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USH AT'LAN-TI-AN MA-RE-TUX'ZE,

ORTHE 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 andTruth. It was composed of three parts, viz., pedestal, columnand 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 foundin Ethiopia, and the Yellowstone Park of the United States of

America. It was quarried from the Aelkedze near Atara, andafterwards transported to the place of its erection. This wasdone by animal force, as electricity had not come into use as amotive force at that period of time. This material was usedprincipally for the construction of Maretuxze, or monuments.

The erection or construction of this great Maretux was begunby Gal-tha'za, the first Efremetrum of the Lontidri, at the timehe 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 onesbeing understood by the peoples of those periods as "word signs,"

and some as "syllable signs," while in some cases the entire wordwas written out by characters belonging to the period of timeand 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 andmore 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-historicto 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, whichlatter is an offspring from the Atlantian.

Furthermore, differences in relation to the parts of speechare to be encountered, when translating from the Atlantian to theEnglish, and other languages, which make the characters seeminadequate to syllabification, or word formations, in the earlyAtlantian 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 inscriptionsand translations of the ancient Atlantian, with commas, so thatthe reader may see how many characters are required for thetranslation of the words.

In the first Efremetrum and even prior to that time, the termKa'la was used in the sense of "God.". In the second, the termwas changed to Ga-ha'la, which continued into the early part ofthe third,- when, under, the teaching of Alem Prolex, it waschanged 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, cameinto office, as the third and last Efrmetrum of the Lontidri, his

effigy and spiritual thoughts were sculptured similarly to those ofhis 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 thenine inscriptions of the Efremetrumze, that had place on theMaretux, 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 ushquel'ter Ga-ha'la iiz elt cled.

God within, God in all, seek in thy soul, the greater Godyou will find.

• - *8. Ush tes ent za'ten get le led-mede ent onts f^ clat '-^

tel'ta-ec hist- i.y \JThe 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 andthird inscriptions of the first Efremetrum, is represented by threecharacters, a partial syllabication, a linguistic influence havingarisen from the teachings of Galthaza, who had been chosen as

Efremetrum from Teltzie Zret, and wrote and spoke the languageof 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 abovethe 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 Maretuxand the Kelete, were numerous Maretuxze which had beenerected 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 verylarge 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 principlewhich 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 goldenradiations.

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 prayerunto 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 usto 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 noinscriptions 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 ofthe people who passed and re-passed, enroute through the great

Tynger of AtaraNear 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 recumbentposition, with his feet projecting in front, and his head turned

as if looking back toward the aistie. It was thus erected andheld 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, ofboth soul and body. Amid the adornments which Nature hadplaced 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, knownas 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, onstated days, or four times a year, the people from the aistie andsurrounding country gathered there for religions services. Eachindividual brought a large vessel, in which to carry away someof 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, hefilled the vessel and departed in peace. Above each tank wasthe 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 andbody.

The tanks were at all times kept sacredly clean and pure. Theonly 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, andalso as an artistic ornament, suitable to adorn the beautiful ais-

tie. Its solitary base and approaches covered an area about 200coitex square. The base was 10 coitex in width and the same in

height. It was characterized with an opening in front, to whichan approach was made by a flight of steps. The top wasadorned with a square projection on the center of each side, the

base conforming to their shape- In each projection, exceptingthe 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 crownedwith 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 domewas one great hall with arched openings on each side for obser-vatory purposes, and furnished seats for public use. A rotundaextended from dome to base, around which was a spiral stairway,

by which to reach the dome hall. The dome was supported byfour walls, which thus divided the base and shaft into four

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rooms that extended in height from base to dome. Archedopenings 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. Sheheld 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, inthe third Efremetrum:

Tun lu neh lash ce'luth si nu men'den tin gelt em si thiin nalttin gel tiz niid ke-me'let nu nalt Ga'la gelt lav iin le.

Thou who art the representative of all wisdom, we would askof thee that we may know and understand all that God wouldhave 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 positionupon a Zen'thra (Atlantian animal), his only garment being aplain, loose robe, that extended down to his feet. Nothingadorned his head excepting a flowing suit of hair. He held asceptre, crowned with a golden anchor, in his hand. This statuewas intended to represent or symbolize Trust, or the anchorageof the soul in Gala ; and that Gala had given to man the force toovercome 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 sawthat which portrayed the force of Gala to construct the "all beau-

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tiful," which through contemplation brought to them the light oftruth; in its whiteness, the purity of the light of truth, such ascame to them from above; in the sheen of the Uzie and theCletie, 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 recognizedstrength and endurance. So should man, when going forth onhis. missions in life, do so with great determination, and by beingforcible 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 maybe.

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