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Links and Cycles
USH AT'LAN-TI-AN MA-RE-TUX'ZE,
OR
THE ATLANTIAN MONUMENTS.
TELTZIE XXII.
Yer'mah further informs us that,...
Submerged Atlantis Restored
Second inscription:
The translation—Ka'la give me wisdom.
Third inscription:
The translation—K...
Links and Cycles
of the English, which have no representative terms in the Atlan-
tian, etc.
We have divided the words and...
Submerged Atlantis Restored
First inscription.
The tranlation, Gahala, within; Gahala, in all; Seek, in, thy,
soul, the, g...
Links and Cycles
«i,ffl
USH IN-THA-O'ZA MA-RE'TUX SI AT'LAN-TIS.
187
Submerg;ed Atlantis Restored
Following is a chirographic illustration of the foregoing in-
scriptions on the Maretux, as t...
Links and Cycles
linguistic differences among the three Efremetrumze, in that
respect
:
1. Gel celt en' net le ent kut'ce
...
Submerged Atlantis Restored
that the term Gahala, in the first and third inscriptions of the
third Efremetrum, is represen...
Links and Cycles
an inscription read by the frequenters of the shrine, as follows:
Zrl'ald et Ga-hala (Sacred to God)- Ben...
Submerged Atlantis Restored
Its foundation was lOO coitex square. The foundation, or ped-
estal, was an elevation of three...
k
Links and Cycles
The following is a translation of the foregoing inscription,
according to the language and characters, ...
Submerged Atlantis Restored
rooms that extended in height from base to dome. Arched
openings in each wall afforded entranc...
Links and Cycles
tiful," which through contemplation brought to them the light of
truth; in its whiteness, the purity of t...
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Submerged Atlantis Restored, XII The Atlantean Monuments

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Submerged Atlantis Restored by J Ben Leslie, Rochester, NY, Austin Publishing Company, 1911.
The original of this book is in the Cornell University Library.

Published in: Spiritual

Submerged Atlantis Restored, XII The Atlantean Monuments

  1. 1. Links and Cycles USH AT'LAN-TI-AN MA-RE-TUX'ZE, OR THE ATLANTIAN MONUMENTS. TELTZIE XXII. Yer'mah further informs us that, in the great Tyn'ger (val- ley) of Atara, suburban to the aistie of Atara, stood the great Ma-re'tiix (the term signifying "to learn"), or national Monu- ment. This Maretux was triangular in form (see cut), so con- structed as to symbolize the three principles, Wisdom, Love and Truth. It was composed of three parts, viz., pedestal, column and cap-stone, so placed as to further symbolize the trinity, Nen- cie, Lemaz and Wotz, or Time, Space and Life. The cap-stone was drawn to an apex, in harmony with the triangular form of the base and shaft of the Maretux. The height from the base to the apex was about lOO coitex or feet. The diameter of each of the three parts was of proportionate dimension. The material from which it was constructed was of a lava formation, having a sheen similar to that of the Obsidian formations, as now found in Ethiopia, and the Yellowstone Park of the United States of America. It was quarried from the Aelkedze near Atara, and afterwards transported to the place of its erection. This was done by animal force, as electricity had not come into use as a motive force at that period of time. This material was used principally for the construction of Maretuxze, or monuments. The erection or construction of this great Maretux was begun by Gal-tha'za, the first Efremetrum of the Lontidri, at the time he established the Atlantian Republic. He gave the structure the name of "Maretux," as being suitable for the Nencie of Del-ze- mar-ic'ses, or "time of Governmental records." At the time of its completion, Galthaza's effigy was sculptured on one side of it (the side not visible in our cut), together with three inscriptions, selected from his Delzemaricses principles, as follows : First inscription: The translation is. May my reign be in justice. 183
  2. 2. Submerged Atlantis Restored Second inscription: The translation—Ka'la give me wisdom. Third inscription: The translation—Kala help the people to be more like unto thyself. According to the plan laid down by Galthaza, it became the custom at the beginning of the term of office, for each succeed- ing Efremetrum to place on the Maretux three inscriptions, giv- ing expression to his chief thoughts, for the spiritual education of the people, who read them, and contemplated them together with his effigy. As was the case with all inscriptions placed in public places during the first Efremetrumze, and early part of the third, those on the Maretux were subjected to the condition of abbreviation, so far as the characters were concerned, some individual ones being understood by the peoples of those periods as "word signs," and some as "syllable signs," while in some cases the entire word was written out by characters belonging to the period of time and locality, when recorded. It must be remembered that the alphabet differed in the various Teltzie, even in the same periods of time ; and furthermore it sustained changes under the manage- ment of the different Efremetrumze, developing into a better and more complete system of writing during each succeeding Efre- metrum, until in the last half of the third, the language was writ- ten out in entirety, as is the custom in modern times. There- fore a parallel case with the developments from the pre-historic to the ancient; an ultimate result of the modern methods of in- scription and chirography ; which latter is but a re-embodied idea, or link from the Atlantian linguis,tic and chirographic epi-cycle, through which that connection must be made, the nearest repre- sentative being in the Egyptian method, of ancient periods, which latter is an offspring from the Atlantian. Furthermore, differences in relation to the parts of speech are to be encountered, when translating from the Atlantian to the English, and other languages, which make the characters seem inadequate to syllabification, or word formations, in the early Atlantian writing or inscriptions, e. g., the words "or" and "is" 184
  3. 3. Links and Cycles of the English, which have no representative terms in the Atlan- tian, etc. We have divided the words and characters in the inscriptions and translations of the ancient Atlantian, with commas, so that the reader may see how many characters are required for the translation of the words. In the first Efremetrum and even prior to that time, the term Ka'la was used in the sense of "God.". In the second, the term was changed to Ga-ha'la, which continued into the early part of the third,- when, under, the teaching of Alem Prolex, it was changed to Ga'la. When Goet'lez, who was chosen from Teltzie Zret, came into oflSce as the second Efremetrum, he brought the influence of the language, and character representation of the same, irom his Teltzie, and according to the cutsom above referred to, his efKgy and spiritual inscriptions were placed upon the second side of the Maretux, and were as follows: First inscription, The translation—Out, of, the, darkness, cometh, the, light. Second inscription, The translation—Have, you, found, the, truth, within, your, own, souls? Third inscription, The translation, Gahala, dwells, within, let, him, show, him- self. When Alem Prolex, who was chosen from Teltzie Et, came into office, as the third and last Efrmetrum of the Lontidri, his effigy and spiritual thoughts were sculptured similarly to those of his predecessors, upon the third side of the Maretux. . i8s
  4. 4. Submerged Atlantis Restored First inscription. The tranlation, Gahala, within; Gahala, in all; Seek, in, thy, soul, the, greater, Gahala, you, will, find. Second inscription, The translation—The soul, in, nature, may, be, revealed, A, law, A, divine, truth. Third inscription. The translation—^As, the, sun, gives, light, reaching, every- where, so, let, the, truth, of Gahala, search, your, souls. During the latter part of the second Efremetrum, an inscrip- tion was placed upon each side of the cap-stone of the Maretux, as follows : i86
  5. 5. Links and Cycles «i,ffl USH IN-THA-O'ZA MA-RE'TUX SI AT'LAN-TIS. 187
  6. 6. Submerg;ed Atlantis Restored Following is a chirographic illustration of the foregoing in- scriptions on the Maretux, as they appeared in the Atlantian lan- guage, written in Teltzie Et, in the third or last Efremetrum: [Zi-Ay^-jf^i^nA/zrrczfjopray//. yirz(jHi^z?cz-J^ft?i^//-y/r-zc'?rr- li/yvx_r-'Ii^1-ryyr'frKZA/'im€ecciLi'//ui^/nv- Following are the Atlantian and English translations of the nine inscriptions of the Efremetrumze, that had place on the Maretux, as written in the latter part of the third Efremetrum, which shows the development in the chirographic art, and the i88
  7. 7. Links and Cycles linguistic differences among the three Efremetrumze, in that respect : 1. Gel celt en' net le ent kut'ce May my reign be in justice. 2. Ka'la quet let men'den. God give me wisdom. 3. Ka'la lep ush gre'ate et le frel lese les'et trist. God help the people to be more like unto thyself. 4. Ors si ush dez'ry ze-re'ath ush sii-tly. Out of the darkness cometh the light. 5. Hal uz grest ush hist cor'i-ten iiz'e tes'ze? Have you found the truth within your souls ? 6. Ga-ha'la les'tis cor'i-ten iit si'ter er'on si-ter-6n'tes lut'ent. God dwells within, let him show himself without. 7. Ga-ha'la cor'i-ten Ga-ha'la ent nii kret ent tri tes ush quel'ter Ga-ha'la iiz elt cled. God within, God in all, seek in thy soul, the greater God you will find. • - * 8. Ush tes ent za'ten get le led-mede ent onts f^ clat '-^ tel'ta-ec hist- i.y J The soul in nature may be revealed in self, a law, a divine truth. 9. Tes iish tet que'tre sutry mil-lent' ven'ti-le es ket ush hist si Ga-ha'la pal'zy iiz'e tes'ze As the sun gives light reaching everywhere, so let the truth of God search your souls. The reader will note that the term Kala in the second and third inscriptions of the first Efremetrum, is represented by three characters, a partial syllabication, a linguistic influence having arisen from the teachings of Galthaza, who had been chosen as Efremetrum from Teltzie Zret, and wrote and spoke the language of that Teltzie ; also that the term Gahala, in the third inscription of the second Efremetrum, is represented with but two charac- ters, entirely different from those of the first, a condition due to a change of language and characters by Goetlez, who had been chosen as Efremetrum from Teltzie Set; angther example of partial syllabication, thus influenced by the language as spoken by Goetlez, who was more familiar with that used in Teltzie Set ; 189
  8. 8. Submerged Atlantis Restored that the term Gahala, in the first and third inscriptions of the third Efremetrum, is represented by only one character, unlike any one of the above, due to abbreviated changes that had taken place during the latter part of the second Efremetrum, an exam- ple of single word signs; that the term Gahala, beneath the tri- angle in the cap-stone of the Maretux, is represented by three characters, unlike any of those above mentioned; so influenced by character changes that had arisen from linguistic develop- ments natural to the period of time in which they were placed on the Maretux ; an example of pure syllabication, viz., divided into three syllables, the first character representing "Ga,' the second "ha," and the third, "la." Another idea entertained by Goetlez, when separating the in- scription for Gahala into three characters, was to carry out the symbolic idea of the triangle, which latter was represented above the inscription. This was also the case on the Temple of the Illustrate Dead Bodies, the only diiiference being in the charac- ter writing that took place during the lapse of time intervening between the placements of the two, viz: those on the Maretux, during the latter part of the second Efremetrum, those on the Temple, during the early part of the third- The disc above the triangle was intended as a representation of Ush Ken (the sun), and symbolized Gahala, of that period, and Gala, of the latter part of the third Efremetrum. The disc was formed by Zin'de'lete Zi-te'ze (crystal mosaics), and the radi- ations of U'zie (gold), placed to reflect the light of the sun so it could be seen for miles up the Tynger. The triangle, as repre- sented beneath the image of Ken, symbolizd All Things ; and the entire inscription, beneath the triangle, was descriptive of the entire thought as embodied in the two symbols above, viz : Ga- hala, all things, and later. Gala, all things, or God in all existence. In the northern portion of the Tynger, between the Maretux and the Kelete, were numerous Maretuxze which had been erected from time to time for the purpose, as it were, of drama- tizing religious, natural and scientific principles, in connection with various facts in Atlantian history. One of these Maretuxze was known as the Ke'dest E-6n'try, the term meaning " a wayside shrine," and was a perfectly plain structure. It had only one main entrance, with an opening to admit the light. In the interior, against the rear wall, was a very large stone tank, which was constantly filled with water, and rep- resented the Great Spring of Life. The continuous flow of wa- ter represented the everlasting Purity of Gahala, a principle which all mankind should seek to possess. Above the tank was 190
  9. 9. Links and Cycles an inscription read by the frequenters of the shrine, as follows: Zrl'ald et Ga-hala (Sacred to God)- Beneath the inscription was the image of the Ken, represented with a disc and golden radiations. This Kedest Eontry was for the utility of the people from the country, who, when passing to and from the aistie, would halt for the time, that they might rest, cleanse themselves, and wor- ship Gahala. Before drinking of the water, each individual would, on bended knee, offer the following impressive prayer unto Gahala : "Tes vy ves'te ent lish W-tie' ves'ley ex'6 Ga-ha- la lep et lut-te'ny tes niid bait ;" which, translated into English, is as follows : "As we bathe in the pure waters, so God help us to purify soul and body. Another of the Maretuxze was known as the Ex'tre-phon, the term meaning an "up-reaching for greater purity." It was a lofty and impressive structure, about lOO coitex square, tapering at the top, and was built of enormous blocks of stone, the latter being so perfectly matched and highly polished as to give the structure the appearance of a giant monolith There were no inscriptions on it, but by its colossal form, it was understood to symbolize the greatness and wisdom of Gahala, and the force of that principle throughout creation ; and thus played its part in the silent drama being enacted by the Maretuxze, for the benefit of the people who passed and re-passed, enroute through the great Tynger of Atara Near the Kelete was another Maretux, known as the A-se- noret, the term meaning "a place of pleasure." It was a large and beautiful structure surmounted by the figure of an Ant'li-er (an Atlantian animal of the wilds), sculptured in recumbent position, with his feet projecting in front, and his head turned as if looking back toward the aistie. It was thus erected and held sacred as a memorial of "soul knowledge" and "educational attainments" that were possessed through its development; con- ditions that lead the individual from the crude, uncivilized state into which they have fallen to the condition of betterment, of both soul and body. Amid the adornments which Nature had placed about, and in the vicinity of the Maretux, seats were inter- spersed for the utility of those who sought the place for rest and quiet. In the aistie of Listrio was another colossal Maretux, known as the An'ti-le-6n, the term meaning "Place of Worship-" It was constructed under the direction of Yermah the Deltsanz of the Teltzie, and was a very beautiful structure, composed of gray Signitie (Marble), and ornamented with Kintlin (White Stone). . 191
  10. 10. Submerged Atlantis Restored Its foundation was lOO coitex square. The foundation, or ped- estal, was an elevation of three combined bases, each relatively smaller than the one on which it rested ; i. e-, each super-base was about 3 coitex less in dimension than its sub-base, and each of the three bases was about 6 coitex in height, thus making the combined base about i8 coitex in height. From the compound base rose a colossal shaft to the height of about 80 coitex. Each corner of the shaft was crowned with a block of Kintlin, and from these, of the same material, rose four smaller shafts, one from each block, that supported a large Kintlin basin, in which pure water from the rain-fall was gathered. On the front of the base of this great Maretux were three large steps of Kintlin which led up to a grotto-like opening in the first section of the base, through which one might enter. Within this section a flight of Kintlin steps ascended to the third, or upper section of the base, which was divided into four chambers. (Dn one side of each chamber a large tank was located. Square Kintlin tubes or pipes connected these with the basin on the summit, through which the water passed from it into the tanks. These were also utilized as conductors of air from the lower chambers to the outer atmosphere at the summit. In connection with the basin there was an apparatus by which the flow of water was con- trolled. The walls and floors of the four chambers were of solid Kintlin. There was an exterior opening from each cham- ber, through which to admit light and air. These chambers were dedicated to the four seasons of the year, at which times, on stated days, or four times a year, the people from the aistie and surrounding country gathered there for religions services. Each individual brought a large vessel, in which to carry away some of the sacred water from the tanks for a bath at home- As each person entered to get his supply of sacred water, he first placed his vessel on the white tank, then knelt down on one knee, raised both hands, palms together, above his head, and uttered a prayer. This was in such words as the soul prompted. Then rising, he filled the vessel and departed in peace. Above each tank was the following inscription: (/^7-/i-GttAir-lr7/^A1l-0f'l-l^ifh 7 J/AL-yT/PLCflr-^ 192
  11. 11. k Links and Cycles The following is a translation of the foregoing inscription, according to the language and characters, as utilized in Teltzie Zret, in the third Efremetrum: Tes^^^muse ent ush ler el-zes'es Gala lep let ler-rez' cletz nud c6-di'ze. As I bathe in the pure waters, so God help me purify soul and body. The tanks were at all times kept sacredly clean and pure. The only inscription on the exterior of the Maretux was as follows : En'thlis les-et' Gala. Sacred unto God. Small Maretuxze of this kind were erected all over the Lon- tidri, but were built in accord with the taste of the people in the Teltzie where they were located. In a beautiful Cergu, in the center of the great white aistie of Miezietory, was a magnificent Maretux known as the E-16n- ket're. It was constructed as a symbol of certain principles, and also as an artistic ornament, suitable to adorn the beautiful ais- tie. Its solitary base and approaches covered an area about 200 coitex square. The base was 10 coitex in width and the same in height. It was characterized with an opening in front, to which an approach was made by a flight of steps. The top was adorned with a square projection on the center of each side, the base conforming to their shape- In each projection, excepting the front one, was a large opening. Above the solitary base rose the main shaft, to the height of 50 coitex. Above this a shaft of lesser dimension rose to about 15 coitex. This was crowned with a beautiful dome, upon which were represented geometri- cal and astronomical characters ; and finally, from the dome, rose a central standard of Cletie (silver), in the form of a cross, the three points of which outlined the triangle- From the three points were radiations of Uzie (gold), thus outlining three small triangles^ which gave the efifect of a triangle of triangles. The exterior of the base and shafts was solid; but the dome was one great hall with arched openings on each side for obser- vatory purposes, and furnished seats for public use. A rotunda extended from dome to base, around which was a spiral stairway, by which to reach the dome hall. The dome was supported by four walls, which thus divided the base and shaft into four 193
  12. 12. Submerged Atlantis Restored rooms that extended in height from base to dome. Arched openings in each wall afforded entrance and exit from room to room, as well as to the rotunda. The exterior was adorned with equestrian statues, which were placed on either sjde the opening leading to the rotunda. The one on the right was that of a fe- male figure, seated upon an Hittraina. She was in stately pose with garments gracefully floating backwards, as if in rapid flight. Her head was adorned simply with a wreath of leaves. She held out a partially unrolled manuscript, on which the following inscription was wrought in golden characters, for the people to read: (A.lh A, ii-rn % ^h^ zc- ?rA.ii- ni o 7-A,ii-m-?cf- Following is the translation of the foregoing inscription, ac- cording to the language and character writing in Teltzie Ket, in the third Efremetrum: Tun lu neh lash ce'luth si nu men'den tin gelt em si thiin nalt tin gel tiz niid ke-me'let nu nalt Ga'la gelt lav iin le. Thou who art the representative of all wisdom, we would ask of thee that we may know and understand all that God would have us be. Note.—The term "un" was used for both pronouns, "we" and "us," the context governing the same- On the left was a male figure, seated in a stately position upon a Zen'thra (Atlantian animal), his only garment being a plain, loose robe, that extended down to his feet. Nothing adorned his head excepting a flowing suit of hair. He held a sceptre, crowned with a golden anchor, in his hand. This statue was intended to represent or symbolize Trust, or the anchorage of the soul in Gala ; and that Gala had given to man the force to overcome all things, if he so willed it. The general symbolic idea of the entire structure was in it- self a drama to the people. In its height and beauty they saw that which portrayed the force of Gala to construct the "all beau- 194
  13. 13. Links and Cycles tiful," which through contemplation brought to them the light of truth; in its whiteness, the purity of the light of truth, such as came to them from above; in the sheen of the Uzie and the Cletie, the beautiful light that adorns the spirit after it has left the material form, as it gathers wisdom, and blends into condi- tions of knowledge and truth. In the Zenthra, they recognized strength and endurance. So should man, when going forth on his. missions in life, do so with great determination, and by being forcible and strong in every effort, conquer all things. In the Hittraina, they recognized the quality of fleetness, which should attend their efforts in life. In the female who was represented as riding it, the affection and love that quietly and mildly con- quer where all .else fails ; and a virtue that should at all times accompany the conquests in life, in whatever avenue they may be. 195

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