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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.
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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"
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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.
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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
:
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«i,ffl
USH IN-THA-O'ZA MA-RE'TUX SI AT'LAN-TIS.
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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
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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
;
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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
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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).
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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-^
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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
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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-
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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.
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