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 The Theosophical Path
KATHERINE TINGLEY, EDITOR

VOL. I NOVEMBER, 1911 NO. 5

Spirit feeds and sustains the air and the earth and the liquid
plains of the sea; also the shining globe of the moon, and the
Titanian stars: while Mind pervading (the Universe) puts the
whole in action, and blends itself with the mighty frame. Thence
men, and the races of the beasts and of the flying kind, and the
huge creatures brought forth by the Sea beneath his mottled
surface. A fiery energy works through these elementals and a
celestial origin in the seed, so far as heavy bodies, earth-sprung
limbs, and mortal members, weigh not their vigor down.—Virgil,
Aeneid, vi, 724-732
EVOLUTION IN THE LIGHT OF
THEOSOPHY:
by H. T. Edge, B. A. (Cantab.)
FTER studying the various theories of biological evolution
and the controversies of their respective exponents, one
reaches the conclusion that each of the theorists is
worrying a small fragment of the truth, and that the
actual facts comprehend not only all these theories but a
good deal more besides. There is (1) the theory of continuous
evolution, which supposes that forms reproduce other forms in a
continuous and uniform series; and there is (2) the theory of
mutation or saltation, which supposes that new species appear
suddenly. An American professor of palaeontology is quoted as
reconciling these two supposedly conflicting views by still another
hypothesis, which supposes that evolution is on the whole
continuous, but with occasional jumps and divergences.
Then there is the controversy as to whether changes are produced
by the influence of external environment or whether they occur
within the germ; or whether, again, both these influences co-
operate.
The confusion is due mainly to two causes: the attempt to define the
operations of nature within too narrow limits; and the attempt to
form an idea of evolution by considering its visible products only,
and apart from the invisible something which is manifesting itself in
those products. Our thought should reach out to wider horizons.
All growth consists in the physical manifestation of something which
previously was not physical. Take the case of a tree growing from a
seed. The tons of material composing the body of that tree have
been collected from the air and the soil. Within the seed was
enshrined something (which afterwards passes into the tree) having
the power to perform this wonderful operation. We may say, if we
like, that the whole tree existed in potentia in the seed; but unless
this expression is to remain a mere logical figure, we must attach a
concrete meaning to it. In other words, we must inquire what was
that something which existed in the seed. Here we are driven right
up against the real point at issue; out of the seed comes the tree,
the tree cannot come from any other source than a seed or its
equivalent (such as a slip); hence the whole future tree must be in
some way locked up within the seed. But in what guise? Is there
perhaps a miniature tree folded up within that husk? But even so,
whence that miniature tree and why does it grow? Theorists, in spite
of their alleged practicality, are often contented with abstractions
that would not satisfy a more concrete mind; and for this reason
many inquirers will not be satisfied with the explanation that there is
some "force" or "tendency" in the seed. Theorists may deal with
"tendencies," but the Theosophist will demand something less
imaginary and abstract. The primary postulates demanded by
theorists are often so comprehensive as to amount to a begging of
the main question. Give Archimedes his standing ground and he will
move the whole earth; grant Euclid his postulates, and he will soon
knock you off a few theorems; give a biological theorist his
"tendencies," and the rest is as easy as rolling off a log. But the
inquirer would like to know something about those tendencies.
So then there is locked up in the seed, which is to become a tree, a
tendency. Translating this highly abstract and even theological
expression into the matter-of-fact language of Theosophy, we get
this: that the whole future physical tree has existed beforehand in
some form other than physical, and complete in everything except
the purely physical attributes. Size and dimension, mass and solidity,
being physical attributes, do not pertain to the tree in this
antecedent form. Is science prepared to say that that which has no
dimensions nor any other physical attributes does not exist? If so,
then we are reduced to the conclusion that the physical visible
universe is self-creative and all-sufficient and all-inclusive—in short,
that physical matter is the prime material, the source of all
intelligence, substance, all energy, everything; in which case it is of
course useless to try to explain it, and it must be simply accepted as
an irresolvable fact. But, setting aside such an untenable proposition,
if physical matter has not produced itself, if it is not the ultimate
unknowable, let us ask from what was it produced? Driven thus to
the conclusion that there are states of existence prior to physical
matter, is it out-of-the-way to suggest that the tree within the seed
exists in one of those states?
Accustomed as we are to think in terms of physical matter and of its
principal attribute—extension (or, as we wrongly call it, space)—we
cannot imagine that there can be room in the universe for anything
else. We think that matter entirely fills space; we imagine that, if a
thing is not in what we call "space," it cannot be anywhere. But
space is in reality immeasurable; it can have no dimensions, no up-
and-down, no fore-and-aft, no right-and-left. It may well be that
physical matter, so far from crowding it, does not incommode it at all
—that there is "plenty of room" still, so to say.
Another consequence of our habit of regarding physical extension as
a plenum is that when we have to allow for the existence of
anything else, we think it necessary to suppose that that something
else must be extremely small. Thus the tree in the seed has to be
extremely small, the atom has to be extremely small, and so on; and
this simply because we imagine that space is packed full with the
physical objects. But what logical reason is there why there should
not be a world full of trees, animals, and every other form that is
become physical, all in a pre-physical state, and yet by no means
interfering with anything in the physical world? Why, even in the
familiar terms of physical science, this view is quite reasonable; for
the atoms, we are told, are so minute in comparison with the
intervals between them that they are like planets swimming in an
ocean of ether. These atoms are of course utterly imperceptible to
any of our senses; we know them only through their groupings and
motions. Now suppose there are other atoms between them, or
even different groupings of the same atoms, what would we know
about these? Their vibrations might not happen to be attuned to our
physical senses.
We have imagined, then, our tree as existing, complete in all but
physical attributes, in this world, but in a state where it is beyond
the ken of our physical senses. The microscopic germ within the
seed is the point through which the change from pre-physical to
physical is operated—a door, as it were, through which the tree has
to pass, admitting it to its new state. This point is like one of the
knots where the fabrics of these two worlds are woven together; the
very small seems in some way to be the gateway to another world.
But let us extend the idea to the case of evolution generally. So far
we have taken a tree as an instance; but, on the same analogy, all
organized physical beings will have pre-existed in this pre-physical
state. The germ, the point within the germ, is their gateway to
physical existence; but before passing through this portal, they have
already existed, complete in all but physical attributes, in another
state. To sum up the argument—we must predicate the existence of
a type-world, wherein exist the prototypes, the models, of all that is
to become physical; and we have already seen that it is necessary,
on other grounds, to predicate the existence of such a world.
This hypothesis will explain the riddles of evolution readily. In one
point in particular does it clear up difficulties. If organisms grow and
change in the physical state, why may they not also grow and
change in the pre-physical state? This would fully account for the so-
called "saltations" and for the "missing links." An organism, after
passing out of physical life, shedding all its physical atoms, and
resuming once more its former non-physical state, might undergo
modification while in that state and before re-entering the physical
condition. Thus, when it reappeared, it would be different, and
biologists would call it a mutation or saltation.
Palaeontology shows us that in past epochs there were on earth
forms intermediate between different forms existing on earth now.
This at least indicates that the complete chain is not necessarily all
upon the earth at one time; and this again agrees with the idea that
the earth is never at any one time fitted to support every form of
life. This being so, how can we possibly trace a chain of evolution by
reproduction? A good idea of the process of evolution can be got by
watching from one side the ascending threads of a revolving screw.
They pass up and up, one after the other, but we cannot see where
they are connected; to see that, we must take an all-round view. In
a similar way the organisms are passing around a spiral curve, of
which curve but one side comes to our view; hence we see it as a
number of disconnected elements.
The process of evolution, in fact, is not carried on entirely within the
limits of our physical vision—surely not an unreasonable statement.
It would be strange indeed, if all that we see were all that there is.
Hence biologists should expect, as a logical inference from their own
conditions of research, that the results at which they arrive shall be
incomplete; the imperfection of these results is rather to be
regarded as evidence of their truth than the contrary.
But, instead of taking the case of animals, suppose we take that of
human beings; for here we can view the matter more from the
inside. We are human beings ourselves and are conscious of our
own mind. This mind, as we know, undergoes development; it gains
experience from day to day and ends up with a very different outfit
from that with which it started. When this inner being again enters
into the make-up of physical humanity, will it be the same as before?
Shall we have the same old horoscope at our next nativity? Jupiter
and Saturn forbid! But in case any reader should cavil over the
question of death and rebirth, we can consider the matter apart
from those. We are actually being reincarnated all the time; for does
not our body continually discard old atoms and take on new ones?
And does not the growing and changing body accommodate itself to
the requirements set by our mind? If not, what do habit and exercise
amount to? We can create for ourselves a body different from the
one we have now, by muscular exercise, temperance, intemperance,
and other means. So here we have a definite example of the process
of growth and evolution. Death itself is but a major change, similar
in kind, if greater in degree, to the lesser deaths that are taking
place in us every day.
The physical structure is slow in its movements and conservative in
its habits; and so in the course of a life in the physical state a misfit
is apt to result; and this is adjusted by death and rebirth. It is
reasonable to suppose—indeed it is inevitable—that the animals, in
their own smaller and slower way, learn while they live, and that the
indwelling animal monad is not forever doomed to reside in the
same kind of form, but passes very gradually on to higher forms.
The species that we see and study are the beads on the string. It is
almost like studying the different houses which a man may have
built and left standing while he himself has gone elsewhere. These
would give a clue to his mental development; but we must
presuppose the existence of the man.
The question of physical reproduction is closely involved with that of
evolution; and here again biology investigates but a few of the
factors that enter into the process. Biology gets down as far as the
microscopic germinal speck, and naturally enough has to stop there.
A fertilized ovum provides the essential conditions for the entry of a
life, but it needs other kinds of research to trace the source of that
life.
In the light of Theosophy, evolution becomes a vast and entrancing
study, for it concerns worlds and ages. Apart, however, from merely
curious interest, this study is of the greatest positive importance to
humanity, for the reason that inadequate theories are giving rise to
various movements that we believe to threaten great harm, should
all their ideas be carried out. A king who should ruthlessly slaughter
all those among his subjects who did not happen to suit his ideals of
what a subject should be, would justly be considered a cruel and
stupid tyrant; yet there are proposed methods of eliminating the
"unfit," which, though clothed in ambitious language, seem none the
less monstrous. Hence the need of greater knowledge to prevent
erroneous ideas from incarnating as monstrous acts.
THE MYSTERIES OF ROTATION: by a
Student
O
NE of the most fascinating results of the attention bestowed in
the last few years upon gyroscopic effects, has been the almost
final perfection of the gyrostat-compass, and the Scientific American
Supplement contains an excellent account of it, together with one of
the clearest popular explanations of its action which we have seen.
The tests of the Anschütz instrument as improved by Sperry, were
carried out last April for five days on a steamer plying between New
York and a port in Virginia. Although the vessel rolled in heavy seas,
it was found that the compass kept practically absolutely on the
meridian during the whole period. The electric motor runs at 6000
revolutions per minute, and the instrument is in the steering-engine
room, connected electrically with a repeating compass on the bridge.
It is stated that at all ordinary latitudes this compass has a
directional force some fifteen times greater than a corresponding
magnetic compass. This, however, diminishes on approaching the
poles. The interesting feature of the gyro-compass is that its action
in pointing true north depends upon the rotation of the Earth.
 Copyright by Katherine Tingley, 1911 Lomaland Photo. and Engraving Dept.

SCENE FROM "THE AROMA OF ATHENS"

IN THE CENTER IS PHARNABAZOS, THE PERSIAN ENVOY TO ATHENS, WITH HIS
SUITE AND ATTENDANTS
Copyright by Katherine Tingley, 1911 Lomaland Photo. and Engraving Dept.

ANOTHER SCENE IN "THE AROMA OF ATHENS"

CENTRAL FIGURES ARE PERIKLES AND PHEIDIAS
Copyright by Katherine Tingley, 1911 Lomaland Photo. and Engraving Dept.

ARCHERS IN "THE AROMA OF ATHENS"

Copyright by Katherine Tingley, 1911 Lomaland Photo. and Engraving Dept.

ANOTHER SCENE IN "THE AROMA OF ATHENS"

WHAT ARE THE BASES OF AN
INTELLIGENT BELIEF
IN REINCARNATION? by F. S. Darrow, A. M.,

Ph. D. (Harv.)

EFLECTION inevitably reveals the limitations of the actual,

the confines of the present. So narrow is the sphere within
which our daily life revolves that even the man who most
prides himself on his avoidance of philosophy is forced,
perhaps unconsciously, to construct a theory of metaphysics.
How is it possible to do our daily duties without forming a working
hypothesis as to the nature of the world within which those duties
lie? Inarticulate and crude as the theory may be, each and every
man is forced to adopt a life-hypothesis and by it, as best he can, to
mold his actions. No specious reasoning can free us from
speculation. Therefore it is a solemn duty which we owe to ourselves
to choose intelligently our hypothesis as to life and its meaning. This
duty can be trusted neither to chance nor to tradition. To shirk a
moral responsibility incurs grave consequences.
It is necessary that our life-hypothesis shall fulfil two conditions: it
must be thinkable and it must be livable. Life leads to thought about
life; but our judgment must concern itself with life. Therefore what
we believe must be both logical and practical. Logical because fact
makes the appeal to logic, and practical because logic must answer
fact. Our life-hypothesis, since its subject-matter is the Self and the
World in which the Self lives, must be both universal and particular.
In answering the query, What are the bases of an intelligent belief in
Reincarnation? we are primarily concerned with the Self. Without
considering the nature of the Self in detail, let me postulate that by
the Self I mean the Real You and the Real I, the Individual Life,
which expresses itself through your physical nature and through
mine, the Individuality at the basis of the Personality, the Character
underlying the physical man.
The conception of reincarnation or rebirth of soul, I grant, is
speculative, since it ranges far beyond the cramped present. So, if it
is to become part of our life-hypothesis it must be both logical and
practically imperative. If logic and practical requirements combine in
their demands, then we must conclude that reincarnation has been
demonstrated to be true in so far as any hypothesis can be. The
most probable is and must be accepted actually as the true.
Many circumstances suggest that the Self existed previously to its
birth in the present body. Poetry voices the thought as follows:

Our birth is but a sleep and a forgetting:

The soul that rises with us, our life's star,
Hath had elsewhere its setting,
And cometh from afar.

Children frequently instinctively believe that they have lived before.

The poets do not monopolize those tantalizingly vague sensations of
familiarity, which sometimes accompany strange and apparently
novel experiences.
 Sometimes a breath floats by me,
An odor from Dreamland sent,
Which makes the ghost seem nigh me
Of a something that came and went
Of a life lived somewhere, I know not
In what diviner sphere:
Of mem'ries that come not and go not:
Like music once heard by an ear
That cannot forget or reclaim it—
A something so shy, it would shame it
To make it a show:
A something too vague, could I name it
For others to know:
As though I had lived it and dreamed it,
As though I had acted and schemed it
Long ago.

Whittier voices the impression of many when he says:

A presence strange at once and known

Walked with me as my guide:
The skirts of some forgotten life
Trailed noiseless at my side.

So, too, the recurrence of the seasons, the ebb and flow and re-ebb
of the tides, the cycles of day and night, the phenomenon of genius,
and countless other things, suggest that the old is continually
reborn. Yet classing all these together they amount merely to
presumptive evidence, hints at possibilities, but not proof.
We are born with a sense of Justice, a sense which extends at least
as far as our private rights. Further, justice is so valued that we
regard Deity as perfectly just. The kernel of justice is: "As a man
sows so shall he reap." The effect must be equal to the cause. To
talk of the justice of a god who creates Souls is to babble nonsense.
Personal responsibility is an indispensable requirement for the
maintenance of justice, and personal responsibility can exist only if
souls are the creators of their own destinies. Otherwise "Justice" is a
mockery and a delusion. Therefore, if we are to believe that the
Universe is ruled justly, eternal pre-existence of soul must be a fact.

The books say well, my brothers, each man's life

The outcome of his former living is:
The bygone wrongs bring forth sorrows and woes,
The bygone right breeds bliss.
So is a man's fate born.

Ex nihilo nihil fit—from nothing nothing is made. Nineteenth century

science has succeeded in proving what the world's thinkers have
long believed. Matter and energy are indestructible. "Creation" in the
sense of manufacture out of nothing is unthinkable. If the soul is
one with the Universal Energy, "it is not a thing of which a man may
say, 'It hath been, it is about to be, or is to be hereafter,' for it is
without birth and meeteth not death." "Nature is nothing less than
the ladder of resurrection, which step by step leads upward." The
eternal Soul, now linked to a mortal body, has lived before and will
live hereafter.
The last and most important of the logical imperatives demanding a
belief in reincarnation is the thesis: Immortality of soul demands
complete eternity of soul. That which has a beginning, of necessity
has an end. The child is born, grows into youth and manhood, lives
its life, but it dies. Death's fingers clutch at birth. That which is born
is mortal. Thus the soul must be birthless if it is to be deathless. It
must have lived before its present body and it will outlive any body
which it may hereafter enliven. Reincarnation is merely the natural
corollary to eternity.
Let us now turn to the practical considerations reinforcing our belief.
Even when discouraged we feel that life has a purpose and a
meaning. This is, to keep adding to experience and to knowledge.
The amount actually experienced and learned within the limits of a
single life is so small in comparison with the possibilities of
experience and knowledge that it can only serve as an introduction
into deeper mysteries. The scholar does not graduate until he has
fulfilled the requirements of a definite standard. The knowledge and
experience of one life is surely too low a standard to admit of
graduation from earth. Our globe is a school and the souls are the
scholars. What is once gained is never lost. "Be ye perfect even as
your Father who is in heaven is perfect." Think of the hope! An
infinite future with the possibility of an infinite progress in knowledge
and attainment!
Ambition, zeal, and love, demand an infinity to express themselves.
Love of work, love of learning, love of loved ones, presuppose by
their existence the complete eternity of the Soul. So, too, all our
impulses which tend toward expansion and increase, all those which
break loose from the present into the expanse of the future, require
that the soul be immortal and consequently eternal.
Notice, aside from logic, what a belief in rebirth and in the eternity
of the Soul, means. It gives hope in the perfectibility of man,
inspiration in his divinity, and comfort in the trials of life, trials that
are just and capable of teaching greater knowledge. There is no
inspiration which in the future cannot be attained by honest effort.
These are a few of the blessings which the philosophy of Theosophy
has to offer to you and to me, a philosophy of soul-evolution that is
an ever-present help in trouble, one that is both logical and practical,
a "religious science, and a scientific religion." Search within yourself
and listen to the message of Theosophy: Truth

takes no rise
From outward things, whate'er you may believe;
There is an inmost center in us all,
Where truth abides in fulness.
THE VICTORY OF THE DIVINE IN MAN:
by Rev. S. J. Neill
OTHING moves on with even flow. It seems to be inherent in
the very nature of the universe that there should be ripples
in the great Life-Current of Existence, just as there are
waves in the sea. A well-known scientist once asked me if I
had ever noticed how a stream of water, perfectly smooth,
apparently flowing over a sheet of quite smooth glass would
nevertheless produce ripples. There is no known explanation of this
except it be that the water at its source had received unequal
impulse which it never lost. So in the universe, the great impulse of
the Creative Word in manifestation stamps cyclic law on all things.
We see this in the coming and going of the seasons; in the
recurrence of day and night; in the ebb and flow of the sea. Human
life too, is made up of cycles great and small. The seven ages of
human life, mentioned by Shakespeare, are distinctly marked. The
four ages corresponding to the changing seasons of the year, are
also well known.
The wise note and take advantage of cyclic law. To educate during
the time of youth is like sowing seed in the springtime. Many people
have distinct moods at certain times: at one time they are happy,
hopeful, buoyant; at another time they are miserable and
despondent. No doubt much of this moodiness is the result of people
allowing themselves to drift. We can, if we will strongly enough, rise
above this condition of things. We can cast out the morose, sullen,
discontented states of mind, and make the character firm and
strong, calm and hopeful. We can cultivate a good temper and a
sunny atmosphere. Just as man can make a clearing in the forest or
on the hillside, so we can make a clearance within our minds and in
our mental atmosphere. And the happy feeling thus produced will be
part of the harvest we shall reap, for it will return and return, it will
become cyclic, until at last it will be most truly natural for us to dwell
in light and sunshine. And we ourselves shall be producers of light
and sunshine. Joy and peace will attend our steps, and wherever we
come it will be a sunny place.
We can do this; we can rise above circumstances and control them
because at the center of our being the Light of Life ever shines forth.
Dwelling in Time, and therefore to some extent subject to heat and
cold, summer and winter, joy and sorrow, we can, nevertheless, rise
above these things. We can create surroundings for ourselves. The
more we are truly alive the more we shall be able to do this. It may
be that the birds by some act of will, to them as simple as breathing,
can change their polarity and thus remain poised in air without a
motion. It should be possible, and it is possible, for us to change our
moral or spiritual polarity when we will, and rise above all terrestrial
attractions. All holy scriptures regard this as certain. The Bhagavad-
Gîtâ on nearly every page speaks of man overcoming his lower
nature and being master of circumstances. The Bible teaches the
same thing: "Cease to do evil; learn to do well." "Resist the Devil
and he will flee from you." "Overcome evil with good." "Do good
hoping for nothing again." Jesus treats his disciples as men who
have within them a divine possibility, and says: "Where I am, there
shall ye be also."
There is much darkness in the world, much evil; but we can lessen
it; we can to some extent remove it and annihilate it; and in the end
we can, if we so will, produce the reign of light everywhere.
As the moral sense in us is more and more sensitive we shall regard
many things as wrong which now we do not so regard. Just as we
now regard many things as wrong which people in a less advanced
stage do not regard as evil at all. The brighter the light, the deeper
the shadows. In this sense Light and Dark are the world's Eternal
ways. But a time will come when, as St. Paul says, "Mortality will be
swallowed up of Life"; when the Great Light will shine so fully within
us and around us that there will be nothing to cast a shadow.
Is this not some of the meaning of such places as that in the book of
Revelation, where it says, "and there shall be no night there; and
they need no lamp, neither light of the sun; for the Lord God giveth
them light"? Or as we read in the Gitâ, "neither the sun nor the
moon nor the fire enlighteneth that place; from it there is no return;
it is my supreme abode." It is also written that "the path of the just
is as a shining light that shineth more and more unto the perfect
day."
Surely all this means, if words mean anything, that perfection can be
and will be reached; and that even here a large degree of perfection
may be attained. "Each victory will help us some other to win." Each
step we mount upward over our lower selves gives us a wider
horizon and a heavenlier air to breathe. The foes we slay today, we
shall never have to fight again. We not only become stronger but we
become much stronger relatively as our foes are weaker and fewer.
The more we live with perfect unselfishness then the more we come
into the "Path of the Just." But if we do good things even, looking
for the reward, we do not take the highest path. It is much to
understand the nature of these two paths, for it is written: "Knowing
these two paths, O Son of Prithâ, the man of meditation is not
deluded." Or, in other words, though we dwell in Time, and our
lower nature belongs to it, yet in our inmost and only true Self, we
belong, not to Time, but to the Eternal; that is our Home and Place
of Peace always.
The man who retires often to this fortress, to this place of peace,
though he may have to pass through much suffering, will be raised
above its destroying influence. Like the three Hebrews in the fiery
furnace he will pass through the fire of affliction and not a hair will
be singed nor even the smell of fire be on his garments.
We are assured that Nirvâna is on both sides of death. We can take
the highest path now, and the sooner we take it the sooner shall we
reach the goal. So bright a hope should give us greater strength.
Copyright by Katherine Tingley, 1911

ASPASIA
Copyright by Katherine Tingley, 1911 Lomaland Photo. and Engraving Dept.

ATHENIAN SOLDIERS
Copyright by Katherine Tingley, 1911 Lomaland Photo. and Engraving Dept.

"HEKTOR CHIDING PARIS"

TABLEAU PRESENTED IN "THE AROMA OF ATHENS"
Copyright by Katherine Tingley, 1911 Lomaland Photo. and Engraving Dept.

"THETIS BRINGING THE ARMOR TO ACHILLES"

ANOTHER TABLEAU IN "THE AROMA OF ATHENS"
ANCIENT AMERICA: by an Archaeologist
IKE an oasis in a desert, like a moment of silence and a
sound of distant bells amid a din of discordant sounds,
comes a brief note on prehistoric America in the midst of a
monthly review devoted to a résumé of the Babel of modern
thought. Bewildered with foolish spite of party politics,
disgusted with lucubrations on "The Coming Christ," and a new Elixir
of Life discovered in Africa, the reader achieves a moment of silence
and inward joy inspired by this paragraph on an ancient City of the
Sun, with its illustrations of the sublime architecture and sculpture of
that epoch. These pictures inspire a reverence, similar in nature, if
different in quality, to that which the ancient classical architecture
and statues inspire; it is more akin to that inspired by ancient Egypt.
It speaks of a spirit, so different from any that pervades our modern
life, yet arousing in the soul a response as of something familiar—
familiar but very deep and ancient.
We read that in the Bulletin of the Pan-American Union a writer
describes Chichén Itzá. The Itzás were a tribe of the Mayas, whose
civilization reached a height equaled by no other people of the
Western hemisphere. They excelled in architecture, sculpture,
printing, and astronomy. The pyramid on which the temple stands is
195 feet long on each side at the base and covers nearly an acre. It
is made of nine terraces of faced masonry. Up the center of each of
its four sides rises a stairway thirty-seven feet wide. A picture of a
temple façade, in rectangular massive style like that of Egypt and
covered with elaborate symbolic carving, while up from the roof rise
tropical plants that have grown there, is labeled, "View of an Ancient
Monastery" (so-called). The impression it gives is anything but that
given by the idea of a monastery. Its spirit is alien to that of any
spirit familiar to the times in which monasteries have prevailed.
It is awe-inspiring to think that this continent of America has behind
it such a past, more ancient than Egypt, as great and perhaps
greater. The Red Men must, many of them at least, be the remote
descendants of this past.
There is something about their physiognomy that reminds us of the
faces on the ancient pottery and carving; a broad-featured bronzed
type—what one might call a solar type. Peoples like the Zuñis and
Moquis have mysteries, into which but few white men have even
partially penetrated; which shows they are the remnants of a once
greater race, a part of whose knowledge they preserve in memory.
This subject of ancient America has not yet received from
archaeologists the attention it deserves. Nevertheless there are
explorers who study in this field, and the results of their researches
are frequently written up for the Sunday editions. In this way the
public gets acquainted with the subject independently of academical
instruction. Such periodicals as the National Geographical Magazine
and Records of the Past often give beautiful illustrated accounts of
the ruins.
Thus we read that Dr. Max Uhle, director of the University of
California's archaeological work in Peru, has discovered that a great
civilization flourished at least 2000 years before the Incas, and that a
highly cultured race was in existence in Peru before the Trojan war.
In Guerrero, Mexico, in a region south of the Balsas River, over an
area of fifty square miles, there are remains of thousands of
prehistoric dwellings and scores of pyramids. The sculptured tablets
bear the usual mystic geometrical symbols of the ancient Science of
Life.
A mining engineer, Mr. A. Lafave, is reported to have discovered in
Arizona a prehistoric city older than Babylon or Nineveh, but
nevertheless the center of a civilization very highly advanced. Great
architectural skill is shown, and the symbol of what is called a sun-
god was found.
The British Museum recently acquired the collection of pottery and
other relics discovered by Mr. Hubert Myring in the Chimcana Valley
of Peru and stated by him to be at the lowest estimate 7000 years
old. Yet this pottery shows the highest possible degree of skill, while
the subjects represented prove that the artists had the materials of a
highly cultured and complex civilization to draw upon.
In Ecuador Dr. Marshall H. Saville of Columbia University discovered
many tombs, and the objects collected show that the district was
densely populated by a highly civilized people.
Writing from New Orleans, May 13, Charles F. Lummis of Los Angeles
records his excavations at Quiriguá, Guatemala. A trackless jungle
had to be cleared, and numerous monuments of heroic size were
found; one was twenty-six feet above ground and sixteen feet below
and weighed about 140,000 pounds. The greatest discovery was a
palace which must have been magnificent. It was surrounded by
columns and the frieze was covered with carved heads.
The ruined temples of Palenque, Uxmal, Chichén Itzá, etc., have
often been described. The mysterious hieroglyphics of the Mayas
have yet to be deciphered; and when they are we shall have another
epoch-making revelation like that following the deciphering of the
Egyptian hieroglyphics by Champollion.
Dr. Heath, a writer on Peruvian Antiquities, gives an account of the
incredible size and quantity of the ruins, from which the following is
selected. (See Kansas City Review of Science and Industry, Nov.
1878)

The coast of Peru extends from Tumbez to the river Loa, a

distance of 1233 miles. Scattered over this whole extent there
are thousands of ruins ... while nearly every hill and spire of the
mountains have upon them or about them some relic of the
past; and in every ravine, from the coast to the central plateau,
there are ruins of walls, cities, fortresses, burial vaults, and
miles and miles of terraces and water-courses.... Of granite,
porphyritic lime and silicated sandstone, these massive colossal
 cyclopean structures have resisted the disintegration of time,
geological transformations, earthquakes, and the sacrilegious
destructive hand of the warrior and treasure-seeker. The
masonry composing these walls, temples, houses, towers,
fortresses, or sepulchres, is uncemented, held in place by the
incline of the walls from the perpendicular, and by the
adaptation of each stone to the place designed for it, the stones
having from six to many sides, each dressed and smoothed to
fit another or others with such exactness that the blade of a
small penknife cannot be inserted in any of the seams thus
formed.... These stones ... vary from one-half cubic foot to 1500
cubic feet of solid contents, and if in the many many millions of
stones you could find one that would fit in the place of another,
it would be purely accidental.

Speaking of the terraces, he says:

Estimating five hundred ravines in the 1200 miles of Peru, and

ten miles of terraces of fifty tiers to each ravine, which would
only be five miles of twenty-five tiers to each side, we have
250,000 miles of stone wall, averaging three to four feet high—
enough to encircle this globe ten times.

The mention of hieroglyphs yet undeciphered, which may any day

prove the key to a new revelation of history, receives apposite
illustration in an article in the Los Angeles Times (Sunday magazine
edition) for May 14. This describes the discovery of several cylinders,
resembling the clay cylinders of Babylonian civilization, which have
been deciphered; and it is thought that these may prove the Rosetta
stone of American Egypt. They are about three inches long by an
inch and a half in diameter, hollow, the walls a quarter of an inch
thick. The clay has turned to stone, thus being preserved, and the
inscriptions repeat hieroglyphs known to correspond to familiar
phrases.
The account in which this occurs is that of a discovery made by Prof.
William Niven, a field archaeologist of Mexico City; and his
statements as to the age and value of his finds are confirmed by Dr.
Edward E. Seler, head of the National School of Archaeology of the
Republic of Mexico. The latter authority declares the ruins and relics
to be the evidences of a civilization new to archaeology, though
bearing some resemblance to the ruins of the Tigris and Euphrates.
This center of civilization lies about forty minutes' ride from Mexico
City, under the suburb of Azcapotzalco.
It is eighteen feet beneath the surface, and from it have been
produced pottery of a type different from any hitherto found in
Mexico, an entire goldsmith's outfit with patterns and molds for the
making of ornaments of gold and silver, pendants and rings and
beads of jade, copper knives which cut like steel, skulls containing
teeth whose cavities are filled with cement and turquoise, the
cylinders just mentioned, and many other objects.
These things were found in an immense basin containing the ruins
of a city some ten miles long by three or four wide. Its houses were
of laid stone, cemented with a white cement, unlike the black
cement of Mitla or the gray composition of Palenque. The rooms
were of uniform height—nine feet; the floors of tile—or, rather, of
small squares of cement, colored and traced in beautiful patterns;
the walls ornamented with frescoes and friezes showing a
remarkable development of the color art. Paints used on these
buildings, though evidently of vegetable composition and more than
3000 years old, are fresh and do not fade when exposed to light.
The skulls and arrowheads found in the soil above are similar to
those found in other parts, and relate to peoples having no
connexion with the occupants of this ancient city. Does not this
prove that so-called "primitive man" was merely odd tribes of lowly
nomads or settlers, belonging to fallen remnants of earlier
civilizations; whereas many anthropologists seem to try to make out
that they represent an earlier stage in evolution? This ancient city
flourished long before the owners of the skulls and arrow-heads. All
through the period of Aztec civilization it lay buried and unsuspected
by the Aztecs.
 Lomaland Photo. and Engraving Dept.

PYRAMID, AND BUILDING COMMONLY CALLED "THE CASTLE"—CHICHÉN ITZÁ,

YUCATAN
(Photograph by A. P. Maudslay)
 ANOTHER VIEW OF CHICHÉN ITZÁ
THE SO-CALLED "TEMPLE OF THE TIGERS," AND "THE CASTLE"
 PORTION OF THE EASTERN FAÇADE
OF THE SO-CALLED "GOVERNOR'S HOUSE," UXMAL, YUCATAN
 Lomaland Photo. and Engraving Dept.

PANORAMIC VIEW OF SAN JUAN TEOTIHUACÁN, TAKEN FROM THE NORTH

(Sketched by W. H. Holmes)
A. Pyramid of the Moon. B. Pyramid of the Sun. C. The Path of the Dead.
FF. San Juan River. G. Town of San Juan.

The great age of this civilization is amply proved by the fact that the
city was buried under the wash of a great river that came down from
the mountains. Geological considerations enable us to fix the date of
that river back beyond other changes that have taken place in the
ground since. Hence the city must be older still. And even before this
flood the city was probably already abandoned—through pestilence,
war, or some such cause. It was quite by accident that it was found;
the exploring party chanced to step into a cave-in. It lies beneath
the thick and long-cultivated residual soil, and consequently there
may be an indefinite number of such cities almost anywhere.
Among objects found was a dental cast of a human mouth.
The more we discover, the more do we confirm the teaching that
civilization is not of recent growth. The older the civilization, the
more advanced—this seems to be the rule everywhere. Clearly the