause and effect, reaping as we have sown that justice alone which must and does rule
the world."
She presents the principles clearly to show that Theosophy is no mere abstraction
to be found only in books and in craving after phenomena, but is a living power to all who
try to live a life of true Brotherhood. She teaches a splendid common sense view of life and
its many problems, sorrows and perplexities. True humanitarianism is the object of the
Brotherhood.
To those becoming members of this organization there is absolutely no worldly gain,
none of the workers are salaried and the actual hard work never ceases at Headquarters
nor near the Leader. No personal or selfish schemes have a chance to grow, for she has
a clear judgment of human nature and a deep insight into life, and she has wise and
practical methods of dealing with the affairs of the everyday world.
Mrs. Tingley said further: "Man has not been taught to be the master of his own
divinity; he has been taught to live on faith; he has been taught that heaven is a place and
that hell is a place. I say that heaven and hell are conditions on earth. Theosophy teaches
the duality of man - the higher and the lower natures. The higher belongs to God and the
lower to the body. Man has been taught to fear the master. Think how the whole world is
hypnotized today with fear. A man should have nothing to fear except himself. The mind
is the factor through which a man must learn of his own power of divinity. If we look into
Theosophy, into the laws of incarnation, into the Divinity of Nature, into the laws of
evolution, there we will find problems in our lives that we have been wondering at all these
years. When we look at our institutions, at our business concerns, at our families, the fact
becomes plain enough that man is ignorant of the laws governing his own being. Miss-
mated couples tell the story. The responsibility of parentage is not realized by them in its
fullest scope. There should be an illumination of the soul, that they might see the grandeur
of their being. Let me have a child from the time of its birth until it is seven years old, and
all the temptation in the world will not move it. It will have been taught the divinity of its own
soul. This is not a theory; it is a fact. The child will become so imbued with its own power
that it cannot he moved by all of the allurements in the world."
The speaker thought the whole race was responsible for the crimes of the century,
because of ignorance. She said that was the only fear she had of responsibility. That was
her Theosophical satan. She said the drunkard would never be reformed, the fallen would
never be lifted up until they were taught to understand the power of their own being. "When
we are taught that we are a very part of this divine scheme of Nature," said the speaker,
"there is nothing we cannot overcome. The tendency will be from the lower to the higher
nature in man."
Mrs. Tingley explained that in the organization there are several departments - the
Theosophical Society is the literary department, and for all practical humanitarian work
there is the International Brotherhood League, which is now known all over the United
States for the splendid work Mrs. Tingley and her helpers gave to the sick and dying
soldiers at Montauk Point on their return from the war in Cuba. More than 6,000 were
cared for and nursed in the "I. B. L." tents. So great and efficient was the help so freely
given for the sake of Brotherhood that it was recognized by the President and the
Government, and free transportation given to Mrs. Tingley, her party and the great quantity
of stores which she took to Cuba to help the sufferers in Santiago, where every morning
hundreds of men, women and little children received medical aid, food and clothing.
Other members of the party answered questions that were submitted in writing.

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Mr. Pierce, who was with the Brotherhood in its work among the soldiers in Cuba, spoke
of that work in response to a question as to how the Universal Brotherhood differed from
others. As to the Cubans, he said that if the principles of Theosophy were taught those
people, and they were scattered among the citizens of the United States, they would raise
our standard of morality. He said that Brotherhood is a fact in Nature.
Mr. Crump, in answer to a question as to the Brotherhood's basis of morality, said:
"We are not only responsible to ourselves for wrong doing, but we are responsible to the
race through the Brotherhood."
Mrs. Cleather, answering a question, said she believed in the inspiration of the Bible.
True Theosophy and true Christianity are identical and the same, she said. In response
to the question of hell and heaven, she said they were earthly conditions and that persons
were constantly fluctuating on the borders of these conditions. She said: "I positively do
not believe there is any worse hell than the wicked man on earth." As to her belief in the
atonement, she answered that she did not believe in it in the orthodox sense, saying: "I do
not believe in hiring anybody to do that which I propose to do myself." She was called upon
to answer the divinity of Jesus. She believed every person is a potential Christ. She said
the mission of Jesus was to teach that the soul was immortal and that persons may shape
their lives after his image. - The Sioux City Tribune
--------

MINNEAPOLIS.
AT MINNEAPOLIS, MINN.
Katherine A. Tingley's address at Voegeli's Hall last evening was unique and
remarkable.... In part Mrs. Tingley said:
"It is impossible to treat fully or properly in one evening the subject of 'Universal
Brotherhood,' but fragments can be given, like good seed sown by the wayside.
Theosophy was brought, in the present time, to Western civilization by Helen Blavatsky,
who gave all that she possessed of worldly goods for its spread, even sacrificing her life
for it. Then followed W. Q. Judge, who took the same path, preaching to empty seats,
seemingly unheard, but he was so attuned to the vibrations of humanity that some of his
thoughts moved out and percolated through the substrata of materialism, till today
Theosophy encircles the world. Those who said, in the beginning, that 'Hindoo nonsense'
was being brought to the new world, must in justice, see that its outcome in Universal
Brotherhood is practical common sense.
"The movement offers the widest liberty to all who wish to follow the truth, and work
for humanity, but, in its course of experience, there came a time when strict lines were
drawn and such as had entered the ranks for personal gain or ambition, were eliminated.
There is no room in the movement for ambition nor selfishness. The world was going
wrong. It was overburdened with disease, and ignorance, and crime, and creeds. It
needed a religion of simplicity, not a religion for the cultured and elect, but one for the
suffering masses. Theosophy came to teach that man is divine - not alone man who
follows the law, and is a good citizen, respected and honored, but the untaught, the
drunkard, the outcast, the criminal. Theosophy came to teach that all the heaven in this
world or any world, is within, and that the worst hell is the result of man's deliberately
prostituting his divine self to low and selfish ends.
"Looking at the boasted nineteenth century civilization," continued Mrs. Tingley, "it
is a question whether it has really so much to be proud of. Willing and waiting as it is to war
with some weaker nation, often for some little piece of territory, America is said to be
working for liberty. Its organizations for the accomplishment of this purpose number more
than the creeds that are begotten of the misinterpretation of the teachings of the Nazarene.

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"Theosophy makes no attempt to proselyte. There is very little time for anything
save practical work. It has been doing practical work in Cuba, and the time will come when
America will be proud of that work. Theosophy has visited the Maoris and Samoans, and
found among them men who are educated, and who speak several languages. These
nations look to America as a nation of gods. Theosophy does work in prisons, and the
results are enormous. It educates abandoned children, it says 'give me a child from its birth
till it is seven, and I will show you a type that will astonish you.' There must be a balanced
development of the physical, mental arid the spiritual, before man can realize his divinity.
Man must be taught to save himself by creating this harmonic balance."
Questions were answered by Alice Cleather, Basil Crump, Henry Patterson and F.
M. Pierce. - The Minneapolis Tribune.
-------

Another Crusade meeting was held the next evening, on which occasion a number
of local pastors were present, who listened attentively to the arguments discussed.

LAKE CITY, MINN.

THE LEADER AND OFFICIAL HEAD OF THE UNIVERSAL BROTHERHOOD
ORGANIZATION VISITED THIS CITY LAST MONDAY AND ADDRESSED AN AUDIENCE
AT THE OPERA HOUSE IN THE EVENING.
In spite of the fact that only twelve hours' notice had been given, a large and
appreciative audience turned out on Monday evening to listen to this woman whose name,
as a worker among the slums and prisons of this country, but more particularly as Leader
of the Theosophical movement, has become known and honored in all parts of the world.
It appears that Mrs. Tingley and party, who are returning from the Brotherhood Congress
held at Point Loma last April, were advertised to speak in Milwaukee on Monday, but owing
to the wide interest in the Movement known to exist in this city, it was decided to divide the
forces on this occasion.
Mrs. Tingley proved to be a fluent and entertaining talker, and in her first address
laid especial stress on the Theosophical doctrine that all men, as eternal and immortal
souls, are rays of the one "Universal Over-Soul," and that the golden rule, the fundamental
principle of Brotherhood, taught by all the great spiritual teachers of history, is a law of
Nature as mighty and sure as gravitation, whether recognized or not. America, Mrs.
Tingley declared to be not only the oldest continent on earth, but also that there existed
here in the dim ages past a race powerful in goodness, wisdom and knowledge of the
national arts and sciences; a race more ancient than India, China, or even Egypt. She
also declared that discoveries would be made in the near future that would substantiate the
Theosophical teaching that America, now looked to by the down-trodden of all nations as
the land of liberty and light, was the home of the mightiest civilization the world has known.
Mrs. Alice L. Cleather, a prominent London philanthropist and musician, then
addressed herself to answering some of the questions most often asked her in public
meetings, and, in a very able manner, proved herself to be both thorough in her convictions
and entirely capable of expressing them. In speech, Mrs. Cleather has the true British
accent that has a peculiar charm to the listener.
Mr. F. M. Pierce, Secretary General of the Universal Brotherhood Organization and
representative of the School for the Revival of the Lost Mysteries of Antiquity (Point Loma),
began by indulging in a little satire. He noted the predominance of ladies in the audience,
and inferred "that there must have been a short crop of men in the vicinity." Wisdom, he
said, was a thing that could not be longer limited to the few, but that the power to think and
the right to think was the divine birthright of every human being. Mr. Pierce declared that
thought is a power, dynamic in its action and enormous in its effect; men would cease to
sit in condemnation of their fellows when

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the ancient truth was again known that the criminal receives his impulse on the unseen
plane of thought, "where all who live with thoughts unbridled, divide responsibility with him."
Mrs. Tingley, by request, then returned to the platform and spoke briefly of her work
in Cuba, at the head of the International Brotherhood League, prefacing her remarks with
a few words on the Theosophical doctrine of rebirth, which she believed to be the only hope
of the great despairing portion of humanity.... The American press had grossly
underestimated the wretchedness of the Cuban people. She and her League workers,
around whose doors there gathered daily thousands of sick and starving natives, could all
testify to the innate gratitude of the Cuban heart. The people of Cuba, in their present
dazed and ignorant condition, were in danger of slavery in another terrible form, which the
people of America alone have the power to allow or avert. Mrs. Tingley has already formed
a colony in California where capable Cubans will be educated in the English language,
taught the economical arts and sciences, and returned to uplift their people.
Mrs. Cleather delighted the musical people of the audience by several thoughtful
renditions from Chopin and Wagner, interspersed between the speakers of the evening.
The chairman of the local committee, Mr. Roy Underwood, said at the close of the
programme that any one who desired further information regarding the scope and purpose
of the Movement should apply to the Secretary General of the Universal Brotherhood
Organization at 144 Madison Avenue, New York City, which is also the headquarters of the
American section. Mr. Underwood would like to meet or correspond with all who are
interested in the subject of Brotherhood and Theosophy. - Lake City Republican.
-------

THE LEADER IN MILWAUKEE, WISCONSIN.

The following report is sent to UNIVERSAL BROTHERHOOD by Brother L. H.
Cannon:
For over two weeks we had been expecting the Leader, and our letters and
telegrams, while they may have betokened eagerness for her visit, in nowise hastened the
advent of the momentous day when she was to arrive in Milwaukee for the first time. Even
when the day was set, the theatre rented, the speakers advertised, the train, an hour late,
brought no Leader, and those local members who went to meet her were in despair, when
the cheerful "Hello, there," of H. T. Patterson, and the shadowy form of Basil Crump (not
that his form is ethereal, by any means; but it was dark and there was a great crowd in the
station), restored the aforesaid members to a joyousness commensurate with the occasion.
"No, Mrs. Tingley did not come. The remainder of the party stopped off at Lake City, the
home of the devoted Roy Underwood. Will be here tomorrow night." It being already late,
we all hastened to the Alhambra Theatre, where a very good-sized audience awaited the
speakers. The theatre, the largest in the city, has a seating capacity of four thousand; the
lower floor was well filled - the largest audience, in fact, that ever assembled in this city to
hear a lecture on Theosophy. The immense stage was a bower of great and small palms
and flowers. High above the palms and suspended across the fore part of the stage, were
the flags of the different nations, nearly all being made in a day by Mrs. Severance and her
mother, Mrs. Reum, of Decorah, Iowa, who, by "chance" was visiting here. The central
flag, the one binding all nations, so the symbol might read, was that of the Universal
Brotherhood. In the rear, and serving as a background, was the United States flag. The
palms hid from view Bach's string quintette, which furnished a carefully selected and
exquisitely executed programme. The director, Hugo Bach, is a descendant of the immortal
Johann Sebastian Bach.
C. W. Denicke, President of the Lodge, introduced Brother H. T. Patterson as
permanent chairman. Mr. Patterson in addressing the audience gave a broad outline of the
philosophy. He was followed by Mr. Basil Crump, who gave the theory of evolution from
a Theosophical point of view. Both speakers were well received and their

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remarks warmly applauded. Some of the "Boys" stayed up talking with Brother Patterson
and Crump at Hotel Pfister until the "we small hours," and anon condoling with Brother
Denicke, who was obliged to leave on business at daybreak for Fort Wayne, Ind., to be
absent a week.
The next night, Tuesday, June 20, the train was again an hour late, so the Leader
and the remainder of the party were obliged to go from the station to the theatre direct. The
audience was very much larger than on the previous evening, and generous and
discriminative in its applause. Mr. Patterson again acted as permanent chairman, and after
a brief address, introduced Katherine A. Tingley, who spoke on the "Work in Cuba." She
had traveled all day long, and questioned her ability to do the subject approximate justice
until she had had a little rest. But there was no time for this, and she did speak, and with
her usual force and power, which never seem to give out. Those who had come out of
curiosity or interest in the personality, soon forgot that in their interest in what was being
said. The entire audience was awakened to the fact that a "soul" was addressing them as
fellow-souls, on matters of the greatest import to them, to the race and to the world. Her
graphic description, her marvelous way of reaching the heart of the matter, her ability to
see the relation of things, all presented without a moment's hesitancy, with a flow of words,
with a rapidity that fires the mind and makes the heart beat with responsive sympathy.
Katherine A. Tingley has the heart-touch, and has the power of imparting it to others.
Greater than these "hath no man." The audience showed its responsiveness to all that was
said by the Leader, when she had concluded, with great and prolonged applause.
Mr. Frank M. Pierce was next introduced, and he spoke with his usual directness
that captured the audience at once. Brother Pierce always endears himself to all who come
within the range of his voice; for his unquestioned sincerity, his unwavering devotion, his
apt illustration and forceful expression, draw people to him, much as metal is drawn to a
powerful magnet. There was no mistaking the applause that greeted the various "points"
he made, nor the approval of his entire address at its close. The speeches were alternated
with music, Mrs. Alice L. Cleather and Basil Crump furnishing it the second night,
interpreting their master, Wagner, in a manner that was heartily applauded. A feature on
this occasion was the stereopticon, using lantern slides containing extracts from the
writings of H. P. B., W. Q. J. and Katherine A. Tingley. These were thrown on a canvas
"drop" on the stage during the music. After the last piece of music, and while the canvas
was still down, the powerful "Render noble service," and "Truth, light and liberation" were
intoned, the audience maintaining breathless silence.
The meetings did incalculable good, and many strangers said they could not refrain
from expressing gratitude for the opportunity of hearing such noble sentiments. The next
night, Wednesday, a public meeting was held in the Lodge hall, and the room was crowded.
Mr. Crump, Mr. Patterson and Mrs. Cleather answered questions interestingly, after which
the Leader gave an intensely interesting talk on Cuba and the work yet to be done.
Senorita Fabre then spoke in Spanish, Mrs. Tingley interpreting what she said. After this
Mrs. H. A. Anderson presented a Cuban flag to the Senorita, with appropriate remarks.
With permission of the Leader a contribution was taken up for Cuban work and turned over
to Mr. Patterson, the superintendent of the I. B. L. Thursday afternoon a Lodge meeting
was held, the Leader, among other things, touching upon the vast importance of the Cuban
work, and all the members present pledged themselves, at the request of the Vice-
President, to support the Leader in any work she might promulgate to bring truth and light
to discouraged humanity. The Lotus Groups held a meeting presided over by Miss Isabel
Hayden, directly after the close of the Lodge meeting. A brief programme was gone
through with, after which a white silk flag, bearing the letters in purple, "From Milwaukee
Lotus Buds, '99," was presented to the great Lotus Mother by one of the Buds. The flag
was the work of Axel Axelson.

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On the following afternoon the Leader gave a "talk" to mothers in the Lodge hall, and
in the evening a public reception was held in the parlors of the Hotel Pfister, which was an
enjoyable affair. After this, although the hour was late, Mr. Pierce, "by request," gave a talk
to "men only," much to the discomfiture of the women. Thus, with individual conversations
and meetings, the time was well crowded, and the "Crusaders" left Saturday night on the
boat for Chicago. Milwaukee parted from them regretfully; grateful, however, for their visit,
for their suggestions and other helps, and for the faith in us that prompted the Leader to
leave a monumental task for us to do. There is always some flaw to the perfect enjoyment
of anticipated happiness, finally realized. The necessary absence of Mr. Denicke was a
source of regret to all. Dr. Morehouse, Miss Potvin and Mrs. Hagermann, from the interior
of the State, came to the city to meet the Leader. Janesville Lodge sent congratulations
and regrets. Mr. Alpheus M. Smith arrived in Milwaukee Friday, to accompany the party
to Chicago. I think he feared the beauty, peace and quiet of our city might tempt them to
remain. They left Chicago Monday afternoon for Ft. Wayne. As we stood watching the
train slowly leave the station, Brother Smith said, "It doesn't seem like an ordinary parting;
it doesn't seem like parting at all!" Maybe it wasn't! For that matchless Presence will never
fade from the memory of one who has taken it into his heart.
- Lucius H. Cannon
---------

CHICAGO, ILL.
MRS. TINGLEY ADDRESSES A MEETING IN THE MASONIC TEMPLE - HER
WORK IN CUBA.
Mrs. Katherine A. Tingley, of New York. who bears the title of Leader and Official
Head and Founder of the Universal Brotherhood Organization, addressed a meeting of
Theosophists in room 511, Masonic Temple, last night.
Although the meeting was held with the principles of Theosophy as the central
thought and purpose, even greater interest was aroused by Mrs. Tingley's story of the work
in Cuba carried out by the International Brotherhood League.
Mrs. Tingley said the United States was carrying out a mission in both Cuba and the
Philippines. The educated Cubans and those of the masses not fired by misapprehensions
of American purpose, she said, fairly worshiped the name America. She decried as
shameful the words of those who had returned to this country saying the Cubans were not
worth saving. Emilio Bacardi, Mayor of Santiago, she praised as one of the greatest
patriots of his people.
Of Theosophy and the purposes of the organization of which she is the head, Mrs.
Tingley said:
"We have been taught to look outside ourselves for spiritual support. We are
spiritual cripples. It will take the voice of a god to awake the people. Theosophy says:
'Take the essence of all religions; tear down creeds and make a living belief.' It is our real
mission to make honest men, to compel them to be honest. Our message all along the
line, as we have come through the country from the coast has been: 'Wake up, ye children
of earth! Realize your heritage, and in doing this the illumination of your souls will come
so that you and all the world may know that you are immortal beings.'" - Chicago Daily
Tribune
---------

FORT WAYNE, IND.

PROMINENT LEADERS IN THE "UNIVERSAL BROTHERHOOD ORGANIZATION"
ADDRESSED A LARGE
AUDIENCE IN THE TEMPLE THEATRE.
The Universal Brotherhood movement or the Brotherhood of Humanity, as it is called
in its constitution, is an organization established for the benefit of the people of

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the earth and all creatures. The practical work of the organization has been demonstrated
by its Leaders and followers not alone in this country and not entirely in one direction. At
a meeting held in the Temple Theatre last evening, Mrs. Tingley, Mr. F. M. Pierce,
Secretary General of the organization; Mrs. Alice Cleather, President of the movement in
London, and Mr. Basil Crump, Secretary of the London society, addressed the audience.
Judge O'Rourke and Mr. Patterson, of New York City, sat on the stage. Mr. Patterson
introduced the speakers, Mrs. Tingley being the first. Mrs. Tingley speaks with great
earnestness and carries the conviction of her absolute devotion to the cause of which she
is the Leader. Mrs. Tingley said that it is important to know what place Universal
Brotherhood, which is a nucleus of Theosophy, holds today. It stands as a liberator and
teacher. It recognizes that its life is a power possessing the quality of the Divine. It is in
a measure an epitome of our past lives; has no creeds, no dogmas. It teaches that man
is dual in his nature; that he is a part of the Divine and has within himself the power to
master the purely physical and material and to cultivate the soul; that in his nature is a
potent factor by which, if a man but knew it, he might revolutionize himself. The brain force
she calls but the piano upon which the divine quality of man may play. This divine quality
may become a living, compassionate love for all Humanity. It adapts itself to every human
need in life.....
Brotherhood is a part of Nature, affirmed the speaker, who continued by saying that
Humanity has for ages been depending upon the brain-mind of man, resulting in too many
words and too little cultivation of the spiritual. This condition is appalling in many parts of
the world. Selfishness is the ruler, and love for mankind gives place to creeds and dogmas.
Theosophy admits all reliable religions, in fact encourages the study of both ancient and
modern beliefs, as well as the investigation of things scientific and the Divinity of man. -
Fort Wayne Times.
--------

INDIANAPOLIS, IND.
RECEPTION GIVEN TO THE LEADER, FOLLOWED BY ADDRESSES AND
WAGNERIAN MUSIC.
Universal Brotherhood Lodge No. 83 last night tendered a reception to Mrs.
Katherine A. Tingley, who is the Leader and Official Head of the Theosophic Organization.
The reception was given in the form of a very interesting entertainment at the Plymouth
Church, at which excellent music was rendered and short addresses were made by Mrs.
Tingley and several other distinguished Theosophists who are accompanying her and are
allied with her in the work. The church was well filled with local Theosophists, and those
interested in the humanitarian principles advocated by the followers of Blavatsky's
teachings.
After an introductory address by George W. Strong, President of the local Lodge,
Mrs. Tingley talked upon Theosophy. She outlined present conditions with the human race
as alarming, with tendencies still downward; mind, she insisted, is fettered by ignorance,
selfishness and fanaticism; mankind does not appreciate the duty of man to man - the duty
of mutual assistance, of loving kindness, of Universal Brotherhood. Mankind must be
startled into thought; into a realization of responsibility, and some terrible calamity must
overtake the world to bring about this result. She predicted that such a catastrophe,
affecting nearly the whole world, would happen. There is, she urged, an organization
fettering mind which is drawing mankind down to even lower depths and preventing its rise
to higher planes. Such an organization, she said, is in Italy and Austria; it was in Spain
and it is now in this country with a tightening hold on the Government, and only such
principles as those taught by the Universal Brotherhood can prevent the evil that must
follow in its path. This was as explicit as Mrs. Tingley made her statement.
Mr. F. M. Pierce, who is the General Secretary of the Universal Brotherhood, spoke
of the work of the Brotherhood. He said there was a general misconception of

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the object and work of the Theosophic adherents, due to misrepresentations and egotistical
claims made by those who professed to be friends of the work. Mr. Pierce said the
Brotherhood taught responsibility of man to his neighbor in that there is ever present a duty
to assist one another. Let man lead a life of unselfishness and his path is easier; following
the lines of least resistance, the pathway of life is made smoother and he feels the better
for it. Why, then, he urged, should this not be the guiding principle of every rational mind?
Mrs. Alice L. Cleather, of England, who is prominently identified with the work, spoke
interestingly of the work of Blavatsky, William Q. Judge and Mrs. Tingley. Mr. Basil Crump,
also a member of the Wagner Society of London, England, talked of music and art, and
explained the work of the Isis Conservatory of Music, established by Mrs. Tingley at Point
Loma, San Diego, Cal., where recently the Greek drama, as created by Aeschylus, has
been revived. The music of the evening was an interpretation of Wagner's dramatic works
on the organ and piano with stereopticon views accompanying. An informal reception
followed the programme.
In the party also were two interesting Cubans whom Mrs. Tingley rescued from
suffering during a trip to that island some months ago. One of them is a Cuban girl,
Senorita Fabre, whom Mrs. Tingley is educating and showing over this country with the
view that she may be of assistance as a teacher when she returns to Cuba. "My desire,"
said Mrs. Tingley to a Sentinel reporter, "is that she may be able to represent America in
its best aspects to the Cubans. I feel that our country is bound to help Cuba by its general
touch, and I am doing all I can to bring about a union - that is, outside of politics. Dear me,
I want you to understand that I'm no politician. Our Organization is neither political nor
religious."
The other Cuban with Mrs. Tingley is Ricardo, a bright little chap four and a half
years old. His family belonged to the reconcentradoes and when rescued by Mrs. Tingley
the father and a sister of the little fellow were so nearly starved that they died afterward.
The father was a highly educated man and was a member of the literati. Mrs. Tingley
thinks the world and all of little Ricardo. The latter makes friends rapidly with strangers and
he has a pathetic little speech which he speaks, which is as follows:
"I am a Cuban. My father was a Cuban patriot. He died for Cuba."
MRS. TINGLEY EXPLAINS THE MISSION OF THE "UNIVERSAL BROTHERHOOD."
"It declares that Brotherhood is a fact in Nature.
"Its principal purpose is to teach Brotherhood, demonstrate that it is a fact in Nature
and make it a living power in the life of humanity.
"Its subsidiary purpose is to study ancient and modern religion, science, philosophy
and art; to investigate the laws of Nature and Divine powers in man."
Mrs. Tingley received the Sentinel reporter cordially and in the course of
conversation said:
"I wish you would accentuate the facts that none of our officers is salaried. Trying
as I am to do all the good I can for Humanity, it would place me in an embarrassing position
if I ever received money. I hold that this policy should be followed by all reformers. The
financial part of our work is conducted by as reliable business men as there are in the
country, and we depend on them to handle the funds. We are paying our own expenses
on our trips.
"Our organization is founded for the benefit of all of the creatures of the earth as well
as the people, and therein it is different from other organizations. That is because we
believe in the evolution of souls from the lower to the higher forms of life. We have no
creeds and dogmas, and receive into our organization all classes of people, irrespective
of religious beliefs.
"The Universal Brotherhood today girdles the earth. It is found in Europe, India,
Australasia and America. Local societies are organized in nearly all of the large

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cities of America and Europe. In the last three years the Brotherhood has grown
enormously. My particular object now is to try to simplify Theosophy so as to adapt it to the
needs of the masses. I try to discourage anything that savors of fadism and theory. If
Theosophy is to be made the divine power in man's life it must be lived in the smaller duties
of life."
"Reincarnation is one of the cardinal teachings of Theosophy, is it not?"
"If the thinking minds of the age," said Mrs. Tingley, "will only study reincarnation,
they are bound to believe it. It is the only key to the situation. There is no real justice
unless reincarnation be true. Reincarnation teaches that what we sow in this life we shall
reap in the next, and it accounts for the many aspects of life we see about us. It is the
greatest force for good in the world, for the soul is inspired by it to believe that the sooner
it commences to sow the sooner it will reap.
"It is an insult to the Deity to believe that with His wonderful creative power He has
limited the soul of man to live in this body for three-score and ten years - a time when man
only begins to see what real life is. There is a superb hope in believing that every man is
Divine, that nothing is lost in this great scheme of Nature, and that every soul has an
opportunity to regain its place in Nature."
"Is it true, as some Theosophists claim, that they can recall instances, scenes and
circumstances in their previous lives?"
"That is a foolish thing to even talk about. The soul retains the memory of its
experiences in previous lives, but without any knowledge of time and place. I have noticed
in my own life that when I had a problem to meet I could meet it with knowledge obtained
from experience that I usually know I could not have acquired in this life. I would like,
however, to eliminate all of the nonsense about recalling scenes and incidents of former
lives. People who talk that way are not Theosophists. Spasmodic touches and extreme
ideas can't be accepted by the human mind and they ought to be discouraged. The world
needs to get together on a basis of mutual co-operation, and to do this the laws of human
nature must be understood." - Indianapolis Sentinel.
---------

DAYTON, OHIO.
NO SALARIES ARE ENJOYED BY THE STAFF OFFICERS OF THE UNIVERSAL
BROTHERHOOD ORGANIZATION.
Katherine Tingley, Leader and Official Head of the Universal Brotherhood, arrived
at the Hotel Beckel yesterday from Indianapolis, with her party of workers. They left Point
Loma, Cal., after the Brotherhood Congress on May 4, and have held meetings in the
principal cities on their way back to New York. In a short interview yesterday evening, Mrs.
Tingley made a great point of the fact that there are no salaried officers in her organization,
nor does any one in any department derive any profit from work done. The chief officers
are well-to-do business and professional men, who are glad to give their services. The
School for the Revival of the Lost Mysteries of Antiquity, founded by Katherine Tingley at
Point Loma, is an incorporated body, but all money received goes toward the building and
improvements. The Foundress accepts no money for the teachings.
"This question about salaries," said Mrs. Tingley, "was the first one asked by the
Secretary of War when I obtained the help of the Government in my relief work at Santiago.
The suffering there is still severe, according to the report of the Mayor, who took charge of
the work when left in March. I expect to go back there, and also to Manila."
In the room were Senorita Antonia Fabre, a young woman of about 22, and little
Ricardo Maceo, both of them fine types, whom Mrs. Tingley is training for future work in
Cuba.

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Asked as to other societies having similar titles and aims, Mrs. Tingley said that the
Universal Brotherhood had absolutely no connection with any of them, nor did it endorse
their methods and teachings.
"Several," she declared, "have stepped aside from H. P. Blavatsky's root teachings,
on to a cold intellectual basis which has caused them completely to lose sight of her real
purpose. Theosophy must be simplified for the masses. The condition of the world today
is such that we have no time to spend in theorizing. We aim to have those who profess
brotherhood, live it."
"Reincarnation is a prominent teaching of Theosophy, is it not?"
"It is the key to the seeming injustices of life," said Mrs. Tingley, "and the greatest
force for good, for the soul is inspired by it to believe that what it sows in one life it reaps
in the next. The soul does not, as some think, remember the details of its past lives, but
it does retain the experience gained. I find in my own life that I meet problems with
knowledge obtained from experience which, as a rule, I know that I have not had in this life.
People who talk all the nonsense about remembering scenes and incidents of past lives
are not Theosophists." - The Dayton Daily News.
---------

YOUNGSTOWN, OHIO.
THE LEADER OF THE UNIVERSAL BROTHERHOOD ADDRESSES A LARGE
AUDIENCE IN PRETTY WICK PARK - KATHERINE A. TINGLEY, OF THE
THEOSOPHICAL SOCIETY, EXPLAINS ITS PRINCIPLES.
The audience that gathered at Wick Park Monday night to hear Mrs. Katherine A.
Tingley and other speakers of the Universal Brotherhood, was well pleased and never were
more persons gathered in Wick Park than on this occasion. Admission was free, and as
the evening was delightful, a large number took advantage. The principal address of the
evening was, of course, the talk of Mrs. Tingley.
The prelude to her address consisted of a piano and organ duet, by Mrs. Alice
Cleather and Basil Crump and the throwing of sentences and quotations from prominent
Theosophists and writers upon a screen by stereopticon. These affairs related to law,
morality and brotherhood and made deeper impression by reason of the harmonizing effect
of music. At intervals during the evening these talented performers played, interpreting the
grand and beautiful phrases of the great Wagner with exquisite ability and taste. In addition
to the paragraphs concerning Theosophy, which were exhibited on the screen, there were
also shown ideal pictures of Sir Galahad and other heroes of the operas. Selections were
from Lohengrin, Parsifal and the Niebelungenlied.
Mrs. Tingley did not depend upon oratory for her effect, but she spoke plainly and
in a manner calculated to hold her audience. To visit our jails, crowded thoroughfares,
asylums, was to realize that humanity is falling away from its heritage, so she believed;
that it is in a great degree ignorant of its innate divine nature and possibilities. This, she
said, can be largely attributed to the limitations of tile human mind. Our ancestors pursued
the wrong tactics, and we blindly follow in their own track; man is dual in nature; he has
a spiritual and a lower quality. The philosophy of Theosophy teaching selflessness,
contains the balm for the pain and suffering of today. False ideas, false ambitions,
inharmonious methods of living, selfishness and an unbrotherly spirit are accountable for
unhappiness and dissatisfaction.
She asserted that there are many negatively good people who live exclusive,
egotistical lives, who propound fine theories and live for themseIves alone. In their good
works they are spasmodic and ill-judged. To teach the babes, the little children their divine
nature, to impress this fact upon them in the years of their early youth, is to lay the
cornerstone of a healthful, happy manhood and womanhood. If mothers would spend one-
half as much time in drawing out and developing the fine inner nature of

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their children, that they do in dressing, petting and indulging them, the new generation of
men and women would be worthy of the responsibilities which are now theirs in this age,
and would be able to satisfactorily carry them,
The work of Madame Blavatsky and Mr. Judge was referred to. Mrs. Tingley
explained the various humanitarian works of the Universal Brotherhood, such as the rescue
of fallen women, of inebriates and street waifs, the work which was carried on among the
sick soldiers at Montauk Point, and in Cuba among the starving people and the sick.
At the close of the meeting questions which had been handed in were capably
answered by Mrs. Alice Cleather, Basil Crump, Judge O'Rourke and F. M. Pierce.
Interested parties were given invitation to call upon Mrs. Tingley. Among the large
audience present were counted many ministers of the city who listened attentively to the
arguments in favor of Theosophy brought before them by Mrs. Tingley, and her associates.
- From a Youngstown paper.
-----------

THEIR PLEA IS FOR THE UPLIFTING AND ENNOBLING OF MANKIND - MRS.

TINGLEY, THE LEADER OF THE UNIVERSAL BROTHERHOOD, ADDRESSES A LARGE
AND INTERESTED AUDIENCE IN WICK PARK.
The second open air meeting of the Universal Brotherhood, a branch of the great
Theosophical Society, conducted by Mrs. Tingley, the official head of the organization,
assisted by several members of her cabinet, was held in Wick Park last evening. The
addresses made by the speakers of the evening on the subject which they are championing
and which has recently enlisted no little attention from an interested public were listened
to with unaffected attention by an audience much larger than attended the previous night's
meeting. The musical selections by Mrs. A. L. Cleather and Mr. Basil Crump, members of
the Isis League of Music and Drama, were pleasant diversions that interspersed the deep
and cultured discourses of the expounders of the doctrines of the School for the Revival
of the Lost Mysteries of Antiquity.
Captain L. F. Barger, of the Local Brotherhood, called the gathering to order about
9 o'clock, and in a few explanatory remarks introduced the chairman of the gathering, H.
T. Patterson, who repeated the remarks upon the nature of the Society which he made the
evening before and introduced the Brotherhood's Leader, Mrs. Katherine A. Tingley, of
whom so much has been written in all parts of the world. In a clear, distinct and perfectly
audible voice she slowly measured the doctrines of her school and gave a brief history of
Theosophy's inception into the Western world with the advent of the late Madame
Blavatsky and said that what she taught was not new, but as old as the ages. Theosophy,
as Mrs. Tingley says, is that higher nature outlined in man which teaches that heaven lies
here as well as hell, that man is gifted with every means to aid himself in his salvation.
Theosophy teaches that the brain is but the instrument which points to the lower and higher
condition of man and that in spite of the various creeds and doctrines that we study and talk
of, the world is much out of place.
"This brain, the pivotal instrument in the spiritual life of man, realizes that the world
is in despair," said Mrs. Tingley, "man is pitted against man, selfishness rules the world in
spite of the thousands who attempt to reverse that order. These facts are staring us in the
face, every day witnesses the existence of a new degrading aspect."
According to her statistical report of the demoralization of the world it is rapidly
receding from a point of morality. She said the insane asylums now care for larger
numbers of patients than they did ten years ago, that the prisons are more numerous and
harbor more criminals; that houses of ill fame are increasing and intemperance becoming
a more predominate vice. Mrs. Tingley contended that the battle being waged against
these deplorable conditions was not by an organized band of warriors. She
--- 265

said that one command pulled one way, another another way, and just as long as this
disunited warfare was waged that the evil could not be remedied. She then explained the
position of the Brotherhood and the perfect union that characterized its every movement.
She also said that this union enabled man to overcome the teaching that he received in the
individual creed which narrows his mind to the entertainment of one thought; that thought
as his lower nature prompts him is replete with selfishness and crowds out his higher
nature, which the Brotherhood will foster and cultivate, and in time spread the light which
he thus receives out among the others. Hundreds she said have found the key to this
problem and have started out to preach it.
The famous Leader then drew a word picture of the selfish and immoral world and
said that if our vision was broad enough to search it we would realize that we are a people
yet uncivilized, bowed down to weakness, hopelessness and despair, and said that if our
time devoted to the temporal self was but given to the spiritual, what beautiful results there
would be, and pictured the world removed from its hypnotic condition. Following this she
took up the work of the Brotherhood among the children and urged their teaching from
infancy those things that will tend to make them unselfish. Surround them with those things
healthful and beautiful and by love and sympathy bring out and develop their better natures.
This her society is now doing in the establishment of Lotus homes in various parts of the
country, where the neglected children are placed in positions that cultivate their nobler
instincts.
Mrs. Tingley closed with a review of what the Brotherhood had accomplished in this
world and dwelt at length on its good work among the neglected Cubans during the past
year. - The Youngstown Telegram.
-----------

THE TRUTH BEING SPREAD TO ESTABLISH AN UNIVERSAL BROTHERHOOD - MRS.

KATHERINE A. TINGLEY TALKS ON TEACHINGS OF THEOSOPHY AND THE MISSION
OF ITS ADVOCATES.
An active band of conscientious members of the Universal Brotherhood is at present
engaged in the mission of spreading the light of truth, charity and unselfishness as taught
by the doctrines of the School for the Revival of the Lost Mysteries of Antiquity in this city.
The exclusive commission is quartered at the Tod house and have held two open air
meetings in the recesses of Wick Park, closing the stay in the city with a meeting in the hall
of the local branch on East Federal Street this evening. The band is headed by no less a
distinguished personage than Mrs. Katherine A. Tingley, the official head of the Universal
Brotherhood, "friend of all creatures," and successor of Helena Petrovna Blavatsky and
William Q. Judge, successive organizers and promoters of the organization's branches,
both in this and the Eastern Hemisphere. The great problems suggested in the teachings
of these missionaries on their trips across the continent; their work among the soldiers in
the hospitals during the late war; their charity to the sick and dying Cubans, have
awakened an interest in their cause that justly arrests the closest attention wherever the
little band rests and begins the spreading of a doctrine as simple when considered as it is
mysterious when the teachings are first given to one ignorant of what they wish to impart.
At the meeting last night the attendance was double what it was on the preceding evening,
a condition that testifies that the interest is becoming more general among local people who
are ever ready to honestly consider anything that will teach to advance their spiritual
conditions.
Mrs. Tingley, the present head of the organization, is a woman of charming
personality and her talk on the great work never fails to claim the attention of one seriously
interested in the noble work. Seen at the hotel today by a Telegram reporter she talked at
length on the teachings and progress of her work and was seemingly well pleased with the
interest manifested at the local meetings. In speaking of its teachings Mrs. Tingley said:
"They are absolutely without creed or dogma. They help men and

--- 266

women to understand the true dignity of their calling and their true positions in life. It does
not pauperize; it is full of the truest and broadest compassion; is full of hope and
encouragement for all, teaching by the great laws of rebirth and cause and effect, reaping
as we have sown that justice alone which must and does rule the world."
Further Mrs. Tingley said: "We believe that man has not been taught to be the
master of his own divinity; he has been taught to live on faith; he has been taught to
believe that heaven and hell are places. I say that heaven and hell are conditions on earth.
Theosophy teaches the duality of man - the higher and the lower nature. The higher
belongs to God, the lower to the body. If we look into Theosophy, into the laws of
incarnation, into the divinity of nature, into the laws of evolution, we will find the problems
in our lives that we have been wondering at all the years."
Mrs. Tingley said that the child should be taught its divinity from birth so that when
it is imbued with its own power it cannot be moved with all the allurements of the world.
The venerable lady spends considerable time and labor on the question of educating
children and told with enthusiasm of the work which they have and are now accomplishing
among the little ones.
As one of the initial steps in the educational work of the art department of the
Universal Brotherhood Mrs. Tingley has established at Point Loma, Cal., the Isis
Conservatory of Music. The Isis League of Art and Drama is composed of persons
carefully selected by the founders who are interested in the advancement of music and the
drama in their true place in the life of humanity. It is organized to accentuate the
importance of those arts as vital educational factors and to educate the people to a
conception of the true philosophy of life by means of dramatic presentations of high
standard and the influence of the grander harmonies of music. - The Youngstown
Telegram.
---------

In New York we are eagerly looking forward to the return of the Leader and the
Comrades with her, but throughout the past three and a half months that they have been
away we have felt the inspiring effect of the work accomplished both at the Congress at
Point Loma and during their tour among the Lodges of the Organization. We feel that they
are getting very near home, as today (July 13) a telegram has been received of their arrival
in Buffalo, so that very probably they will be in New York before the present issue is in the
hands of the members.
 The meetings in New York at the Aryan Hall and in Hudson street have not been
discontinued in spite of the hot weather, but maintain their interest, and continually new
faces are seen among the audience. The Lodge in Hudson street, corner of Christopher
street, is a new one on the lower West Side of New York City. It is a fine field for work and
already a center is well established there.
Brother E. E. Synge, of Los Angeles, and lately of Chicago, is now in New York for
a few weeks, and we are always glad to welcome at Headquarters our Comrades when
they visit the city. - J. H. Fussell
----------

OBITUARY
It is with very deep regret that we record the passing away from this life of our
Brother, the Rev. W. H. Hoisington, one of the oldest and most devoted members of the
Society in America, and a student for a great many years of our philosophy. Although
eighty-six years old, yet up to the last he took the greatest interest in the progress of the
work.
We send our deepest sympathy to our dear Comrade, Mrs. Hoisington, and know
that the good seed which he sowed must surely come to a good harvest.

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

AUM
TRUTH, LIGHT AND LIBERATION

"A birthplace in the United States does not make a man a true American; but he is
the genuine American who, wherever born, is loyal to American institutions."

UNIVERSAL BROTHERHOOD
---------------------------------------------------------------------------------------------------
Vol. XIV September, 1899 No. 6
---------------------------------------------------------------------------------------------------

EGYPT AND THE EGYPTIAN DYNASTIES.

by Alexander Wilder, M.D.

V. - Kings After Kheops - End of the "Old Empire" - The Queen Neitokris

The history of the Fifth Dynasty is involved in much confusion. The kings are
described by Manetho, as belonging to Elephantina at the farther extremity of Upper Egypt.
Reginald Poole, however, positively asserts that they reigned at Memphis, and Sir J.
Gardner Wilkinson conjectures from the fact that they are enumerated as Memphite kings,
that the name of the Island had been erroneously substituted for that of some place in the
Northern country. What evidence is now at hand tends to corroborate the judgment that
the dynasty was Memphitic. We are indebted to the labors of Count de Rouge for much
that is known.
The first king in the new line adopted the designation Osir-kaf or Oserkheris. He
reigned twenty-eight years, but left little record. His pyramid bore the title of Ab-setu, the
place of purity, and Num-hetep, the priest of the goddess Hathor held also the same office
there; but which of the seventy pyramids was the monument of this king is unknown. It is
truly a "desolate place."
Sahu-Ra or Sepheres succeeded. The peninsula of Sinai had fallen into the
possession of the Arabian tribes, but he recovered it from them. The achievement was
duly sculptured on the rock and an inscription designates him as "God who strikes all
peoples and smites all countries with his arm." Records have been found in the tombs of
Sakkara of persons who lived in his reign; and a block in the pyramid at Abusir bears his
name traced in red. He was a builder of cities, and the "house of Sahu-Ra" is mentioned
in an inscription on the wall of the temple at Esne. There was also a sanctuary dedicated
to him at Memphis, still standing, while the Ptolemies ruled in Egypt, and its priests
continued to perform their sacred offices. His pyramid has been found near Abusir on the
margin of the Libyan desert and bears the title of "Kha-Ba," or Sha-Ba. "the risen soul."
The third king took the name of Neferar-ka-ra or Nepherkheres. We have little
account of his achievements, but the names of several of his officers are found in tombs

--- 270

at Gizeh. One of them was that of his grandson Ur-khuru. Count de Rouge translated the
inscriptions disclosing to us his importance. He was described by them as "the royal scribe
of the palace, the learned man, the master of writing, who serves as a light to all the writing
in the house as Pharaoh." In addition he was "master of writing for the petitions of the
people, the one who serves as a light to all the writing which relates to the administration,
chief of the provision-chamber and general of the forces composed of all the young men."
Another official of this reign was Pehenuka, who would now be regarded as a
Secretary of State. He is styled in the inscriptions, "overseer of the treasure-houses,
offerings and provision-chambers, chief of the works of Pharoah, chief in the writings of his
king, and councillor for every speech which the king utters."
Neferarkara reigned twenty years. His pyramid bore the significant designation of
"Ba," the soul.
His successor, Ra-en-user or Rathoures, adopted the practice of adding his personal
name. "An," to the throne-name or official title on the royal shield. He was also obliged to
dislodge the native inhabitants of the peninsula of Sinai. They had compelled his
predecessors to suspend their mining operations, but he was resolute in his purpose to
resume this work. His pyramid was styled "Mensetu," the permanent monument. His reign
of forty-four years was a period of great prosperity to Egypt.
De Rouge has disclosed to us the memorials of the man of this reign who, like Sully,
Cecil, Kaunitz and Bismarck made his royal master distinguished. The minister Ti was
"without a pedigree," the son of the common people, but he made himself noble by his
ability and loyal service. He was permitted to erect his tomb in the Necropolis at Memphis.
It was vast in dimensions, richly ornamented by paintings, and inscribed with glowing
accounts of his industry, fidelity and honors. The very chamber of death was made alive
with his praises. Ti had served as scribe at all the royal abodes, prepared all the decrees
of the king, superintended his writings and conducted the works for which the reign was
distinguished. He was a priest at the principal temples and renowned for his piety. His
wife, Nefer-hetep, the daughter of the king, was also honored and esteemed for her
conjugal devotion and personal merits.
Men-kau-Hor or or Menkheres, is named as the successor to King Raenuser. A slab
unearthed at Memphis containing his portrait shows him to have been young, and to have
had the characteristic full Egyptian features. He in his turn made war with the native tribes
and continued the explorations of the Sinaitie Peninsula. His reign extended only eight
years, and although he likewise built a pyramid its site is not known.
Tat-ka-Ra or Tarkheres, the next king, also surnamed Assa, was the most famous
of all in the Fifth Dynasty. His long reign of forty-four years enabled him to carry out the
projects of his predecessors and to excel them by his own achievements. His pyramid,
bearing the designation of "Nefer," good or beautiful, would rightly describe his
administration. Among the priests of this shrine we have the names of "holy men," like
Seneferu-nefer, Ra-ka-pu and Kha-hetep; and the graves at Sakkara as well as Gizeh
bore the names of other nobles who lived at the royal court and held offices of honor.
King Assa prosecuted the mining operations at Mt. Sinai with increased energy. He
sent commissions thither in the fourth year of his reign to investigate the condition of the
mines and to open new veins. It is recorded that the precious mafka was found imbedded
in serpentine rock through directions upon a tablet of stone which the god Thoth himself
had written.
But to our later times the most admirable memorial of his reign is the roll of manu-

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[[illustration: Entrance to the tomb of Ti, with hieroglyphic descriptions of his life
and honors.]]

script the "Oldest Scripture," which follows the erased writing in the Priss Papyrus. The
writer was Ptah-hetep, the son of a former king. He styles himself, "Meri-neter," lover of
the one God, a silent testimony that the Egyptian priests and learned men of that time
recognized only one Supreme Divinity.
The following extracts have been translated:

TITLE.
This is the wisdom of Ptah-hetep the governor, in the time of King Assa: Long may
he live!

THE FIRST APPEAL.

Be not ungrateful to thy Creator, for he has given thee life.

THE AUTHOR WAS OLD.

The two eyes are drawn small, the ears are stopped up, and what was strong is
continually becoming weak. The mouth becomes silent, it speaks no clear word; the
memory is dulled, it cannot recall days of the past; the bones refuse their service. The
good has changed to bad. Even the taste has long since gone.*
The nose is stopped without air.
In every way old age makes a man miserable.

PURPOSE OF THE WRITING.

This is written to teach the ignorant the principles of good words, for the good of
those who listen, to shake the confidence of those who wish to infringe.

WISE PRECEPTS.
With the courage that knowledge gives, discourse with the ignorant as with the
learned; if the barriers of art are not car-

-----------
* Samuel II, xix, 34, 35. "And Bar-ziliai said unto the king: 'I am this day fourscore
years old; can I discern between good and evil? Can thy servant taste what I eat or what
I drink? Can I hear any more the voice of singing men and singing women?'''
-----------
--- 272

ried, no artist is yet endowed of all his perfections.

But words shine more than the emerald which the hand of the slave finds on the
pebbles.

FILIAL OBEDIENCE INCULCATED

The obedience of the docile son is a blessing; the obedient walks in his obedience.
He is ready to listen to all that can produce affection; it is the greatest of benefits.
The one who accepts the words of his father will grow old on account of it.
So obedience is of God; disobedience is hateful to God.
The heart is the master of man in obedience and disobedience, but man by
obedience gives life to his heart.

EVILS OF DISOBEDIENCE.
The rebellious one who is not obedient will succeed in nothing; he conceives of
ignorance as knowledge and of vices as virtue; he commits daily all sorts of crime, and
lives as though he were dead.
What the wise know to be death is his daily life; he goes his own way laden with a
heap of curses.

EXHORTATION TO FILIAL OBEDIENCE.

Let thy heart wash away the impurity of thy mouth.
Fulfil the word of thy master; good for a man is the discipline of his father, of him
from whom he has sprung.
It is a great satisfaction to conform to his words, for a good son is the gift of God.

ADVICE TO A CHEERFUL DEMEANOR.

Let thy countenance shine joyfully as long as thou livest; did a man ever leave the
coffin after having once entered it?

CAUTION AGAINST UPSTART ARROGANCE.

And if thou hast become great after thou hast been lowly, and if thou hast amassed
riches after thou wast poor, so that thou hast become because of this the first in the
community; and if the people take cognisance of thee on account of thy wealth and thou
hast become a mighty lord; then let not thy heart be lifted up because of thy riches, for the
author of them is God. Despise not thy neighbor who is as thou wast; but treat him as thy
equal.

FINAL WORDS.
It is thus that I hold out for thee health of body and the favor of the king, and that you
will pass through your years of life without falsehood.
I am become one of the aged men of the earth.
I have passed one hundred and ten years of life* by the gift of the king and the
approbation of my superiors, fulfilling my duty to the king in the place of his favor.
After King Assa, the Roi-al Turin Papyrus enumerates three more monarchs in this
dynasty. There is some discrepancy in regard to them, but we may very safely understand
them to be Mer-en-Hor or Merkheres, Teta, Tet-karra or Tetkheres and Unas or Onnus.
From the last of these, Egyptians were accustomed to take their point of departure.
The reign of Unas is computed at thirty-three years. Little is known of the events of
that period. His tomb at Sakkara is described as a gigantic structure in the form of a
truncated pyramid. It was built of limestone and inlaid with hard stones, and was styled
"Nefer-seter," the beautiful place. The Arabs of this region now call it. "Mastabat el
Pharoun," the Masba of Pharoah. Mariette-Bey opened it, and found on a stone near the
entrance the single name, "Unas." There was a city in Middle Egypt with the same name,
which may have been given it from him. His son-in-law Snath-en-hat also had a
magnificent tomb at Gizeh.
Thus much is historic; that the first series of kings in the "Old Empire" began with

-------------
* One hundred and ten years seem to have been esteemed by the Egyptians as the
extreme limit of human life, and as an especial blessing of obedience. The story of Joseph
in the Book of Genesis is in remarkable analogy to ancient Egyptian usages, as the last
verse shows: "And Joseph died, being a hundred and ten years old; and they embalmed
him, and he was put in a coffin in Egypt."
------------
--- 273

Mena and ended with Unas. The Turin Roll shows us so much; "for it proves," says
Brugsch-Bey, "that the house of Mena extended in the long line of kings of Memphis down
to Unas, and that after him there arose a new race, a second line of Pharoahs."
Henceforth, we must look southward for monuments of the Empire. It is proper and
even necessary to verify their record by the Royal Papyrus at Turin and the Tablet of
Abydos.* Memphis was no more the only national metropolis. Middle and Southern Egypt
were rising again to their former importance. A second and younger family came now to
the throne. It has been classed as Memphitic; but some have conjectured that it came
from Elephantina. The influences of the South were extending Northward, and the tutelary
gods of Southern Egypt were now becoming better known in the northern provinces. Khufu
had already naturalized Nut at Memphis, and now the title of "son of Ra" was permanently
adopted.
The beginning of the Sixth Dynasty is a matter not quite free from question. Teta
or Othoes is named by Manetho as the first monarch of the new line and to have reigned
thirty years, when he was killed by his guards. Bunsen doubts this and considers the
record to pertain to Akhthoes, whom Manetho has named as founder of the Ninth Dynasty.
He conjectures that this king last named was tyrant usurper who, after the Fourth Dynasty,
reigned over all Egypt from Herakleopolis contemporaneously with an Elephantinean (Fifth)
supremacy in the South. The Chronicle of Manetho describes Ahkthoes "as being worse
than those who were before him; that he did evil to all in Egypt, was seized with madness
and killed by a crocodile."
Tombs of officials at Sakkara preserve records of Teta's supremacy. The sepulcher
of Ptah-Shepses contains inscriptions in which the occupant is described as prophet of the
pyramids of King Unas and King Teta. Another record in the tomb of Abeba sets him forth
likewise as the friend or companion of King Teta, and enjoying the closest intimacy with that
monarch. The pyramid of the king himself bore the title of "Tat-seter," the most stable of
places, which seems both like a play upon his name and a challenge to his foes.
To add to the confusion about this matter, there was a King Teta in the Fifth
Dynasty, and the Tablet of Abydos* names Us-ka-Ra as his successor. It appears also that
a King Ati has been regarded by some writers as the actual founder of the Sixth Dynasty.
It may be true that Teta, the usurper, did reign as has been described, and that Ati, who
was perhaps the same as Us-ka-Ra, was at the same time king over Middle Egypt. That
he did reign is confirmed by the fact that he erected a pyramid which bore the designation
of "Bai" or souls. It may be then, that Teta, being regarded as having no lawful title to the
throne, was killed as a usurper. "One thing only is certain," says Brugsch-Bey; "that a
nobleman named Una passed directly from the service of King Ati to that of his successor,
who bore the official name of Meri-Ra (the friend of Ra), and the family name of Pepi." **
It is not certain that the Sixth Dynasty replaced the Fifth in any regular form. There
was conflict and evidently two, or

-----------
* The Tablet of Abydos was found in the Temple of Osiris by Mr. Bankes in 1818.
It is now in the British Museum. It contains a record in hieroglyphics, in which the kings of
Egypt are described with their several titles, their throne names and personal descriptions.
After Memphis ceased to be the chief metropolis of Egypt, the cities of Thebes and Abydos
came into importance, and the records in the temple of Odeiris at the latter city and at
Karnak became of greater importance in helping to determine the reign of monarchs and
their matters of the history of the archaic period.
** A monument found by Sir T. G. Winkinson, represents this king with the crown of
upper Egypt, as Meri-Ra, and again sitting back to back with that former figure, wearing the
crown of Lower Egypt, as Pepi. This shows a distinct custom in the two countries.
-----------
--- 274
perhaps more, kings sometimes reigning simultaneously. The titles and records exhibit so
much confusion that investigators have been perplexed in their endeavors to fix correctly
the dynasty to which several of the kings actually belonged.
The reign of King Pepi, or Phiops as he is termed by Manetho, is curiously set forth
in the Chronicle, first as lasting fifty-three years, and again as beginning in his sixth year
and continuing till he had completed one hundred years. This discrepancy is due to the
corrupt condition of the manuscript. or perhaps to some tenfold method of computing time.
It may be also that he came to the two crowns at two distant periods.

[[illustration]]

The history of the Sixth Dynasty is very largely that of a long career of war and
conquest. The monarchs took less interest in the arts of peace. The sculptures were less
carefully made, and the tombs exhibit less pains in excavation. There was a zeal for the
expanding of dominion over wider territory, and religion became largely subordinate to
personal ambition.
The long reign of Pepi afforded opportunity as well as occasion for numerous
memorials. The cliffs of the Wadi Magara in the peninsula have preserved his record as
of the Pharaohs who ruled before him. A bas-relief carved in the rock informs us that in the
eighteenth year of his reign a commissioner named Ab-ton visited the mines to inspect the
progress of the work. The king himself is also depicted in the tablet as the conqueror of the
tribes that had built their dwelling in this valley of caves.* Another memorial, a

-----------
* The name Hor-eb, which was applied to the "Holy Mountain," is formed from Hor,
a cave. Elijah, the prophet, is described as lodging in a cave at Horeb "the mount of God,"
-----------

block of stone, was also found in the ruins of Tanis, or Zoan, in the Delta, which was carved
with the names and titles of the King Pepi. This shows that this place was older than has
been generally supposed.* Pepi also enlarged the Temple of Hathor at Dendera, which
had been founded by Khufu. This is stated in an inscription on the wall of a secret
chamber.** The rocks at Syene, the walls of the quarries, and other places abound with
similar records, showing that Pepi was really sovereign over all Egypt, and was diligent in
these works executed in the hard stone, which were destined to transmit his memory to
later ages.
An important record of the reign of

-----------
* Numbers xiii, 23. "Now Hebron was built seven years before Zoan in Egypt." It
was probably a city of the Khetans or Hittites, who may have been cognate with the Hyk-
sos of Egypt.
** This structure in the "City of Annu" held a very high rank in archaic Egypt, both
as a religigious and astronomic center. It was considered as the earthly house of Hathor,
the Celestial Virgin-Mother of God. The name of the place, Dendera, or Tentyris, is derived
accordingly by some Egyptologists from Ta-en-Hathor, "the abode of Hathor," and by
others from Ta-em-ta-rer, which Brugsch-Bey renders "place of the hippopotamus," and
others, "place of the Circle." It was situated two degrees from the tropic of Cancer, where
the sun is vertical at the summer solstice. Khufu, the royal builder and astronomer,
selected it for a Temple of the Universe, and in the fullness of time his great successor,
Pepi, as Seken Ur, or Grand Patriarch, completed his plan by this new structure. It was
famous for its Zodiac, or rather planisphere, and was doubtless a place for Initiatory Rites,
as it was also famous for pilgrimages.
-----------
--- 275

King Pepi is contained in the Inscription of Una, a priest and officer, which was found at the
ruins of San or Tanis by Mariette-Bey. This officer had been crown-bearer, while yet
young, to King Teta, and rose to the dignity of superintendent to the Storehouse and
Registrar of the Docks. Pepi, after his accession to the throne, advanced him to higher and
confidential positions. "The king was pleased with me," the inscription says, more than with
any of his chiefs, of his family, of his servants." He received numerous appointments of the
most confidential and responsible character; as "Chief of the Coffer," "Private Secretary,"
"Priest of the Place of the Royal Pyramid," "Salit or Vizier," and "receiver of things in the
royal boat for the great royal wife Aa-me-ta in private." He was also charged with the
commission to quarry a "white stone sarcophagus" out of the limestone near Memphis, and
to bring it by boat entire to the royal pyramid.

[[illustration]]

King Pepi became likewise engaged in war against the Amu and the Herusha, the
tribes of Palestine, Eastern Egypt and Arabia. There was no military class and the
Egyptian Fellahs were not a warlike race. He determined, therefore, to levy in addition to
the native militia, an army of negroes. This is the first mention of the negroes that we have
in history. Heretofore they had been apart as beings of another nature. "Numerous ten-
thousands were recruited from Zam, Amain, Wawa-t-Kar and Tatam." "His Holiness" placed
Una in command, and the various Egyptian officials, priests and rulers, drilled them. Una
then took the field.

"And the warriors came and destroyed the land of the Herusha:
And returned successfully home.
And they took possession of the land of the Herusha:
And returned successfully home.
"And they destroyed the fortresses:
And returned successfully home.
"And they cut down the fig-trees and the vines:
And returned successfully home.
"And they set fire to the dwellings of the enemy:
And returned successfully home.
"And they killed their chief men by tens of thousands:
And returned successfully home.
"And the warriors brought back a great number of prisoners alive, and on that
account they were praised beyond measure by the king.* And the king sent out Una five
times to fight in the land of the Herusha, and to put down the rebellion with his warriors.
And he acted so that the king was in every way content."

After this a war broke out at the north of the country of the Herusha, in the "Land of
Khetam," and Una was dispatched by water, probably by the Nile and

-----------
* This makes it evident that the war was largely for the procuring of slaves for the
public works.
-----------
--- 276

Mediterranean, or as Brugsell-Bey conjectures, by Lake Menzaleh. On his return in

triumph he was exalted to the highest rank, second only to the king, and was also
appointed governor of the South.

[[illustration]]

The eighteenth year of Pepi was also memorable for the occurring of the festival of
Hib Set, the end of the old cycle and the beginning of another. This was a stated period
of thirty years, which was reckoned according to a fixed rule of numbers so as to regulate
the coincident points of the solar and lunar years. This was effected by the intercalating of
eleven synodic months in the years of the cycle. Mention of this cycle is found on the
monuments.
Pepi was also a founder of cities, and the City of Pepi in Middle Egypt served to
preserve his memory. The names of the principal nobles who constituted his court and
supported his power, are found on monuments at Sakkara, Bersheh, Abydos, and
elsewhere. One of these, Meri-Ra-ankh, is recorded in his tomb as Governor of Taroa, the
district of quarries, and Commissioner of Public Works. Another, with similar functions,
bore the name of Meri-Ra and Meri-Ptah-ankh, friend of Ra and also of the ever-living
Demiurgos. Pepi-nakht was Governor of the City of Pyramids. This was emphatically the
"holy place," and here sacrifices were offered to deceased kings, hymns were chanted,
incense burned and other ceremonies performed which might be supposed to be of service
to the one thus honored, and to placate his displeasure. The pyramid of King Pepi had the
particular name of Mennefer, the abode of the Good One, and the office of guardian,
prophet and priest was filled by Pepi-na, who after the death of the king was appointed to
the like duties at the pyramid of his son and successor.
Pepi had married a wife who was not of royal descent, but after her exaltation to the
rank and honors of queen, she was named anew, Mer-Ra-ankh-nes. Her tomb was at
Abydos and from its inscriptions we learn that she was the mother of two sons, the princes
Meri-en-Ra and Nefer-ka-Ra.
At the death of Pepi the older son, Meri-en-Ra, succeeded to the throne. He
appears to have been a monarch of energy, and he lost no time in investigating the state
of affairs. He made a voyage up the Nile to the Cataracts and took decided measures to
sustain the royal authority in that region. Una was now promoted by the king to be
governor of all the southern country. The inscription is a record of his services. The king
began the erection of his pyramid, the "Kha-nefer," or beautiful altar, and Una was charged
with the preparing of the necessary material. He took six transports, six other boats and
a vessel of war to Abahat to prepare and bring away a sarcophagus and cover, and
likewise a small pyramid and statue of the king. "Never had it happened," says the

--- 277

record, "that the inhabitants of Abahat or of Elephantina, had constructed a vessel for
warriors in the time of the old kings who reigned before."

[[illustration]]

Hardly was this commission executed, when Una was hurried to the district in the
vicinity in Hat-nub or Siut to bring away a large slab of alabaster. The energetic official
procured this from the quarry and made it ready in seventeen days. But it was September,
or Epiphi, and the water of the Nile was too low to float his rafts. These had been
constructed a hundred feet by fifty in dimension, but they were now unserviceable, by
reason of the shallow water. "His Holiness, the Divine Lord, then commanded to make four
docks for three boats of burden and four transports in the small basin in Ua-uat." The
negroe chiefs of the region supplied the necessary timber, and all was ready by the time
of the next inundation. Three large vessels and four towing boats had been constructed
of acacia wood, and as the waters rose the rafts were loaded with the huge blocks of
granite for the royal pyramid.
Chapels were also built at each of the four docks, at which to invoke the protecting
spirits of the king. "All these things were done, as His Holiness, the Divine One,
commanded," says Una, "was the beloved of his father, the praised of his mother, the chief,
the delight of Ins brothers, the hyk or Governor of the South, the truly devoted to Osiris."
Little more has been disclosed in relation to the earlier monarchs of the Sixth
Dynasty. Meri-en-Ra was succeeded by his brother, Nefer-ka-Ra. The new king sent a
commission of twelve persons with the chancellor Hapi, in the second year of his reign, to
examine the condition of the mines at Wadi-Magara. This, also, is recorded in an
inscription at one of the caves. The names of several noblemen who held office under him
are preserved in tombs in Middle Egypt. One of them was Beba of the City of Pepi. This
king also built a pyramid to commemorate himself, bearing the significant appellation of
"Menankh," the abode of the Living One. Other names of kings have been preserved on
the walls of Abydos and Sakkara, "names without deeds, sound without substance, just like
the inscriptions on the tombs of insignificant men unknown to fame." In the complete
silence of the monuments, one name alone lives for our notice. The Papyrus of Turin has
recorded the queen Neit-akar, or Nitokris, as reigning before King Nefer-ka-Ra; but it is
generally understood that she came at a later date. Manetho describes her as of a rosy
complexion and the most courageous and

--- 278

beautiful woman of the time; adding that she reigned twelve years and built the third
pyramid.
When we recall the fact that the coffin of Men-ka-Ra was actually found in the
pyramid, and taken away by General Vyse, that the lid is now in London, and that its
inscriptions have been read and explained, we may be surprised that a writer like Manetho
should seem to go wrong. Perring, however, has explained that the pyramid had been
altered and enlarged in later times. It now appears that Queen Nitokris actually took
possession of the structure and placed her sarcophagus in the chamber before that of the
pious king. She also doubled the dimensions of the monument, and placed over it a costly
ornamental casing of polished granite.
Herodotus has also preserved an account of the career of this princess, which has
its colors of romance. It was read to him from a Papyrus-roll, he affirms. "They said that
she had succeeded her brother. He had been King of Egypt, and was put to death by his
subjects, who then placed her upon the throne. Bent on avenging his death, she devised
a cunning scheme by which she destroyed a vast number of Egyptians. She constructed
a large underground chamber and on pretense of inaugurating it, contrived the following
project: Inviting to a banquet those of the Egyptians whom she knew to have had the chief
share in the murder of her brother, she suddenly, as they were feasting, let the river in upon
them by means of a secret duct of large size. And this only did they tell me of her," he
adds, "except that, when she had done this, she threw herself into an apartment full of
ashes, that she might escape the vengeance to which she would have otherwise been
exposed."
Other legends of this queen are still more fanciful. One resembles closely the story
of Cinderella;* another represents her as still bewitching the Arab who ventures near her
pyramid.
Fanciful as the story of the underground palace may be, it affords an illustration of
the unhappy condition of Egypt. The throne was besieged by competitors; the people were
reduced to abjectness, murder and intestine violence prevailed throughout the kingdom.
The invaders had already come in from the East and taken possession of the more fertile
regions of lower Egypt. With Nitokris ended the power of the Memphite Dynasty. A chaos
succeeded in which all Egypt was engulfed for long centuries.

-----------
* This is a story which really belonged to a second Neitokris, the queen of Psametikh
II, and tradition confounded it with the name of Rhodope, a woman from Thrace, living at
Naukratis.
-----------

[[illustration]]

--- 279

WHAT THE WORLD NEEDS

by F. T. S.

The most important task in which men can engage today is the promotion of human
brotherhood. No one can deny that of all trusts it is most desirable. How weak the
foundations of our entire civilization are without it - so weak that nothing permanent can be
erected on them. Passing little shows, gaudy enough on the outside, occupy the attention
and cause some commotion. But, as day by day slides over the rock where all days fall,
all these trifling shows, all the little squabbles and crankeries fade into insignificance, and
the great and serious work of elevating the human race goes steadily on. The foundations
rise higher and higher, steadily and surely as the coral islands rise from the depths of the
sea. Human selfishness will eventually become obsolete, and justice will prevail.
In the meantime it is well to consider what we can do to hasten the advent of that
looked-for day. We get into the habit of calling some things big, and other things little, and
by such artificial standards judge our efforts, and the efforts of others. But in the whole
universe there is nothing big, and nothing little. Everything is equally wonderful, and has
its value. Let us not therefore disregard the little things. Even the mysteries of the hail and
snow give delight to the Lord. With infinity behind us, and infinity in front of us let our minds
expand, and we shall find that we must have lived many lives to have a mind which
contains so much. What an extraordinary number of emotions and characters, all
unregulated, uncontrolled, by us! Let us gather our powers together and begin to work,
bearing in mind that however great our ideas may be, they can not bear fruit without the
power to sacrifice ourselves.
If we have been too matter-of-fact to indulge in a day dream now and then, let us try
to keep in mind that the dreams of today are the realities of tomorrow, and dream a little.
Newton, when he casually hit on the great solution by watching the apple fall, was a day-
dreamer. Archimedes, wrapt up in his problems, was a daydreamer. Both dreamed to
advantage. We could also dream well. And, by and by, in the performance of some action,
men would realize the benefit and scope of our speculation.
In the midst of this materialistic, self-assertive, money-worshiping age, something
valuable, beyond all price, can be obtained from a close association with the changing
moods of Nature. By this means we may reach the divine levels, and be able to
contemplate the calm shining of the stars with ecstacy. The old pagan did this, and the
result is, that the tales told long ago have not lost their power to enchant, even by passing
through the medium of another language. The march of civilization, and the efforts of hardy
monks and untiring missionaries, have not shaken the thought and sentiment of that earlier
age. Through the mist of old tradition it still shines forth calm and majestic. The old pagan
indulged in reverie now and then, and that gave an exquisite beauty and subtlety to all his
thought. That is something much needed today. As an illustration of that fine old spirit let
me quote what Ossian said to St. Patrick. In a spirit of banter and contempt he says:

--- 280

"All the qualities that you and your clerics say are according to the rule of the King
of Stars, Finns Fenians had them all, and they must be now stoutly seated in God's
Heaven."
And again:
"We, the Fenians, never used to tell untruth; a lie was never uttered by us; by truth
and the strength of our hands we used to come safe out of every danger."
"There never sat Cleric in church, though melodiously ye may think they chant
psalms, more true to his word than the Fenians."
 Then look at the form of oath among the Shoshone Indians:
"The earth hears me. The sun hears me. Shall I lie?"
If the true test of a civilization is the kind of men it turns out, how do you think ours
compares with that of the Ancients? Let us leave the sickly abstractions, and return to the
"costless average, divine, original concrete." We need something that won't wear out,
something genuine in the warp and weft of our life. We do not require to be convinced that
the Soul is not satisfied with material achievement, however great. It needs what is
addressed to the loftiest, to itself alone. Whitman says: "Fancy the ocean and the daylight,
the mountain and the forest, putting their spirit in a judgment on our books." And the same
may be said of all our work with equal force. Let us try, then, to imitate the ancients a little,
and we shall not fall into the error of making a fixed line of demarcation between the
material and spiritual world. The real world will begin to lie close around us, its influence
potential for good in all that we do in promoting the great Brotherhood of Humanity.
The superstructure of the future must rest on a permanent foundation. What you
and I are thinking now, the seeds we are sowing, will have a great deal to do with the
civilization of the future, just as the pollen dust of the huge trees of long ago formed the
coal beds for our use today. The force which many expend railing at present conditions,
and planning impossible reforms, can be utilized in preparing the way for the changes
which every hour makes possible. Let us see to it that we are of the number of those souls
who are forever building, while so many show their preference for ruins, and others wander
forth seeking shelter beneath strange roofs.
Whitman's dream was to see America the Mother of material and spiritual things, in
ceaseless succession through time. Our hopes are not less than this for you, America,
land of freedom, home of liberty. Within your borders men of different nationalities meet,
and by contact with one another learn to love God, and make possible the realization of a
long dream. The telephone, the phonograph, the telegraph, the manifold powers of
material progress - what are they, lacking that "tremendous force-infusion for purposes of
spiritualization, and for absolute and primal manliness and womanliness?" But even in
material things we are not fairly begun. Our incompleteness can not be adequately
expressed. We use electricity, but do we know what it is? The globe we live on teems with
power unlimited, and yet when we harness a little waterfall, we think it wonderful. Our
newspapers are daily full of records of murder, robberies, starvations, accidents which
carry men off in droves. We live, on the whole, very stupidly, and die ignorantly - and in the
midst of it all (and this is the interesting part of it) we think we really are something, and
have got somewhere.
Great possibilities lie in the thought that we really are something. Millenniums of
evolution have undoubtedly produced human beings who stand in the same relation to us
as we do to the baby in the cradle. They know all the things we have yet to learn about
nature and her mysterious workings. After we have evolved a little further along the road
of progress, and

--- 281

made use of the wonderful powers we possess in latency today, we will more readily act
on the hints they have dropped, here and there, for our guidance. But just as we wait on
the babies so do they wait upon us. They are giving us time to grow up. Meantime it does
no harm to stop once in a while and ponder over what it will be like when the real civilization
begins to dawn.

This little verse explains a lot:

So many gods, so many creeds,
So many paths that wind and wind;
While just the art of being kind
Is all the sad world needs.

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

BELI THE GREAT *

by C. M.

Dramatis Personae.
SARFFDDERWEN, the Archdruid.
BELI, a young Ovate.
DRUIDS, BARDS and OVATES (members of the three orders cf Druids.)
Scene. - A glade in the forest, with gorsedd-circle of stones... Enter the Archdruid,
followed in procession by Druids, robed in white, Bards, in, blue, Ovates in green, through
an avenue on the western side. To the east are mountains.

DRUIDS - Chanting Air, "Hob y deri dando," gems of Welsh melody.

Come, ye bards and green-robed Ovates,
Where the fruit is falling
From the ending tree of Wisdom.
Come! the god is calling.

BARDS AND OVATES.

In the daylight, Lord of Splendor,
Where thine eye
Looks on us, we come to render,
Plenydd, King of Light, praise to thy divinity.

The Archdruid advances to, and mounts, the logan-stone, laying the sheathed gor-

-----------
* Beli Mawr was a king of Britain in pre-Roman times. He was probably an
incarnation of the Sun God who was worshiped under the name of Plenydd, that being his
name in an incarnation ages before as one of the three primitive Bards of the Isle of Britain.
-----------

sedd-sword at his feet... The Druids stand round in the inner circle, the Bards in the
second, and the Ovates in the outer circle of stones.
ARCH DRUID.
Ye Bards and Druids! I have called you here
At Plenydd's bidding. Lo! I ask you not
If there is peace, for very well I know
The sacred peace hath left the troubled land
And strife is over all. The kings have risen
And leagued themselves against us, to withstand
The things that Hu and all the gods command,
And we may never lift an arm against them;
And Hu and Plenydd have been silent long.
There was a time - and I have seen that time,
But ye have never seen it - when to gorsedd
The gods would come, revealing holy things,
And from the flames that rose about these stones
And heaped and bathed us in their heavenly light

--- 282

The holy fire was lit in every heart

In Pyrdain's Island. But those days are gone,
And all the fires have sunk. My eyes are dim,
My ears hear nothing of the days to come,
Nor any wisdom from the shining ones -
Naught out from Gwynfyd voices calling me -
And all the world is wrapped and wreathed in mist.
The dusk is here. I think the Name of God
Will sound no more in Lloegr* till the time
Has come, that is to come, when night is gone.
And here in Cymru, in the grove of Mon
And from the hollow hills by silver Towy,
Its echoes from the mountains will resound
A little while, then sink and die away.
And ages of black night shall slowly roll.
Three nights ago I stood within the grove
And cried to golden Plenydd, and I saw
The Sun sink slowly in the western sky
Behind the mountains, and the world was dark.
But as I stood and chanted, lo! it seemed
To rise again, and on the distant peak,
The sun upon his bosom, stood the god
And looked at me, and waved a shining hand
In blessing o'er the sad and darkening land -
Then slowly faded into molten gold.
And a low swaying voice from where he stood
Stole through the twilight calling me by name.
Then there was silence, and the sun was gone,
 And bright and gleaming stars over the sky
Shone out, and gleaming faery stars shone out
Over the green dark hills and answered them,
And some owl's croy came floating on the wind.

-----------
* Lloegr, afterwards became England.
-----------

Then once again the voice rang from the deep -

"Sarftdderwen, bid the Druids and the Bards
Come to the grove in Mon on the third day,
When I shall show who cometh after thee."
Now, therefore, call ye on the golden Plenydd,
Perchance he will appear or shew his choice.

ALL - Chanting with lifted arms.

O master of the Shining Disc! Lord of the Eye of Day!

O Plenydd! Plenydd! Plenydd! Plenydd! Plenydd!
Fall now the veil that hides thee, scatter the mists that wreathe
Thee, O Shining One, from the sight of us who roam
Here in the darkness! Plenydd, lest we should stray
Shew us thy chosen one, our guide to thy golden home!

ARCHDRUID
Saw ye a sign of the God, O white-robed Druids?

DRUIDS.
Nay, we saw nought.

ARCHDRUID.
And ye, oh Bards?

BARDS.
Nay, we saw nought.

1ST BARD - Rushing forward.

Away, come away to the mountain!
I know of a holy place,
Where bathed in a fiery fountain,
We may look the god in the face;
And calling him downward and down,
By the power of the world's own breath,
We may force from his hands the crown
Of the Lords of Life and of Death.
ALL THE BARDS.
Away, come away to the mountain!
We have waited and served too long.

--- 283

And why should we serve, who are strong?

Too long we are told to obey!
It is time for us now to command!
We will smite down the kings of the land.
And the gods shall say not a nay,
To powers they cannot withstand!

BARDS AND HALF OF THE DRUIDS.

Away, come away to the mountain!

ARCHDRUID.
Back! ye sorcerers! stay!

DRUIDS AND BARDS.

Away! come away.

BELI - rushing to the Logan Stone.

I bid ye stay
Rebels! nor dare to blaspheme
The Gods, who of old were supreme
In Britain. Be silent and fear!
For I know not what power there is near!

DRUIDS AND BARDS.

Shall we stay for a wearer of green
And an old man weary with age?
Cease ye, nor dare to defy us!
Cease and provoke not our rage,
Or long that ye never had been!
Where is your god to deny us?

BELI, aside.
I will not cease to deny ye!
Though the power that was on me has gone,
And the light that before me shone
Has ceased for a little to burn,
And I know not whither to turn
For strength any more to defy ye!

1ST BARD, rushing to the stone and seizing the gorsedd sword.
 Peace! or I slay thee!

BELI.
I will not obey thee!

1st Bard unsheathes the sword, but falls dead while lifting it to strike... Beli picks up
the sword, and holds it aloft... Flames spring up around him, and he is transfigured into the
God Plenydd, holding the naked sword, now itself flaming. Druids and Bards stand back
in confusion, and the Ovates advance and stand round the Logan Stone.

OVATES, singing (Air "Of a noble race was Siencyn," Welsh Melody).
When the Light with the Dark in war was blending
Till the sad Earth quaked to her foundation,
From the Realm of Eternal Light descending,
He hath come, the Leader of the Nation.
He hath come to the earth again!
Ye have sunk in the night,
But the dawn is on ye bright
Rise! ye Flames, in high elation!

(Round and above the gorsedd stones

flames of pale blue, green and purple rise.)

ARCH-DRUID
Though the Druids of Britain sought to slay thee,
And the rebel Bards can nought avail thee,
There are those in thy schools who shall obey thee,
There are those who never more shall fail thee.
And though I shall not see thy reign.
Ere I pass to attain
To the ending of all pain -
Plenydd, King of Light, I hail thee!

-------------
--- 284

RICHARD WAGNER'S PROSE WORKS *

by Basil Crump

VOL. I. - WIELAND THE SMITH.

This dramatic sketch was drafted by Wagner in 1849-50. He wanted Liszt to
complete the versification and compose the music, writing to Princess Wittgenstein: "I have
more designs than I have the power to execute. It takes me back to a time to which I do
not wish to be taken back.... Even the copying out cost me many a pang." This refers to
his sufferings in Paris after the refusal of Rienzi. Liszt naturally shrank from such a task.
The plot is a powerful one with a splendid moral. What a pity it is that minds so fertile
cannot find others able enough to undertake the more mechanical portions of the work,
such as copying and scoring, which consume such an enormous amount of time and
energy! Wagner had to squander months and months of priceless time for want of able
copyists; and even when he had trained professors like Seidl and Richter at his command,
they found that he composed the music and prepared the rough draft faster than they could
do the fair copy! Do we not know of such a teacher now with us - handling Art as one detail
of a world-wide work - in whom the same faculty is evident? Is it any exaggeration to
declare that, aided by half a dozen workers in every department, really talented and trained
in their specialties and obeying their teacher implicitly, the thought of the whole world could
be revolutionized in a few years? Surely not when we realize what one strong soul can
accomplish single-handed and in the face of fiercest opposition. "Ideas rule the world," and
better conditions follow bet-

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

ter thoughts as surely as the night the day. But to our story.*
On a forest-fringed seashore in Norway dwelt a wonder-smith called Wieland, who,
"out of the very joy in his handiwork," was wont to fashion trinkets of gold and weapons of
matchless merit. One day, while his brothers, Eigel and Helferich, watched admiringly his
work, three swan-maids appeared flying westwards o'er the ocean. But lo! one faltered,
sank, and plunged into the sea. Swiftly swam Wieland to her aid and brought her safe to
land. Beneath her mighty swan wings he lights upon a cruel wound; he minds him of
Helferich's healing herbs, and taking off her plumage he applies the balm. Recovering, she
tells her story: "King Isang, in the Northland, was her mother's sire;

-----------
* The staff-rhyme alliteration referred to in the Artwork of the Future (July number)
is conspicuous in this sketch. A Welsh student writes: "With great interest I discover from
your article in U. B. that Wagner used Stabreim (we call it Cynghanedd), and it is the main
feature of Welsh poetry. This feature and the matter of vowel rhyming (long vowels)
contributes to making the poetry naturally full of tone, so that any person to whom poetry
is not absolutely a dead letter will naturally and unavoidably fall into what we call the hwyl
when reading it, i.e., a kind of chanting or intoning. All these things are simply the custom
of the country, and anyone who speaks Welsh can hear a bit of genuine tone-speech from
any good Welsh preacher. Speaking without is hardly listened to, and no true Cambrian
bard would be dreaming of reciting poetry any other how. Another peculiarity is illustrated
in this verse from an old hymn:
"Cai fawl telyn nad yn gelyn
Cythraul melyn, caeth rol moelau
Yn du bwyllo, wan godwyllo
Er cur bwyllo, i'r cor byllan.
Here you observe that in the first and third lines vowel rhyming is used, while in the second
and fourth we have the Cynghanedd."
------------
--- 285

for this mother, the Prince of the Light-elves burnt with love; in the form of a Swan he drew
anigh her, and bore her off across the sea to his distant 'island-home.' Close knit by love,
they dwelt there three full years; until the mother, seized with foolish doubting, hotly
pressed her spouse to tell her of his birthplace - a question he had from the first forefended.
Then swam the Elf-prince down the flood, in form of Swan once more; in reachless
distance, saw the sorrowing mother her husband rising on his wings into the sea of clouds.*
Three daughters had she borne him, Swanhilda and her sisters twain; and every year their
swan-wings sprouted; and every year their mother stripped their pinions and buried them
from sight, for fear lest her dear nestlings, too, might fly away. But now they got them
tidings over sea, that good King Tsang was fallen prey to Neiding, was done to death, and
his lands despoiled from his heirs. Then flamed the mother's breast with rage and
vengeance; she longed to punish Neiding, and loud bewailed that she had borne but
daughters and no son; she therefore gave the maidens back their stored-up wing-apparel,
and bade them northwards fly as fleet Valkyrie, to stir up vengeful strife against the
Neiding. So had they stirred men's wrath, and with them striven against the thievish King;
nor had they turned them homewards until Swanhilda met her wound."
Aglow with tender love, and wroth against the Neiding, Wieland swears ne'er to
forsake her. So gives she him a royal Ring in which is set the Victor-stone. To the woman
wearing it a man is drawn by Love's enchantment; for the man whose

-----------
* The close identity of this legend with that of Wagner's Lohengrin, and also with the
Greek legends of Eros and Psyche, and Zeus and Semele, should be noted. The swan is
a sacred bird: it drew Lohengrin's boat; through the death of a swan both Buddha and
Parsifal received their first lesson in compassion. Note also that Wieland is the rebirth of
the Greek Daedalus, but his wings are of tougher material and do not fail him in flight.
-----------

finger it encircles, the victory is won in every combat. But Wieland, heedless and over-
confident, hangs it on a thread of bast behind the door along with Swanhilda's snow-white
wings. Sinks she now to slumber, while Wieland fares him forth, hither his brother Helferich
to bring for perfect healing of his Swan-wife's wound.
Night is at hand as a ship glides to the shore, bearing Bathilda, daughter of Neiding,
and her waiting-women. Creeping cautiously towards the lint she whispers: "My runes I've
read aright; hither flew the wounded Shield-maid,* for well this shore is known for healing.
For Wieland - Gram (Neiding's marshal) may entrap him; the weightiest work I alone. Win
I the Ring of the Swan-maid, then mistress am I of the mightiest gem; my father shall thank
me alone for his might." **
Speedily with magic arts of a material nature she forces the door of the hut, steals
the Ring, and stealthily returns to the shore.
Fresh ships reach the strand, bearing Gram and his weaponed warriors. Hiding the
ring, Bathilda tells them whither hastened Wieland. With secret joy she notes that Gram,
erstwhile cold and sullen, is urged by the power of the Ring to swear his passionate
devotion to her. She accepts his vow, and sails with her women for Neiding's land.
-----------
* A name of the Valkyries or "Choosers of the Slain." Their duties were to carry the
souls of heroes slain in battle to Valhalla, where they rested until ready for another battle
(or incarnation) in the earth world. The Valkyries also had the power of at once
resuscitating the exhausted soul so that it could go on fighting without any interval of rest.
We see here the Scandinavian belief in Rebirth and the power of the soul to renounce its
rest between each incarnation in order to keep on working for humanity.
** The Ring, as in Wagner's great tetralogy. The Ring of the Nibelung, is a symbol
of power. There are other points of resemblance to that drama, which Wagner had in fact
begun to work upon in 1848. Wieland is a small portion of the vast amount of material in
the great Nibelungen Epic which Wagner sifted, rearranged and morally ennobled, in order
to form the fit expression for his lofty teachings.
-----------
--- 286

Wieland, blindfolded and fettered, is soon brought back by Gram's retainers. Gram
accuses him of using Neiding's gold, and tells him he must henceforth forge for him alone.
The bandage is torn from his eyes, and he beholds his hut in flames. Oh, horror!
Swanhilda is dead! Vengeance! He bursts his fetters, snatches a sword, and sets upon
his enemies with fearful fury. Eigel and Helferich come to his aid, and together they beat
them back into the ships. Burning for vengeance, Wieland will yet follow them. Having no
boat, he springs upon a log and pushes forth to sea, calling upon his grandam Wachilde
to guide him to his goal.
Arrived in Niaren-land under name of Goldbrand, he straightway forgets Swanhilda
and vengeance under the spell of Bathilda's Ring. Swayed by it he offers Neiding myriad
swords for battle against his own King Rothar. Neiding rejoices that he has found the equal
of Wieland and accepts the boon. Meanwhile Bathilda is playing a crafty game. Gram,
whom she loves, comes to her in disgrace for having failed to capture Wieland. She tells
him to take heart, for she holds her father under the spell of the Ring. Then, in pursuance
of her schemes, she persuades Gram to spy upon Goldbrand, rousing his jealousy by
telling of the wonder-smith's passion for her.
Bathilda now tells her father she has got the Victor-Stone which will win him victory
in the coming strife with King Rothar. She reveals the identity of Gold-brand: "Thee serves
he not," she says, "for me, it is, he slaves. Now goest thou into battle and give I thee the
Ring, I lose my magic power o'er Wieland; he wakes from out his blindness, and wreaks
a fell revenge: the swords the which he forgeth, he turns their edge 'gainst us!"
But Neiding prizes Wieland's skill, and moreover he mistrusts Gram, whom Bathilda
begs for husband as her guerdon. He decides to influence Gram against Wieland, whose
sword will surely slay the marshal. And so it happens. A single stroke of Wieland's sword
brings Gram to ground. As Bathilda rushes forward in anguish to save her lover, the hero's
weapon grazes her finger and injures the Ring. Neiding completes his cunning plan by
cutting the sinews of poor Wieland's feet. "Weapons fair and armour shall he weld me. No
artist limb shall come to harm: yet, so of him I make me sure, and so he flee not, hew me
the sinews of his feet! Limps he a little, what hurts it? The smithy needs but hands and
arms! These graciously I leave him!"
Thus Wieland, propped on crutches, is doomed to hammer at the Neiding's prison-
forge. "He, the free artist-smith who, of very joy in his art, had forged the most wondrous
of smithery, to arm and gladden withal those dear ones whom he dowered thus with fame
and victory - here must he, spurned and spat upon, smite out the chains from his own body,
and swords and trappings for the man who cast him into shame."
In the utmost depths of his despondency Bathilda visits him. She seeks what only
Wieland's art can do - the mending of the damaged Ring. Yet she fears to let him handle
it, for by that Ring she holds his love. So first she bids him swear his fealty to her and
abandonment of vengeful schemes.
"Naught have I to venge," he cries, "apart my laming; does that not lower me in
thine eyes, then fair I am again to look on, and all my vengeance so foreswear I!"
"Wieland, was thine oath sworn freely?" asks Bathilda, with fawning softness. "Upon this
Ring I swear it!" he answers passionately, snatching it from her hand. But, lo! the magic
touch of that Ring brings back the lost memory of Swanhilda. The mists of delusion melt
away until the whole vile plot is clear before him. In terrible anger he turns on Bathilda,
who, terrified, confesses how she basely stole the talisman. "My curse upon thee, thievish
hell-wife!" he thunders, seizing her,

--- 287

and closing fast the smithy door. "For stones and rings thou lam'st free men, and
murderest their wives! My wife, and not myself, I now verge on thee! Die!" As he swings
his hammer over her she cries in utmost terror: "Thy wife lives!.... That night, upon my
homeward journey, I gazed across the wooded shore and saw the swanlike sisters, as they
dived into the forest depths; twain were they then; but three they mounted, over wood and
sea to wing them westwards." Wieland drops his hammer; awful to behold is his despair.
"Now weep I who I was, and what a free, blest man! Now wot I that the truest Wife is living,
but wretched I may never reach her, never see her more!"
"Bathilda stands as though turned to stone; she feels the fearful reality of human
misery, now laid before her. Profound sorrow pierces her soul. Wieland lies speechless
on the ground." She bends anxiously beside him. He begins to stir. With the
remembrance of Swanhilda the power of his soul is beginning to reassert itself, even in the
darkest hour of his grief.
"Swanhilda! Swanhilda! Could I but lift myself from Earth, that only greets my foot
with anguish, laid low in shameful impotence! As erst I swam across the billows, ah! could
I now fly through the clouds! Strong are mine arms, to ply thy pinions, and fearsome is my
need! Thy Wings! Thy wings! Had I thy wings, a warrior then would stoutly cleave the
clouds, venging soar above his foemen!"
His eyes glow ever brighter as the soul's magic energy asserts itself. "In waxing
inspiration he raises himself upon his crutches, to the full height of his stature." Awestruck,
Bathilda cries, "A God it is that stands before me!" Wieland, with heaving breast, replies,
"A Man! A Man in highest Need!" Then, with a terrible outburst: "'Tis Need! Need swayed
her pinions, and fanned her inspiration round my brain! I've found it, what never man
devised! Swanhilda! Truest Wife, to thee I'm nigh! I swing me up to thee!"
Bathilda, filled with lofty love for the godlike man she sees before her, is humbled
and transformed. She begs for guidance in expiating her guilt. Wieland bids her become
the faithful wife of good King Rothar, who erstwhile sought her hand. Obediently she takes
her leave, the while he sets about his new-found task.
"He is bent on creating his highest masterpiece. The swordblades that he had
forged so keen and sharp for Neiding, he now will beat them out to pliant, soaring pinions;
they shall be joined together, for the arms, by bands of steel; in the neck, where the bands
are to fit into each other, the Wonder-stone from Swanhilda's Ring shall form the clasp, the
magic axis round which the pair of Wings shall stir."
Suddenly, as with waxing energy, he works, faintly hears he, through the smoke and
fume, the voice of Swanhilda calling his name. "I hover nigh thee in the air above, to
comfort thee in woe and want."
Transported, he answers: "In want am I; yet taught me Want to swing myself above
my woe.... I forge me Wings, thou dearest Wife! On wings, I'll mount into the sky! Death
and destruction dealt to the Neidings. I swing myself avenged to thee!"
"Wieland! Wieland! Mightiest man! Wooest thou me in the free wide heavens;
ne'er will I flee thee away!"
Spurred to new exertions Wieland has finished his work, when Nieding and his
retainers demand admittance. Wieland lets them in, then unperceived he locks the door
and throws the key into the fire.
"Neiding is delighted at Wieland's arduous toil. ....the wondrous force of the man
astounds him. Any other would have died, mayhap, through what he suffered; but the
force of will, with which Wieland fits himself to his evil plight, shows a high and noble race."
He has come to see about his swords. Rothar with mighty hosts is marching on his
kingdom, and there is need of Wieland's weapons.

--- 288

"Small use are swords, to him who vanquishes by Stones of Victory," cries Wieland
mockingly, "more need was mine of newer crutches; that nimbler still about thy business
I'd hither flit and fro, than e'er I could upon these stumps of willow. Lo! from thy blades I've
forged me crutches; they'll let me gladly lack my feet." So saying, he quickly dons his
wings, and begins to fan the embers of his hearth, until great tongues of flame threaten
Neiding and his courtiers. Alarmed, he rushes for the door, to find it locked. "Betrayed!
we're trapped past helping! Seize ye the traitor, or e'er we stifle!" The place is now full of
flame and smoke; as the men press forward to seize on Wieland he rises phoenix-like from
the fire, while the stithy falls in ruins upon his enemies.
His brothers, Eigel and Helferich, now appear at the head of Rothar's host. Eigel
ends Neiding's sufferings with a well-aimed arrow. "Rothar, advancing, is greeted by the
Niars as their deliverer. Sun-drenched, brilliant morn. In the background a forest. All
gaze, in transport and amazement, up to Wieland. He has swung himself still higher; the
dazzling steel of his wings shines like the sun in the morning splendor. Swanhilda hovers,
on her broad-spread swan-wings, towards him from the wood. They meet, and fly into the
distance."
Although the chief moral of this beautiful myth is quite obvious, yet a short analysis
in detail will be helpful to many.
Wieland is, of course, the human soul, seeking for union with its higher nature by
striving to "realize the nobility of its calling and its true position in life."*
The spirit of creative art is active in him. Working for very joy in his art his creations
are unique in beauty and efficiency.
Swanhilda is the higher nature, the spirit of creative art who, of godly origin, is free
to fly on sacred swan-wings the higher re-

-------------
* First object of Katherine Tingley's International Brotherhood League.
------------

gions of consciousness, and wage war against the lower nature.

Neiding, Gram and Bathilda are the trinity of lower forces. Wagner calls Neiding
"Envy." Notice that they balance the higher trinity of the three Swan-maidens, Wieland
making the seventh. Associated with him are his two brothers and King Rothar, the whole
making the perfect number 10. Arranged in the following symbolical figure - familiar to
Esoteric students - we have a picture of the triune man of Spirit, Soul and Body:

[[diagram]]

When Swanhilda becomes Wieland's wife, he has, by the sincerity of his work,
drawn the full presence and help of his higher self into his life. It is the grander, more
complete, incarnation of the soul. But this involves new tests of faith and trust. Wieland
receives from the higher nature the gift of its magic powers - the Ring which binds him to
it, and the Victor-Stone which gives him dominion over all the lower forces. Proud in the
consciousness of his new-found strength, he scorns to wear the talisman, and hangs it up
behind the door. At once the evil powers manifest themselves, burn his house, bind him,
steal the Ring and turn its power against him, while Swanhilda has to return

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to the upper realms, and he loses consciousness of her. His pure, unselfish love for the
higher is transformed into a blind delusive passion for the lower aspect, Bathilda.
In Niaren-land we find ourselves in the midst of all the intrigues, rottenness, plots,
falsities and cruelties of the lower nature - that realm where Envy is king. Mark this: Here
we have a fine picture of how the evil powers defeat their own ends, where the soul's
motive is pure. Wieland is sincere in all; he keeps on working in the face of every obstacle.
So Bathilda, in her schemes, first of all causes Gram to be slain, and then is forced to let
Wieland handle the Ring, which had become damaged in the fight. Once more he rends
the veil which has obscured the higher self, and such is its power that it transforms
Bathilda's nature, and lifts her to the perception of higher forces.*
She is witness of the wonderful process by which, in the hour of his deepest
despondency, the energy of Wieland's soul arises in its god-like power, and inspires him
with the Master-secret of holy freedom. Well may she cry, "A God it is that stands before
me!"
No sooner does Wieland begin to execute his masterpiece than he becomes
conscious once more of the divine presence hovering over him. She tells him the meaning
of his new resolve: "Wooest thou me in the free, wide heavens, ne'er will I flee thee away!"
He has found the secret of eternal union with his higher nature; he
-----------
* Compare the close of Tannhauser, of which Wagner says: "We hear the jubilant
song of the redeemed Venusberg itself, its song changed into adoration of the Divine."
-----------

must rise to its pure, free, godlike realm on the pinions of his true endeavor, not seek to
drag it down to his own level.
The final scene is magnificent in its impressive symbology. Out of the very swords
he was compelled to forge for his enemy, Wieland forges the wings which shall raise him
out of all the conditions which have oppressed and fettered him. Their magic fulcrum is
Swanhilda's king. As he soars aloft and abroad it is the very fire and framework of his
prison-house which crush and consume his enemies. Bathilda alone is saved for future
usefulness. Seemingly the worst of all, her heart was touched by Wieland's woe, and thus
the first thrill of fellow-suffering opened to her the gateway of a noble life, beginning with
Wieland's forgiveness and her union with good King Rothar.
Finally, let Wagner's own words round off the meaning of the story:
"From Want, from terrible all-powerful Want, the fettered artist learnt to mold what
no man's mind had yet conceived. Wieland found it; found how to forge him WINGS...
Wings to soar through Heaven's distance to the blessed island of his Wife!
"He did it; he fulfilled the task that utmost Want had set within him. Borne on the
work of his own Art (his own ideals), he flew aloft.... he swung himself in blissful, daring
flight athwart the winds, to where he found the loved one of his youth.
"O, sole and glorious Folk!... This is it that thou thyself hast sung. Thou art thyself
this Wieland! Weld thou thy wings, and soar on high!"

--------------
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BROTHERHOOD - A FACT IN NATURE

by Ben Madighan

The conception of the whole of Nature as a great Unity, born from some almighty
fatherhood, or eternal origin of things, is a very old one. The word Nature implies being
born, or birth. From very ancient times people were accustomed to think of Nature as we
see it, as the body of a great being after whose form or model we are all developed. In this
view all the forces and powers, the currents of the sea, and the winds of the air, the
streams of the earth, and all the subtle qualities and conditions of life in the world,
correspond with the different forces and currents in our bodies. They are all subject to one
central direction, just as our bodies obey one central consciousness. It requires a little
thinking to realize how very small we are in comparison with the Universe around us, but
when we do, it is not difficult to see that every tiny cell in the body, animated with a spark
of intelligence, and having the power of selection, motion, and reproduction, is situated in
our bodies, just as those bodies are situated in the universe itself. We can see that as
there is something holding our bodies together so must there be something holding the
body of the earth in its own shape. This force which binds the cell-lives of the body
together, and which holds us together in the world, and makes the earth a unit in its life, like
the power that holds all the workers in a factory together and makes them a single
institution with a common life or interest, is what we are trying to get people to recognize
as Brotherhood. It is a fact, because it is independent of any opinion upon the matter, and
is part of the plan of life, if indeed it is not life itself. Even if we rebel against the fact, our
action cannot be separated from the result of the united action of all our fellow-men. The
worker in the factory who is idle, or spoils his work by carelessness reduces the output of
the whole factory by just so much. The factory loses to that extent, suffers in credit and
profit, and is less able to deal justly with its workers, or afford them opportunities of further
promotion. This law is a fact in the greater factory of Nature.
The existence of this binding force can not be discovered by the physical senses
alone, and therefore some knowledge of what is called metaphysics is of assistance in
perceiving it. Our senses tell us that there are certain laws that affect in the same way all
similar substances. By this means we are able to foretell the effect of certain actions. At
a certain point, however, which is being further and further removed with the development
cif the resources of learned men and the advance of science, we are stopped from farther
search by the limitations of our senses. So frequently has the reasoning of scientific men
been demonstrated to be true by subsequent discoveries, that the greater part of what is
accepted as knowledge in the world today, though incapable of proof by any appeal to the
senses, and lying far beyond the furthest border of physical research, is regarded as
beyond doubt or question. The knowledge gained by our senses, depends on theories
which cannot always be proven. For instance, we do not know certainly that the rays of
light always pass in straight lines, yet all our astronomical knowledge is based on that
belief.
As fish in the ocean, and birds in the air, it is supposed that the globe and other
planets and stars swim in a great flood of what is called ether, filling all space, and which
we cannot touch, taste, see, nor

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smell. As the air penetrates the porous objects we are familiar with, and as the air itself is
penetrated by moisture, and as water is the material from which nearly the whole of the
body is built up, so we are told that this ether penetrates all other substances, and enters
into their composition. It is supposed by many that just as the fish of the sea could have
no idea of the creatures that dwell in the air or on the land, so there may be creatures in
the ether quite unknown to us. This is, however, only a speculation so far as most people
are concerned, and it is only the grave assurance of a large number of people in all ages
that renders it worthy of attention. So much is being learned continually about the
constitution and changes of matter that it is not considered at all improbable by many that
this quality of matter, the ether, may yet come under our direct observation. It is believed
that we are dealing with the forces belonging to it in controlling electric, magnetic and other
subtle forces. It is also looked upon as the material medium in which thought-force
operates, and sound is declared by some to be an effect produced in it and transmitted by
it to our hearing. If we go no further than this, it will be seen that we have in the ether
something which binds us all together, even in thought. Our bodies, interpenetrated by this
rare stuff, thin and airy as the world of our dreams, are affected by every thought, action,
habit and utterance of our fellows: and as smoke pollutes the atmosphere, or sewage the
water, to the detriment of those who have to use them, so our vices and follies soil the pure
ether on which we depend for our corporate life.
Historical observers have noted the recurrence of seasons of development and
increased activity in human life, and the fact that we all come under common influences so
far as our nationality and surroundings permit, is not without significance to those who
believe the whole world to be directed by one authority. Progress being the keynote of all
life, the apparently chance effects on the race produced by the impact of local or temporary
conditions, would be, to such a view, really intentional. It may seem fantastic to some to
suppose that the adoption of clothing for the body, and dwelling in houses, and the cooking
of food, should have any special effect upon human evolution; but even such influences
as the almost universal alcohol and tobacco habits, and that of tea and coffee-drinking,
nations varying in their devotion to these, have a due and precise effect upon evolution.
The use of glass in our windows, by which certain chemical qualities of light are shut off
from those who dwell inside, changes the condition of life, and consequently of growth to
that extent. The great cosmic and astronomic changes that result from the passage of the
sun into new regions of space, are not more certain, though they may be more evident than
the minor ones dependent upon new ideas of food, clothing, house-building, and travel.
Nor can we suppose that new ideas are introduced solely by chance, and that the means
by which women are achieving such prominence in our social order, for instance, and the
impulse which has led them to attempt it, are not from a common source. The discovery
of electrical applications, the general use of the telephone and the bicycle, the telegraph,
railways and steamships, the newspaper and the public school have all had a share in
changing the relations of the sexes in the business and social world, and in the effect upon
the physical bodies which all these changes are producing we can hardly fail to perceive
new factors in evolution. The prolonged insulation of every bicycle rider as he or she glides
along upon a rubber-tired wheel must have a potent effect upon the body.
The contemplation of all these forces and influences brings one into the habit of
looking upon life as one great system and we ourselves a part of it. He who in China
begets a diseased condition of existence, makes my life in Canada the more pre-

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carious. He who in Abyssinia raises a nobler, purer vision in his heart of what life might be,
has thrilled all the ether, and America is the more civilized as she feels it.
As our physical bodies are the organs by which we know of the conditions of life
around us, we must look for modifications in the body if we desire a fuller knowledge of
these conditions. That such modifications are possible there is a good deal of testimony,
and it remains with each one to decide for himself whether they are desirable. As the
process by which bodies are born out of the ether is evidently capable of repetition, and as
we can not conceive of any beginning or end to the chain of causes and consequences
which still continue in operation after eternities in which they might have terminated, the
resolve to reach the very heart of things, and know for oneself how the perfect life may be
attained, must soon be made. All who have had any success in that Path tell us that they
who seek no personal victory are the victorious ones: they who make themselves the
servants of the Unity become masters of Nature; those who are most ready to die are
nearest to a greater birth; those who listen to no voice but the heart-voice of Nature
whispering in their own hearts, hear most of her secrets: those who, with the sun, look on
just and unjust alike, and like the seas, are insusceptible to praise or blame; those, finding
in Nature their only parent, are self-centered as the sons of the Only Begotten.

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

BROTHERHOOD - THE LAW OF BEING

by Pentaur

It has ever been the aim of true scientific research not so much to discover new
phenomena and to record facts, as to demonstrate the relation between facts, and discover
the laws and principles governing the phenomena, according to and in agreement with
which they appear, change or cease. Thus the mind of man is not satisfied with knowing
that the apple falls to the ground, that the earth circles around the sun, that heat applied
to water will produce steam which can be made to drive an engine, or that in the realm of
life everywhere the weaker give way before the stronger and that species grow and
develop. The mind searches further: at last it enunciates the law of gravitation, the laws
of motion, the law of the conservation of energy and the indestructibility of matter, the law
of the survival of the fittest and natural selection. We pass from the realm of external
nature as known to us through phenomena perceived by the senses and enter the domain
of philosophy, that inner realm of Nature where the mind of man contacts the universal
mind.
We live in a relative world, we cannot conceive of absoluteness, to say we do so
involves a contradiction in terms; yet we contact absoluteness and so, too, does everything
else in the universe. We and all else in the Cosmos partake of the nature of "the same and
the other" as Plato says.
It has been the aim of modern science to demonstrate the existence of primordial
matter and the latest developments in chemistry, physics, astronomy and biology have all
proceeded from this as an hypothesis and have also tended to further establish it as a fact.
The laws of Nature all demonstrate that "sameness" underlies "otherness." That
which forces itself most upon the attention is the "otherness," the diversity, and hence the
apparent separateness existing throughout Nature. But we make a mistake

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when we confound diversity with separateness. Diversity is a sine qua non of manifestation
- without it Nature does not exist: but separateness is only fantasy, a figment of the
imagination due to our reliance on the senses as guides and our depending on them for
final corroboration of reality. Reliance on the senses and the life of the senses may be
proper for the animals, yet even they have another higher faculty which guides and controls
the senses, restrains them and makes them subservient to the wise purposes of Nature,
so that they do not overstep their bounds and become degraded as in man. As servants
they are means by which he gains experience of the outer world: as masters, or as a court
of final appeal, they lead him into the realm of illusion and error.
Diversity exists throughout Nature. But the parts though diverse are related as are
the instruments in an orchestra and each in its own place helps to swell the great harmony.
They are diverse as the hand is diverse from the foot, yet there is no separation between
them.
The mere statement that this is a relative world implies an underlying unity, a
fundamental identity. The very fact of its being possible to perceive the "otherness" that
exists between ourselves and the objects of external Nature or between any two objects,
implies and depends on an inner identity or "sameness." Were there not this identity the
diversity could not be perceived, no relation or similarity between any two objects could be
perceived, they could not be brought together in the mind or in any other way, they could
not exist in the same universe.
This identity then is the primal fact, in which all other facts, all actions, processes,
phenomena, laws, are related, and out of which arise the diversity and relativity which
characterize the universe, all parts of which interact and interdepend. The consideration
of this brings us therefore to the contemplation of the primal law of being, of which all other
laws are aspects or partial expressions and according to and in agreement with which are
all the facts and phenomena of being, and even Being itself in the sense of existence or
manifested being. This primal law we may express by the Words: Relativity,
Interdependence, Love, Brotherhood; each having its peculiar light and meaning, but all
containing the same basic root-idea.
That relativity and interdependence do characterize the universe is very generally
recognized, for as shown all science is founded upon these and indeed all life in greater
or less degree involves them. But from a superficial view, many will deny that love and
brotherhood rule all life; that for example man's inhumanity to man, the struggle for
existence. and the law of the survival of the fittest, are not in accord with either of these.
But even recognizing man's inhumanity and the struggle for existence, do not these
subserve Brotherhood, are they not, while seemingly opposed to it, included in a wider love
than that of man, and still under the great Law of Being? We have been frightened too long
by the phantoms of pain and sorrow, seeking ever to evade them and striving for temporary
joys as the end and aim of existence. Yet do we prize highly the refilled gold, the brilliant
flashing of the diamond and the iridescent colors of the opal; and, too, we honor the noble-
hearted, the wise, the compassionate, and long for the peace and the power which belong
only to such. How came the gold to be so pure and bright, whence came the brilliance of
the diamond and whence came the flaming iridescence of the opal; how came these hearts
to be so noble, wise and compassionate? Through the struggle for existence in which only
the fittest survive, through the fierce heat of fire that alone purifies and purges away the
dross, through suffering and sorrow - the outcome, truly, in part of man's inhumanity to
man, but far more of man's own heedlessness and folly, his passions and desires. Out of
the pain and suffer-

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ing comes eventually not only the recognition of this law of Brotherhood but conscious
action in accordance with it and the loving service of all that lives.
Who are the fittest? Shall we narrow our view to but one condition or one partial
aspect of life? If we can answer for the weaker, for those who give place to the stronger,
who apparently do not survive, we obtain a key to the solution of the whole problem. The
weaker suffer, are crowded to the wall, are apparently exterminated, the outer form
perishes, but still there is that which survives - the soul, that fittest part of us, survives. The
law of the survival of the fittest does not alone apply in the life of the physical realm but in
the deepest recesses of man's nature and on all the planes of Being, and as that which is
fittest in each of us shall not only have survived but shall gradually become dominant over
the lower nature, shall we then realize our power to work with Nature and recognize that
what in great Nature appeared but the law of interaction and relativity is really the law of
Love and Brotherhood, and that it is our privilege to announce the law and bring every
thought, word and deed into conformity with it.
The mind and reason alone will never bring us to an understanding of the purposes
or even the methods of Nature. To attain a realization of these, the mind must become the
servant of the man himself, the soul, who is more than mind and that alone which will take
man further is to act, and to fulfil the realization that his Nature is one with Divine Nature.
Her powers of which his had heretofore seemed but a reflection must in very truth become
his in actuality, and her purposes become his purposes.
Thus Brotherhood will no longer be only the underlying, adjusting, compelling law,
working unperceived and in apparently devious ways, but will become in man everywhere
recognized, everywhere exemplified and made actual, everywhere consciously followed,
and the gateway to a higher development of powers beyond all present conception, of
which we can only say they are Divine.

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

"Help Nature and work on with her, and Nature will regard thee as one of her
creators and make obeisance."
-------------

BROTHERHOOD - A LIVING POWER IN THE LIFE OF

HUMANITY
by C. L. Carpenter

"One touch of Nature makes the whole world kin."

Brotherhood is the condition of universal kinship. What then is this "one touch" of
which the wise poet wrote? In demonstrating the realness of Brotherhood in our lives, we
shall find this wonderful touch of kinship. Another poet equally wise has said:
"Yet underneath Socrates clearly see, and underneath Christ, the Divine, I see." It
is this universal divinity that is the
Touchstone, this divinity in all men that is the common ground on which all men meet.
What is it that makes a boy fight for his dog? What is it that makes a dog leap into
a stream to save a child? What is it that fairly dashes a man into a flaming building to save
his fellow? What is it that makes our Father Damiens, our fever nurses, our hero surgeons
on the firing line? These last might admit that they loved humanity. But why love
humanity?

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 There is a saying that blood is thicker than water. Verily, we love humanity because
the divine essence which is in us is a thicker "blood" than the water of our selfish lives - and
therein lies the greatness and power of true Brotherhood. It is this divine force which will
prevail. We have been battling against it for ages. We have made wars and famines in our
greed for power and wealth as nations. We have made poverty and vice in our lusts of
trade. We have broken hearts and retarded souls in our desires of the flesh. But today the
hand of this law of nature, this law of Brotherhood, is on the shoulder of every man and
woman. Yet with only this touch, this call to awake to the divinity in each of us: "Waken,
O my children, and try to think; try to realize who you are, who your brothers and sisters
are," the great mother has spoken to us. She has cried out to us to cease our strife, to
cease our warring, to have an end to our selfish greed. And already one who listens may
hear the answers echoing throughout the world, like the sentry posts of a camp calling out
along the lines in the night.
Mother Nature has pointed the way, she is showing herself to us, showing us that
the real, true, natural life is harmony, and each individual expression of the "All Life" is one
note in that harmony. It falls then to each one of us to strike our "note" and see if it does
harmonize. If not we must then tune ourselves up to the proper pitch.
Brotherhood is, after all, a very plain, practical state, its condition is a very simple
one. At the present time, during the present life, we are making our home on this old earth.
Now just as one should try to make one's personal home as pleasant as possible, so
should one try to do one's share toward making this earth-home a pleasant place to dwell
in. Brotherhood begins within each one of us right on the inside and just where we are.
No man has the right to so live that he shatters his health and so becomes petulant and
sour. If by any means he has gotten himself into such a condition he is bound to overcome
and rise above that condition of health as far as he can and so clear himself of his
petulance. This idea should be carried up into the mental and moral planes of life. We
must clear our minds of all dark thoughts, bigotry, intolerance and selfishness that clogs
and make them sluggish and unresponsive. We must open the windows of our soul and
let in the sunshine and the air of truth. We must accept the rains and storms of pain and
sorrow even as do the flowers, and learn to realize that growth comes thereby as well as
from the sunshine. We must learn that the "fundamental" of Brotherhood - giving and
sharing - is the only "business" that pays a hundred percent alike to borrower and lender.
Thus we may become active brothers as we walk our daily rounds and thus we come to
see the Brotherhood of all things.
Brotherhood means more than an organization - it is not a solidarity in a narrow
sense, it is not a trades' union. It is a condition, a state of being, and a state of being must
be realized and felt, not by the senses but by that inner power, the real man, which knows
and feels, which is that divine central thought, that divine life within us, from which we
radiate and to which we draw all our Brotherhood.
Brotherhood is not a dead level for mankind - not in the least. There are elder and
younger brothers in the great universal family just as there are in our little personal families,
and the younger members need teaching and helping. They need the schools of the heart
and soul and mind and body. Neither is there any man so wise but that there may be a
wiser, and the wiser a man becomes the more truly simple and humble he becomes, the
more ready to teach and be taught, and the more ready to serve and help.
There is another thing that Brotherhood is not. It is not sentimentalism. He who
deals in sentimental ideas of and for his fellows is not as yet a true brother.
In fact, Brotherhood is ultra-practical and be-

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gins with our treatment of our brothers, the dog and horse; our brothers, the man on the
street and the man who labors daily in the burning sun or biting cold; with our sisters, the
unfortunate and fallen, whose way, God knows, is hard and stony, and whose cup is full
of bitterness; with our friends and associates, with those who would be our enemies, and
it ends - where? There shall be no end. It will be ever-growing, on and on - a state
perpetual with but one throb, one heartbeat in the universe, but one song of life - Universal
Brotherhood.

An ocean of so vast a reach,

That stars are pebbles on its beach.

Each soul shall know and be known by its fellow-souls as the mother-soul shall lay
her hand in benediction on all her children and give them that one touch of Nature which
makes the whole world kin.

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

QUETZALCOATL
by Mildred Swannell

Since the earliest times of which we have any historical knowledge, the emblem of
the serpent has always been used as a symbol of occult knowledge and wisdom.
Every country has had its great teacher, its Christ. In every religion and scripture
we find traces of the worship of the Serpent or Dragon. Thus in Egypt it was the especial
symbol of Thot and Hermes. In India we have the Nagas or Serpent Worshipers. In
Mexico, the Nargals. It is reverenced by the Pa of China, by the Voodoos of Jamaica, in
Jan-Cambodia and Africa, while to come to the records of Druids over in England, we find
them saying: "I am a Druid, I am a Serpent." It is a symbol everywhere meaning wisdom.
The various names in different countries signify "the being who excels in excellence," or
"He who sees and watches." (Greek.)
These beings to whom has been given the name "Dragons" of wisdom, were the first
teachers of mankind. As humanity arose from the darkness of the lower kingdoms they
revealed the knowledge of its true nature. In the course of time they ruled as Divine Kings -
this was the time of the golden age, when justice and wisdom were realities, not mere
names, it was the time of peace on earth.
Later on they re-appeared as sages and instructors, and finally sacrificed
themselves to be re-born under various circumstances, for the good of mankind, and for
its salvation, at critical periods. Thus every nation had and still has its Serpent-Teacher,
its Watcher, its Christ, so that in no part of the world is man left long in darkness and
ignorance. For when such circumstances occur, some great teacher is sent forth to re-
kindle in men's hearts the ancient religion of wisdom, to bring health and enlightenment.
Let us for a little while direct our attention to Mexico, for there Quetzalcoatl, one of
those world teachers, lived and worked in the ages gone by. His teachings had far-
reaching effects and their light shone out with intense brightness into one of the blackest
periods of American history.
In the Popol-Vuh we read:
"This is the recital of how everything was without life, calm and silent, all was quiet
and motionless; void was the immensity of the heavens; the face of the earth did not
manifest itself yet; only the

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tranquil sea was and the space of the heavens. All was immobility and silence in the night.
"Only the Creator, the Maker, the Dominator, the Serpent covered with feathers, they
who engender, they who create, were on the waters as an ever-increasing light; they are
surrounded by green and blue."
In another manuscript we find that "rays of light gathered themselves together on the
water about the feathered serpents and the rays were green and blue."
Thus the name of the feathered serpent, Quetzalcoatl, was applied in the first place
to the creative force of the Universe, also to those who appeared in the course of time,
bringing with them from the waters of the Unknown, the light of knowledge and spiritual
wisdom. These various ways of applying the name Quetzalcoatl gave rise to much
confusion and error, since the term was later applied almost solely to the Initiate Votan,
who became the Quetzalcoatl of history, though probably he was but the last of a long race
of teachers. Like all the other saviours of the world, Quetzalcoatl is said to have been born
of a virgin. At his birth were many signs and wonders, the earth put forth flowers and fruit
of its own accord, as though to greet the new teacher. Many things were foretold of him,
among others, that he would become the spiritual ruler of the world.
We hear of him later, penetrating the country of Anahuac, with a large band of
followers. He established his capital at Tulla, which became the northern focus of
civilization. Under his sceptre men lived in great happiness and enjoyed abundance of
everything. He taught the people agriculture, the use of metals, the art of cutting stone, the
means of fixing the calendar; also, it is said to him is due the invention of hieroglyphs and
picture writing, which arranged after a certain method, reproduced the history on skins and
parchment. The alphabet of the Egyptians is almost identical with that of these ancient
Mexicans, only that the latter is more rich in symbols expressing shades of meaning, which
would be natural to the mother language if, as there seems some reason to believe, the
Egyptian civilization, was derived from the Mexican. According to some writers we are told
that all the country with its flocks and mines, belonged to the King and that on the marriage
of two people, sufficient land was given them, for their maintenance which was added to
on the arrival of children. No one might own the flocks which roamed over the country side,
but once a year the animals were shorn, and the wool given out equally to the people. The
mines also belonged to the King, and their products were through him distributed equally -
hence no one could be richer in material goods than the others - all shared alike as
members of one great family; if people were sick or old, the others did their work before
touching their own. Besides bringing about these good social conditions, Quetzalcoatl
taught his people a more spiritualized religion, in which the only sacrifices were the fruits
and flowers of the season, and the consecration of self to the highest good.
But this reign of peace at Tulla was destined to be brought to a close, for
Quetzalcoatl had an enemy in Tezcatlipoca, a magician, cunning and clever enough to get
the better of the gentle Quetzalcoatl on many occasions. This magician succeeded by his
enchantments in destroying the rule of peace and forced Quetzalcoatl to become a
wanderer. He then pursued him to Cholula, afterwards the sacred city of the Toltecs,
where Quetzalcoatl reigned for twenty years, bringing to this city, as to Tula, prosperity and
greater spirituality. Cholula became the sacred city of Anahuac, the Mecca, the Jerusalem,
the Route of the Indians. The sanctity of the place brought pilgrims from the furthest
corners of Mayax, as the country was then called, to hear the words of Quetzalcoatl.
Finally, as the story runs, Tezcatlipoca forced him to quit the country altogether, and he
em-

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barked for the East, at a place not far from where Vera Cruz now stands, near to the very
spot where Cortez afterwards disembarked. Before his departure he bade his followers
keep fast his teachings, and promised them that he would in the distant future return to
reign over them once more, and their country should again become a centre of light to the
nations.
This expectation of Quetzalcoatl's return furnishes a kind of parallel to the Messianic
hope, or more closely to the early Christian expectation of the second coming of Christ, for
when he returned, it would be to punish the oppressors and the tyrants, and to bring justice
to the people. And that is why, later on the Aztecs, after their occupation of the country,
dreaded his return, and why they had not dared to prescribe his cultus, but on the contrary
recognized it, and carried it on. And if you would know the real secret of the success of
Cortez in his wild enterprise - for after all, the Mexican sovereign could easily have crushed
him and his handful of men - you will find it in the fact that Montezuma, whose conscience
was oppressed with more crimes than one, had a very lively dread of Quetzalcoatl's return,
and when he was informed that at the very point where the dreaded god had embarked to
disappear in the unknown East, strange and terrible beings had landed, Montezuma could
not doubt that it was Quetzalcoatl returning and accordingly sent to make peace with
Cortez.
Besides Quetzalcoatl, Votan is worshiped under many names. "Hurabran," "the
breeze," "Lord of the four winds," and the most popular account of him is written under this
last name.
He is lord of the winds and of that wind in particular that brings over the parched
lands of Mexico the fertilizing showers, and this is why Tezcatlipoca, god of the cold, dry
season, is his enemy. It is towards the end of the dry season that the fertilizing showers
begin to fall on the Eastern shore.
The flying serpent then, the agent of transmission by which the solar and lunar
influences are diffused, bringing life and abundance, is a benevolent deity spreading
prosperity wherever he goes. But he does not always breathe over the land. Tezcatlipoca
appears. The lofty plateaux of TulIa, and Cholula, are the first victims of his devastating
force. Quetzalcoatl withdraws ever further and further to the East, and at last disappears
in the great ocean; but will return again and will conquer Tezcatlipoca compelling him to
water the earth.
This story is found also in other countries. In India it runs thus:
Indra, god of the wind, is continually at war with Vritra. In the Vedas, Vritra is
referred to as the Demon of Drought, the terrible hot wind, Indra is shown to be constantly
at war with him and with the help of his thunder and lightning, Indra compels him to pour
down rain on the earth, and then destroys him.
In the "Secret Doctrine" we are told these "wars" refer partly to those terrible
struggles in store for the candidate for Adeptship - struggles between himself and his
human passions, when the enlightened Inner Man has either to slay them or fail. In the
former case he became the dragon-slayer, as having happily overcome all temptations, and
a serpent himself, having cast off his old skins, and being born in a new body; becoming
an adept, a son of Wisdom.
The account of the teachings of Quetzalcoatl were written by his priesthood, which
in spite of opposition from many of the Aztecs, continued its silent work. The chief priests
of the Mexican gods had authority, as a rule over state matters, but the chief priest of
Quetzalcoatl had no nominal authority except over his own fraternity. He was called
"Huiyatoo," the "Great Sentinel" or "Watcher" - his real power was above the Kings.
No person who was of unclean thoughts and acts could be with him and live; from
him healing currents flowed, and he was

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able to direct both temporal, and spiritual currents. The members of this fraternity were
divided into three classes, of which I shall speak later, and had to submit to the strictest
observances, but in compensation the people paid them almost divine honors, whilst their
power and influence were boundless. During the time of the Aztec civilization, when every
town was polluted with the awful abuse of human sacrifice, and every god was a Moloch
calling out for more and more blood, until no man's life was secure from receiving the
summons of the god; the influence of the Brotherhood of Quetzalcoatl alone kept alive the
hope of the people, and prevented them from forgetting their immortality and destiny.
Leaving their retreats and temples, in their white robes, they moved about among the
people, helping and cheering, a silent protest against the crimes of the black-robed priests
of the Aztecs.
During the reign of Quetzalcoatl, the palaces and temples of Mitla and Palenque
were built, and it was at the latter place that the Great Mysteries were performed. The
temples are mostly built on pyramids consisting of five or seven steps, rivaling those of
Egypt in size and grandeur. The entrance to the chief temple was formed by a great
serpent's mouth, open and showing its fangs, so that the Spaniards thought it represented
the gate of hell. In this temple has been found an altar with this inscription, "To the
Unknown God, the Cause of Causes." From these pyramids are passages leading down
for great distances underground, just as do those in Egypt, and Quetzalcoatl in narrating
one of his expeditions, describes a subterranean passage, which ran on underground and
terminated at the root of the heavens. He adds that this passage was a snake's hole, and
that he was admitted to it because he was himself a "Son of the Snakes."
This is very suggestive, for his description of the snake's hole, is that of the Egyptian
crypt. There were numerous catacombs in Egypt and Chaldea, some of them of very vast
extent. The most renowned of these are the subterranean crypts of Thebes and Memphis.
The former beginning on the west side of the Nile extended to the Libyan desert, and were
known as the Serpent's holes. It was there that were performed the sacred mysteries, the
"Unavoidable Cycle," the unavoidable doom imposed upon every soul at bodily death,
when it had been judged in the Amentian regions.
The mysteries among the Mexicans were performed in temples whose ground plan
was an oblong square - this represented the Universe. Both the Egyptian and Mexican
letters M signified the earth or universe, and were pictured as an oblong. The roofs were
always triangular, symbolical of the triune God, the Ruling Spirit of the Universe. This kind
of arch is also found in the ancient tombs of Chaldea, in the Great Pyramid of Egypt, in
Greece and many other countries. The triangular arches appear as land marks of one and
the same doctrine, practiced in remote times in India, Egypt, Greece, Chaldea, and Central
America.
The building was divided into three parts, having no apparent connection with each
other. The central was the largest and opened into the Sanctuary or Holy of Holies, built
in the shape of a cross, with a double set of arms.
The mysteries were of two kinds - the greater and lesser, divided into many degrees.
The candidate for initiation must be pure, his character without blemish; he was
commanded to study such things as tended to purify the mind. It was exceedingly difficult
to attain the right of initiation into the Greater Mysteries.
Very little definite knowledge of the old Mexican religion can be gained, for the
Spaniards on their landing, took care to destroy as many of the religious documents, and
monuments, as possible. Some, however, escaped, and from them we learn, that
Quetzalcoatl taught of one Supreme God "La" so far above human thought that it

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was useless even to attempt to symbolize it. With this Absolute Deity was connected the
sign of the cross, held so sacred, that it was rarely used, except as the ground plan, upon
which to construct, the Holy of Holies, and also in the cross of Palenque. The Egyptians
too reverenced a superior Deity "Ra" so far from their other gods, that they did not know
how to worship it. Both "Ra" in the Egyptian, and "La" in the Mexican languages, mean the
same thing, "that which has existed forever, the eternal truth." As in Egypt we find the
Supreme Being standing at the head of a Trinity composed of itself, so also in Mexico.
There we are told, "all that exists is the work of Izahol" - who by his will caused the universe
to spring into existence, and whose names are: "Bitol, the Maker," "Atom, the Engenderer,"
and "Qaholom," he who gives being. Here again we see the same truth, taught under
different names in the widely severed countries of America, Asia, and Egypt, one more
proof that if only we can get below the surface and outward differences, there we shall find
the same Truth, overlaid it may be by speculations, theories and doubts, but waiting until
the time when man shall weary of his own imaginings, and shall be willing to become once
more a learner at the feet of the wise - who have striven ever to follow the wisdom of
Nature.
The Mexican and Egyptian representations of the Creation, are almost identical, one
of the best picturings is said to be sculptured over the doorway of a temple ascribed to
Quetzalcoatl. A luminous egg emitting rays is seen floating on the water where it had been
deposited by the Supreme Intelligence. In this egg is seated the Creator, his body painted
blue, his loins surrounded by a girdle; he holds a sceptre in his left hand, his head is
adorned with a plume of feathers, he is surrounded by a Serpent, the symbol of the
Universe. They represented the creative and intelligent power, as a man seated, alluding
to his immutable essence, the upper part naked because it was said the Universe in its
upper portion, the skies, is seen most revealed; clothed from the waist below, because the
terrestrial things are most hidden from view. He holds a sceptre in his left hand because
the heart is on that side, and the heart is the seat of the understanding that regulates all
actions of men.
In Egypt the Creative power, "Kneph," is similarly pictured as a man of blue color,
with the girdle and sceptre, he also has a plume of feathers, and the serpent is near.
Emblematically he was figured under the form of a serpent. Most of the stories told us in
the Bible are found under a slightly different coloring, among the records of Mexican
teachings - such for instance, as the story of the flood, and it is worth noting that in all
countries where the name Maya occurs, we find similar accounts of Deluges, from all of
which, certain holy people - thet Noahs of the countries, escaped. In their story of the
Deluge, the Mexicans referred to the terrible destruction of the continent of Atlantis. The
Egyptians also preserved records of the same catastrophe, and laughed at the Greek
philosophers, when they spoke of an Universal Deluge, for how could it have been
universal and have destroyed the whole human race, when they themselves remained to
tell the tale. Again the story of Cain and Abel is found retold under the personalities of Coh
and Aac. In India in a poem known as the Ramayana, Cain becomes Maya, and Abel, Bali;
while in Egypt it is the story of Osiris slain through the jealousy of his brother, Set. From
all antiquity and by all nations, the tree and serpent worship have been most closely
connected, so that in a country like Mexico, where the symbol of the serpent was more
widely spread than has yet been discovered in any other country, we shall naturally expect
to see it figured. We read "the ancient Mexicans were taught to hold certain trees in
reverence, for they were the symbols of eternal life," and "they believed

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in the immortality of the soul that would be rewarded or punished, in the life beyond for its
deeds while in the body; each soul was supposed to mete out its own fate." Among other
rewards was rest under the shade of the evergreen ceiba tree, which is found even to this
day planted in the sacred spots of Yucatan and Central America.
The Cross is another sacred symbol reverenced by all nations ages before the
establishment of Christianity. Among the earliest types known on the Eastern Continent
is the "Crux Ansata." It was the "symbol of all symbols," among the Egyptians, the
Phoenicians, and the Chaldeans, being the emblem of the life to come. It was placed on
the breast of the deceased. It is also seen adorning the breasts of statues and statuettes
in Palenque, Copan and other localities of Central America. In Mayax it was the symbol
of rejuvenescence and freedom from suffering, and was placed on the breast of the Initiate
after his new birth. It was their most sacred sign and was connected with the element,
water and rain. It was also connected with the Southern cross which appears in the
heavens at the end of the dry season, when death from want of water seems to threaten
all creation. It is a messenger of good tidings, announcing that the longed-for rain will
descend from on high, and with it joy and happiness, new life to all creatures. It was a
symbol of the creative power, that is eternally renovating and revivifying all things on earth -
thus as a symbol of the life to come and immortality. The cross found on statues is call the
Tau, and Tau is a Maya word (ti = here, a = water, w = month). "This the month for water,
for the resurrection of nature for the life to come."
------

These are a few of the ideas which have seemed to gather round the name of
Quetzalcoatl. They are but additional land marks emphasizing the fact that at the back of
all religions we come across familiar pictures and symbols pointing out plainly that there
is but one religion. Many teachers have come at different times; they have taught the
fundamental truths, that all Life is one Life - that the spirit of man is immortal; an emanation
from the One Life, and will in the future return to its source - and that each one manages
his own affairs; is his own absolute law-giver. All these Great Ones have had to endure
reproach slander, misrepresentation, forgetfulness; all have worked steadily, earnestly,
without desire of reward, they have given what they possessed of moral, spiritual, mental
and vital strength for the uplifting of humanity.
The day will come, when awakened from their sleep, people will honor and cherish
the memory of those Great Souls who worked for them in the past, and will do all their
power to help on the work of those who are now among us working and fighting for the
Liberation of Man.

----------

"Life is built up by the sacrifice of the individual to the whole. Each cell in the living
body must sacrifice itself to the perfection of the whole; when it is otherwise, disease and
death enforce the lesson."

"An evil deed kills not instantly, as does a sword, but it follows the evil-doer into his
next and still next rebirth."
- Gems from the East.

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LESSONS IN PRACTICAL OCCULTISM

by F. M. Pierce

Close and constant contact with the world's great teachers and history-builders
exerts a centrifugal force on small and narrow minds, who in flying off at tangents with
speed proportionate to their weight, screech to the reluctant air their puny criticisms in the
shape of doubts, suspicions and calumnies, and put before the laughing world their own
bombastic, aping plans of "how it should be done."
Leaving these self-discovered great ones to immolate themselves upon the sturdy
spear of public ridicule and shame, let us turn to the few, who discovering their own
deficiencies and latent possibilities, through the contrasting contact, and study of the ways
and methods of their leaders, become efficient helpers and workers in the cause they have
espoused.
To me an occultist is one who, having intimate knowledge of, and perfect insight into,
men and things, coupled with moral courage, is able to direct, control and master every
circumstance, condition and thing that presents itself - Nature's forces not being exempt
from the category.
The members of the Universal Brotherhood who were so fortunate as to participate
in the recent Congress at Point Loma, Cal., cannot but recall, and will continue to bring up
from their sub-conscious memory, numerous magnificent examples of practical occultism.
Most of these were so simply and unostentatiously performed as to escape the immediate
recognition of the most observing and best trained budding warriors.
The Congress itself, in conception and execution, was an unprecedented exhibition
of occultism. Who can discover a practical business man sufficiently courageous and far-
sighted as to have taken the responsibility under the circumstances of assembling many
hundreds of people from all parts of the World, at a remote point on our west coast, and
when there assembled to build in two days a complete, unique and perfect open-air Greek
temple theater out of a few loads of lumber and two trunks filled with stage scenery - a fact
which confounded an experienced theatrical stage builder and manager, who pronounced
it an example of "making bricks without straw or clay," and declared the architect to be a
"perfect fountain and irrigator of thought."
Simultaneously with the theater building the same soul-actuated body and brain
personally instructed and trained sixty performers, including, those taking the leading parts
down to the dancing furies and standing figures: making many costumes, directing all
rehearsals, and staging the Greek drama in complete and perfect Greek form and style,
without precedent. The entire presentation was so perfect in every detail that a theatrical
manager with wide metropolitan experience in criticizing said: "The drama as presented
would have been a marvel if all metropolitan facilities had been at hand - the performers
were neither amateurs nor professionals - they were artists."
Once when the tired chorus were dragging listlessly through their parts I saw a figure
robed like them suddenly enter from behind, unseen by them, and join in their choric
movements. They were quickly electrified, and outdid themselves during the remaining part
of that performance. It was the same personal occult force which permeated, inspired and
controlled the actors and the entire presentation.
The drama, however, was but a minor

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part of the colossal work of the Congress. Working till 2 and 3 o'clock each night,
programmes for the following day were prepared; meetings and lectures; subjects and
speakers selected; press articles, notices and advertisements written and sent to San
Diego and San Francisco; the New Century and the "Universal Brotherhood" Magazine
prepared; correcting the mistakes of indiscreet and over-zealous and self-loving workers;
guarding against threatened personal violence emanating from a source the reader can
imagine; careful and authoritative speaking in public several times each day; straightening
tangled threads for others; formulating and putting into operation plans for roads, grounds
and buildings, and a unique city with its methods and management, a simple, far-reaching
original plan executed, and operating the same day; property purchased, building's
erected, roads built, and a colony started - all of these things, and scores more, going on
simultaneously, while, as a sort of spice and restful change, either the minds or the bodies
of hundreds of odd members were night and day knocking at the door, or interrupting a
race against time to the grounds to give a lecture, or to a snatch-and-run meal, just to get
a word in about some lodge, but never - of course - not relating to any personal matter. All
these matters down to the smallest detail had the one person's exhaustive settlement.
Think of it! Did not the adjusting and harmonious disposition of these numerous and
important - most of them vital, complex duties, all permeated by a perfect swarm of
minutiae, personal and otherwise - require any amount and quality of knowledge, wisdom,
insight, discernment, discretion, patience, tolerance, unselfishness, tact, manifold Christ-
like compassion and power far beyond the capacity of any brain-mind to plan and execute
working through the subtle maze of human minds, with justice to the Cause, and equity,
satisfaction and love to all?
That it was done is known by all who attended the Congress. Such work demands
the occultism of the soul, served by a giant, willing mind and body, complete self-
abnegation. A self-seeking personality simply could not do the work, and would under the
strain and shock and the persecution received be killed in six months.
On one occasion we were coming from the grounds about twilight, in cheerful mood
at the unusual prospect of being in time for dinner. While entering the hotel we were quietly
but promptly called to "horse," and hurriedly followed the Leader down and into the
highway. Turning suddenly about at the public entrance gate to the school and drama
grounds we waited. Soon up the road came a long-haired, peculiar-looking man,
fantastically dressed, who, acting "under directions," so he said, and an "evil influence," as
he soon admitted, proposed to enter the grounds, and when the play was well in progress
to drop "from a point in space," and pose as one of the "I am directed" stars of the seventh
magnitude, in an attempt to cause a guru stampede in case there should be any
"susceptibles" left, at the same time to give subject matter for a "breeze" among his cult
and the sensational papers in case he was ejected . He was stopped, relieved from his
thraldom, put in the right track, and trudged back to his defeated protectors with tears of
gratitude in his eyes and a guarding talisman in his heart. We returned to our room
dinnerless, content to have exchanged our "mess of pottage" for a lesson in practical
occultism.
The mole is not an important factor in the life of the world, unless it attempts to run
its drifts under the foundations of a great edifice: then it becomes dangerous, and seeing
the exposed end of the hole, the master builder rattles a few of the excavators' thrown-out
pebbles down the hole and closes it. The blind digger turned upward by the stones, soon
reaches

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the upper world where, missing the cold and clammy touch of mother earth, it madly
rushes, biting, scratching, then steals away to hide again in its familiar darkness, there to
ruminate awhile in moleish glee at the huge swath it cut when in the open, then be in its
dark hole, content, perhaps, to sleep, then come again to live above the ground an
evoluted little mouse or bigger rodent.
Alter diligent search we find our great Universal Brotherhood edifice nearly cleared
from cellar to garret by the ever-watchful builder, who, by close attention to the smallest
duty, is able to protect the work.
The fifteen or twenty prominent - ahem! - workers who went to the colony brimful,
as they declared, of quenchless desire and purpose to do practical work, have probably
forgotten - but I think not - the innocent, comfortable-looking little ''web of selfishness'' and
"pretense eradication" which they stepped into when the Leader said: "Every one look after
their own hand-baggage, and do as you please." So all feeling real good and at home
immediately became interested and diligent in showing their true natures. Five or six at
once began to hunt, place, and make-up cots, and prepare supper for all: a few more
found easy, clean jobs in planning for the future, reviewing the grand scenery, or in loving,
brotherly chat, and gleeful mirth passed the time until supper was ready. In doing this they
made themselves more useful and convenient than the great majority, who, steadfast in
their determination to do their usual practical work, took a firm grip of their own hand
luggage, and crowded the halls, stairs and rooms, anxiously inquiring of the few workers,
who were trying to push their way through with the cots and bedding, "where are our cots,
where shall I sleep," and in recipient, honoring, confidential, half-tone command to their
working superiors, suggested the placing of their beds near an airy window, where there
was the best view. Such are found grouped among the true helpers, and often pass
undiscerning inspection, as being the best working tools humanity furnishes to the occultist
to save it with.
The beautiful lesson was not lost, however, for all soon learned that "by their works
shall ye know them," and that fact, and the necessity for using discernment, has since been
so thoroughly injected into the minds of members throughout the country that a theoretically
practical worker will hereafter find our organization roads hard walking.
The last and most surprising and yet perfectly natural lesson, was given at Niagara
Falls - the greatest continental releasing point of nature's giant energy - an ancient meeting
place of the brothers." Nervously exhausted and unstrung by months of killing Work at
Montauk, in Cuba, Point Loma and on the recent lecturing tour, this occcultist found in the
ceaseless roar of the Falls a certain powerful disintegrating tone-force, under the action of
which her nervous system was being rapidly affected. Proof against her physician's
earnest urging to seek a quieter place, she stood her ground against - to her - this mighty
killing nature-force, until she found its key or power, and then she mastered it - as is her
business to and she regained her strength at once.
What do these proof lessons promise for the future of the work? Its central dynamo
and motive-power hooked to this gigantic storage place of nature's earth, air, and water
combination, a basic force, in its ruggedness better suited to the titanic work ahead than
Point Loma's more refined and higher tension-energy. One thing is certain: We have an
occultist who masters whatever she meets by the power of unselfish love and its use for
the good of humanity.

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STUDENTS' COLUMN
 Conducted by J.H. Fussell

"Why are men so low and ignorant if they have existed 18,000,000 years?"

All men are souls - points of consciousness - sparks from the Spirit-Father or
Oversoul, identical in essence (and therefore brothers), each evolving to greater
assimilation of the True and the Real in nature, through self-induced effort.
In order to contact this plane of gross or molecular matter, an instrument adapted
from such matter became necessary, and after ages has been evolved the human cell body
the man of dust, [[sic]] with its varying capacities as evidenced by races, all of which are
still so inadequate and imperfect. The Soul has been slowly perfecting its instrument all
this time, and must continue till perfect harmony of expression is attained.
Previous advancement of the man, or soul, requires and has developed that
instrument to which he is entitled, and we would therefore not expect to find a Wagner,
Shakespeare or Herbert Spencer in a Patagonian body.
The sun itself shines dimly through smoked glass.
Such bodies are not sensitized or attuned for the exceeding rapidity of impact which
advanced souls produce - the brain cannot respond in fact.
The principle is well illustrated by the physical fact demonstrated in Marconi's
"wireless" telegraph. The receiving instrument must be attuned to the transmitter or results
are imperfect or nil.
The great need of humanity today is receiving instruments constructed out of more
sensitive material - less tainted by non-spiritualized diseased heredity - and until such are
forthcoming, until the laws of parentage are realized in their fulness, how can Great Souls
incarnate, or humanity express more than it does? - W. E. T.
---------

It is stated in the "Secret Doctrine," by H. P. Blavatsky, that humanity has existed

in its present form for 18,000,000 years. Such a period of time is altogether inconceivable
as a mere number of years, but there are many things that enable us an appreciate in part
the enormous period of time that man must have existed to have attained to that stage of
development in which he now is. Before this long cycle of physical existence, as we now
understand it, began 18,000,000 years ago, man had a very different kind of body, and had
no direct contact with the objective physical world. Out of the materials of this world he has
fashioned for himself the wonderful complex body he now has. Possessing the potentiality
of all sense perception he has fashioned for himself organs through which that sense
perception has become actual and real and through which he might relate himself to all the
phenomena of external nature. Consider for a moment what this means, the potentiality
of sight, sight on inner planes, but no physical organ of sight, no physical eye; similarly with
the senses of hearing, smelling, tasting; only a dim sense of contact or touch by which the
soul or inner man related himself to external nature. Think what it means to fashion an eye,
a living eye responsive to light and shade, to color and form and distance. If a few more
or many more ciphers were added to the 18,000,000 I do not think we should have cause
to wonder. But the question is not directly as to man's powers but as to the use he has
made of them and thus in the opinion of the questioner meriting the description of "low and
ignorant." I think Nature has an answer to every question the mind may put. How comes
it

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that the tree which once was so green and beautiful with fresh foliage and then so fair with
blossom and fruit is now in winter bare, dark and forbidding? How it that the man so
beautiful in his strength and in the vigor of his mind and sweetness of disposition is now
stretched on a bed of sickness, weak, petulant and complaining?
Nature has her seasons not alone for the trees and for earth, but for humanity. The
human race passes through its springtime, summer, autumn, winter. The bright leaves and
blossoms give place to fruit and then gross withered and sere; they fall, leaving only the
bare trunk and boughs through which the storms of winter rage and howl. Man in his little
life, against his own better judgment follows his desires and the false allurement of the
senses and so brings upon himself sickness, disease and death. It may be that the
periodical inclemency of Nature and her storms and cataclysms are the outcome of man's
own thoughts and desires; but even so, having brought them about, he is now subject to
them until he shall remove their cause by changing his thoughts and desires. But out of
the darkness of winter comes again the spring; up from the bed of sickness and the trials
of sorrow arises the man renewed, purified, refined, softened; forth from the realm of death
springs the new life with the innocence of childhood leading to the promise of a better
manhood. Such are the rises and falls in Nature, and the cycles of life, the birth, growth,
decay and death of nations and again the birth of new nations.
Shall we judge of the progress of man's little life by the weakness and decay of old
age or by the boisterousness and thoughtlessness of exuberant youth? Both of these are
present in the humanity of today. It is a transition period between the cycles: the
weakness and decay, the greed and selfishness, the ignorance and vice, are approaching
their death and are giving place to a new birth of hope and joy and promise. The
thoughtlessness and the exuberant energy and boisterousness of youth are giving place
to the responsibilities of manhood and a knowledge of the philosophy of life and a
realization of the Brotherhood of Humanity.
It is true that there are low and ignorant men in the world - but so too there are high-
minded, noble and wise men. I do not think that humanity as a whole is low and ignorant.
It has been passing through a period of darkness and sickness and has become
discouraged, but its heart is awaking, it is throwing off its lethargy, it is again asserting its
divinity and the darkness is fast fleeing before the dawn of a new day.
Nature works very slowly but always surely.
To the soul, time is not as we count time. How should we count time, when we
sometimes live whole years in a moment?
The soul knows its own purposes and though it build and unbuild through untold
ages it works ever to the same end, until at last it shall have built for itself a perfect
instrument through which it may act and express itself on all the planes of Nature. Then
men will recognize themselves as comrades and will know the soul of humanity to be their
soul, and its life their life. - J.H. Fussell

------------
YOUNG FOLKS' DEPARTMENT

THE LITTLE PASHA

Adapted from the French by H. de N.

Once in Cairo, in Egypt, there lived a little boy. He was the son of the Pasha and
was 8 years old. He was a very pretty little boy but was very spoiled, for his father was
very rich and let him have everything he wished, but he had never
played with other boys. A great many servants waited on him at all times, and whenever
he wanted anything they would immediately get it for him or do anything he told them. In
this way he became a terrible little despot, though he did not think so himself, but thought
it the most natural thing in the world.
He was very fond of riding and used to ride on horses and ponies and donkeys and
goats, and sometimes on the camels which his father had. But because he had always had
what he wanted he was never satisfied and always wanted something else.
One day he was looking out of one of the windows in his father's palace and saw
coming up the road a big rough-looking dromedary, used only for carrying heavy loads. It
was very different from his father's riding camels, on the back of which a beautiful little
house used to be put for him to ride in, but when he saw the dromedary he wanted to ride
on his back, for he had never ridden on such a big animal before. The dromedary used to
carry loads of stone and heavy burdens from the steamer docks to the city and was very
muddy and dirty. He was led by a little boy about the same age as the little Pasha. But this
little boy was very different from the little Pasha who always had servants to wait on him
and would not do things for himself. This little boy was a hard worker and used to earn
money to take care of his old mother, getting up at sunrise and working till sunset.
The Pasha's little son used to he called the little Pasha because he always ordered
everybody about and when his servants would not do what he wanted, he used to beat
them. As soon as he saw the dromedary with the little driver he called to his servants to
bring them into the garden in front of the palace. The little Pasha said: "I have tried all
sorts of animals for riding and now I want to try this ugly old camel and ride on Ins back."
So he was put on the arched back of the muddy old camel and then he said to the little
driver: "Now make your camel run as fast as he can." The little driver did his best to make
the old camel go last but he was only used to go slowly with his heavy loads and had never
had to run, and the little driver was always kind to him and never used a whip. But the little
Pasha got a whip and whipped the camel very hard and cruelly and then he began to go
faster than he had ever gone in his life. Still it was not fast enough for the spoiled child and
he got very angry and told his servants to take him down from the camel's back and then
began to beat the little driver, to teach him, he said, how to drive a camel. Then he sent
him away, but while both the little driver and the camel were going away as fast as they
could, both trying to make themselves as small as possible so as not to again attract the
attention of the little Pasha, this naughty little boy was still in a very bad temper and wanted
to throw something after them. He had nothing except his purse filled with gold coins

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[[photo: children's theatre group]]

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and his beautiful little whip, all studded with precious stones. He threw these after the little
driver, and the purse hit him and hurt him badly and made the tears run down his cheeks.
But the little driver picked up the purse and the whip and took them home.
After that the little Pasha, not knowing what to do went back into the garden and lay
down under the shade of a big tree at the edge of a fountain where he could look down into
the water and see the reflection of his face, and very soon though he thought he was still
awake he fell last asleep, and this is what he dreamed.
He saw coming down from the sky a big dark creature which looked at first like a
great bird because it had wings and was flying, but when it came near and alighted on the
ground the wings disappeared. The creature came towards him, bowing and greeting him
in a most ceremonious manner and as the little Pasha looked more closely he found this
strange creature was not a bird but a buffalo of a dark brown color. The buffalo came up
to him and began to speak. The boy was not at all frightened or even astonished because
you see he was dreaming and very wonderful things happen in dreams and they seem
quite natural. And then the little Pasha was so proud that he liked to have everybody bow
to him, even a buffalo. So he said to the buffalo: "What do you wish to say to me, you ugly
buffalo." And the buffalo, in the most respectful tone, trying to make his gruff voice as
smooth and sweet as possible, replied: "I have been watching you for a long time, my little
Pasha, and I have seen how fond you are of riding on all sorts of animals, fine horses and
well-kept donkeys and even your father's fine riding camels, and just now I saw you riding
on an ugly, coarse dromedary. Then I thought that perhaps I, too, might dare to ask to
have the honor of carrying you on my back."
The little Pasha was so amused that he laughed for a long time before he could
answer. It seemed the most ridiculous thing in the world for a buffalo to ask him to ride on
his back. However, the buffalo was so courteous and pleaded his cause so well that the
little Pasha felt very flattered and so he consented just for the fun of it to take just one turn
round the garden.
The buffalo knelt down like a camel for the little boy to get on his back, but he was
no sooner mounted than a pair of big dark wings stretched out on each side of his back and
he began to fly, taking the frightened boy with him up into the sky.
The queerest part of his dream now came but it was all so real that the little Pasha
thought he was wide awake and that it really happened. The buffalo took him to three
places. In the first he saw a little boy of the same age as himself but not living in a palace
as he did, and he saw him beating another little boy to force him to do what he wanted.
Then the buffalo took him where he again saw a boy of the same age as himself but living
in a poor mud hut, the son of a fellah or Egyptian peasant. This boy was very lazy and
would not work, though all the other boys were very busy, and the little Pasha heard the
boy's mother scolding him and saying: "Oh, it is that naughty little Pasha again, that lazy,
good-for-nothing little Pasha." Then the boy turned round and the little Pasha saw his face.
He was so startled for it was his own face and the little fellah boy was himself.
The third place the buffalo took him to was in the streets of Cairo and the little Pasha
saw a boy riding on a beautiful white horse, and saw a poor old man sitting by the side of
the road begging. The boy on the horse was very angry at seeing the old man and threw
a gold coin in his face, hurting him very much; then all once he heard the people on every
side call out: "Oh! there is the little Pasha again, that naughty, spoiled child, so proud and
selfish and bad-tempered and cruel that he makes

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his horse run over the children and knock them down and throws money in the face of the
old man." He looked at the boy on the white horse and saw it was himself and that all the
people were calling out after him and it seemed as though all their voices were pushing and
pushing him towards the great river - then the boy with his white horse disappeared and
he was on the back of the buffalo and both were pushed into the river.
Just at this moment he woke up with a loud scream; he had rolled into the fountain
while he was asleep and dreaming, and now he was crying out and splashing in the water
trying to get out again. The water was very shallow so he was able to get out, but he was
all wet and very uncomfortable and miserable. But he was most uncomfortable in his mind
for he had made a terrible discovery about himself and what the people thought about him,
that nobody loved him but called him "the little Pasha" only in contempt. He had never
known what he really was before and it made him think very seriously. Heretofore he used
to be proud to hear himself called "the little Pasha," but now that he found nobody loved
him, but that the people called him that because he was so proud and cruel and bad-
tempered, he hated to hear the name.
But he was not altogether bad and so he began to try; at first it was very hard, and
he was still often very bad-tempered and cross, but one day when he was out riding he saw
a little boy who was a cripple and one of whose crutches had caught in a hole in the ground
and broken. The little cripple fell down and could not get up again, so the little Pasha
jumped off his pony and told his black servant, who was riding with him, to pick up the little
cripple and hold him on the pony and take him home. The little cripple was at first
frightened at the little Pasha, because he knew how cruel he used to be, but when the little
Pasha himself helped to lift him and said he felt so sorry he was hurt and promised him a
new crutch, he smiled at him and thanked him.
This made the little Pasha feel quite happy, he had never felt like that before, but I
think he had found the first secret of being happy and that is to help somebody else and
make somebody else happy. It was a great discovery, but he found it was so nice to talk
to another boy and to help him that the little Pasha and the little cripple became very good
friends and the people began to say: "Why! the little Pasha is not nearly so naughty or
cruel, but really has a heart,'' and they began to say kind things about him and that helped
him very much: but what helped him most of all was his friendship for the poor little cripple.

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BROTHERHOOD ACTIVITIES

[[photo]]

A NOBLE EXAMPLE.
 The portrait given above is of one of the oldest members of the Society, Mrs.
Whipple, and her little granddaughter, of Colorado Springs, Colorado, whom our Leader
met when visiting that city on her way to Denver. Mrs. Whipple's daughter was present at
the public meeting of the Universal Brotherhood, and called to see the Leader, and told her
how much her mother wished to see her, but was not able to leave the house. So on her
way to the train the Leader started earlier so as to call to see the old lady, who said how
great a pleasure and honor it was to welcome her in her home; she had always believed
in the great Cause, and felt she would never be deserted nor overlooked.
The old lady is a true warrior and a noble example of devotion and loyalty to Truth.
Once when one of the most active persecutors of our work was about to locate in the city,
and sought to gain her co-operation, she would not admit her even inside the gate, but
waved her away, and said she would not even listen to the calumnies which she was
seeking to spread. She contributed very largely to the publication of H. P. B.'s great work,
"The Secret Doctrine," and throughout has helped forward the work for Universal
Brotherhood. She is now the President of a Lodge of the Universal Brotherhood, though
not large in numbers, has that quality which comes from steadfastness and devotion and
makes the work a living power. - Amicus
----------

WITH THE LOTUS CHILDREN IN AUSTRALIA.

U.B. Lodge No. 1, Australia

Sydney, June 15, 1899
Dear Comrade - Mr. Willans, who attended the U. B. Congress at Point Loma,
arrived home safely on the 10th after a splendid passage. Needless to say, all of us were
delighted to see him home again, and we have kept him busy ever since telling us about
the work in America, and about you all. When I told him some of the details in connection
with the Lotus work here, he suggested that you would be interested if I wrote you an
account of it, and so I am going to act on the suggestion and give you a description.
It was uphill work at first. Our first scholars were of such different ages that it was
difficult to teach them together, especially as they were simply human quicksilver in

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regard to concentrated attention, and I perfectly new to the work, not having had anything
to do with children for years. I thought I must win their affection, somehow, as a basis for
the lines are to work through love. You know they are only babies really, so I thought I
would set to work and teach them about Unity, and the One Life in all, by means of
pictures. I made some cardboard purple hearts with golden centers, some five pointed
yellow stars, some stones and lotus flowers, some earth, air, fire and water fairies - all of
cardboard. A lady member who can paint, painted some flowers and animals. The backs
of all the pictures were white with a tiny gold star in the center.
I gave each child a series, from heart to child (the child represented humanity, and
was a beautiful little winged boy with a halo round his head, and one star on his forehead,
and another on his heart.) The star representing the pilgrim-soul, journeyed through all the
kingdoms, earth-spirits, stones, plants and animals up to man. Then we would reverse the
cards and see the pilgrim in the white light of Unity. This was the first attempt, and the
children were very fond of the cards.
Sunday after Sunday other children came, so that now we have quite a good class,
and they are all such nice children. Some are really poor, and those I know most about at
present, and it is of them that I intend talking to you about. It is quite pathetic to see how
they love coming to the group and how they struggle against their disabilities to come at
all costs. Last Sunday the mother of one of the children told her she could not come
because she had only a pair of boots so large that they would have to be tied on with string.
This her mother would not allow her to do, so she stuffed the spaces up with the paper, and
then walked over a mile to the rooms. They live quite, if not more, than a mile away, and
walk to and fro. May is a dear, funny little child with fair hair and brown eyes - such a pretty
little mite, with a dear little pipe of a voice like a little bird. An ant crawled over her hand the
other day. She killed it, and then said: "His proper place was walking on the ground, if he
walks on me what can I do but kill him?" Her sister said: "If you do kill him, he'll come alive
again." So she drew her eyebrows together and said: "If he does, and then comes alive
again - what do we do? We must come alive again, too; when we die we must come back
again, don't we?" Mary Ellen also told me: "I could not come on Sunday because I had no
boots. I wanted mother to let me walk down with one boot on and one boot off, but she
wouldn't." So, you see, the interest is genuine. The mothers come down with them on
Sunday, and one member holds a Mothers' Meeting, while Mrs. Tuck and I have the Lotus
Group.
At the Bazaar we held last December the children of the three groups gave a
combined play which we called the "Rainbow Play," a description of which I sent you. On
April 13 of this year, before we knew the date of the Congress, we had decided to keep it
as children's day in honor of W.Q.J.'s birthday, and arranged that each group should give
a separate play, to see the outcome of the work. The children became very interested and
worked hard to learn their little songs (it is just wonderful how they lose their songs and
take them home and sing them all day long in their playtime and to their parents). I did not
attempt a leaflet, as so many of the children are young, and had never attempted to act any
little play before. I just strung a few of the songs together and added a few short speeches
and called it "Springtime."
Now, what was strange to me was this: I thought I should like to express
symbolically some idea of the times we are now living in, and so carry out as well as I could
the ideas of the Leader, and finally evolved the following plan: We dressed the children in
the little colored frocks that belong to the group, and put huge ruffles of colored crinkled
paper around their necks, transforming them into flowers (they did look so nice with their
wee faces smiling at you). They were grouped together on low seats, and as the music
started rose and sang "Spring Flowers;" then sat down again and the wee-est ones rose
and sang "Buds;" then the blossoms sang "In Time of Storm." Two boys - Peter and
Leonard - (and this is what to me is curious) we made Heralds

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of Spring, one with a trumpet, the other carrying a banner with "Truth, Light and Liberation"
upon it. Peter advanced, blew his trumpet, and said: "This is the springtime of humanity."
Leonard, planting his banner well to the front, said: "List ye to what the Buds have to say;"
and the Buds said: "Heartlight is sunlight." Then the trumpet blast, etc., was repeated and
Blossom cried: "Life is Joy! Life is Joy." It was repeated the third time, and all together
exclaimed: "Helping and sharing is what Brotherhood means," and the curtain dropped.
Wasn't it strange that the children of this baby nation should blow trumpets and plant
the banner of "Truth, Light and Liberation" well to the front on the first day of the Congress,
and do their little part to herald the dawn of the glad new age, when we had no idea of what
would be done at the Congress? At least, I thought it was a good omen.
We are all going to repeat our plays on Saturday week to welcome Mr. Willans home
and earn same money for the Lotus Mothers' Cuban Children's work. They have no money
of their own, so they are going to try ever so hard to do their play well and charge
admission - Sunshine money - to help other people. I have added another little piece to the
little play. After all together say "Helping and Sharing," etc., the Heralds will blow another
blast and say "Hail to the New Century!" "Hail to the Lotus Mother!" and the "New Century"
will appear and say: "I am the spirit of the New Century. I am the messenger and
forerunner of the new order of ages. Through me all men will learn to live as brothers
under the wise guidance of our dear Lotus Mother. Then all will sing "Fountain of Wisdom
and Light."
We are learning the mineral leaflet now, and as there were four wee children too
many, I have Introduced a little verse for them. They are coal fairies, and sit on the dust
heap and sing:

We sit at the heart of the coal, and wait

For our brothers to help us to open the gate,
That we may come out in the fair sunlight
To build our flower houses so sweet and bright.

Mr. Smith has written us such a pretty little tune for it, and also two others, which I
am sending you. I am delighted to see verse number two of "Sunbeams." The children like
the song and tune so much. The following lines they also sing to the tune.

Little notes of music, little rays of light,

Living here in bodies make the whole world bright.
Little hearts to love with, little hands to help.
Little minds to think with - about the shining Self.

All the Mothers and many of the Fathers take a great interest in what their children
learn at the Lotus Groups, and I tack the New Century, two or three together, and they take
them home and read them from cover to cover, and the children ask for their stories out of
them. Little May goes about singing "Spots' Brotherhood Song,'' and is always asking for
it to be read to her. Now I think you know the "ins and outs" of the work here as well as I
can describe it - at least the part with which I am chiefly concerned. Miss Dob's Group still
works on. Most of the children are older there and have studied most of the leaflets. Mr.
Minchen is working with their Group, too, and I think will work it up. Mr. Minchen intends
fixing us up a platform for the plays; at present we have none in the room. The plays are
our method of bringing joy into the lives of the children. I find they don't see many pretty
things at home, poor mites. They interest "grown-ups" in the work, and through them many
have become interested for the first time. What a wonderful Leader we have! Daily belief
and trust in her methods becomes stronger. All one wants to do, it seems to me, is to strive
one's hardest to see what she means, and not to cavil at it. When we try help comes. For
instance, we were to give the play, and could not do so where we did before, and the
material to form a platform and stage from was bare floor space, four old green Curtains,
and a blank wall of gray wall paper and one small screen. That in the morn-

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ing. At night a promise of platform and screen, a gay flowered drop curtain and a good
crop of ideas for all sorts of glories - and so it is always.
When the news of the Cuban work came it touched me so that I "fished" up one of
the old Brotherhood pence boxes, nailed the New Century with the Cuban picture on the
wall of the depot, and put the box in a bracket underneath, and every spare penny and half-
penny I have I shine up with soap thinking Brotherhood thoughts, and of the Leader's work
the while, and drop them in with a dedication to her work. On
the 13th of the month I take them out and hand them into the I. B. L. Secretary for Cuban
work. He changes the coins into silver ones and circulates the copper through the town;
not many shillings have been gathered yet, but the force that seems round where that box
stands has astonished me. I mentioned the matter to Mr. Winans, and he said he thought
it would interest the Comrades in America, so I tell you. With love and all good wishes for
the work, sincerely,
- Emily J. Willans
--------

LETTER FROM HOLLAND.

Holland has been touched by the force of the Congress. Many of our brothers told
us that during meetings which took place at the time of the Congress, they were conscious
of such a direct, actual contact with Point Loma, that they could not doubt its reality. Since
our return here, all meetings dedicated to our reports of the marvelous Point Loma work
have been successes; great impression has been made and we are constantly asked to
speak again about it. The interest among the greatest number of our members is still
growing. Brother Jasink was requested to visit our several lodges, and all were struck by
what he had to tell of the Congress, and the way he told it. Here, too, the fire from that new
old Home has lit the torches. On the 9th of July we had our annual convention, as usual,
in the woods: it was very good indeed. All those members who were able to come,
gathered there, from Amsterdam, Rotterdam, Zaandam, Utrecht, Elaarlem, Leiden, The
Hague, etc. The weather was fine; so that after a very simple Brotherhood meal, having
walked to a quiet shadowy place, we all sat down on the grass in a circle, the group of
children which were with us as representatives of our Lotus Circles, remaining of their own
account in the center, and forming the point in the circle. We had an excellent and happy
meeting. After the sounding of "Truth, Light and Liberation," some very good speeches
followed, and we concluded with singing "Night's Hoary Children," the final chorus of the
"Eumenides." After that, we all walked in the woods, talking and planning work, making,
closer and closer the ties of Harmony between the workers; it was a day of strength over
which, in word and in thought, the influence and memory of the Point Loma Congress kept
hovering all the while. - Hermance P. de Neufville
----------

WORK AMONG TEACHERS.

Pasadena, Cal., July 16, 1899

Mr. E. Aug. Neresheimer,
Dear Comrade - The 2,000 copies of the "Handbook of the Universal Brotherhood,
its Departments, Methods and Scope,'' were duly received by the Los Angeles Lodge. I
was elected a committee of one, "with power to add to my number," to distribute them to
the teachers attending the convention of the N. E. A. We secured space free on the end
of the Santa Fe counter where they were advertising San Diego, and put up a small sign:
"Universal Brotherhood. International Brotherhood League. School for the Revival of the
Lost Mysteries of Antiquity, Isis Conservatory of Music, Point Loma, Cal." Here we
deposited our precious booklets with a member on guard, and from here 1,000 copies were
distributed. The object of this method of distribution was to put it on the same plane of
dignity with all the official business of the association. Another advantage - it gave an
opportunity for those who were interested to take copies; those

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who were not passed by. The member on guard extended copies to those who did not see
the sign, with the remark, "Are You interested in anything of this kind?" The answer
determined the gift or the withdrawal of the book. All were given time to see what it was.
Each book went to one who had deliberately elected to take it. The rejections were a very
small percent.
Several interesting incidents occurred. Monday afternoon a tired couple from a
Western country school left their luggage at the door. The gentleman went to secure their
hotel assignment. An expression on the woman's face drew the distributor from his place
to her. "Yes, I am interested in Brotherhood, she said, and turned the pages. As she
began to realize what she had her face beamed with enthusiasm and she said, "yes, very
much interested." In conversation she said that five years ago in an isolated position she
had thought she would go crazy from an unsatisfied desire to get knowledge of this
movement, and though since reconciled, she had sought in vain for books, literature and
addresses given in this pamphlet. The U. B. book was her dearest prize, well worth the
journey.
Many in accepting the book remarked, "Yes, that is what the world needs;"
"Brotherhood, that's right;" "That's what I believe in." "Yes. I'll read that," etc. The
teachers were a highly intelligent body with an amount of joy at arriving in California that
was quite Theosophical.
Four hundred of the books were distributed at the Kindergarten, Music and General
Meetings. Miss Ozmun, Mrs. Neil and Mrs. Griswold did guard duty and distributed, while
Mr. Hanks also helped. This work has been a joy to those of us privileged to assist in it,
and has done great good.
Faithfully and fraternally yours,
- Abbot Clark
-----------

UNIVERSAL BROTHERHOOD CRUSADE.

The last place mentioned in the report of the Crusade given in our August issue was
Youngstown. Toledo was visited before Youngstown by the Leader and party, but has not
been reported - then to Niagara Falls for a short rest which, however, meant new work
along other lines, and then home to New York, arriving Tuesday, July 25. It has been
impossible to give more than a few of the newspaper reports, and many interesting
incidents must be left untold, though not unrecorded, for the events are engraved in the
hearts of the members and the seed everywhere sown is already springing up with the
promise of harvest. The following is the report of the meeting held in:

TOLEDO, OHIO

KATHERINE TINGLEY ON UNIVERSAL BROTHERHOOD

Katherine Tingley, who had been unable to appear at the Universal Brotherhood
Meeting Wednesday night, made her appearance last night, evidently none the worse for
her slight illness. She addressed and interested a large crowd, and sent most of them
home thinking. Some claim that Katherine Tingley does not become oratorical in her
addresses: but she does. True, she does not resort to the use of wild gesticulations, nor
does her voice rise to grand climaxes. But she has a simple directness of style, a clear,
comprehensive and incisive tone of meaning, that combine to make the most telling
oratory.
She dwelt on the philosophy of Brotherhood, which, she said, contains the balm for
the great suffering of today, to which she added the statement that false ideas, false
ambitions, selfishness and unbrotherly spirit are the causes of unhappiness and
dissatisfaction. She said that if mothers would spend half the time drawing out their
children

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that they do in dressing and petting them, the coming generation would be more able to
sustain the burden of responsibility that will be thrust upon them. She then contrasted the
work that she and her followers are doing - the actual humanitarian work, as it is called -
with the work of some other societies which, she claims, finds its limits in words, not
actions.
The evening was made pleasant by duets rendered by Basil Crump and Mrs. Alice
L. Cleather on the piano and organ. Questions handed in at the close of Katherine
Tingley's address were answered by members of her Cabinet. An invitation to call upon
her at the Boody house is extended to whomsoever may be interested. - Toledo Bee

[[photo: The Newsboy's Home, Toledo, Ohio]]

Mrs. Cleather writes to The New Century that: "Although a strenuous attempt has
been made to tear down the work, the only visible result appeared to be our two well-
attended public meetings, at which the best people in the town were seen, in spite of the
lateness of the season. Truly, a little opposition only bring out the innate force and strength
of the movement and proves the more surely its irresistible power. It has been shown to
be so all along the line, and always does our Leader utilize the evil forces which oppose
this movement and turn all to ultimate good. Of course the Newsboy's Home was visited
by the Mother and the packed room full of boys were cheered and encouraged by her
loving and helpful talk. A charming outdoor treat was given to the little ones of Toledo, who
in the name of the I. B. L., were publicly invited out to one of the parks and given a good
meal and some interesting talk from the Leader and her party, including' Senorita Fabra
and little Ricardo - who now speaks English charmingly. - The New Century.
Thu Newsboy's Home in Toledo is a great center of Brotherhood. Hence boys, large
and small, newsboys and bootblacks, hold their weekly meetings and work for Brotherhood.
The hundreds who gather there are learning the lessons of right living. Their bright faces
and cheery voices show plainly that they are finding joy in helping and sharing. Bless them!
- Bless them! the helpers of the race. - The New Century.
--------

KATHERINE TINGLEY TALKED - PROGRAMME OF MUSIC AND BROTHERHOOD

LISTENED TO LAST NIGHT - THE MEETING WELL ATTENDED
An intelligent audience gathered at the National Union Auditorium last evening to
hear Katherine Tingley and the other speakers for Universal Brotherhood, and considering
the time of year it was a remarkably large gathering.
Mr. H. T. Patterson opened the meeting by explaining the nature and objects of the
Society and announcing the programme for the evening.

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The prelude to the principal address of the evening by Katherine Tingley consisted
of piano and organ duets by Mrs. Alice Cleather and Mr. Basil Crump, and the throwing of
sentences and quotations from the three Leaders of the Movement by stereopticon upon
a screen. These propositions and statements related to law, morality and Brotherhood, and
made a deep impression. Mrs. Cleather and Mr. Crump played a number of selections at
intervals during the evening, interpreting the grand and rarely beautiful phrases of the great
Wagner with exquisite baility and taste. In addition to the paragraphs concerning
Brotherhood, which were exhibited on the screen, there were also shown ideal pictures of
Sir Galahad and other heroes of the operas. The selections were from Lohengrin, Parsifal
and the Niebelunglied.
Katherine Tingley spoke first. She did not depend upon oratory for her effect, but
spoke plainly and simply, in a manner calculated to hold her audience. She began her
address by calling attention to the general cheerful aspect with which one is confronted in
studying the faces of the people generally. Continuing, she declared that to take a broader,
deeper view, to observe the great mass of people, to visit our jails, crowded thoroughfares
and asylums, was to realize that humanity is falling away from its heritage, that it is in a
great degree ignorant of its innate divine nature and possibilities. This, she said, can be
largely attributed to the limitations of the human mind. Our ancestors pursued the wrong
tactics, and we blindly follow in their tracks. Man is dual in nature, he has a spiritual and
a lower quality.
The philosophy of Brotherhood, teaching selflessness, contains the balm for the pain
and suffering of today. False ideas, false ambitions, inharmonious methods of living,
selfishness and unbrotherly spirit are accountable for unhappiness and dissatisfaction.
There are too many negatively good people, she asserted, who live exclusive,
egotistical lives, who propound fine theories and live for themselves alone. In their good
works they are spasmodic and ill-judged.
To teach the babes, the little children, their divine nature, to impress this fact upon
them in the years of their early youth, is to lay the cornerstone of a healthful, happy
manhood and womanhood. If mothers would spend one-half as much time in drawing out
and developing the fine inner nature of their children that they do in dressing, petting and
indulging them, the new generation of men and women would he worthy of the
responsibilities which are now theirs in this age, and would be able to satisfactorily carry
them.
She spoke further of the work of Madame Blavatsky and Mr. Judge. . . . She then
proceeded to explain the various humanitarian works of the Universal Brotherhood, such
as the rescue of fallen women, of inebriates and street waifs, the work which was carried
on among the sick soldiers at Montauk Point, and in Cuba among the starving people and
sick there.
At the close of the address questions which had been handed in were capably
answered by Mrs. Alice Cleather, Mr. Basil Crump, Judge E. O. Rourke and Mr. F. M.
Pierce, who made quite a lengthy and interesting address.
Interested persons were given an invitation to call upon Katherine Tingley and other
members of her Cabinet at the Boody House today. - Toledo Commercial.

A very interesting feature of the Crusade has been the use of a stereopticon by
means of which were thrown upon the screen quotations from the writing of H. P. B., W.
Q. Judge and Katherine A. Tingley. They aroused much interest and made a deep
impression. Four of the quotations used are as follows:

THE ONE ETERNAL LAW

There is one Eternal Law in Nature, one that always tends to adjust differences, and
to produce final harmony. It is owing to this Law of spiritual development super-

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ceding the physical and purely intellectual, that mankind will become freed from its false
Gods, and find itself finally Self-redeemed.
- H. P. Blavatsky
------
Unbrotherliness is the insanity of the Age.
- Katherine A. Tingley
------
Experience we must have, and if we accept it at our own hands we are wise. That
is, while striving to do our whole duty to the world and ourselves, we will not live the past
over again by vain and hurtful regrets, nor condemn any man, whatever his deeds, since
we cannot know their true cause. We are not the Law, and it is a species of that hypocrisy
so deeply condemned by It for us to condemn any man.
- William Q. Judge
------

Many teachings of great value to the world cannot be taught to the masses - not
because they are secret, but because they would not be understood. Where one would
understand, many would not. To bring back the old wisdom, to make known again the old
truths, new methods must be adopted; this will partly be done through the revival of some
of the ancient dramas, and partly by the study of history. How many students seek for a
knowledge of Occultism and do not know the history of their own country!
------

I cannot tell you what secrets await to be revealed to those who study along these
new lines. Even the greatest historians of ancient and modern times have had their
limitations and also have had to adapt their writings to the comprehension of the times in
which they lived. But with the new light that is dawning, with the awakening of the
knowledge of man's divinity, the day is not far distant when the glory of the past shall again
become known and the glory of the future be assured.
- Katherine A. Tingley
---------

WELCOME HOME.
On July 25 we welcomed the Leader and her hand of Crusaders back again in New
York. It was indeed a welcome that each and all of us gave to her. Who can tell the future
of the work? What we have already seen as the results of the efforts, and in spite of
opposition of those who sought to hinder and destroy, during the past two years has been
great; so great that two years ago it would have been almost beyond belief. Today the
promise is even greater, and our opportunity of sharing in the work and of upholding the
hands of our Leader is greater also. Shall we not accept this opportunity? Comrades, we
should belie our own natures and powers did we not accept it. We do accept it, we have
seen the light and henceforth will follow it.
- J. H. Fussell

NEW YORK.
On July 25 the Leader and party arrived. It is difficult to describe how refreshing the
presence of the Leader is after an absence of several months. Every member of the staff
seemed to be exhilarated, and the effect was something like that produced by the sudden
appearance of the sun after a cloudy day. There is life, force and vitality in her presence
which is remarkable in its effect.
One by one the members of the staff went to greet the Leader, all expressing their
joy at seeing her again. Then the words of greeting from her to each, and the inquiries
about the work each one had in charge; the giving of new orders, bringing about fresh
impetus in every direction; accounts of the interesting developments on the Crusade, just
concluded; little incidents which only the eye of the Leader can observe, told in an
inimitable way, as all who have heard can fully testify. Is it any wonder that around this
heart, and emanating from it, is to be found the fiery energy which is the

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secret of success. Of what value would the labor of each be, if it was not wisely directed
and made universal in its application by the one who wisely watches the work from all
points? A glance at the growing activity of the movement tells its own eloquent story, and
no wonder its success is a block to the self-seeking and unprogressive and to those who
would like to use our Organization to further their political schemes. It is a fact that the
Universal Brotherhood Organization, springing directly from the parent T. S., is doing great
constructive work all the world over, and daily increasing in power and influence. The
secret is easily found; there is a guiding heart and head, and the soul of compassion is
breathed into everything.
In the evening - on the day of arrival - the Aryan T. S. held its usual weekly meeting,
and after a warm friendly greeting from President Neresheimer to the Leader, and the
Crusaders, the meeting was turned over to them. All spoke in turn. The hall was well filled
with members, notwithstanding the approach of the "dog days," and a good number of the
public were also present. The meeting was thoroughly enjoyed by all.
The Leader's trip has been very beneficial. The Lodges visited have been
invigorated and helped as was possible in no other way. Great public interest has been
aroused. The philosophy has been presented in a clear, common sense, intelligent way
to large audiences who have by that means got a clearer grasp of Theosophy than ever
before. Many testified to this, and expressed their surprise that Theosophy was so
beautiful and so true. They had been associating it with the fantastic and uncanny. The
mission of H. P. B. and W. Q. J. was given a new meaning and its real purpose revealed.
As a result many new applications for membership were received, so that on the
Leader's return hundreds of new diplomas had to be made out and receive the official
acceptance and signature. It was quite interesting to see the pile of diplomas being got
ready, and sent off with all despatch. Applications continue to come in rapidly, and the
signs of new life increase. When the Fall activity of the Lodges is entered upon, the results
will begin to appear even more fully than now, although for this season the record is
phenomenal.
The meetings on Sunday and Tuesday evenings at the Headquarters continue in full
swing. A new programme has been prepared and the interest on the part of the public
does not abate in the least. Questions and answers form an interesting part of the
meetings, and are a great help in enabling all members to speak, even a few words from
their hearts, which never fail to have effect on the public, convincing of sincerity, and the
fact that an endeavor is being made to make Theosophy a living power in the daily life.
A work of infinite promise is that of the Boys' Clubs recently started at Hudson street
and at Aryan Hall. The suggestion embodied in the recent circular sent out by the Leader
was at once acted upon, and the result has been beyond anything deemed possible. It will
be before long one of the most important developments of the work. The young readily
respond to the training, physical, mental and moral, which they receive, and in this lies the
hope of the future. They will not have to undo, through years, what has been such a
retarding influence on the "grown-ups" of today. Full accounts have appeared in The New
Century, so that it is unnecessary to go into fuller details here.
 The Leader and party are expected to attend the Swedish Congress which will be
held before long, and which promises to be a great one. Those who know the loyalty and
devotion of the Swedish members can best appreciate what this visit means to them at this
important time, and they will not fail to utilize it in every way to the best advantage. It will
give a great impetus to the movement in Sweden, which during the past few months, even,
has been showing quite remarkable activity. Our best wishes to the Swedish Congress and
our Swedish Comrades.
Following the Swedish Congress will come the "big event" in England. A great
Congress is to he held at Brighton, and although it will naturally lack the influences

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which make Point Loma unique, it will be in many respects as great a gathering as the
Congress at Point Loma, and in some respects greater. Our English brethren know how
to make preparations for such occasions, and they will see to it also that the opportunity
is profited by to the fullest extent. Good luck to the English Congress, and success to the
work in England! Much opposition there has died a natural death, and the way is practically
clear for a sweep of Brotherhood. We know the Leader will use all the advantages of the
occasion.
The movement keeps on growing in all lands where its influence has been felt, and
who can tell, with any accuracy, what prosperity lies before the work? If the members are
loyal and devoted the banner of the U. B. will float o'er every land within a few years.
Hurrah for the cause! At its progress the great ones smile. Let us never weary in aiding it
forward, for every moment of gloom gives an opportunity to its ever-watchful enemies.
Excelsior!
I noticed lately that the Leader was quoted as having made a speech in one town
from which she happened to be more than a thousand miles away. Extracts were also
made from other speeches, and letters, which were selected in order to misrepresent her,
all done by a few people whom she would not bolster up in prominent positions, and who,
anxious to get a following, seek to blind the public. The absence of the editors from the city
gives me larger liberty to point out these facts, and let truth-loving people know what our
Organization has to contend with.
It is NON-POLITICAL and UNSECTARIAN
- D. N. Dunlop.

A COURSE OF LECTURES IN TORONTO.

Last night Mr. Albert E. S. Smythe gave his second lecture on the Bhagavad Gita
at Brotherhood Lodge No. 49, Forum Hall. There was an increased attendance, and the
interest in these intensely suggestive lessons from ancient scriptures deepens. The
lectures are free and are continued every Wednesday evening. - The Toronto World.
----------

CAUTION TO MEMBERS AND THE PUBLIC.

We have received reliable information that persons are approaching members, and
others, offering "Universal Brotherhood" bonds for sale. Neither the Universal Brotherhood
nor the International Brotherhood League issue bonds or stock, and members and the
public are warned against any persons making the above or any financial presentations,
and are urgently requested to acquire full information regarding such persons and forward
it to me. If honest, well-meaning people would use discernment, refuse to be deceived,
and act as a moral police, deceivers and hypocrites would be compelled to become honest
or cease their evil actions. Secretaries of Lodges are requested to cut this out and pin up
in prominent place.
- Frank M. Pierce,
Secretary General U. B.,
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 of
helpfulness:
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 other
needed work. Do not stick the stamps to letters, SEND THEM LOOSE.
Comrades! do not forget this. - Editors
---------

NOTICE TO READERS.
Reports of "The Sokratic Club" will be resumed in January. This is done to give
space to manuscript already in hand.
- Editors

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