Class Book .OlAkL GopghtN? COPYRIGHT DEPOSIT. -^ f; peluae.p- The morning light of Science shines On all the old prophetic lines; We break the mystic seals of old, We read their symbols manifold; For modern Science holds the keys Of nature's threefold mysteries. The measuring reed of Hebrew seer, The Branch of Israel's House is here; That Law within the human mind Which all the sages sought to find; That Sun, whose twelvefold rays shall bless The endless reign of righteousness. » Y/, 9 <$ M&.3 ™&£*s®x^& I CHICAGO.! Published by the School of Culture, 17 Tribune Building. 3-ir .= THE BOOK OF LIFE. Genesis.— Origin of Worlds— Ages of the Earth— The Solar Sys- tem—Stellar Movements. Chapter First.— Historic Evolution— First Races of Men— The Seven Civilizations. Chapter Second.— Physical Life of Man— Functions of the Body— Types of Life— The Brain, Chapter Third.— The Trinity in Man— Sacred Numbers— Lo- cation of Faculties. Chapter Fourth.— Celestial Mechanics— Geometry of theBiain —Law of the Ellipse— Laws of Beauty. Chapter Fifth.— Crown of Life— Waves of the Forces— Spirit and Matter— Spiritual Spheres and Influences. Chapter Sixth.— Law of Responses— Polarity of Faculties- Spheres of Contrast —Laws of Gesture. Chapter Seventh.— Phases of Life— Personal and National Life— Evolution of Society. Chapter Eighth.— Social Life of Man— Structure and Plan of Society — Basic Laws and Constitution. Chapter Ninth.— Seven Seals of Truth— Doctrines of Religion —New Jerusalem- -Tree of Life— The Messiah and Israel.- Chapter Tenth.— Universal Synthesis -Laws of the Universe — Logic and Science- Universal Language. Chapter Eleventh.— Integral Education— Methods of Culture —The School, College and University, Chapter Twelfth.— The New Earth— The New Covenant- Marriage, the Home and the Temple— Costume— Sym- phonies of Sense and Soul Destiny of Nations. Copyrighted by the Author, 1884. Final revision, 6240, A. M.; first planned, 6216, A, M. Chicago: Press of J. L. Regan & Co. ^jtejMfeYf itLHYXX&JfflB 1WLXmiLti$p& ' Jfeiii^||# life 6 THE BOOK OF LIFE. The Design. Man is the crowning form in the great scale of earthly existence. The twelve laws which rule his mind and body constitute a perfect system of Human Life. They solve all the great problems which concern the present happiness and the future destiny of man. And they bring all this within the range of such scientific proof as can be understood alike by all persons. In the work of life, the mind and the body perpetually respond to each other. They are higher and lower parts of the same scale of harmonies. We must study the structure of the body in order to understand the wonder- ful mechanism of the mind. And the body itself rests upon the earth. Its growth and perfection depend upon the fruits of the field, the climate, the soil, and other ter- restrial forces. So that in turn we must read the fossil- written record of the earth's geologic ages in order to learn its many steps of preparation for the noble advent and life of man. Hence in this Book we first sketch the genesis of the earth and the heavens, by which man is surrounded. We then examine the physical structure of man, as a basis from which we consider his mental life as an individual, and the collective life of communities and nations. This science gathers the rich harvest from many cen- turies of human culture. Among all civilized nations of past times we may find fragments of the truths which are united under the light of these twelve laws into one clear and practical system. But these fragments were imprac- tical, they could not be applied in actual life, until the uniting laws were discovered. They have been elaborated by the work of many masters of thought. The Author of this Book occupied twenty-six years of close and careful labor in working out the details and demonstrations of these laws, and in comparing the immense mass of facts upon which they rest. The reader may be assured that at no point has the author neglected to use any knowledge which was accessible to historical research or to scientific experiment. Although much of the work consists of discoveries THE TWELVE LAWS. "*! 8 THE BOOK OF LIFE. which are original with the author, yet the reader will find in the Analytic Index a few hundred out of the many references which might be given to eminent author- ities which were consulted in its preparation. From the beginning to the end of the Book, the abundant engrav- ings and the numerous tables will make the pathway of the student clear and attractive. Genesis of Worlds. The universe is ruled by one system of laws. The same forces shaped the minute cells and the far-sweeping stars. The earth began its career as a revolving sphere of cosmic gas and dust, about thirty thousand miles in diameter. At the center of this great sphere was the place of least mechanical movement and disturbance. And it was here that the work of solidification commenced. The cosmic dust and gas entered into new chemical unions, and these became centers for gathering and con- densing the surrounding material. This process went on until the earth-sphere was reduced to a globe eight thou- sand miles in diameter. As a mass it was solid, but in many parts of its interior were long lava-pools of molten matter. These were the result of chemical action, and many of them were hundreds of miles in length. Some of these still remain as the source of earthquakes and volcanoes. A few substances were all that nature required to work those mighty changes in the primitive world. Oxygen forms forty-five per cent, or nearly one-half of the earth's crust, and this gas also constitutes eight-ninths of its mass of waters, and one-fifth of its enveloping atmos- phere. In the air, the other four-fifths is Nitrogen, and this gas also plays an important part in the composition of rocks and of animal bodies. Hydrogen forms one- ninth of water. Calcium is the base of the extensive lime- rocks of the Silurian and other geological formations. Aluminum exists extensively in clays and other rocks. Silicon forms the vast masses of granite, gneiss and sand- stones. Carbon is the great base not only of the coal beds, but also of animal and plant structures. Iron, AGES OF THE EARTH. 9 copper, gold, silver, mercury, tin, lead, zinc, and a few other useful elements, exist in comparatively small quantities. Seven great forces were concerned in those vast move- ments of early creation. Gravity marked elliptic orbits for the path of worlds. Electricity and magnetism polar- ized and thus rotated these worlds on their axes. Chemic force, heat, and light built up the solid rocks and arranged their wide spread layers. And the vital force crowded the sea and land with the myriad tribes of animal and plant life. These forces held the same relations to each other then as now. No new forces were either brought into existence or destroyed. The materials which were used had always existed in one form or another. For Matter, Ether, and Spirit, alike possess eternal forces. After the general surface was formed, vast areas of the primitive rocks were thrown up during the early periods. The materials of these were afterward worn down by the action of water, heat and the atmosphere. Nearly the entire surface of the earth was covered with water, and the sediment deposited in this formed the larger part of all the rocks known to us. The layers formed at the bottom of the sea in this way, were afterward elevated above its surface, often to be worn down again and form new layers or strata. However vast the mountain ridges may seem, yet they are only lifted above the regular curve of the earth about the one-fourth part of the known thick- ness of the stratified rocks. This is a very slight flexure when compared with the size of the earth. While the process of formation over some areas was thus going on for centuries, other surfaces were at the same time above the water, and were accumulating noth- ing. Their hard minerals were simply crumbling into soils under the influence of heat and moisture. So that we do not find any one system of rocks existing in every part of the earth. Many strata have been upheaved, dislocated, broken, contorted, and even quite inverted. The edges of the layers are thus in many places exposed, and we may walk 10 THE BOOK OF LIFE. over them and measure their thickness. Were all of the formations to be found in one place, and we could there cut a slice out of the earth, thirty or forty miles deep, we should find the various rocky strata arranged as shown in the first engraving of this chapter. Beneath the stratified rocks are others which are unstratified. The latter were the oldest and formed the principal materials from which the others were produced. The unstratified rocks are chiefly granite, seven ite, porphyry, greenstone, basalt, trachyte, amygdaloid, and modern lavas. The stratified rocks themselves form two classes. The lowest of these two classes contain no traces of ever hav- ing supported life. These include gniess, mica-slates clay-slates, hornblende slate, talcose slate, quartz rock, sandstones, conglomerates, and limestones. Seven Ages of the Earth. The higher class of stratified rocks are distinguished by containing fossils or the remains of animals and plants which have turned to stone. These remains were imbedded in the rocks while yet they were in a soft state as mud or sand. These strata embrace the Silurian, Devonian or Old Red Sand- stone, the Coal-period, Permian, Oolitic, Cretaceous, Ter- tiary, Drift, and Alluvium. Each of these systems is supposed to include all those strata which were formed while the conditions over the earth were essentially the same. We may quite as properly classify these formations according to the kinds of life which predominated in each one. This will give us the same divisions as before, except that the Permian, Oolitic and Cretaceous are grouped together as the age of Reptiles, and the Drift and Alluvium as the age of Man. We will then have seven ages; the Azoic or lifeless age, the age of Molluscs, of Fishes, Plants, Reptiles, Mammals, and of Man. These are shown on the left side of the engraving, as so many ascending steps in the pathway of organic life. From the age of molluscs up to that of man, the climate, the atmosphere, and the soil, were constantly GEOLOGIC HISTORY. 11 becoming more perfect, or better adapted to sustain the higher types of life. And through all of these ages there was a steady and resistless march of organic life toward more perfect forms. This is the most important law yet established in regard to the evolution of the earth. And it rests securely upon an immense array of carefully observed and collated facts. The great branches of the animal kingdom were repre- sented in the age of molluscs. But the higher types were there only in their lowest classes. For example, the first vertebrates were fishes, and not until comparatively recent ages do we find mammals, the highest class in this division. It was a great change from the burning rocks of the granitic period to the wide seas in which the slates were deposited. Very different from this, again, were the many low islands and shallow seas of the silurian age, when life became possible for the first time. The ani- mals and plants were then all marine. Countless molluscs swarmed in the ocean, with a few radiates, articulates, and, toward the end of the period, some fishes. In the Devonian period, the aspect of the earth had not greatly changed. The area of the land was somewhat more extended, and its altitude was greater. Fishes were then the dominant life of the seas, and they perhaps reached as high forms as they ever have since. The age of plants, or Coal period, seems like a transi- tion to more modern conditions of life. Most of the lands were still low, if not marshy, and covered with luxuriant vegetation. Gigantic ferns, thirty feet high, calamites and mosses of proportionate size, were among the forms which marked this great era of plant life. Their almost incredible abundance may be judged from the depth and extent of the coal beds which were formed from these plants. In some places, single beds of coal are fifty feet in thickness. Until the coal age, the hot and dank atmosphere had contained an excess of carbonic oxide, a gas noxious to the higher animals. Hence no mammals and birds had 12 THE BOOK OF LIFE. yet appeared. This excess of carbonic oxide was trans- formed into the solid plant-tissues of the coal period. The lurid air was now purified, it was fit to be breathed and to transmit the rays of the sun. The orb of day was scarcely visible before this period. The age of Rep tiles was now ushered in, and they were represented by the gigantic saurians, the iguana- don, a lizard thirty feet in length, with the ichthyosaurs, plesiosaurs, and their congeners. In this period also we find the first traces of birds. In the Tertiary period the continents had assumed nearly their present outlines, and the huge mammals of that "age, the mastodon, elephant, and dinotherium, roamed through forests and along rivers like those which meet our eyes to-day. The Alluvian and Drift succeeded the tertiary. The rich deposits of soil along river-beds, and the accumu- lated vegetable mold on extensive plains, had prepared the fair earth for the abode of man. The earliest ages of the earth witnessed the most vio- lent storms and convulsions of nature. Bains came in torrents and floods. The uplifted rocks and hills were worn down far more rapidly than at the present time. We can discover very easily the successive order in which the layers of rock were formed. But it is far more difficult for science to decide upon the amount of time required for their formation. Science would now assign one solar cycle of 1040 years to each of the great geologic ages. Six thousand years, or six creative days, elapsed from the first appearance of life on the earth to the time when the Adami, the lords of the seas and the land, could appear and assume dominion. At the ijresent time, the deposits of sediment at the mouth of rivers are sufficiently rapid to account for the depth of all the geologic formations. Some of these deposits or deltas are hundreds of miles in extent, but many of them only cover limited areas. In the earliest periods of the earth's history the washiDgs of the sea shores had an immense and widespread influence in SOLAR SYSTEM. 13 these deposits. The matter from which the earth was at first formed was gathered from the cosmic matter which exists everywhere in the interstellar spaces. Such is the account which science is now able to give of the steps of creation. Its main features agree with that account which Moses revised from the old Chaldean tablets. The latter probably date back to 2000 years B. C, or nearly five hundred years before the era of Moses. These tablets themselves profess to be records of early traditions. Neither of these two accounts pro- fesses to have been given by direct inspiration. Cosmic Motion. Our highest admiration is excited when we contemplate the mechanism of the heavens. The uncounted worlds of space move swiftly around their grand orbits in virtue of the simple attractive and repulsive forces which are inherent in each atom of matter. This gravitic force acts according to the law that every body in the universe tends toward every other one with a force which is directly as the quantity of matter, and inversely as the square of the distance. This law is a mathematical necessity from the fact that every force radiates in all directions from the point of emission. At a distance of four feet the force would be spread over a surface sixteen times greater than at one foot. And the amount of force exerted on a given surface would of course be sixteen times less. The sun constantly pours forth the radiant floods of Light, Heat, and Chemic force which illumine and vivify his attendant worlds. And between these worlds there is a constant interchange of these three great forces. In our opening chart of the Earth and the Heavens, these are represented by the dotted lines as seven streams, cen- tering upon the temple. The arrows indicate that the currents are flowing in both directions. The Solar System. The earth on which we live is one member in a family of worlds which form the solar system. This family consists of eight Primary Planets, twenty-three or four Secondary planets or moons, and a 14 THE BOOK OF LIFE. large number of very small planets or asteroids. One hundred and eighty of these have been already discov- ered. A number of comets also belong to our system and have regular orbits. The sun and planets are not perfect spheres in form, being slightly flattened at the poles. The difference in the two diameters in the case of the earth is about twenty-six miles. The planets and comets revolve around the sun as their common center, the time of revolution in each case constituting the year of the planet. These times are given in the following table, together with the magni- tudes of the planets, their mean distances from the sun, and their relative sizes as compared with the earth. Ceres is the only asteroid given in the table, and our moon is the only satellite given. Our opening chart represents the solar system and marks the orbits of the planets, but without any attempt to show their relative magnitudes and distances from the eun. These could not be shown without using a chart many feet in diameter. TABLE OF THE SOLAR SYSTEM, Diameter Volume, the Mean distance Revolution in miles. earth baing 1. from the sun. in its orbit. The Sun.. 860,000 1,300,000... . Mercury.. 2,950 1-19.... 36,000,000.. 87 d. 23 h. Urn. Venus.... 7,800 9-10.... 66,000,000.. 7 & months. Earth 7,912 1____ 91,000,000.. 1 year. * Mars 4.500 1-6.... 139,000,000.. 1 y. 10 m. 21 d. Ceres 160 265,000,000.. 4 l / 2 years. Jupiter... 89,000 1,400.... 476,000,000.. 12 years. Saturn... 79,000 1,000.... 872,000,000.. 29 years. Uranus... 35,000. 88.... 1754,000,000.. 84 y. 3 m. Neptune.. 31.000 60.... 2746,000,000.. 164 y. 6 m. Our Moon 2,153 1-49.... 91,000,000.. 29d. 12h, 44m. 3s. A mere inspection of this table must impress us with the vast dimensions of our solar system as compared with distances on this earth. We can travel around the earth, twenty-four thousand miles. This is the longest distance which we can directly realize through the senses. Compar- ing this distance with the diameter of the solar system. PLANETARY MOTION. 15 the latter is two hundred and twenty-four times greater. And yet the solar system itself dwindles into a mere speck if we compare it with the uncounted system of worlds which fill the realms of space. Satellites. The earth has one moon or satellite, Ju- piter has four, Saturn eight, Uranus four, and Neptune two. Both the satellites and the primary planets around which they revolve, shine by reflecting light from the sun. To an inhabitant of our moon, if such exist, the earth would appear like a moon, only thirteen times larger than ours. Through the telescope our moon appears to be covered with precipitous mountains and rocky wastes, with an entire absence of water on the side turned to us. Elliptic Orbits. The orbits of the planets are ellip- ses, having the sun in their common focus. These paths of the planets around the sun are very nearly circles, the long diameter of the earth's orbit being only one-thirtieth greater than the shorter one. The propert 1 ''^ of the ellipse are explained in the fourth chapter of fchij Book of Life. Most of the comets have exceedingly eccentric orbits. That is, they are very long in proportion to their breadth. The planetary orbits are elliptical as regards the sun, but if the earth or any other planet in its annual circuit around the sun could leave an actual track in space, that track would be an epicycloid and not an ellipse. For the sun, accompanied by the whole solar system, is moving forward in space, through an immense orbit around the Pleiades. So that at the end of the year the earth does not return to the point whence it started, but to another point, perhaps a hundred millions of miles distant. The epicycloid is like the curve which would be described by a point in the rim of a carriage wheel as it rolled onward. The earth is thus related to the sun through the forces of the ellipse. But its wider relations to the stellar systems are through the forces which are expressed in the epicycloid. Spiritual Sun. The sun occupies one focus in the great ellipse of our system. In the other focus, the tele- scope shows us nothing. But the law of the ellipse 16 THE BOOK OF LIFE. requires that this focus should also be a center from which forces radiate. Science would therefore declare that in this focus we are to find the great Spiritual Sun of our system, the resplendent center of its spiritual life and celestial forces. When the earth attains its complete spiritual atmosphere, that most glorious of the two great lights of heaven will be fully visible to man. Radius Vector. If we draw an imaginary line, called the radius vector, from a planet to the sun, this line will sweep over equal spaces in equal times. We see from this that as the planet approaches nearer the sun, at one point of its orbit, it moves faster, and at the point of greatest distance it moves the slowest. Periodic Times. The periodic time of a planet is that which is required to complete its revolution around the sun. Now the squares of the periodic times of any two planets are proportioned to the cubes of their mean distances from the sun. For instance, Jupiter is five times farther from the sun than the earth. Multiply this number three times by itself, 5 x 5 x 5=125. This number 125 is precisely double the time of the revolution of Jupiter, multiplied by itself. It is the same for all plan- ets, satellites and celestial bodies. Solar Cycles — The revolutions of the earth, the moon and the sun, have a direct and well marked effect not only on the physical growth and life of plants and animals, but also upon the social or historic life of men. The great events on the dial plates of history synchronize with these cosmical revolutions. The day contains 24 hours, and is measured by one revolution of the earth on its axis. The month extends between one new moon and another, the time of one revolution in its orbit, or 29 days, 12 hours, 44 minutes, and three seconds. The year or apparent course of the sun around the earth, from any given point in its orbit to the same point again, occupies 12 months, 10 days and 21 hours; or 365 days, 5 hours, 48 minutes, and 49 seconds. These three periods taken singly will not measure each MEASURES OF TIME. 17 other without a fraction. Calling the year 365 days, there is almost one day of excess every fourth year, hence Julius Ceasar proposed to intercalate one day every fourth year as Leap year. But the slight excess of 11 minutes and 11 seconds by this method, amounts to an entire day, or 23 hours, 50 minutes, and 50 seconds, in every 130 years. Omar the Persian, (1079 C. E.) proposed to interpolate a day, as in the Julian system, every fourth year, only postponing on the 33rd year the intercalation, which on that system would be made on the 32nd. This is equiva- lent to omitting the Julian intercalation altogether in each 128th year (retaining all the others). To produce an accumulated error of a day on this system, would require a lapse of 5000 years. In the Messianic age the year is divided into 12 months of 30 days each. This leaves five transdays at the end of each year. On intercalary years, six transdays. These transdays are used in making the annual change of office, employments, and studies. The year commences on the 21st of March, or the Vernal Equinox. The day begins in the morning, measured from sunrise on the vernal equinox, and the 24 hours of the day are numbered consecutively from the morning hour of one day to that of the next. This avoids the awkwardness of being obliged to add A. M. or P. M. to each hour before we can know whether it is an hour of the day, or of the night. The hour itself is divided into twelve parts (five minutes each, by Old Style) called horines, and each horine into twelve parts or minims (25 seconds). Each minim contains twelve parts or timets, forming the smallest required units of time. The hours from morning till night are given to the interests of the twelve groups of faculties, in orderly suc- cession. The religious faculties come in the seventh or the twelfth hour of the day, by this arrangement. The week contains twelve days, and the twelfth has three hours for the Keligious group, this having united with it the groups of Bulership and Culture. The year 2 18 THE BOOK OF LIFE. contains 30 of these weeks. The Mosaic week of seven days was based alone upon the seven upper groups of faculties, without recognizing the five lower ones. That week with its Sabbath was sufficient as a type of the coming Age of Peace. But that age is based upon twelve and not upon seven foundations. Seven alone is only a dynamic number. Twelve includes both dynamic and structural numbers. It is necessary that the element of time or movement, and that of structure should be in harmony in the true life. But with twelve departments and only seven divisions of time, the two elements cannot be made to agree. A cycle is a period which brings into harmony different celestial revolutions, containing a certain definite number of each, without a remainder or factor. The period of 1040 years is a cycle at once secular, lunar, and diurnal or terrestrial, of the most perfect accuracy. Now this period of 1040 years is exactly the difference between the 1260 and the 2300 year periods named in the book of Daniel and in the Apocalypse, as prophetic times. Each of these latter periods has played an important part in the past history of nations. These past phases belong to transition, disorder, and development; and consequently the prevailing factors in them are dynamic and earthly, and not spiritual and constructive. Future Measures. In future history, from the begin- ning of Messianism, the constructive, or factors of organ- ization, will rule. Then 1260 and 2300 will disappear as measures of eras, while 1040, with its factors and aliquot parts, will become the standard of division in historic periods. This cycle of 1040 years is called a Millean, (Mil-le-an.) 1040 is 7 times 144 plus 32. It will be subdi- vided into 7 periods of 144 years each, a great Week of Years, with a period of 32 years in which to prepare for the next age. The factors of 1040 are 4 x 26 x 10. It con- tains 4 the first number of organization, with 26, the number of the Human and the Divine Attributes; of the great Name; and of the Bulers on the Thrones, Its last CAUSE OF SEASONS. 19 factor, 10, is the number of material and spiritual law and power. Phases of Planets. The moon revolves around the earth every month at a distance of 240,000 miles. The moon revolves on its own axis in the same time that she goes around us. As a consequence, the moon always presents toward us the same face. During a part of her monthly course, the sun shines on that side of the moon which is opposite from us. And as we only see the re- flected light of the sun from the moon, of course the moon then appears dark to us. We see less and less of her face, until, when nearly between us and the sun, she becomes invisible. Then we see more and more of her face until the full moon. Venus and Mercury being nearer to the sun than the earth is, they exhibit to us a series of phases like those of our satellite. In the same way, the earth itself would show phases to an inhabitant of Mars or of any planet which is farther from the sun than we are. In the dark period of the moon she still reflects back to us a small portion of the light which she has received from the earth. This is tertiary sunlight. Eclipses. When the moon passes directly between the earth and the sun, it intercepts the light of the latter, and then we have an eclipse of the sun. An eclipse of the moon is caused by the passing of the earth between the sun and the moon. There can not be less than two nor more than seven eclipses of the sun and the moon each year. The eclipses of these bodies are in the same regular order in periods of eighteen years and ten days, the Metonic cycle. Causes of the Seasons. The paths of the planets around the sun, and of the satellites around their primar- ies, are all in nearly the same plane. If we draw a broad belt east and west around the heavens, and sixteen degrees wide, it will include all the planetary planes. This belt is the Zodiac. The fixed stars which appear in this belt are divided into twelve constellations. Through one of these the sun seems to pass during each month of the year. It is, however, the movement of the 20 THE BOOK OF LIFE. earth itself which thus successively brings the sun into range with the constellations. A line drawn through the center of the earth from north to south would lie in her axis of daily revolution. This axis is not perpendicular to the plane of the earth's orbit around the sun, but is inclined to that plane at an angle of 23J^ degrees. As a consequence of this, at one period of the year, or during the northern Summer, the north end or pole of this axis points more toward the sun, and the northern hemisphere receives the more direct rays of heat and light. As a result it has a higher temperature than in winter. The same bundle of the sun's rays which would cover a given surface of the earth in the summer, would, by this obliquity, be spread over a greater surface in winter and thus the heat would be less intense. During our winter, the south pole inclines more to the sun, and it is then summer in the southern hemi- sphere. Nearer to the Equator the variation would be less, and the temperature would be constantly high. The sun seems to travel backward and forward from the tropic of Capricorn to the tropic of cancer. And following in his wake, a wave of verdure seems to spread from the equator toward the poles. Thus by the simple inclination of the earth's axis we have five broad climatic Zones of heat around the earth — a north and a south frigid zone, a north and a south temperate, and a central torrid zone. In our initial chart of the earth and the heavens, the observer is supposed to be facing northward. If the observer looked southward, the sun would appear in the other focus. Comets. The comets are masses of gas, or of vapor, or of cosmic dust, with bodies from thirty to 3,000 miles in diameter, and usually having trains or tails. These are sometimes 100,000,000 miles in length. Three of those which belong to our solar system have had their times of revolution ascertained. Encke's comet revolves in three years and a half ; Biela's in six years and three quarters; and Halley's in seventy-five years and a half. COSMIC EVOLUTION. 21 Fixed Stars. Far beyond the boundaries of our solar system are the fixed stars, the nearest of them not less than twenty millions of millions of miles distant. It is alpha of the Centaur. Through the telescope they present no sensible disc or surface like the planets, but shine as brilliant points of light.. Between two and three thousand of these stars are visible to the naked eye, while many millions can be seen through the telescope. Many of the fixed stars are larger than our own sun, and may have planetary systems revolving around them. For a long time these stars were supposed to be immovably fixed in the heavens. Even now very few of their motions have been well ascertained. In our Chart, the groups of fixed stars called Ursa major and minor are seen at the upper left hand. One of these is Polaris or the pole star, toward which our north pole now points. On the right side are the fixed stars of Andromeda, with a nebula. Composition of Stars. Through the wonderful power of spectrum analysis, man has been able to dis- cover the very substances of which the cosmical bodies are composed. That profound means of search has shown us that even the most distant of the planet- ary and stellar worlds are composed of chemical ele- ments similar to our own. At least this is true of the more important elements. In the atmosphere of the sun, the spectroscope shows the presence of iron, sodium, potassium, barium, etc., but no gold, silver, copper or zinc. Immense masses of incandescent gas, chiefly hy- drogen, flame up from the sun as rose-colored protuber- ances. Cosmic Evolution. Throughout the universe, mat- ter and spirit have the same properties. The law which rounds the dew-drop also rounds the spheres. The form- ation of planets, suns, and systems, is governed by the forces of gravity, cohesion, heat, chemistry, light, crystal- ization and polarity. These same forces are now at work all around us. We may study their methods, and from these we may look into the past and decide what were the early processes of world-growth. 22 THE BOOK OF LIFE. The substances of the universe may be included in three classes — Matter, Ether, and Spirit. In another place we shall study the nature and relations of these more fully. In this place we need only to consider the universality of these substances. The interstellar spaces, millions of miles in extent, appear to the telescope to be absolute vacaDcies. But everywhere across these vast apparent intervals, substance is just as continuous as it is in the solid walls of the earth. Where it appears to be thin and highly attenuated, the intervals between the atoms of matter are occupied by the ether. And the ether in the ordinary state does not impress our senses at all. Just as pure sunlight appears to have no color but only transparency to our organs of vision, so is the ether transparent to all of our senses. The cosmic matter between the planets and stars exists in the form of dust, of gas and of vapor. Nor has this cosmic matter ever been absent from these interspaces. In many directions through the stellar universe we may see collections of this cosmic matter condensing in the form of Nebulae. It was from this all-extensive reservoir that the matter was at first collected to form our solar system. The primary condensation of the nebulous cloud was caused by the crossing lines of force in the vast sweep of other stellar systems. This nebulous cloud was already an elliptical disc in form, though somewhat irregular in outline. The attract- ive and repulsive forces within established its rotation, and the forces of other systems acting upon it, gave it a movement as a whole around the distant Alcyone. At different points in this disc the work of aggregation com- menced, and these were the beginnings of planets. The solidifying nucleus of each planet was surrounded by a mass of nebulous matter, from which materials of increase were derived. Thus it would happen that not until a late period in the development of a planet would its envelope become sufficiently exhausted of solid matter to have a clear atmosphere left. In one case, that of Saturn, a part of the surrounding cosmic matter assumed and retains CONDITIONS OF LIFE. 23 the form of rings. In other planets it all took the form of moons and satellites. The succeeding steps of planet growth, the formation of varied series of rocks and soils, have already been described in treating of the geologic ages. In the fifth chapter of this Book we shall consider the part which spiritual forces took in that early work of cosmic evolution. Conditions of Life. The climatic zones of the earth were the primary conditions which favored the develop- ment of life in one place rather than in another. The extremes of heat and cold are almost alike unfavorable to the higher forms of life. The north temperate zone is best of all these belts of thermal power. If we take a ten-inch map of the world and draw our two ringers from the Yellow Sea westward to the Golden Gate of Califor- nia, they will pass over those countries which have pro- duced the highest thought and moral power of the world. Next in the importance of their influence over life are the mountain chains, the altitudes above the sea, and the river courses through extensive valleys. On the Eastern Hemisphere, the trend of the mountains is east and west. In the Western Hemisphere it is northward and south- ward. The course of these chains exerts a modifying influence over the winds and the rainfall, and these in turn over vegetation. The wide and fertile valleys of the Euphrates and the Tigris offered most tempting fields for the nascent civil- ization of our race. And it was here that the eldest tra- ditions placed the primitive man. Along the rich valley of the Nile, its annual overflow enabled them to dispense with instruments for plowing and planting. They needed but to "cast their seeds upon the waters," to insure the harvests with their abundance. These conditions fore- told and made possible the development of an early Egyptian civilization. In Eastern Asia the long valleys of the Hoang-ho and the Yang-ste-Kiang invited the hand of early races and lifted agriculture to the highest dignity of the empire. From the southern face of the Himalaya Mountains, the 24 THE BOOK OF LIFE. Ganges and the Indus rivers poured their stores of wealth through the lower lands of Hindoostan. In America, the high table lands of Peru and Mexico gave a salubrious climate even under the fiery sun of the tropics. Thus physical geography alone is sufficient to tell us where the early races of men would plant the seeds of civilized society. And when colonies branched forth from these primitive nations, they would naturally follow along valleys and settle upon river courses. The new modes of travel now used, the steamship and the railway, have enabled man to partly overcome those natural con- ditions which guided his earlier career. Yet these con- ditions still exert a mighty sway over his physical as well as his mental advancement. Future of the Earth. The past achievements of science and art lead us to expect the most wonderful results in the future, from the modifications of the climate, the soil, and the surface of the earth. New chemical discoveries will unlock the icy zones of the north and the south, clothe them with verdure, and cool the hot breath of the tropics to the freshness of temper- ate climes. Under a system of combined industry, the civil engineers will reclaim the deserts and make them blossom as the rose. Yast industrial armies will be animated by a noble enthusiasm in making the earth a garden of beauty, the fit abode of a redeemed race. The stability of the earth is secured by cosmic laws whose cycles sweep through millions and billions of years. Standing before that sublime vista, the human race may well ask itself if it is not eminently worth its while to place itself in harmony with those majestic laws of the universe. For those same laws reach to the very center of man's nature. Man is linked with past history, his actions terminate upon future generations. In the light of these truths, the study of his mental and physi- cal constitution assumes a transcendent importance. The primitive races of men appeared when the earth was prepared to sustain the highest life. But a man does not re- member when he was born. And the human race depends upon tradition, or inspiration, or science, to describe how it came into the world. 25 26 THE BOOK OF LIFE. Creation of Man. The voice of Tradition is nearly unanimous in assigning the creation of man to the agency of spiritual beings, of gods or of angels. It is not easy to tell how far tradition is a mixture of facts, of instincts and of imagination. Its testimony must be accepted with great caution. In the Hebrew writings we find Inspiration declaring that Yehovah created man. In the first chapters of the Bible a very little only is said about the manner in which it was accomplished. " Yehovah formed man out of the dust of the ground, and breathed in his nostrils the breath of lives, and man became a living soul." In this account we are not told what processes were used, or what steps of development were passed through. Ever since that time the body of each human being has been formed from the dust of the earth. Man forms his bodily tissues from the food he eats, from grains and fruits and flesh. But only last year these were formed from the dust in which they grew. At the present time it requires digestive organs to transform these grains and fruits into our flesh. The Bible does not say what method was used in forming the body of Adam, beyond what is implied in the Hebrew phrase "Vayomer Elohim, " translated " and God said, " and beyond the assertion that God was his father. Bat this phrase vayomer elohim really signifies, accord- ing to the laws of the Hebrew language, that " seven forces were used as threefold factors, " in each act of creation. The phrase is repeated at each act, that is, nine times. Modern science also recognizes seven forces, gravity, heat, chemic force, light, electricity, magnetism, and vital force. And science affirms that all these must have taken part in the creation of man. So far, science and the Bible agree. At the beginning of its existence, every plant or animal consists of a minute or microscopic cell or cells. But this cell itself must be produced by a parent plant or animal. In case of the first man and woman, science must then assign the agency of spiritual beings, and these CREATION OF MAN. 27 must have had the same shape as man. The material for making these human bodies must have been collected directly out of the earth and the air, and arranged around the spiritual forms, instead of being, as now done, arranged around a physical germ under the spiritual force of the parents. In other terms, the first human beings were incarnated spirits. For a spirit is an organ- ism and is not less complex than a material body; and in all cases, the spiritual forces of the parents, no less than their physical forces, determine the form and haracter of the offspring. The work of incarnation took place according to natural laws of the spirit, and not in defiance of these laws. Such is the clearest hypothesis which science has to offer concerning the origin of man. The great type-forms of animals and plants are based upon universal laws of structure. Within each one of these type-forms a great variety of individual develop- ment is possible. Organic nature is plastic. The power of being molded by external influences is, indeed, a peculiar characteristic of living objects. But the sweep of adaptation is always confined to the typical form. The acorn becomes an oak and not a beech tree. The sheep does not bear lion's whelps. The highest kind of an animal begins as a simple cell. It goes down to the bottom of the living scale. Its germinal cell appears to be as simple as that in which the lowest plant originates. Yet in reality it has been impressed by the far higher spiritual forces of its parents. And under the guidance of these forces it will rise far higher in the scale of com- plexity than would be possible for the plant-cell. Chem- istry reports the same combination of substances in the lowest animal germ-cell as those which exist in the high- est. Other tests and not those of chemistry must be used to detect the differences between the two cells. Phases of Complexity. The growth of each living object exhibits a series of changes from very simple to more complex forms. These changes are effected by the addition of new parts, and by variations in their form and arrangement. The latter is much the more important 28 THE BOOK OF LIFE. part of the process. For example, one of the crinoids had 300,000 muscles. But these muscles were all alike in form and arrangement. The only motions which they permitted were those of reaching out its tentacles, grasp- ing its food, and drawing this into its mouth. But in man, the comparatively small number of 232 muscles are constructed and arranged so differently from each other that they enable him to perform an exceedingly great variety of movements. Evolution requires conditions. But external condi- tions are not all that is required. A man needs ground on which to build a house, but the house is not gen- erated and produced by the ground. The latter is only one out of several factors. At the end of each geologic age of the earth, the conditions had become such as to favor a higher kind of life. By passing through the form of organized bodies, matter becomes more and more vitalized, it acquires a more permanent tendency to vibrate in unison with the living forces, and is thus more capable of being molded into new kinds of organic forms. The higher kinds of animals and plants do not spring from the lower by direct descent. They rest upon the lower as a house rests upon its foundations. The camel, the horse, the sheep and the ox, were important elements in the beginnings of society. Until the earth produced these, and until it bore the higher kinds of grains and fruits, its conditions were not fit for the life of man. In the Tertiary and drift periods these favorable conditions were attained. And it is only where these geological formations were well developed that we should look for the first appearance of the different races of men. Centers of Origin. The human race, at the present time, consists of certain well-marked types or Races. The most prominent are the White, the Brown, and the Black races. Each of these had a separate geographical region which was its center of origin. The black or Negroid race started its career in the eastern part of the Soudan. This is marked with a star PRIMAL RACES. 29 in the map of Africa. From this point they spread east- ward, southward and westward. More than two thou- sand years after their origin, they were joined on the east by families of Karaites who had crossed from Aden in southern Arabia. They proceeded together along the eastern side of Africa as far south as the present Zulu Land. In our Chart of Races, the Negro face is from the Egyptian sculptures 1300 B. C. In the thirty centuries which stretch from that day to this, the negro has not changed his essential features. His wooly hair, depressed nose, thick lips, and brownish black skin, were as con- spicuous then as now. The Kamite mixture gave a higher nose and forehead, with better mental capacities. The negro race can easily adopt the highest civilization, but it can not originate one for itself. The Brown eace had its cradle in northern Hindostan. At that time the Caspian sea extended eastward for fif- teen hundred miles, between the Altai and Thian Shan ranges of mountains. This vast inland sea rendered the climate south of this region far more moist than at pres- ent. One branch of the brown race was the Dravidian, which still holds its place in Northern India. A part of them passed southeastward to farther India and south- ern China. A second branch of the brown race crossed between the Hindoo Koosh and the Himalaya mountains into the modern Turkestan, and marched eastward into China. They settled along the Hoang-ho river, and thence spread southward. This branch of the race was dark yellow in complexion rather than brown. A third branch stretched westward to Persia. Two thousand years later the brown race penetrated to the great islands southeast of Asia. Other branches reached North Amer- ica on its western side. As a type of the brown race we have chosen for our Chart the face of Kong-fu-tse, or Con- fucius. This truly great man represents the Mongoloid stem in its best estate. The Mongolians showed an early capacity for an origin a 1 civilization. In America the first appearance of man was in Peru, in Mexico, and north of the Mexican gulf. This was 30 THE BOOK OF LIFE. about the thirtieth century, A. M. These American tribes bear a strong resemblance to the brown Dravidians. They were civilized by men of the white race who had drifted across the Atlantic from the Cape Verd islands about 4200 A. M. Their memory was preserved in tra- ditions until the time of Columbus. They had intro- duced a rude architecture and many skilled arts. The White Kace. A thousand years had almost passed since the planting of the human race in Africa and eastern Asia. The valley of the Euphrates was now to witness the advent of the fairest and highest of all the races of men. These were the Adamites, the men with red or roseate complexions. The creation of Adam was 6240 years before the present writing. That is, 4356 be- fore the Christian Era as now reckoned. Or, 4329 years before the Augustan Era. It was six astro-cycles before our own time, and at the beginning of the cycle. Eden. The alluvial tract- between the Euphrates and the Tigris rivers consists of a series of more and more elevated plateaus from the south to the north extremity. It was in this fertile region that the white race found its first home, the long famed Garden of Eden. The name Adam signified both earth or clayey soil and the reddish complexion of this lord of creation. It was at first a per- sonal name and was afterward applied to his descendants. This name was preserved in the Chaldean tablets, made 2,000 years later, and copied by Moses. The first woman of this race was Chavah or Eve, a Hebrew word meaning " life " or the mother of life. The traditions of this first pair were handed down through successive generations. Tiiey were written in hieroglyphs or picture symbols, and finally copied into the ordinary language of the peo- ple. In such symbols the equality of woman with man would be shown by making her proceed out of his side. And this harmonizes with the teachings of science. For the vital node of vibration in Adam was used as the focus for gathering the materials from which to form the body of the woman. See the Axis chart in the sixth chap- ter. This would give the appearance of her proceeding THE FLOOD OF NOAH. 31 from his side. The woman's desire for wisdom and immortality would be shown by a tempting serpent, for the sepent in those countries was long regarded as a sym- bol of those qualities. Adam and Eve dwelt in a coun- try so fruitful and beautiful that it might well be called a garden. Moses felt little fear that the symbols used in his account would be confounded with the realities. He was writing for a people who were accustomed to use the tree as a symbol of life, and the serpent as an em- blem of both evil and wisdom. In the ninth chapter of the Book of Life we may learn how deeply this symbol- ism was based in the laws of our nature. During a period of sixteen hundred and fifty-six years the Adamites spread through the valley and along its great rivers. A single branch of the family had separated entirely from the rest. These were the Cainites. They crossed the Tigris eastward and built a city which they soon abandoned. Then they wandered to the northward and passed over the Taurus mountains. Their branches became the primitive peoples along the southern shores of Europe. They long remained the rudest and most uncultured of all the Adamic branches. The Flood. One tribe of the Brown race, calling themselves the sons of the god El, or Al, had reached the Euphrates valley from the east. They inter-married with the sons of Adam or Adamites and became noted for their prowess as hunters and warriors. The Adamites rapidly became corrupt, they vied with the beasts in sen- sualism and cruelty. This provoked the indignation of Yehovah and He resolved to destroy the Adamic race, and only save the one upright and righteous family of Noah. To this man Yehovah gave warning of the impending Hood. Noah therefore built a ship for himself and his family, and into this took pairs of animals from the fauna of that region. The annual floods of the Euphrates and the Tigris would be dangerous even in the present age if the inhab- itants did not know the regular time of their approach. But in the time of Noah the east winds had gathered up 32 THE BOOK OF LIFE. the waters of the Caspian sea and the surcharged clouds poured their torrents across the river country of the Adamites. The few thousands who constituted this people were swept from the face of the earth. The ancient writers tell us that the flood " covered the whole earth," but we must understand this phrase in the limited sense in which it was then used. It expressed the regions known to those writers, and was about a thousand miles in breadth. Less than one-fourth of this region was then inhabited. Such a flood was possible without using anything more than natural causes. But these causes were invoked to execute a divine judgment. The Chaldean accounts of the Flood, written in cunei- form letters on brick tablets, agree in all essential outlines with that account given by Moses. When unwise men have attempted to put modern meanings into ancient words, then those accounts seem fabulous and exaggerated. In the Chaldean tablets, the name of Noah is given as Hasisadra. The flood had not simply destroyed the life of West Asia. It had swept away many terraces of the great valley, including the site of Eden. The work of peopling the country was now to begin anew with Noah's family, consisting of himself and wife, his three sons Shem, Ham and Japheth, with their wives. The Noachites. Our map of the Noachites will illustrate the spread of this family. At first they tarried on the west bank of the Euphrates as marked by the sun on the map. As shown by their portraits at the head of this chapter, these three sons of Noah had strongly con- trasted characters. Shem was intellectual, intuitive, and highly religious. Ham was fiery and impulsive, with strong appetites and quick perceptions. Japheth was quickly impressible to external nature, guided by judg- ment rather than by feeling, and with strong traits of personal independence. He had the lightest skin of the brothers, and Ham the darkest; " sun burnt," as his name implies in Hebrew. Some of the Shemites were dark and others were light complexioned. OKIGIN OF NATIONS. 33 The family of Shem gave off four branches. The eldest son, Elam, turned southeastward to Persia, the ancient Elam, and became the founder of that nation and empixe. The second son was Asshur and he crossed the Tigris and founded the Assyrian nation. Eber was the grandson of Shem through Salah and Arpakshad. He founded the Hebrew nation or Israelities, and the west Arabians or Jocktanites. The latter turned southward and settled along the eastern coast of the Eed sea, but never became prominent. The Karaites formed three well marked divisions. Ham, or rather Kam, as it is written in Hebrew and Egyptian, had three sons who became fathers of nations. The first was Cush, and a part of his descendants pushed southward along the Persian gulf and eastern Arabia and thence westward along the sea coast to the strait of Bab-el-Mandeb. A part of them crossed this strait into Africa, and mixing with negroes founded the African nation of Cushities, or " Ethiopians" as the Greeks after- ward named them. Thus there came to be a land of Cush in both Asia and Africa. The most famous of the sons of Cush was the mighty hunter and warrior Nimrod. We have given his portrait as handed down on the numerous Chaldean tablets and cyclinders. He built the cities of Babel or Babylon, and Erech, Accad and Calneh, and Nineveh. The first Chaldean civilization was thus Kamitic in character, while the neighboring Assyrian was Semitic. The period of Nimrod was about 2250 B. C. The next division of the Kamites, under Mizraim, and Phut, entered the Nile valley and founded the massive civilization of Egypt, B. C. 2450. They named the country Kam, after their ancestor, and the name Egypt was of later origin among the Greeks. The last branch of the Kamites was under Canaan and settled along the Jordan and the east shore of the Mediterranean. They were afterward driven out by the Israelites. The best historians of modern times regard as substantially correct the account given of these early families in the tenth chapter of the Mosaic Genesis. 34 DISTRIBUTION OF NOAH's DESCENDANTS. DISTRIBUTION OF NOAH'S DESCENDANTS. Now these are the generations of the sons of Noah; Shem, Ham, and Japheth : and unto them were sons born after the flood. The Sons of Japheth; Gomer, and Magog, and Madai, and Iavan, and Tubal, and Mesheeh, and Tiras. And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. And the sons of Iavan; Elishah, and Tarshish, Kittim, and Eodanim. By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations. And the Sons of Ham : Cush, and Mizraim, and Phut, and Canaan. And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. And Cush begat Nimrod: he began to be a mighty one in the earth. He was a mighty hunter before the Yehovah: wherefore it is said, Even as Nimrod the mighty hunter before the Yehovah. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneb, in the land of Shinar. Out of that land he went forth to Assyria, and builded Nineveh, and the city Rehoboth, and Calah. And Resen between Nineveh and Calah; the same is a great city. And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim. And Pathrusim, and Casluhim (out of whom came Philistim,) and Caphtorim. And Canaan begat Sidon his firstborn, and Heth. And the Jebu- site, and the Amorite, and the Girgasite. And the Hivite, and the Arkite, and the Sinite. And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest unto Sodom, and Gomorrah, and Admah, and Zeboim, even un f o Lasha. These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations. Unto Shem also, the father of all the children of Eber, the brother of Japheth, and the elder, even to him were children born. The Children of Shem ; Elam, and Asshur, and Arpakshad, and Lud, and Aram. And the children of Aram; Uz, and Hul, and Gether, and Mash. And Arpakshad begat Salah; and Salah begat Eber. And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother's name was Joktan. And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah. And Hadoram, and Uzal, and Diklah. And Obal, and Abi- mael, and Sheba. And Ophir, and Havilah, and Jobab: all these were the sons of Joktan. And their dwelling was from Mesha, as thou goest unto Sephar, a mount of the east. These are the sons of Shem, after their families, after their tongues, in their lands, after their nations. These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood. From the tenth chapter of Genesis, in the Hebrew Bible, written by Moses 1486 B. C. MAP OF RACES. 35 ^a fr oftfoWg^dC^ t KORTH MPtrfPaged T¥ &tl e f s H? ct J% 0W K tfte ******* *i § Jerusalem (sa) rs of the "WSoie £arth**s Xnown to^r ■* foretold as thecapi Jkfoses. Cen.lOMrr^^/j^^ B.C. - '*$V% Salem a or .^ — Jerusah foretold as the cap tal of all the Nations. 36 THE BOOK OF LIFE. The family of Japheth or Iapet, bore five important branches. The eastern branch under Madai was the third. It penetrated the Iranian pleateau, and established the nation of Medes. A part of these Madai went still farther and settled in India, becoming the dominant race there. The second branch coursed westward under the leader- ship of Javan, or Iovan, and their children peopled the Troad, the isles of Greece, and later, the Italian penin- sula. The Ionians retain in modern times the tribal name of their ancestor. The tribes of Meshech and Magog went north of the Black and the Caspian seas and originated the Slavonic nations. Another son, Gomer, led his prolific family across the Taurus and the Bosphorus, and their descend- ants became the hordes of Kimmerians, Kelts, and Teu- tons, which slowly moved westward to the very extremes of Europe in the British isles. There, in Wales, we may still find a part of the family calling themselves by their ancient name of Cymry. Another division of the Iapetites turned southward and established the important Phenician civilization. This branch showed great commercial spirit and intelligence. Their ships ploughed the seas, they traded in distant climes. In the 16th century B. C, they had sent some of their colonies beyond the Pillars of Hercules (Gibraltar) to the Atlantic Islands. One of these was the now sunk and lost Atlantis. About the same time the Phenician s had greatly modified the hieroglyphic writing and in- vented a real alphabet. This was adopted by the Hebrews, Greeks and Romans. Value of History. The study of History has a two- fold value. It may stimulate us to noble endeavors by setting before us the illustrious examples of past ages. Or it may reveal the eternal laws of social life and na- tional harmony. It is to the first of these objects that previous historians have commonly devoted their works. They have exhausted their skill in painting the pomp and pageantry of chiefs and kings, the imposing array of PRE-HISTORIC AGES. 37 military conquests, and the succession of dynasties. But they have failed to penetrate the causes of national growth, prosperity, and decline, and they have only made very meagre records of that vast but more quiet growth of art and morals in which national life manifests its most vital energies. Indeed it is only through the brilliant scientific discoveries of our own age that we have been enabled to study history in its twofold aspect — to rightly estimate the worth of its examples, and to comprehend the majestic laws of which its individual facts are the expression. The human race, like a single person, is subject to nat- ural laws of growth and development. These laws de- termine alike its past career and its future destiny. The great civilizations of past times sprang forth in obedience to fixed laws within the constitution of man. The mighty law of progress forces the race of man along the march of historic ages, step by step, from the base rule of his lowest brain organs upward to the benefi- cent dominion of his higher faculties. On a map of the brain we may trace the entire chart of human history. This we have shown in the engraved Historic Tree. Pre- historic Ages. The first ages of the human race were ignorant, sensual, and nomadic. The physical wants of the body were the first to demand gratification. And only the rudest means existed to supply these wants. The primitive man did not bring with him into the world any store of knowledge or any acquired skill in labor. For many centuries the black and the brown races used axes of stone, and tools of bone and wood. The bow and the arrow were soon invented as weapons of hunting and of war. In fertile regions, even a rude culture of the earth sufficed to make it productive. Copper and the compound bronze were used before men discovered how to reduce iron from its ores. Simple forms of weaving were among the early triumphs of human invention. Before that, the tanned skins of animals served for cloth, Long after the Christian Era whole nations of men had been found who had not advanced beyond the stone and 38 THE BOOK OP LIFE. the bronze age. Such were many of the tribes in America when discovered by Columbus; and many of the African nations, still later. Such also were the cave-dwellers of Europe often found by the later Japhetic immigrants. The brown races did not attain the art of recording events and of preserving dates until about 2300 B. C. in China. At about the same time the white race had invented hieroglyphs and partial alphabets, in Egypt and in Chaldea. The African tribes had not raised themselves from the barbarism of the stone age after three thousand years of experience. But the Adamites quickly showed their fer- tility of thought and invention. In the seventh genera- tion from Adam we find Tubai-Cain described as an artifi- cer in bronze and iron. His brethren dwelt in tents, and his brother Jubal made instruments of music. Yet stone knives and other implements continued to be used to some extent long after iron and bronze had become common. "We find them among the ruins of Chaldean and other cities. Seven Civilizations. A nation, or the entire human race, has its phases of childhood, of youth, and of matur- ity. Through these phases we may note the successive gain of the higher organs of the brain over its lower and animal side. On three lines of growth we may trace the upward path of the race. These are the lines of the Intellect in the front, of Affection in the middle, and of Industry or the will in the back brain. It follows that society has three great roots or factors of growth, the intellectual, the social, and the industrial, as marked on the engraved Historic Tree. The central forces of every civilization were in the group of Familism, as marked on the Chart. From the mental faculties of this group arose the family, and the family gave origin to the tribe, the community and the nation. All critical historians now affirm that this was the case. From this center of brain growth these old societies spread their branches backward and forward. But none of them sent their aspiring shoots upward into SEVEN CIVILIZATIONS. TGV0&& z^KTessianffjri ^% s^C alone~repre -T sje/?fs*att of Man's Jictture, mm 40 THE BOOK OF LIFE. the lofty regions of the coronal faculties. That was left to be the complete expression of the Messianic or new civilization. Thus each great form of human society in past ages was dominated and took its cast of character from a limited region of the brain. Other regions of faculties were more or less active but did not rule or determine the course of development. Chung- Kwo. In the nineteenth century of the world, the early accounts and stories of China take on the historical form. The mists of tradition then began to clear away and the reigns of Yaou (2358 B. C.) and his successor Shun exhibit well established institutions. The Chinese already worked in metals. They wove flax into garments, and they raised sheep. The princess Se-ling-she had discovered how to produce and weave silk from cocoons. The Chinese character was marked by quick percep- tions, retentive memory, and strong rather than delicate sensations. They were patient, industrious, and gener- ally obedient to authority. The front brain, at its lower part, ruled them, the faculties of form, color, number, memory, feeling, appetite, and reverence or filial love. These were the elements of their greatness. Under the impulse of these faculties, they developed agriculture as the firm basis of the national life, and held the culture of the earth in the highest esteem. They preferred solid knowledge rather than brilliant fancies, and thought the examples of the past a safer guide than the untried schemes of the present. They naturally adopted a mild form of paternal government. The emperor was " the Father of his People" not less than the "Son of Heaven, " or Teen-tsze. From the Shoo King or Book of History, compiled by Confucius, we may learn what rules they regarded as important. The minister Yih, addressing the emperor, said that "Virtue is the basis of good government ; and this consists first in procuring for the people the things necessary for their sustenance, such as water, fire, metals, wood and grain. The ruler must also think of rendering HISTORIC SYMBOL. ^^S?3^ 41 42 THE BOOK OF LIM. them virtuous, and of preserving them from whatever can injure life and health." Confucius himself taught that "Man is a microcosm, and that by striving to improve himself by acquiring knowledge, by purifying his thoughts, by rectifying his heart and by cultivating his person, he would then be able to regulate his family. When he could regulate his family, he might then be able to govern a state; and when he could govern a state, he might then be trusted to rule an empire. The empire was as one family ; and as it was the part of the emperor to cherish and guard his people as a father does his child, so it was the duty of the people to render will- ing and submissive obedience to their sovereign. But when a ruler ceases to be a minister of Heaven for good he forfeits the title by which he holds the throne." "Reciprocity is the one comprehensive rule of life." The nation had been slowly developing for three centu- ries before the time of Yaou. It was averse to foreign wars and conquests ; its riches came from the fertile earth at home. Very early in their history they had invented writing. In the reign of Che-Hwang-ti, 221 B. C, the Marquis Tsae invented the manufacture of paper from the inner-bark of trees, ends of hemp, old rags, and fishing nets. Brush Pencils with ink were used for writing. The art of block printing was invented in 593 C. E. and movable types four centuries later. From this time on, great libraries became the glory and pride of the people, learning was everywhere encour- aged, and a general system of education became the settled national policy. The ruling traits of the Chinese character and the physical geography of their country were well fitted to sustain the expanding and stable growth of ages into one of the most populous empires of the world. At the present stage of its growth, it requires the fertilizing genius and science of Western nations before it can reach that high ideal foretold by its great sages, Confucius, Lao-tse, and Mencius. Cham or Kara. Egyptian civilization commenced its massive and vigorous growth under the most favorable NATIONAL PHASES. 43 44 THE BOOK OF LIFE. physical conditions. The mental power varies very widely in different races. The capacity to develop a civil- ization is only moderate in some while it is very great in other races, just as in some families, one child is seen with a quick and strong intellect, while his brothers may be very slow in thinking and in learning. In three centuries the descendants of Kam had raised Egyptian civilization as high as the Mongolians had reached in ten centuries. This Kamitic growth took a direction which was upward and backward, in the line of arbitrary power, and it quickly reached the period of conservatism. Whatever was durable, massive, and useful, impressed the Egyptian mind. Their genius was practical, not speculative. It was life, and not philosophy, in which they were inter- ested. With these Egyptians, Science only meant a col- lection of surface-facts, with rules for the various arts or hand-crafts. If their civilization, their art and their sci- ence, be compared with the standard of modern times, then their old knowledge seems very rude indeed. It required great patience to rear the vast temples, and the enormous pyramids which still attest the magnitude of their ambition. The sculptured faces and human figures on all of these oldest monuments, on all before the conquest of Cam- byses, exhibit the art of sculpture only in its primitive and childish forms. A similar remark may be made of the Chaldean and Assyrian sculptures which now (1884, C. E.) remain to us on their monuments. The palm trees of Egypt gave them admirable models for columns in architecture, and in the imitation of these they attained a high excellence. With painstaking fidelity, their sculptured bas-reliefs represent the minute details of their daily life, not less than the public affairs of their rulers. We know how they cooked, how they ate, drank, dressed themselves and bathed. We see alike their work in the shop, the house and the field. In all these Egyptian monuments we are not able to THE NILE. 45 BIRD'S EYE VIEW OF EGYPT. 46 THE BOOK OF LIFE. trace any gradual growth out of barbarous conditions to those of a higher kind. They reached very quickly all that was possible for them to attain. With such domi- nant faculties as they possessed, under the influence of mobility, economy, arrogance, defence and destruction, directed by sensation, perception and memory, with these ruling organs, there could be no high development of either science or art, as we understand them. An eternal sphinx stood before all the deeper problems of life. When Psametek I. opened the Egyptian ports to foreign commerce (624 B. C), it stimulated the Greeks to a new intellectual activity, but the reaction was disastrous to the old Egyptian civilization itself. It quickly invited foreign invasion, and first Cambyses subdued the coun- try (525 B. C), and later Alexander planted the city named after him, and under the splendid dynasty of the Ptole- mys, Egypt became like a Grecian colony. In its early times, the Lower, Middle, and Upper parts of Egypt usually had independent rulers', though all were essentially the same race of people. The separate records of these dynasties have thrown the early dates of Egyptian history into hopeless confusion. There are no certain dates before the 16th century, B. 0. India. The climate and rich mineral productions of India favored the early development of Hindoo civiliza- tion. Here nature had dealt out her treasures to man with a lavish hand. The line of mental growth in this people was in the direction of contemplative memory. Hence arose through many centuries vast systems of speculation, uncertain in their outlines and impractical in their aims. Before the Hindoo mind, the world of external nature seemed like an ever revolving and recur- ring panorama, incessantly coming and going. It was little matter to them in what part of this shifting illusion they might stand. They asked many kinds of questions in philosophy, but they answered none. For they sought first those subjects which were farthest from them, and not those which were nearest. It would be useless to look for exact dates under such mental tendencies. EGYPT AND INDIA. 47 Like many other nations, their earliest literature is in the form of poems, and these grew by slow accretions to a great volume like the Mahabarata. In the twelfth cen- tury B. 0. the Brahminic religion had assumed form. Six centuries of trial proved how much this lacked in saving power, aud then Guatama sought anew to solve the prob- lem of evil. He founded Bhuddhism, and while this failed to supplant Brahminism in India, yet it was intro- duced in China and there became the leading religion. In the ninth chapter of this Book of Life, the various religions of the world will receive special consideration, and the real truths which they sought to express will be explained. The arts of agriculture, of weaving, dyeing and other handcrafts had made considerable progress. The north Iranians or Medes were near of kin in blood and thought to the Hindoos. It was the Japhetic race from Media who had passed into India and by contact with the Dravidian race there had developed religion and litera- ture. The Iranians embodied their religion in songs or Gathas, about 1500 B. C. These were included in the Avesta-Zend about 1260 B. 0. by Zarathustra. This civ- ilization grew until we find (630 B. C.) its two branches the Medes and Persians assume a leading position among oriental nations. They developed in a high degree the artistic sense of beauty. By the Mohammedan conquests of India (from 1001 C. E.) the influence of Persia as well as Arabia again became an element in the growth of Hin- doo civilization. Semitic. The Semitic civilization arose in the basins of the Euphrates and Tigris rivers and divided into three well marked branches. These were the Chaldean, Assyr- ian, and Hebrew. Looking at our chart we see that these sprang from the dominant faculties of the group of wealth, centering in those of familism. It was these rul- ing organs that gave the Assyrians and Chaldeans their boundless delight in power, wealth and war. The Hebrew branch centered more on the group of familism and this imparted the deep religious tinge to all their civil and religious institutions. 48 THE BOOK OF LIFE. The first settlement of Chaldea was Kamitic or Cush- ite, but this was soon overlaid by the Semitic people and influences. The Cushites and Asshu rites or Assyr- ians were so much alike that we can not discriminate their faces on the monuments. The rich and fertile alluvial plain which was ancient Chaldea stretches along the rivers some four hundred miles, by one hundred in breadth. In the days of Chal- dean glory, a vast network of canals and water courses furnished and regulated the irrigation of the whole country. A bountiful soil easily supplied the wants of a teeming population. This was the only country where wheat grew and still grows wild. Grain commonly re- turned two hundred fold to the sower. The traveler was greeted with the sight of fragrant groves of palm trees aDd magnificent gardens, "rising like islands from a golden sea of waving corn." The highways were thronged with passengers going to and from the great marts of trade and commerce. The land was rich in corn and fruits and wine. It was here that Nimrod laid the foundations of the city of Babel or Babylon, 2250 B C. Before this time the people there had only traditions and not history. Abundant clay gave a plastic and cheap building ma- terial, and the bricks of Babylon and Assyria still endure the changes of time. The Chaldeans soon learned to stamp brick tablets, and thus hand down a historic record to posterity. In later ages they gathered libraries of these tablets numbering twenty or thirty thousands. They patiently cut figures upon hard stones. They wove fine fabrics, of linen, muslin and silk. But rulers and rich men absorbed the easily produced wealth from the peo- ple. The great buildings were for the kings, and nobles, and gods. Science was little developed, and art was incipient. Selfishness ruled the national character far more than in China or India. Eber, the grandson of Shem, settled in Padan-Aram or Upper Ur of the Chaldees. Three centuries after the flood, the families of the Hebrews or Eberites were SEMITIC CIVILIZATION. 49 established here for a short time. From here Abraham set forth in obedience to a divine call. He journeyed south to Canaan, and from there his grandson Jacob took his family to Egypt. After two centuries Moses led these Hebrews out of Egypt. They were now a nation of twelve tribes and a numerous people. More than all other ancient systems, the Mosaic civil polity secured the rights and welfare of the common people in the most direct and complete manner. He sought to deliver his people from the aristocratic oppression which he had seen in Egypt, and from the confused multiplicity of gods in Chaldea and Canaan. In another part of this Book we shall consider the import of his work and its perpetuity. In that age, science was not born. Symbols took the place of realities. The Hebrew race was then a prophecy, not a fulfilment. Japheth. The first branch of the sons of Japheth to reach civilization had stayed the nearest home. They had turned down the east coast of the Mediterranean sea, They founded Phenicia. They invented an alphabet, and a little later they established commerce on the sea. They stood in friendly relations with the Hebrews when the latter had driven out the Canaanites, who were of another blood. Hiram king of Tyre assisted Solomon in building the temple at Jerusalem. The genius of Phenicia affected and stimulated the other branches which had gone to Greece and Italy. They remained in communication with these branches. The families of Iavan, Elishah, Tarshish, Kittim and Roda- nim, planted colonies all along their path from Aram to Italy. These branching stems grew up in Phrygia, Lydia, and Lycia, and in the Troad. And thus it came to pass that the earliest Grecian civilization was not in Greece itself but in Asia Minor. In the time of Homer its center was in Asia rather than in Europe. Many of the greatest of the Grecians were born outside of Greece proper. Such were Homer, Aristotle, Apelles, Pythag- oras, Archimedes, and others. The Grecian, or Greco-Roman civilization was thus 4 50 THE BOOK OF LIFE. planted on a sea coast and in islands the most diversified in the world. These physical features of the country impressed and molded the Greek character. Here was to be produced the most varied talents and the most elabo- rate genius that the world had seen. The infancy of Greek national ]ife may be reckoned from the Homeric age (1200 B. C.) to Thales, 636 B. C. The Greeks of that age believed that the sky is the floor of heaven; that the earth is flat, and full of dragons, monsters and marvels. Already in this period, their art was emerging from the fixed and stiff forms of Asia. Grecian Childhood lasted from Thales to Socrates (468 B. C.) It was a period of active but not of fruitful spec- ulation. Thales taught that the first principle of all things is water; that humidity originates warmth, and that the world has a soul. Anaximenes said that the air is the primitive thing, all things spring from it, and the air is God. Diogones thought that the air has knowledge and is conscious. Anaximander discovers the obliquity of the Ecliptic, but thinks the earth is a cylinder (610 B. C.) In other respects he was like a Darwinian, for he taught that in creation the sun acted on the primitive miry earth, producing filmy bladders. These, becoming surrounded with a prickly rind, burst, and animals came forth. Man was first ejected as a fish. Pythagoras believed that all things are constituted by the laws of Sacred Numbers. (540 B. C.) The phase of Grecian Youth extended from Socrates to Epicurus, 341 B. C. Socrates taught that mathematics and physics lead to vain conclusions, and his pupil Plato thinks that the senses are illusory, and he believes that God, Matter, and Ideas are the three primal principles. Epicurus believed in pleasures through temperance, and rejects the doctrine of immortality. But it was in the domain of art that this age of Greece was to make its most brilliant achievements. For several centuries the Greeks had carefully studied the external anatomy of mam They now showed the results in the first statuary and busts that had been correct in form and proportion. GREEK CIVILIZATION. 51 They imitated nature in her most graceful moods. Phidias, Praxiteles, Apelles and many others, carried art to a wonderful degree of excellence, the admiration of all succeeding ages. Maturity in Greece was ushered in by Aristotle, 384 B. C. He formulated the Inductive Method or Logic in science, and taught that organic beings form a connected chain. In physiology, he thought that the brain is devoid of blood and of sensation. Euclid develops Geometry, 300 B. C. and Archimedes (287 B. C.) writes on the sphere, cylinder, endless screw, and many other physical prob- lems. Eratosthenes (276 B. C.) unfolds the first princi- ples of geology, and Hipparchus discovers the precession of the equinoxes and catalogues 1080 stars (160 to 145 B. C.) The Greeks had now laid the foundations of exact physical science. But they were not to rear the superstructure. We have sketched the fairest side of Greek national life. On the other hand, they were warlike and ambi- tious. The conquests of Alexander tempted them to broader arenas of martial glory and they soon fell beneath the mightier arm of Roman warriors. It was Roman ambition that prematurely stopped the development of Greek intellect. Rome was a diverse beast, a compound of bear, lion and wolf, '* with great iron teeth." Rome itself sank in the luxury gotten from the spoils of its war- like robberies. Its international roads were only extended war-jmths. And its policy of national unity was summed up in two words — police and taxes. Christian civilization planted its roots in the fertile soil of the Roman. Here it received the abundant endow- ment of literature, of art and of wealth. It started forth in the direction of spiritual life and culture, of uni- versal brotherhood and peace. But it turned aside into the unfruitful paths of faith and dogma. By the greatest of misfortunes the Christian doctrines fell into the hands of monastic teachers. In their fierce revolt from Roman luxury they forgot that faith meant fidelity to truth. They constructed elaborate and absurd 52 THE BOOK OF LIFE. systems of theology in place of a system of life. Under the influence of the Alexandrian school of Platonists, Christian theology turned its back on the promises of a righteous kingdom on this earth. It became aD Egyptian sphinx, with riddles for doctrines. Its head was indeed human, but its body was a beast. Had Christian teachers accepted in good faith the teachings of Christ and the prophets, how widely different had been the develop- ment of modern Europe ! Christianity was master of Europe, of western Asia and of north Africa. What did it show for this ? It brought forth the Middle Ages, a thousand years of intellectual stupor, of moral twilight and of social degredation. The instincts for science are strong in the Japhetic race. In the twelfth century, when the Christian Cru- saders came in contact at Jerusalem with Arabian civili- zation it stimulated them anew to the study of science. From the fifteenth to the nineteenth centuries the dis- coveries of Copernicus, Gallileo, Kepler, Newton, Harvey, Dalton, Cuvier Gall, Mayer, and a host of other great minds, paved the way for a new civilization. But this civilization could not take its definite and ultimate form until social science was discovered. THE FOBUM AT BOME. CHRONOLOGY. 53 CHRONOLOGY. Explanation. — In the following tables we use dash lines to divide off the ages into periods of 1040 years. This is an- Astro-Cycle or Millean. As a starting point, we assume the date of 6240 years before the present year 1884 of the Christian Era. That starting point is exactly six Milleans from the present year 1884. It is also 3609 years before the Era of Nabonassar, and 3680 years before the Olympiads of Gorcebus, and 4329 before the reign of Augustus. By using this era of Creation, we are able to express any known date of history with one set of figures, because it is placed before them all. We may write A. M. after it to signify year of the world, Anno Mundi. Or we may use it without these letters, or simply, M. In these tables a few dates are enclosed in parentheses, thus : (721 B. C), the letters B. C. meaning before the Christian Era, and C. E. meaning after that era. l— 1 A. 11. First Year. Creation of Adam and Eve in Eden. This was seven hundred years after the Brown and the Black races had been created. It was six Milleans after the first appearance of life in the Silurian age. Adam and Eve (Cha- vah) were expelled from Eden for disobedience to Yehovah. They bare Cain and Abel, and Cain slays his brother. After- ward they have Seth and other children. 130— Birth of Seth. Adam lives 930 years. 1056 — Birth of Noah, ninth generation from Adam— Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, Noah, (Kali Yug period of India begins, 1255.) 1656— The Euphratean Flood destroys all the Adamites except Noah and his family. His three sons repopulate the earth. They originate the Semites, Kamites, and Iapethites. 1906— A monarchy founded in Egypt or Kam, by Mizraim, called Mina, or Menes. Elam settles in Persia. Lower Babylonia set- tled. 1998— Yaou and Chun establish the kingdom of China or Chnng-Kwo (2358 B. C.) Assyria settled by Asshur. 3 2106— Nimrod becomes famous. He builds Babel or Babylon, Erech, Accad, Calneh, and Nineveh, (2250 B. C.) He unites Chaldea or Babylonia into one empire. About this time Cuneiform writing invented in Chaldea. 2156— The patriarch Shem dies, aged 600 years. 2186— The great Pyramid of Oizeh completed, (2170 B. C.) 54 THE BOOK OF LIFE. 2335- -Abraham born. He was father of the Israelites. (2021 B. G.) 2434— Abraham enters into a covenant with Yehovah, and the next year Isaac was born. His mother was Saiah. (1921 B. C. ) 2475— Isaac marries his cousin Rebekah. (1881 B. C.) 2495— They have twin sons, Jacob and Esau. (1861 B C. ) 2535— Jacob, afterward named Israel, marries his cousins, Rachel and Leah. He has twelve sons, Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulon, Joseph, and Benjamin. There was one daughter, Dinah. These sons became the heads of the twelve Tribes of Israel. 2603— Joseph sold by his brethren into Egypt, where he becomes a ruler under the king, Amenoph. (1753 B. C.) 2625— Jacob enters Egypt with his family. He lived 147 years. 2784— Birth of Moses, the Hebrew law-giver. (1572 B. C.) 2806 — Phenician civilization comes into prominence. (1550 B. C.) They invent the first real phonetic Alphabet, afterward copied and modified by the Hebrew and the Greek nations. 2811 — Kammurabi, the Arabian, conquers and rules Babylon. His dynasty lasts 245 years. 2856— Iranic civilization becomes prominent in Persia. First songs of the Avesta. 2864— Exodus of Israelites from Egypt, under the leadership of Moses. This was March 21st, 1492, B. C, and 430 years after the covenant with Abraham. They had been in more or less servitude about 200 years. Amunoph I. was then king of Egypt, 18th Dynasty. 2904 — Israelites receive the Mosaic Law, and under Joshua are led into the land of Canaan, which they conquer. 2956— The Assyrians, under Tugultitinip, conquer Babylonia. 3056 — The Vedas or sacred books of India compiled, and the poems of Homer recited in Greece. (About 1200 B. C.) 4 3201— Birth of Samuel, last of the Judges of Israel. (1155 B. C.) 3260— Saul anointed king of Israel ; rules 40 years. (1096 B. C.) 8292— David anointed king. Rules 40 years. (1064 B. C.) 3340 — Solomon succeeds his father David ; reigns 40 years. 3344 - Solomon lays the foundation of the Temple. (1012 B. C.) 3380— Rehoboam rules Judah. Ten tribes revolt under Jeroboam, forming a separate kingdom, the "House of Israel" or Eph- raim. (976 B. C.) 3456— The prophet Alesha ministers in Israel. 3580 -Olympiad of Corebus, the first authentic date in Greek history. (776 B. C.) 780 years after Athens was founded. 3586 — Invasion of Palestine by Pul, king of Assyria. 3603— Foundation of Rome, according to Varro. (753 B. C.) 3609— Era of Nabonassar, Babylon independent under him. 3635 — Samaria taken by Sargon, king of Assyria. Captivity of the ten tribes of Israel. (721 B. C.) This was 255 years after the Division from Judah. These ten tribes were never brought back. Their restoration was promised under the Messiah. 3635— Total eclipse of the moon, March 19th, 4 x /2 hours before mid- night, at Babylon. Sargon or Shalmaneser, king. 3645 (?)— Invasion of Judah by Sennacherib. 3689— Reign of Assur-bani-pal, king of Assyria, He gathers a library of cuneiform tablets. (667 to 625 B. C.) 3754— Siege and capture of Jerusalem by Nebuchadnezzar of Baby- lon. House of Judah captive. (602 to 958 B. C.) This was 127 years after ten tribes were captive. The prophet Isaiah dates CHRONOLOGY. 55 from 808 to 726, B. C. Daniel commenced his prophecies soon after this captivity. Siddartha, or Gautama, established B ud- dhism in India 3776— Jeremiah and Baruch, with King Zedekiah's daughters, escape and are supposed to reach Ireland, 580 B. C. 3779-Ezekiel has a vision of the Temple and the New Jerusalem. 3805— Kong-fu-tse (Confucius) teaches in China, Lives 86 years. 3818— Cyrus, the Persian, takes Babylon. (538 B. C.) 3820— End of Judah's 70 years of Captivity. Cyrus sends back 42,360 people of the tribes of Judah, Levi, and Benjamin. Nehemiah and Zerubbabel were leaders. (536 B. C.) 3841 — Conquest of Egypt by Cambyses, the Persian. 3898 — Queen Esther (Hadassah) procures favors for her people the Jews, from the Persian King, her husband. 3899 — Ezra returns to Jerusalem, authorized by Artaxerxes to rebuild the Temple. He leaves March 20th and reaches Jerusalem July 10th, 457 B. C. 3912— Brilliant age of Greece. Pericles ruler. (444 B.C.) Appelles the painter ; Herodotus the historian and Phidias the sculptor. 3946— Malachi the last of the Old Hebrew Prophets. 3972— Birth of Aristotle (384-322 B. C.) He founds Inductive Science. 4022— Alexander the Great fights the Battle of Granicus. In 332 B. C. he founds Alexandria. 4033 — Alexander dies at Babylon. His kingdom divided into the "Four Horns" of Daniel, viz. — Ptolemy takes Egypt, Antigo- nus rules Syria, Lysamichus rules Asia Minor, and Cassender rules Greece. 4156 — Brush pencils long used in China. About this time writing paper invented by Tsae. 4072— Ptolemy Soter founds Alexandrian Library. (284 B.C.) 5 4198 — Antiochus Epiphanes sets up the " Abomination of Desola- tion " in the Temple at Jerusalem. 4201— The Temple is purified by Judas Maccabeus. 4256 -Julius Caesar born. Becomes Emperor 45 B. ('. 4329— The Augustan Era. Octavius receives the title. 4350 — Birth of Jesus of Nazareth or Yeshua Ben Miriam. 4356 — Beginning of the Christian Era. 27th year of Augustus. 4383 — Crucifixion of Jesus by the Jews. His age 33. 4426 — Destruction of Jerusalem by Romans under Titus, " 10th of 5th month." 1,100.000 people perished. 4491 — Barcochba claims Messiahship but is defeated by the Romans. Jews dispersed ; 580,000 perished. 4681— Constantine makes Christianity national in Roman Empire. (325 C. E.) 4751 —Roman Empire divided into Eastern and Western. 4766 -Sacking of Rome by Alaric the Goth. 4813— Hengist the Saxon founds the Kingdom of Kent. (457. ) 4832— End of Western Roman Empire. 1260 lunar years from Nabo- nassar. 4888— Justinian Edict makes the Bishop of Rome the head of all the churches. Thence to 1775 is 1260 lunar years. (532 or 3.) 4963 — Eastern Roman Emperor, Phocas, decrees the headship of the Bishop of Rome. (607 or 602.) Thence to 1848 is 1260 lunar years. 4978— Hegira, or Mohammedan Era. (July 16th, 622 C. E.) 4993— Saracens take Jerusalem, 1260 lunar years after Nebuchad- nezzar. 56 THE BOOK OF LIFE. 5141— Haroun Al Raschid, Caliph of Bagdad, Arabian. 5218— Three parts of Russia united under Rurik. (862.) 5227— Alfred the Great, King of England, in Wessex. (871.) 5422— William, Duke of Normandy, conquers England. (1086.) 5432— Soliman, a Seljukian Turk, takes Jerusalem. (1076.) 5452 — First Crusade to Palestine, 1260 solar years from Cleansing of Temple by Judas Maccabeus. Under Peter the Hermit. 5455— Jerusalem taken by crusaders July 15th. 490 lunar years or " Seventy Weeks " from Hegira. (1099.) Saracers retake it in 1187. 5746 — Turks under Bajazet march westward from Euphrates. (1390. ) Guttenberg and Faust, in Germany, complete the invention of printing by movable types, (1440.) In China, types used 960 C. E. 5809— Turks under Mohammed 2d take Constantinople. (1453.) 5848— America discovered by Columbus. (Oct. 19th, 1492.) 5873 — Luther's Theses begin Protestant Reformation. (1517 and 19.) 5899— Copernicus publishes heliocentric Astronomy. (1543.) 5966— Gallileo invents the Telescope. 5972 — Harvey discovers the Circulation of the Blood. 5974— Kepler's Three Laws completely discovered. (1618.) 5976— Pilgrim Fathers from England settle in America. (Dec. 11th, 1620.) 6041— Newton discovers the law of Gravitation. 6132— Thirteen American Colonies revolt from England. (1775-1781.) 6149— French Revolution. (Pope dethroned 1798.) 1260 solar years from Justinian Edict. 2520, or " Seven Times " from Siege of Samaria. 6160— Napoleon 1st, Emperor of France. (L804 to 1815.) 6164— Gall discovers the Functions of the Brain. (1808-1828.) 6190-Alshah Sidarta incarnated. (May 16th, 1834, C. E.) 6198 — A Somatic Chart completed by Dr. Buchanan. (1842.) 6L99 — William Miller sets the time for the Millennium. 6200— Turkish Edict of Toleration for Jews and Christians. First Magnetic Telegraph line established by Morse. 6215— True Constitution of Society discovered by Sidarta. 6216— System of Mental Law completed from this to 1884. Tree of Life, 1861. 6217— War against Slavery in United States. Ends in 1865. 6226— Victor Emanuel deprives Pope of temporal power. 6234— Plan of New Jerusalem discovered. Anglo-Turkish Conven- tion. Millennial Conference in New York Oct. 30, 1878. 6236— Astro-Cycle closes from 1880 to 1887 C. E. Messianic Bands formed, 1882 6240— Beginning of Messianic age, and close of Christian Age. (1884 C. E.) The Book of Life, Vonisa, completely written, March 31, 1885. ©Sb; ^*^* ^^" Ziajj ; osmosis £'>.i: ^'t^t^ V ^ SE99P CHAPTER SECOND. PHYSICAL LIFE OF MAN. The Organic Cell is the artisan of life. The myriad forms of animals and plants depend upon these micro- scopic cells to build up all their complicated tissues and organs. A large part of the cells are less than the one thousandth part of an inch in diameter. The basic powers of life are centered in these minute bodies. 58 THE BOOK OF LIFE. In its most complete form, a cell has an exterior wall or ectodorm. Within this may be an internal mem- brance or endoderm. The vital forces are focalized in the nucleus or in the point within this, called the nucleo- lus. In the earlier stages of a cell's life there is a con- tinual circulation of its liquid contents. This is produced by the force of a circular polarity, as shown by the arrows. The aggregate forces of the entire plant or animal dis- play this same circular polarity; we always find a circula- tion of blood, or sap, or of nutritive liquids. In the mineral or lifeless world, we find the unit of structure in the Crystal. The masses of the rocks, the solid walls of the earth, are vast aggregations of crystals, some of them complete, but many of them ground to dust. The crystal is bounded by straight lines, and its poles or lines of force point outside of itself, as shown in the dynamic chart. It is wholly dependent upon external conditions. If a xnece of stone, or any crystalline body, be broken off, it can not repair itself. Nor can one crystal generate another. In striking contrast to this, the organic cell has power to multiply itself in three ways. First, new cells may develop within the parent cell, as in figure 2. The par- ent cell then opens or bursts, and the new cells escape. This is increase by Subdivision. Second, a cell may divide itself by constriction into two, four, or more parts, each part becoming an independent cell. This is Seg- mentation, as shown in figure 3. And third, as illustrated in figure 4 at K and K, new cells may be produced by budding, or Gemmation. These cells may be separated from the parent cell, or they may remain attached and form a row of cells. Or, the end walls between them may be absorbed and thus form a continuous tube. In contrast to crystals, the organic cells have power to repair injuries that may be done to them. If a plant or an animal be wounded, the internal activities of the body are changed, proper materials are sent to the wounded part, and it is healed. In a state of health, every change of external conditions is instantly responded to by the VITAL FUNCTIONS. 59 internal ones. Thus to maintain the process of thinking, the brain must constantly change and consume the ma- terials of its structure, and new materials must be sup- plied through the lungs and in the form of food. Mus- cular movements must procure the food, it must be digested in the stomach and oxydized in the lungs, before it can be sent to the brain to supply the loss that has occurred there. The bodily movements must be rightly adjusted to procure the food, and the force of the diges- tive organs must be properly adapted to its solution. A series of internal relations is thus seen to be adjusted to the external relations, and the higher the type of the organism, the more complex are these changes. In the lowest plant they are few and simple; in the highest animal they are numerous and diversified. To make these adjustments in all their complexity, it is necessary to have certain definite structures called organs, as for example, the lungs, the heart, or the brain. Threefold Functions. In the human body three kinds of organs carry on the unceasing work of life. Some are engaged in taking the elements of Air, Water and Food, and, after changing the form of these, they carry them to the various parts of the body, to sustain its action and to build up its wasted tissues. The organs which do this work constitute the Nutritive System. These also include the power to produce an entirely new and independent organism, like that of the parents. Another kind of organs consist of bundles of delicate tubules, which carry messages to and from all parts of the body, and center in the brain and other collections of nerve cells. These organs form the Nervous System with its three-fold functions of Thinking, Feeling and Volition. A third class of organs are concerned in moving us about from place to place, in performing the many tasks of labor, and in the lighter movements of play. These organs are the muscles, bones and ligaments, or Motive System. The bones also form a frame work for the body. All parts of the body are instruments for expressing the mind. They are united in relations of the closest 60 THE BOOK OF LIFE. sympathy. For this reason we must briefly consider the functions of the body as the basis of all mental phe- nomena. Nutrition. The Chart of Nutrition exhibits a general view of the organs concerned in this most central part of vital action. It is a section of the body viewed from the side, and with some of the organs slightly turned out of place so as to show their connections with other parts. The work of digestion commences in the mouth, where the food is masticated by thirty-two teeth, and mixed with saliva from the parotid, the submaxillary and the sub- lingual glands. The last named of these glands is seen at 4, beneath the tongue. The food then passes along the pharnyx and down the esophagus to the stomach. The multitude of peptic glands then pour out the gastric juice, and this mixes with, or dissolves and digests, the albuminous parts of the food. As this process goes on, the mass of digested food passes through the pylorus and along the small intestine or duodenum, jejunum, and ileum. Here it meets the juice of the pancreas and of the intestinal glands, and these complete the work of digestion by dis- solving the fats, the starch and the sugar of the food. The pulpy mass of the food is now called chyme, and it is forced slowly along over the mucous coat of the small intestine. From this coat a vast multitude of minute points, called villuses, project into the passing current of chyme. Within each one is the commence- ment of a little tube of lacteal. These are marked V. V, V, in the side figure of Absorption, where they are very much magnified. The lacteals are shown white in the large figure. The lacteals absorb the nutritious part of the food and carry it through the mesenteric glands to the chyle cyst or cystum. These glands modify the character of the current of chyle. They commence the work of organiz- ing its materials into plastic cells. Keaching the chyle cyst, the milky liquid is carried up the thoracic duct, to BUILDERS OF THE BODY. 61 the left side of the neck, where it is poured into the left subclavian vein at Th. The chyle is thus mixed with the current of venous blood, and carried to the heart. Before tracing this farther, we must briefly consider the charac- ter of the chyle itself. Our food contains three groups of elements: First, the Proteid group, as gluten, albumen, fibrine and caseine. Each of these contain carbon, oxygen, hydrogen, and nitrogen, with lesser proportions of phos- phorous, sulpher and mineral salts, as shown in the mole- cule of Bioplasm fig. 3. The proteid group of food con- tains all the essential elements of nutrition. The tissues of the body have the same chemical composition, and they can all be formed from its materials. Second, the Amyloid group includes starch, gum, sugar and the oils and fats. Each of these contains carbon, oxygen and hydrogen. They furnish elements to be used in forming the fats of the body, and for muscular action. In the process of digestion starch is changed to glucose before it can be assimilated. Third, the Mineral group, including air, water and sodium chloride. Water contains oxygen and hydrogen, and air contains oxygen, nitrogen and traces of carbonic oxide. A grain of wheat cut across, will show us how these elements are stored up in the food. See the side figure 4. The interior contains the starch cells, and the layer of gluten cells lies next to the bran. Here also are stored the iron and silica. In our food we require each day , 36,500 grains of water, 2,000 grains of proteids, 5,200 grains of amyloids, and 1,200 of the minerals. We may now trace the distribution of these materials of life from the heart to all parts of the body. When once emptied into the veins, the current of chyle can not be distinguished from the blood. Both enter the right auricle of the heart. This contracts, and forces the blood into the right ventricle. The latter contracts in turn, driving the blood through the pulmonary arteries into the lungs. There it passes through the capillaries, over 62 THE BOOK OF LIFE. the clustered air cells, and is changed by the air which these 300,000 cells contain. The blood changes from a dark or bluish crimson, to a bright scarlet color. The air imparts oxygen to the blood, and removes its carbonic oxide, watery vapor and remains of wasted tissues. Sev- enteen times a minute the supply of air in the lungs is renewed by breathing. The expired air has gained five per cent of carbonic oxide, and it has lost five per cent of its oxygen. Eight ounces of solid carbon are elimi- nated every twenty-four hours. In the gaseous form it makes eighteen cubic feet. In that time we require to breathe from three hundred and fifty to four hundred cubic feet of air. It is not strange then, that the ancients thought that " the breath is the life." The blood is returned to the heart by the pulmonary veins, and is poured into the left auricle. This chamber contracts, sending the blood into the left ventricle. The contraction of this ventricle forces the blood into the aorta, and through the branches of this artery the blood is carried to every part of the body, renewing the tissues of each organ, and supplying them with force for their activities. The elements in a drop of blood are shown in the side figure 2. About three -fourths of the blood is serum or water. This water holds in solution, the bioplasm, the phosphates, salts, fats, and other ele- ments of nutrition. About thirteen per cent of the blood consists of re 1 and white cells, and these are sufficient to impart its characteristic red color. The red cells are car- riers of oxygen and of vital force. The white cells are directly used in the reconstruction of tissues. The act of growth or nutrition takes place only when the blood reaches the capillaries, or minute arteries and veins which surround the cell tissues of all the organs. Nutrition involves the kind of action called Osmosis, or the passage of liquids and gases through basement membranes, covered with epithelial cells, as shown in the initial engraving of this chapter. The two sides of the membrane are in opposite states of polarity. In the air cells of the lungs there is air on one side of this CHART OF NUTRITION. 64 THE BOOK OF LIFE, membrane. On the other side is the impure blood. The interchanging currents pass the carbonic oxide through into the air, and in turn pass the oxygen of the air into the blood. In the digestive organs there is water and food on one side of the basement membrane, and the lac- teals with arteries and veins on the other. The blood is sent to all parts of the body by the arter- ies, and it is returned to the heart through the veins and lymphatics. The veins from the intestines, stomach, spleen and kid- neys, unite to form the portal vein. This enters the liver, branches around the hepatic cells, and these separate the bile and sugar from the passing current. The venous blood then goes to the heart, to be again sent to the lungs and repeat the round of the circulation. The kidneys separate urea, water and salts, from arterial blood. The perspiratory glands of the skin also eliminate part of the waste products of the system. A section of the kidney is given jn the Chart of the nervous system. In the corpuscles of the kidneys, the Eenal artery is seen to end in a tuft, within the Glomerulus. The latter is formed of layers of cells, which separate the secretion of the kidneys. This is passed along the uriniferous tube of each minute lobule, and thence into the pelvis of the kidney, and along the ureter to the bladder, to be finally eliminated from the body. The Spleen is a blood gland and is en gaged in the work of producing, modifying and destroying the blood cells. Embryonic Growth. In the process of Generation, a germ-cell and a sperm-cell always form the initial point of the new organism. The first is feminine, the second is masculine. When the germ-cell has been fertilized by contact with the sperm-cell, then the first commences a process of segmentation, and this goes on until there is formed an internal layer or membrane. The external layer curves upward, forming the Neural canal, in which is lodged and protected the brain and spinal cord. The internal layer curves downward, forming the Ventral MOTIVE SYSTEM. 65 canal, for the heart, lungs, and digestive viscera. Thus the body or trunk of a vertebrate animal consists of two great tubes, containing the most vital organs of the sys- tem. The developing germ-cell is lodged in the uterine cavity where it can have the most favorable conditions of growth. It must constantly receive new materials of nutrition from the maternal arteries. And it must as con- stantly be subject to a surrounding sphere of developing and molding spiritual forces. Motive System. The four hundred and seventy muscles of the human body are disposed in layers. They consist of bundles of minute cells ; as shown in Figure 1 of the Nervous System Chart, and in the engravings of the brain. They are attached to the bones as levers, and move them by contraction. A current of nerve force is sent from the brain, or from other nerve centers, and this polarizes the muscle cells. One end of each cell is made negative, and the other end positive. When thus oppositely charged, the two ends approach each other, and thus the entire muscle is con- tracted or shortened about one-third. When the charge of nerve force is withdrawn, the cells return to their former position, and thus the whole muscle relaxes. In the chart of the Nervous System, the large muscles of the upper arm are shown. The nerve is seen at BE, and the Biceps muscle is drawn with the cells immensely enlarged. This muscle, attached to the radius, at B, raises the forearm by its contraction. On the back side of the arm, the triceps muscle straightens or extends the arm by its contraction. The rectus muscle of the leg is attached by its tendon to the iliuni above, and the tibia below. Its contraction throws the leg forward in walking. On the back of the leg, the biceps flexor cruris, attached to the ischium above, and to the tibia below, bends the leg at every step. The gastrocnemius raises the os calcis or heel bone, and this throws down the toes and raises the body in walk- ing. The intercostal muscles raise the ribs, and the ser- ratus draws them down in the act of breathing. A still 66 THE BOOK OF LIFE. more important muscle of breathing is the diaphragm, a broad curtain extended across the cavity of the body below the heart and lungs, and marked dia in the chart of nutrition. The teeth form part of the exo-skeleton, so highly developed in some of the lower animals, like the chelo- nians. Including the teeth, there are two hundred and forty bones in the human body. The skin presents an example of the nervous, nutritive and motive systems, combined. Its protecting layers of the epidermis, and its elastic and contracting fibers, belong to the motive system. Its multitude of sensitive nerves are an important part of the nervous system. And its perspiratory, sebaceous and hair glands belong to the system of nutrition. The 5,000,000 of pores in the skin form an extensive system of drainage for the waste mat- ters of the body, and justify the importance attached to bathing and cleanliness. In the structure of plants-, we find no nervous system. The work of the plant is chiefly nutrition. It lays up stores of force to be expended by the nervous and motive systems of animals. Nervous System. In order to maintain life in its highest forms, it is necessary that all parts of the body should act in sympathy and unison ; that all muscular movement should be under the control of a central power; and that there should be a special mechanism for the manifestation of thought, feeling, and volition. All this is provided for in the Nervous System. This includes three parts ; the Brain, the Nutro-nerves, and the Sensi-motor nerves. The large figure in the chart of the nervous system exhibits a side view of the brain and a back view of the body. On the left side the muscles of the back have been removed. This displays a part of the chain of twenty- four nerve-centers and fibers which form the great sym- pathetic or Nutro system of nerves. These lie back of the heart, lungs, stomach and other digestive organs, and are on each side of the body. They govern the action of NERVOUS SYSTEM. 67 68 THE BOOK OF LIFE. all these organs. Each of these centers also sends a bundle of fibers to the spinal cord, and receives one in turn. The chief center of the nutro system is the gaste- rus or solar plexus and ganglion back of the stomach (g). Sensi- motors. The spinal cord consists of a" vast multitude of fibers and cells. The motor fibers branch off to the muscles of the body, and the sensory fibers to the skin. Other bundles of sensory and motor fibers, like those in the face, branch directly from the brain. In the eye, the nerves terminate in rods and cones l-10,000th of an inch in diameter. See figure 7. These vibrate to the different waves of light, and carry into the brain the picture formed on the black pigment of the eye. This is the vital part of vision. The nerves in the ear are distributed to the otoliths or ear stones; to the ends of the semi-circular canals ; and to the vibrating fibers of Oorti in the cochlea. These parts perceive the intensity, quality and pitch of sounds. The ear of the lobster is of' the very simplest type. It consists of a simple sac filled with liquid, and with float- ing ear stones. The ear of the fish is further complicated by adding the semi-circular canals. In birds and mam- mals there is a drum or tympanum, as in man. The nerves of Touch terminate in the microscopical papilla of the skin as seen in figure 6. Centers. In all the centers of nervous action we find cells and fibers associated. The structure of these may be understood from figure 5 in the engraving of the Nervous System. This figure is magnified 350 diameters. Both the fibers and the cells, in the brain, have an aver- age diameter of about the l-1500th part of an inch. This would give at least 3,000,000,000 in each hemisphere of the brain. The spinal cord has a lengthened series of nerve-centers. The nerve cell has a nucleus, surrounded by layers of membranes and granules, and traversed by delicate pro- longations of the fibers. Processes extend from the cell and connect it with adjacent cells. The nerve fiber, or to describe it more accurately, nerve PHASES OF DISCOVERY. 69 tubule, contains a conducting substance, the axis cylin- der, or band axis. A membrane encloses this axis, and is in turn surrounded by an insulating sheath. A part of the sheath has been cut away so as to show the axis. The tubule is rilled with a conducting substance, because it is a current motion or nerve force, and not a liquid which is to be carried along its channel. The sheath insulates the nerve current as it flows along the cylinder so that no part of the current may escape to the tubules which lie beside it. But when a current reaches a center, where the cells are, it may read- ily flow from one cell to another, both through the cell walls and through the processes which connect the cells with each other. The nerve cells are like the magnetic battery, and the fibers are like the conducting wires of the telephone. The office of the nerve cells is to receive and retain impressions, and to originate or modify nerve forces, while the fibers are the channels for its transmission. Along these conducting tubes the waves of thought, of feeling, and of will, flow swiftly in delicate lines of living light. Touch your finger, and the current will flow up the nerves of the hand and arm until it reaches the cells of the spinal cord and the brain, and makes its impression on them. Then, and not till then, you are conscious that the finger has been touched. The Brain. The highest of all living structures is the human brain. Yet it was the last one in nature to yield its secrets of action to the questioning intellect of man. The everlasting stars sang to his willing ear the hymn of their perpetual revolutions; the earth turned to his gaze the fossil- written record of her uncounted ages of development; chemistry allowed him to penetrate and examine the intimate structure and atomic changes of matter; philosophy taught him to measure the majestic forces of the universe; and biology permitted him to scan the rhythmic and hidden pulsations of organic life — all these must be understood before he could thread the winding labyrinths of the brain, and survey that wonder- 70 THE BOOK OF LIFE. ful mechanism from which have sprung the noble achievements that built up civilization and glorified the human race. When the brain is removed from its bony encasement, we observe a mass of folds or convolutions, as shown in the engraving of the Nervous System. The actual sur- face of the brain is said to be three hundred square inches in each hemisphere. In some brains the convolutions are deep, and in others they are shallow. The amount of mental or nerve power increases in proportion to the surface thus gained. In two brains of equal size, one might have deep convolu- tions and much mental power while the shallow convolu- tions of the other would give a much smaller thought- generating surface. But the amount of mental power depends much more largely still, upon the good texture of the brain. One brain may be fine and powerful; another may be coarse and weak. One is like steel or the diamond; the other is like basswood or mud. The texture of the brain, in any given case, may be fairly judged by that of the organs of sense and the body in general. Where these organs of sense, the eye, the nose, and the skin, are delicate and fine in texture, we may safely conclude that the brain has the same good texture and qualities. The richly endowed intellect of Aristotle and the dull soul of the Bushman both dwelt in brains having the same number of parts. But in these two cases that mar- velous instrument of thought must have differed widely in its perfection of form and texture. The brain of Aris- totle intoned the music of the spheres, that of the Bush- man was heavy clay. Phases of Discovery. From the year 1796 to 1828 Dr. Joseph Francis Gall made public the location of twenty-seven organs of the brain. The method pursued by Gall was to compare the external developments and peculiarities of the brain with the known traits of charac- ter shown by different persons. This method was long, laborious and difficult. That he made so few mistakes EXPERIMENTS. 71 convolutions nurn'W Experiments* of — Terrier, ma 1876 Wain offiarfi Seen frorft dboi/€ £ 72 THE BOOK OF LIFE. shows the depth of his sagacity, the greatness of his intellect. All except four of these locations have been confirmed by subsequent experimenters. In 1841 and 2, Dr. Joseph Eodes Buchanan conceived the idea that the organs of the brain might be directly excited, or their influence felt, by extremely sensitive per- sons, when in their normal condition, and not in a mes- meric state. He was rewarded by finding that four of the organs, that is, Sexlove, Friendship, Parental love, and Patriotism, were wrongly located by Gall, and that these were on the top and side of the brain. But what was quite as important as this, he was able, in the same way to locate the mental faculties in the body and thus to make the first Somatic Chart. He had now mapped the dial plate on the face of the soul. But it was left for others to explore and explain the inner mechanism of the brain and mind which alone made those external signs significant. He called his method Psychometry, a measuring of the soul. He thus commenced the explora- tion of the great laws of radiated nerve force; but from supposing that all of the faculties exerted repulsive force, his further advancement was impossible. The new methods of experiment were not accepted by scientific men generally. But in their own way, by vivi- sectioQ upon the lower animals, eminent physiologists, like Flourens, Magendie, Dalton, and many others, had entirely rejected Gall's doctrine of the cerebellum. They had clearly proved that its functions were connected with locomotion, and not with the sexual instinct or amative- ness. On removing the cerebellum from the lower animals, the invariable results were a loss of the power to walk or fly; the ability to co-ordinate the neces- sary muscles. And from this they unwisely concluded that the whole scheme of location was unfounded. Quite recently a series of most remarkable experiments have been made, and these have caused the scientific world to change its attitude on this subject. They have furnished just that kind of proof which medical men demanded. From 1872 to 1876 Dr. David Ferrier made POLAR GROUPS. 73 74 THE BOOK OF LIFE. numerous and careful experiments on the brains of monkeys, dogs, cats and birds. His method was to make the animal insensible by giving it anaesthetics. He then removed portions of the skull so as to expose the brain. When the animal had recovered consciousness, currents of electricity were applied to different parts of the brain and the results were carefully noted. At any one point, the excitement produced by the electric current would always cause muscular movements of a certain kind. In this way, after a multitude of experiments, he located the centers of movement of twenty-one faculties. He simply called these " motor centers;" but at the same time he is careful to say that these may be in reality the centers of feelings, of which the motions evoked are the natural gestures or expressions. These movements are exactly the ones which the writer of this Book had described as belonging to the organs marked in these regions in our engraving, ever since 1859. They were locations corrected from the old system of phrenology. The movements evoked by Ferrier were indeed of a most striking character. On touching the organ of imagination or wonder with the poles of the battery, the animal would open its eyes with surprise and wonder, turning its head from side to side. On exciting caution, the animal would display every mark of fear and alarm ; it would prick its ears on the opposite side, turn its head and eyes, and dilate the pupils widely. Exciting the organ of smell was followed by torsion of the lip and nostril on the same side. When the organ of faith was excited, the monkey would reach its hands forward and upward as if expect- ing to receive something. On removing the front or intellectual part of the brain " the animal remained apa- thetic, or dull, or dozed off to sleep," in short, the intel- lect was lost. Cutting off the posterior lobe "caused depression, apathy, indisposition to exert itself; " that is, it destroyed the animal's will, which is located there. Extirpation of the cerebellum caused a loss of co-ordin- ating power in the muscles of locomotion. When the DISCOVERIES. 75 organs of smell and taste were removed by the cautery, the animal lost these senses. Exciting the organs of parenity and caressing caused prehensile and clasping movements of the hands, such as are used in fondling. When the organ of Reverence was excited it produced modest, filial, and penitential move- ments of the eyes. Excitement of Language caused movements of the mouth as in talking, with vocalization. Ferrier also removed other portions of the brain and the result was a marked loss of the function. In comment- ing on these experiments Ferrier says: "The phrenolo- gists have good reason to locate the reflective and other intellectual faculties in the frontal regions of the brain." The experiments of Ferrier have proved in a direct way the location of twenty-one faculties, and indirectly they have confirmed the rest. They disprove the location of the very faculties that had previously been disputed by the medical profession ; that is amativeness, parental love, friendship, and inhabitiveness. These are really located in the middle and upper parts of the brain. The organ of language is also located higher up than was supposed. The importance of these experiments cannot well be overestimated. They reduce the location of the organs to clear scientific demonstrations. The proofs are quite as positive and decisive as those which are accepted in chemistry and the other physical sciences. All of the mental laws also furnish proofs of the location of the organs. They show that only such and such a mechanism could do the work of life. The experiments of Ferrier have been repeated by many others, and their validity has been strongly endorsed by the most eminent physiologists of Europe and America. For the abundant proof of this, see Flint's Physiology, page 694 — Dalton's Physiology, page 426, edition of 1882. Bastian on the Brain, pages 530, 570 and 688. Another important contribution to our knowledge of the brain had been worked out by Hall, Carpenter, Luys, and many others, before Ferrier's experiments were made. 76 THE BOOK OF LIFE. This was the establishment of the two great centers of brain action, the Thalamus or center of sensation, and the Striatum or center of motor processes. These were known to the older physiologists simply as masses of gray or cellular nervous matter. They were named before their functions were known. The writer proposes to name them the Sensu's and the Motus, as these terms express their established functions. In another part of this science, Dr. James Wakeman Redfield, basing his observations upon the acute work of Alexander Walker (1839), had succeeded in locating the signs of character in the Face, and he published these in 1848. The surface of man had been carefully surveyed. It seemed to these explorers that the science of man was almost complete. Yet far greater, and far more impor- tant truths remained to be unfolded. It is not enough that we know where the organs are located in the brain. For the law of location is only one out of twelve laws. The discovery of these other laws has made such extensive additions to the science of man that the work of Gall and his pupil Spurzheim sinks into insignificance. All that the old phrenology could do was to describe a person's character and give advice. This is now the very least part of the science. It now deals successfully with the great questions of human government, the past and future history of man, the new and perfect plan of edu- cation, the collective life of society, and the final unity of the human race. These newer discoveries were made by the present writer, seventeen years after those first surveys had been completed. Those older surveys had established the law of Location or structure; they had partially developed the law of Evolution; and they had made a few contribu^ tions to the law of Responses. Ten laws thus remained to the labor of the Author, and these were elaborated between the years of the world 6215 and 6240. Their main outlines were found in the first three years of dis- covery, and were published through various channels. The Plan of the Book of Life was written out in 1862. BRAIN CENTERS. 77 In April, 1878, the Author discovered that each of the twelve tribes of Israel was marked by one dominant group of mental faculties, and that each tribe in the New Jerusalem was placed on its ruling group of faculties, when we draw a plan of the city on the human head. This discovery completed the Author's scientific explana- tion of the great Scheme of the Bible, and demonstrated the essential truth of inspiration. It completely placed in our hands the means and the method for establishing the Kingdom of Heaven on the Earth. The brain of man is about seven inches long, five inches high, and five in breadth. It weight is about one-forty- fifth part of the entire body. It receives about one- sixth part of all the blood sent from the heart; an evidence that it produces the most concentrated form of vital force. This also shows why intense mental action is so much more exhausting than muscular labor. It con- sumes the blood more rapidly in proportion. The brain has two sides or hemispheres, the right and the left. These are closely alike in form, size, and uses, like the right and left eye or hand. The right and left hemispheres are united by transverse bands of fibers or commissures. The corpus callosum connects the upper parts, and smaller bands connect the centers. These bands are seen at co, and com. and callosum in the engraving of the Brain Mechanism. The hemispheres of the cerebellum are united by the pons varolii, simply marked Pons in the engraving. Its new name is Tuberum. The front and back of the hemispheres are united by the superior and inferior longitudinal com- missures. Brain Centers. The Motus, or front brain center is the chief focal point through which the organs of the brain send the impulses of motion to the muscles. It radiates force to all of the mental organs and receives from them. The Motus like the Sensus, is a mass of nerve cells, with fibers passing to, through, and from it. The Sensus, or back brain center is the chief point for receiving the incoming currents, containing the 78 THE BOOK OF LIFE. impressions which have been made on the organs of sense. All of the mental organs at their inner ends terminate in these two centers. The Motus and Sensus thus stand between the mental organs on the one hand, and the outer world of sense and motion on the other. In passing through the centers the nerve force is usually modified, and more or less of all the impressioDS are stored in them. Below the brain, are collections of cells which form a great center through which the brain acts on the body and the body acts on the brain. It is named the Centron. The cerebellum has a center of its own, and it is con- nected in action with the larger brain by a process of fibers called the Processus. It chiefly forms the organ of mobility, controlling the muscles of locomotion. In the opposite engraving the centers are shown in both hemispheres. Those in the farther hemisphere are simply marked M. and S. Types of Life. The perfect brain of man enti- tles him to a physical rank above that of all other ani- mals. But his body is governed by laws like those which rule theirs. We may classify the entire animal kingdom according to their dominant physical organs. A three- fold division of the functions prevails through the whole. Assuming this as the basis of a system of classification, it will of course give three leading branches of the ani- mals— Vertebrates, Mollusca, and Annulates. A Type-Cell is placed in the center of our chart. Ani- mal and plant alike have their origin in cells. Below this is a molecule of Bioplasm, with carbon for its central atom. The lowest animal known is little more than a simple cell, like the ameba or monera. The lowest plant, like the torula or yeast plant, is likewise a simple cell. The protoids and the cellates do not differ widely in form. As the plant and the animal rise to their highest forms, there is a vast divergence. The plants are Exothens, or external livers. That is, they take their nourishment from the ground or the air by direct absorption. The animals are Endothens or THE BRAIN. 79 80 THE BOOK OF LIFE. internal livers. They have an internal pocket, or sac, or digestive cavity, into which they receive their food and where it undergoes solution. The functions of nutrition, the interests of the stomach, are the chief end and aim of the mollusca. The Anulates vary from the extreme stolidity of the crinoids and pol- yps, to the intense muscular activity of the insects. The simplest plan upon which an animal can be constructed is to make all of its parts be developed about equally around some central point, in a single plane. This is made somewhat more complex if we place a series of these rings or disks in a connected row. This describes the basic plan of the Annulates. A crinoid is shown in the chart of nutrition. The molluscs as a class have dominant organs of nutri- tion, and as these organs are unsymmetrical, not alike on the right and left sides, therefore the whole animal is one-sided, as a rule, like the snail and the oyster. Of all types, the plan of the mollusc admits of the least possi- bility of progress. The Vertebrates are named from possessing a back- bone. The object of this series of bones, with its expanded top or cranium, is to protect the brain and spinal cord and allow their highest development. The vertebrate is therefore the highest of the great branches. This plan permits the greatest variety of vital powers. At the head of this branch stands man. The botanists have not yet made a satisfactory classi- fication of the types of vegetable life. Comparing the plans of plants with those of animals, we should say that the plants are all radiates or annul- ates. A tree has an axis or trunk. From this its limbs spread upward, and its roots reach downward. So in the human body, the arms and head spread upward, and the legs reach downward. The plan of man is more like that of a tree than like that of a mollusc. The highest plant approaches nearer to the highest animal than some of the animals themselves. And food taken from the vege- table kingdom, from grains and fruits, is best adapted to BRANCHES OF LIFE. 81 82 THE BOOK OF LIFE. sustain the perfect physical life of man, and to supply the force required in his highest mental activities. The plant can live directly upon purely mineral sub- stances, though it flourishes best upon a mixture of min- eral with decaying organic matters. The plant trans- forms these substances into its living tissues. The ani- mal lives upon the material thus collected by the plant. Even the flesh-eating animals live upon others which in turn depend upon vegetable food. The material taken by the animal as food is continually reduced to simpler chemical combinations, and then rejected by excretion it passes back again to mineral or vegetable forms. In being thus reduced, it yields the forces required to sus- tain the actions of animal life. There is a perpetual Cycle of Changes between the mineral, the plant, and the animal, as diagramed in figure 3 of our chart of living types. A connected chain of dependencies unites all parts of creation. TREE OF LIFE. Assyrian Sculptures, 900 B.C. TABULAR ANALYSIS OF LIFE. 83 TABULAR ANALYSIS OF LIFE. MENTATION. Ideation, or Thinking— Perception — Vision, Audition, Tactation. Retention — Attention, Recollection, Aggregation. Reflection — Conception, Invention, Execution. Feeling— Consciousness — Auro-Sense, Pleasure, Pain. Sensation — Olfaction, Gustation, Thermation. Affection — Love, Desire, Aversion. Willing— Working — Handling, Holding, Moving. Recuperation — Waking, Sleeping, Resting. Locomotion — Volation, Pedestation, Notation. VITATION. Ingestion— Eating — Mastication, Deglutition, Insalivation. Generation — Ovulation, Copulation, Blossoming. Nourishing — Planting, Feeding, Drinking. Nutrition— Digestion — Solution, Secretion, Chylation. Assimilation — Tissue forming, Gestation, Respirat'n. Circulation — Absorption, Pulsation, Osmosis. Egestion — Excretion — Perspiration, Defecation, Urination. Parturition— Ripening, Birth, Cystogenesis. Harvesting — Reaping, Bearing, Shedding. SOCIATION. Culture— Reception— Scientati on, Recording, Designing. Culturing — Esthetization, Language, Costuming. Expressing — Artization, Publication, Furnishing. Association— Worship — Riteation, Instructing, Sanitation. Ministering — Stirpation, Amusing, Housekeeping. Messages — Purveying, Waiting, Serving. Industry— Ruling — Integralizing, Factoring, Engineering. Laudation — Organizing, Treasuring, Merchanting. Displaying — Watching, Keeping, Tilling. 84 THE BOOK OF LIFE. NEEVO-SYSTEM. Brain— Mentobgans — Bad. Fibres, Cells, Converg. Fibres. Centebs — Motus, Sensus, Centron. Commisstjbes— Processus, Oallosum Tuborum. Nutro- Nerves— Fibres — Distributed to all the Organs. Ganglions — Cardicus, Gastricus, Pelvicus. Bands — Fibres, con. ganglia and Spinal Cord. Sensi- Motors— Sensobs — Special and Spinal Nerves. Centebs — Medulla Spinalis, Encephalon or Brain, Motobs — Special and Spinal Nerves. NUTRO-SYSTEM. Genitals— Femobgans — Vulva, Ovary, Uterus. Floweb — Pistil, Ovary, Stamen. Mascuobgans — Penis, Testis, Vesiculus. Alimentors— Ingestebs — Mouth, Salivators, Throat. Digestebs— Stomach, Glands, Intestines. Egestebs — Anus, Kidneys, Skin. Circulators— Abtebies — Pulmonics, Capillaries, Systemics. Heabt — Auricles, Valves, Ventricles. Veins — Pulmonates, Lymphatics, Recursors. MOTO-SYSTEM. Muscles - Flexobs — Head, Voluntary, Striated. Sphinctebs — Trunk, Mixed, Elastic tissue. Extensobs — Limb, Involuntary, Non-Striated. Body— Head— Face, Corona, Neck. Tbunk — Thorax, Abdomen, Pelvis. Limbs — Manupes, Arms, Legs. Bones — Head Bones— Cranium, Nasiun, Maxillae. Tbunk Bones — Kibs, Sternum, Vertebrae. t t,,x> x>™™ \ Shoulder, Arm, Hand. Limb Bones- j Thighf ^ Po ^. &S* ^ 4 < ^ «V' 213^^1 CHAPTER THIKD. ^ ^ °^ t ?t v v %L the t r inity in man « From the inotes that dance in the sunbeam to the central sun of our universe, every ob- ject displays a threefold na- ture. The far reaching analysis of modern science and the pro- found research of historians, have proved that the intui- tion of the old thinkers in re- gard to sacred Numbers had a solid basis in reality. The music of the spheres is not a mere figure of speech. 85 86 THE BOOK OF LIFE. The structure of the very atoms of matter makes them vibrate to pulsations which reach through the universe. The Laws of Numbers do more than simply gratify our sense of order and beauty. For they are practical guides in the works of art, in the discoveries of science, and in the conduct of life. Vital Trinities. In studying the table of vital func- tions, we shall perceive that each divides into three parts. One of these three is always central, and each of its two side members or wings supports its action in a character- istic way. The general relation of the three is formal, static, and dynamic. For example, the state of the body is maintained by Nutrition; the form of its movements is determined by Nervation; and its dynamic expression is through Motation. Ingestion, or the process of taking in our food, and Egestion, or the final rejection of its waste parts, are both subservient to Nutrition, or the direct growth and sustenance of the body. So' the Inspiration and Expira- tion of the air in breathing, are each for the purpose of Aeration, or the purification of the blood by the action of the air. In the last example, the distinction of the formal and dynamic elements is not strongly marked. The wings of a trinity naturally respond to each other. They are so constituted and arranged that the action of one excites the other to activity. The wings of a trinity express its possibilities and limitations; but the primary impulse to action comes from the pivot or center. The head and the two hands form a trinity. The head is the center, it gives the directions, and then the hands carry these into execution. The right hand takes the lead ; it is positive, while the left hand is receptive. Looking at mental action as a whole, we observe that Intellect and Volition are the two wings, or instruments for gratifying Affection, which is their pivot. The attraction of friendship arises in Affection, but if we did use the Intellectual faculties of perception and memory, we could neither perceive the presence nor remember the MEANING OF NUMBERS. 87 face of a friend; and if we did not exert the faculties of Volition, we could not move the muscles to express our friendship, even in words. When carried to one thousand subdivisions, the analy- sis of vital functions still shows the law of the trinity governing them all with imperative exactness. One-third of these functions directly employ the organs of the brain and mind. And each one of the other two-thirds is con- nected by exact and constant laws of sympathetic action with some definite mental faculty. A rigid scientific analysis therefore proves that the great law of the Trinity governs no less absolutely in the true classification of the mental faculties. Theological writers have specu- lated in vain about the trinity, for they had not the slightest idea that there is a fixed and well-defined rela- tion between the three members of any trinity, and that the trinity is in each person, yea more, an essential part of the framework of the universe. Modern chemistry rests upon the law of Definite Pro- portions. That law teaches that all the atoms of matter are grouped according to fixed numbers. Each kind of atom has a certain number of poles or points of attrac- tion, and these limit the number and kind of other atoms with which it may unite. Thus in the molecule of Bioplasm the carbon atom in the center is shown with six poles, and at each one of these is found another kind of atom; of oxygen, of nitrogen, of hydrogen, etc. If we turn to any other branch of physical science we shall find the law of definite numbers ruling with abso- lute sway. No object is too minute and none too mag- nificent to be linked in its measured harmonies. The mechanical forces are of three kinds — the Direct, the Lever, and the Inclined plane. The direct includes the pull, the blow, and the push. The lever in its simplest form has three elements, the fulcrum, weight and power. The application of this law to the entire range of human knowledge, will be seen in the extended tables of Universal Synthesis. Meaning of Numbers. Without entering into 88 THE BOOK OF LIFE. elaborate proofs, the meaning of the more important numbers is given here, before proceeding to the analysis of the mental organs. 1. One is the number of unity, the beginning of every series, and the end of every synthesis. We look at a man, and while we perceive that he is a unit; that he acts and moves as a whole; that through the whole of his form there is connection or continuity, yet at the same time we perceive that he is made up of parts; that there is a trinal division into head, trunk, and limbs, and a dual division of the limbs into two legs and two arms. Thus we perceive both the one and the many, both unity and plurality, at the same time. The mind does not experi- ence any difficulty whatever in thus taking cognizance of both the simple and the complex. The two ideas exist together in the mind without conflict. Indeed we can not conceive of any object so simple that it does not have parts. Every object must have the basic properties of Form, Space, and Parts. We* can not deprive any object of these. The attempts of the old philosophers to reduce all things in the universe by analysis to one thing or ele- ment, or law, like the law of evolution, all such attempts are not only useless, but they are opposed to the neces- sary laws of thought, and they begin by a denial of facts. Nature is not poor, she is rich, and she has always had an abundance of materials in her treasure house. 2. Two is the number of duality. All the forces of nature are dual or polar. They are positive and recep- tive, masculine and feminine, active and passive, earthly and heavenly. By an inverse meaning, two is also the number of uncertainty or dubiety, as when we do not know which of two things to choose. By direct meaning, two stands for certainty or assurance, as the mouth of two witnesses. The repetition of a number intensifies its meaning. 777 shows the fullest measure of meaning in seven. 3. Three is the number of simple completeness, the Trinity. In every actual unit there is also a trinity. The ' SACKED NUMBERS. 89 two wings of a trinity are dual; three includes two. The two wings without a center would be easily divided, the center unites them, makes the three a unit. In the indivisible atoms of matter there are three dimensions, length, breadth and thickness. The organic cell has three elements, cell-wall, nucleus, and circulating contents. 4. Four represents simple organization, or structure, the crossing of two lines of force at right angles. In the crystal, the poles a, b, c, d, are its line of construction. In Segmentation, the organic cell is polarized by the sperm-cell, and divided into four parts, a, b, d, k. Four is the number of Life, and of the Family — a father and mother, a son and a daughter. It represents the heart with its four chambers; the river of life with its four heads. 12. Twelve is produced when two axial lines, like the major and the minor axis in the brain, each terminates in a trinity. It includes a family of trinities, four threes. It is the high number of organized, spiritual perfection. It is the mathematical basis of construction in the human head, and in the human form, as will be shown in the next chapter. It is the number of Social Structure and of the New Jerusalem, the center of all earthly interests. 5 and 7. The number twelve divides into Five, as its material or lower side; and Seven, as its higher or spirit- ual side. In the head, the brain is seven-twelfths of the circle, and the face and body, its servants, are rive- twelfths. In the brain, the fibres of seven groups point upward and those of five groups point downward. Five is the number of the hand, the four fingers with the thumb as a pivot of action. Hence five is the number of the covenant and of material law. Seven includes two trinities with one as a pivot to unite them. 6. Six has two trinities, but without a pivot. It stands for physical completeness, but lacks the spiritual bond of unity found in seven. 666 is the number of " the beast," of man under the reign of his lower functions. 8. Eight contains twice four, the number of life. 90 THE BOOK OF LIFE. Hence it indicates the renewal of life, the resurrection, or a union of the physical and the spiritual life. The two fours which form eight are incomplete, or lack dynamic power, until the third four is added, and this makes twelve. It is a general law that the Even numbers form the Structural Series, while the Odd numbers form the Dynamic Series, or, that relating to the exertion of force. The trinity is an odd number, and in the structure of the mind, the trinity of Wisdom, Love and Will is made even by duplicating it in the two hemispheres of the brain. Seven candle-sticks symbolize spiritual force, the dynamic work of light. 9. Nine is the number of Judgment and of Labor. Its three trinities count a triangle, three sides of a square, the builder's measure of judgment. Labor is the ninth group, counting from the base of the brain. The date 1881 would read " The double judgment of the earthly and the heavenly of the past, and the judgment by judgment of the present." This number reads the same backwards and forwards, it is the dividing line between the past and the future. 10. Ten is the complete number of material law, the duplicate of five. 11. Eleven indicates incompleteness, uncertainty, imperfection, or disorganization. Hence thirty-three, the years of Jesus, shows threefold uncertainty, and after three times six centuries, He is still without a kingdom. 13. Thirteen contains twelve, with one for a pivot. The twelve groups of mental faculties pivot upon the brain centers. The twelve masculine faculties have their pivot in the back center or Sensus, and the twelve femi- nine ones on the front center or Motus. The twelve assistant faculties pivot in the Centron. The twelve tribes in the New Jerusalem have their center in the great Temple. The twelve Princes of Israel had their pivot in the King, High Priest, or Judge. In every 13, the thirteenth number must be central or pivotal. For if they are all of equal rank, there can be no true balancing of parts, all will be discord. If we look at the twelve- NUMBER IN NAMES. 91 rayed sun, we see that its points balance each other in every direction. But if we draw one with thirteen rays, no two of them will balance each other. We see from this and from the law of the trinity, that the doctrine of Pivotal Numbers assumes a high degree of impor- tance. But it was quite unknown to the older writers on numbers. Hence those writers could not understand why thirteen should in many cases be a number of dis- cord, while yet in others it belongs to undoubted scales of harmony. In the Bible, the number thirteen prevails in the names and dates of the descendants of Joktan and Ishmael, even down to modern ages. These were discor- dant branches from the great Semitic tree. " Ishmael's hand was against every man, and every man was against him." However, when they recognize and arrange around a Messianic center, they will be brought into harmony. 26. Twenty-six contains two twelves with a pivot for each. It represents the twenty -four leading faculties and the two brain centers, a summary of the mental attributes of man. On these are based the twenty-four Rulers of the Kingdom, with the central Prince and Princess. Each group and each tribe has its material and its spirit- ual side, its masculine and its feminine rulers. Twenty- six is the number of the mystic and sacred Name, Yeho- vah. Among the Hebrews, every name and word had its number, and this number always shows its meaning. The attributes of Yehovah are therefore the same as those of man, for man was formed in the divine image. The Rabbis say that the full number of the sacred Name is seventy -two. This is the full number of thirty-six faculties, duplicated, as they are, in the two hemispheres of the encaphalon. These faculties are again duplicated in the body, thus making one hundred and forty-four, the grand number of man and of the eternal City of Peace. 17. Seventeen is one number of the Chosen People Israel. 40 is another number of Israel, and signifies a renewal of the covenant, five times eight. The term 40 years occurs 12 times in the history of Israel. 31. Thirty-one is the number of al or el, an ancient 92 THE BOOK OF LIFE. name of the Deity, in Chaldea and Canaan. Its plural form was Elohim. 19. Nineteen signifies Judgment under the Law. The Nineteenth century of the Christian Era will witness the close of that Dispensation. 144. The meaning of this number is given above under twenty-six, and a proof is given in the fourth chapter. The great events of human history, no less than the structure and laws of the individual man, have been arranged in harmony with the meaning of these num- bers. These regular periods are best shown in the chronological tables. Historic Numbers. It has been proved by Mahan, Guinness, and others, that the periods of history are measured by certain numbers. These are the very num- bers which enter into the structure of man and of the universe. If we classify the events of history according to their different kinds, then we shall see that each kind is divisi- ble by a certain number. For example, those events which relate to Eenewal or new life, have eight as a prominent factor in their dates. Those which relate to the display of spiritual power, have seven as a factor. Six is a prominent factor in periods of secular or earthly power, like the Roman and Mohamedan. The 1260 in their dates resolves into the factors, 6 x 6x5 x 7. From the end of Cyrus to the final Dispersion of the Jews is 666 years. The year of the Flood 1656, is 6x6x46. The destruction of Jerusalem, 4194, is 6x699. The nines are numbers of Judgment. From Nabonassar to Romulus Augustulus, the last of Roman Emperors, is 1260 lunar years. Forty is eight times five, the number of covenanted pkobation. It occurs twelve times in the history of ancient Israel. The " Seventy Weeks " of Daniel is 490 years, counted by the year-day theory. This measures from Exodus to Samuel; from Samuel to the Babylonian captivity by Nebuchadnezzar; and from Nehemiah's Commission and TRANSITION PERIODS. 93 its execution in rebuilding the Temple, 418 B. C, to its Destruction under the Koman Titus, is 490 years. Thirteen is a number of discord or division, and is a factor in periods of this kind, like the Ishmaelitic and Mohammedan. When the thirteen is a pivot, then it is a number of structural unity. Periods of Judgment have nine as a factor. The date 1881 contains twice 9 in the century, and 9x9 in the year, making it eminently the turning point as a year of Judg- ment. It reads the same backward or forward, it looks equally toward the past and the future. It is the 19th cen- tury of the common era, and 19 signifies Humanity come to judgment. Time is a dynamic element, and therefore 5, 7, 9 and other odd or dynamic numbers are found more frequently than the even or structural numbers, in the dates in history. Transition Periods. Every event in history is the result of a growth, and that growth must occupy time. There must always be a period or phase of preparation, more or less extended, The critical point of change, from one to another, may be very clear; but we can trace each phase back for years or centuries, into the preced- ing age. There may be several points with apparently almost equal claims to be considered as the turning points of a phase of history. The Trinity in Mind. The primary analysis of mental phenomena gives three divisions, Thought, Feel- ing, and Volition; or Wisdom, Love, and Will. These spring from the faculties of Intellect, Affection and Voli- tion, and each of these classes is based upon three divis- ions of the bodily functions. The intellect acts in close sympathy with the entire nervous system; affection acts with the organs of nutrition; and volition governs the motive system. The intellect is directive, affection is attractive, and volition is impulsive. The division of the classes into twelve groups and thirty-six faculties is given in the map of the mental organs and in the table at the close of this chapter, Each 94 THE BOOK OF LIFE. faculty again subdivides into three parts. This analysis is sufficiently minute for the purposes of art and science. It is only necessary to map one side of the head, as the right and left hemispheres of the brain are alike in their functions, each a repetition of the other. It has not been an easy task to find single words which were exact enough, which expressed just enough but not too much, to stand as names for all of these organs. The mind is an organized unit, yet it is composed of many different powers, a variety in unity. We do not hesitate to call the body a unit — one thing — notwithstand- ing the many diverse organs of which it is composed. Between the attraction of friendship and the feeling of pride, in the mind, there is as wide a difference as there is between the function of digestion and that of breathing in the body. The mind must possess a definite structure, with various organs or parts, each having a special loca- tion and function in order to produce such exact and definite results as the mind constantly displays. The groups of Sensation, Culture, and Impulsion are transitional in character, and this leaves a trinity of groups in each class. * The Intellect is formal, it determines the forms of knowledge, of feeling, and of action. The Affections are static, they maintain and perpetuate the race and unity of man. The will is dynamic, it applies the powers of man in all his social and physical activities. The organs of the brain gradually change in the char- acter of their functions as we pass from any given point to an entirely antagonistic region. There are no sharp lines of demarcation between them, and the lines thus drawn in the map of the organs are for the conve- nience of study. Brain and Body. The brain is the great central organ of the mind, of Thought, Feeling and Will. We know this, first, because the nerves of feeling and motion, from all parts of the body, all lead to and from the brain; second, because in vivisection the removal of the brain destroys all mental manifestations, but not the bodily life MAP OF ORGANS. 95 Zp36 Faculties. $ # GROUPS AND FACULTIES. 96 THE BOOK OF LIFE. of the animal; and third, because the faculties can be exci]ed by direct experiments on the brain, and observa- tion shows a constant relation between the mental power and the degree and kind of brain development, while the structure and plan of the brain corresponds to all the requirements of an instrumenb of mental action. The front part of the brain is connected with the front part of the body and of the limbs, and the back of the brain with the back of these. From the Somatic Chart the student can readily trace these connections. The arms partly repeat the signs of the body. The lower limbs relate us to the world of life below man, to the earth and its elements. The upper and lower parts of the body repeat each other in action and sympathy. The anatomists have shown that the nose is thus connected with the anus; the upper lip with the perineum; the mouth with the genitals: the tongue with the penis and clitoris; the chin with the pubes; and the lungs with the allantois. The size and texture of the signs in the form indicate the basic powers of the faculties, and their endurance; that is, the power of the brain to sustain long-continued action. The body and the brain are usually developed in harmony with each other, but sometimes the organ of the brain is found to be either larger or smaller than the corresponding sign in the face and body. In that case, the activity and power of the faculty would be irregular, and not well sustained. In the map it will be noticed that the intellect is not specialized in the body. The reason of this is found in the fact that the body is much more an instrument of feeling than it is of thought. From the summit of mental to the base of bodily life, we have a sympathetic and responsive scale of forces. Touch any mental string in this harp of life, and instantly some part of the body responds with its sympathetic vibration. The vibrations of mental excitement are larger and SOMATIC CHART. 97 V& THE BOOK OF LIFE. more noticeable in the body than in the corresponding parts of the brain. The heart throbs high under the impulse of love; but beats with irregular and arrested action when fear penetrates the soul. The whole language of gesture illustrates mental and bodily sympa- thies. They justify the instinctive sense which leads men to speak of Affection as the " Heart. " We may still use the word heart in this way, if we will remember that the brain, the face, and the body, each contain the same scale of powers, pitched upon higher and lower keys. The body is the base, the foundation on which the mind is built. Each division of the bodily functions corre- sponds in its character with a division of the faculties. In the lowest animals the functions of the mind are carried on more in the body than in the brain. The cri- noid has no brain proper; and in the molluscs, the brain or cephalic ganglion is not larger than the other centers of the body. As we ascend the scale of animal life toward man, the mental functions are transferred more and more to the brain. They become specialized there, but they still retain a close sympathy of action with the corresponding parts of the body. The sensations of hunger and thirst have their first converging point in the stomach. The absence of food beyond the usual time produces a sense of uneasiness in the nerve-centers of the stomach. Transferred to the brain, this vague sense becomes at once connected with our recollection of food, and of the way to get it; our sense of beauty is delighted with the fragrance and flavors of food, with richly colored fruit and golden grain. The sensations are simple in the body, but complex in the brain. The sense of muscular fatigue when confined to the muscles is only a vague feeling of nervous exhaustion. But once transferred to the brain, this sense of weariness is connected with the pleasant associations of the home, the fireside, and couches of restful ease. From these close dependencies of brain and body we may learn the importance of physical health to the mental well-being of man. We can see that no reform TEMPERAMENT. 99 or measures of progress can be truly successful if they neglect these physical foundations. Religion itself is worthless if it does not rest upon the basic laws of material life. Temperaments. A person may possess a predominant development of either the Nervous, the Nutritive, or the Motive systems. This gives a certain cast to the charac- ter, and we call this cast a temperament. It is evident that there would be three principal forms of these, the Mental, Vital, and Motive. The Motive temperament gives power of will and execution; the Vital sustains the vigorous action of the feelings; and the Mental gives power and clearness to the intellect. Persons with the Mental cast have a rather slight frame, with the head large in proportion to the body. The forehead is well-developed, the face pyriform, and the features delicate and finely chiseled. The hair is fine, soft, and not abundant. The character is marked by vivid ideas, intense feelings, and refined tastes. The Vital tempekament depends upon a large devel- opment of the organs of nutrition. Persons in whom it leads incline to breadth and thickness of body; the stature is short rather than tall, and the limbs are plump but tapering. The face is round and full, the complexion florid, and the hair light in color. The character is lively, genial, and impulsive. The Motive tempekament means a dominance of the bony framework and muscles of the body. The person is generally tall, the muscles are tough and wiry, and there is great bodily strength. The face is oval or oblong, the features are prominent, and the hair is strong, abundant and usually dark. In other cases the hair is dark red or tawny, like the lion, who is an example of this cast among animals. The character is energetic, bold, and solid. In eminent scholars and writers the motive is often found in combination with the mental, and in statesmen with the vital temperament. To the former it would impart vigor and efficiency, and to the latter it would give strength, ambition, and love of power. The different 100 THE BOOK OF LIFE. parts of the body may all be equal in development, producing the Harmonic temperament. It is the most desirable of all the combinations, and gives a correspond- ing symmetry of mental character. Race-Forms. The different races of men may be classed according to their leading traits of character. On this basis we obtain three well-marked divisions, as described in the first chapter. 1st. The Adamic or White race, marked by having the organs of sense well developed, but not dominant, the intellectual and moral brain both broad and elevated, and the cerebellum of moderate size. The senses are sub- servient to wisdom and virtue, and locomotion (from the cerebellum) is not strong enough to tempt them from set- tled habitations and dense cities. 2nd. The Brown or Mongolian race. The organs of sense are small or moderate, especially the eyes and nose. They find it easy to deny the senses and to endure priva- tions. They are inclined to be cruel from this lack of sensibility. The head is broad rather than high, the intel- lectual action is permanent rather than intense and bril- liant. The cerebellum is large and active, they are all marked by locomotive activity. And in many branches of this race, such as the Tartars, Scythians, and American Indians, it is so strong that it leads to a wandering or nomadic life. In the middle ages, the invading hordes of Jenghis Khan and of Timour illustrated this propens- ity on an extensive scale. The Chinese branch exhibits incessant activity throughout a populous empire, but it is not migratory in its tendencies. A partial mixture of the Mongolic with the Slavonic race, has given to the modern Russian his short nose. 3d. The Negro or Black race has the organs of sense largely developed. He lives chiefly in the gratification of these faculties. The extreme heat of the African cli- mate keeps the skin moist by perspiration, and thus exposes the extremities of the nerves to impressions from every source. This excessive sensibility produces that levity or inconstancy of mind so remarkable in hot PHYSIOLOGY OF THE BRAIN. 101 102 THE BOOK OF LIFE. climates. " The mind is there open to all impulses, but as these succeed one another rapidly, none of them make any very permanent impression, but efface one another in succession. The sensation of weakness also discourages all exertion of body or mind, by suggesting the idea of inability." Even when the hardy and vigorous races of temperate climes reside long in hot climates, they and their children are enfeebled by these thermal influences. Physiology of the Brain. We close this general sketch of the connection of brain and body by the engraved chart of the head with the bodily organs marked at the points which are their principal seats of brain sym- pathy and response. The Human Face. The Face of man surpasses all other objects in nature in its beauty of form and its vari- ety of expression. But if the mental faculties were not connected with very definite parts of the face, then the face could possess neither expression nor beauty. For a look which indicated love at one moment, might indicate hate the very next. The face is no such bundle of con- tradictions. Although we may not be able to trace a special connec- tion through the nerves between each mental organ of the brain and the corresponding sign of that faculty in the face, yet these facial signs all have a physiological reason for their location. All mental actions have a physical side. The organs of the brain are located in such a way that each one can best fill its own functions, and can best excite just those movements of the body which these func- tions require. And so of the face. The physical use of each part of the face, is the base of its mental use and of its indications as a sign of character. The mouth is directly connected with the functions of eating, and in this use the lips are concerned, as well as the tongue and teeth. But eating is the first step of nutri- tion, and this is the process of taking materials and attract- ing them into new combinations, and uniting these into organs which have an associated or living action. Now in the mental domain, the corresponding work is done by SIGNS OF CHARACTER. 103 the Social faculties. For these organs attract human beings to each other, they lead men to associate and build up the vast fabrics of social and national life. Thus phys- ical growth in the body and social growth in society are counterparts of each other. It must follow, therefore, that the social organs or those of affection should be indicated in or around the mouth. And here we shall find them in the following descriptions. It is because of this connection that men in all countries take the terms applied to food and apply them to expressions of affec- tion. They say that Jove and friendship are " sweet;" that religion gives us the " bread of life." The affection of the mother is actually connected with the physical nourishment of the child. A fullness of the nutritive organs of the mouth gives a general roundness to the face, and this goes along with a large vital temperament. The Motive system, the bones and muscles, are direct instruments of the Will or volition. Hence we should expect to find the faculties of the will indicated in the bony and muscular parts of the face. They give down- ward length and breadth to the lower jaw, prominence to the cheek-bones, and to the ridge of the nose. They pro- duce a general squareness or rather oblong form of the face. All volition is for the purpose of carrying out the thoughts of the intellect and the wants of the social organs. Hence some of the expressions of the higher affections, as of hope, amity, and faith, are shown by muscular movements. The intellectual faculties are indicated in the forehead, the eye, the ear, and the lower end of the nose. The physical use of the nose is for breathing and smelling. We call the reception of knowledge " inspiration," using a word proper to the action of the lungs. In the ele- phant, the end of the nose is united to the upper lip, and he uses the trunk thus formed as an instrument of both touch and prehension. All intellectual action depends for its materials in the first place upon the senses. But the sense of taste is the least directly connected with the 104 THE BOOK OF LIFE. intellect, and is mostly a stimulus of social feelings. The senses of sight and touch are most closely related to the intellectual processes. Some faces express great sensibility with but little development of the will. The Hindoos have a fine oval face, beautifully shaped eyes and nose, and lips admirably curved, and along with these they have much sensibility. But their faces have very little expression because the muscles of the face are not developed or active. With these traits we can easily see why the Hindoos should have originated religions where the central doctrine was eternal passivity, eternal submission to fate, like Bud- dhism and Brahmanism. This passive beauty is not of the highest type. In European and American faces we often see a great deal of muscular expression, with too little of roundness and delicacy. The very highest types unite the two. On comparing the face of woman with that of man, figures 1 and 2 in the chart, that of woman is seen to be more rotinded and that of man more rugged in outline. The development of each region of the brain shows the endurance and latent power of its faculties. The degree of development of the signs in the face shows the active capacity of the faculties — the power of the will to con- trol their manifestations and give them outward expres- sion. A large brain with a small face would not be able to express much. The character would be latent. This is the case in infancy and childhood, for during these phases the features are small in proportion to the brain. The face is much more an index of feeling than it is of thought ; and the same thing is true of the body. The forehead must be counted as a part of the face, and aside from this we must not expect to find in the face and in the body the signs of the Intellect as much specialized and detailed as the signs of Affection and Volition. In the end of the nose, for example, we find a number of intellectual faculties but not those of Form, Color, and Order. On the chart of the face, the arrows show the direction of the development or of the movement of the THE INTELLECT. 105 different parts. Signs which simply give breadth to a part are usually marked with a little cross. The Intellect. These signs give downward length and breadth to the nose. No person with a very short nose could have a great intellect or produce a profound impression of any kind in the world. The projection at the tip of the nose indicates observa- tion, the questioning faculty, and belongs to the inquisi- tive character of the child. He has everything to learn, and how can he learn except he asks questions ? This faculty is a part of Attention, and it takes the lead in our intellectual processes, as its advance-guard position in the face plainly shows. The negro has a nose of this same shape. From such a shape we might expect quick- nesss, pertness, or a quick yielding to impressions, but not profundity. By the side of attention is Inspiration or sagacity, which literally means " keen scented." Back of this, the thick- ness of the nose at C O P indicates judgment, a sense of the proper relations and adjustment of thing, of their propriety. If we inquire and observe some discovery will follow. And accordingly the downward length of the septum (or partition of the nostrils) just back of observation shows the faculty of Discovery, a part of reason. Still back of this is the sign of Synthesis. When a thing has been discovered, we must then get a general idea of its component parts as members of one united whole. This is primary synthesis. Still back of this the faculty of analysis separates its constituent parts and finds that they belong to widely divergent series. The order of mental action is thus preserved in the location of its nasal signs. When a thing has been put through the crucible of the intellect, we may then widen our view and contemplate its poetic relations. The faculty of Imagination gives thickness to the back part of the septum. When this is large, the person delights in figures of speech, in meta- phors, fables, and symbols. 106 THE BOOK OF LIFE. Reason also gives height to the upward curve of the wing of the nostril, but Manners extends this downward. A delicate and perfect chiseling of the nostrils indicates refinement and symmetry of intellect. It characterizes the form known as the Greek nose because it was com- mon to the Greeks as a nation. They gave this form to the Apollo, Venus, Mercury, Jupiter, and their other idealizations of art, thought, and mental power. The common Eoman nose was less finished at the end; its possessor desired knowledge for the sake of power and conquest, rather than for its own sake. Aggression and Self Defease were the leading signs which gave character to the Roman nose. They are large in the face of Julius Caesar, who carried the genius of Roman conquest up to its meridian splendor. Civilization has always had to push its way against a mass of obstacles. The Roman nose is a moral battering ram, to beat down these walls of savagery and ignorance. The hard Roman nose, pushing its way despite all per- sonal suffering, has played a conspicuous part in the moral as well as the political advancement of the world. It carried Washington on to triumph; it stood in the fore- front of Lincoln's unyielding strength, as it had sus- tained the shocks of Waterloo in the face of the Iron Duke. In all the great founders of religions, or of sects, we see the same aggressive nose. It stands boldly forth in the face of Zoroaster, in Moses, Mahomet, Calvin, John Wesley, and in the otherwise gentle face of the Nazarene. It is prominent in the hosts of other leaders who have done fierce battle for opinion. Nature never puts a great cause upon a saddle-backed nose and expects that it will ride into power. It was not Victor Emmanuel, but rather the high nosed Garibaldi, who achieved the inde- pendence of Italy. In a pure Greek nose, the entire ridge may be high and all of these combative faculties be amply developed, as seen in the portrait of the Author, in the fifth chapter of this Book. But in such a character these faculties are always subservient to intellectual and moral power. CHART OF THE FACE. 107 108 THE BOOK OF LIFE. A low bridged nose will do for the helplessness of childhood or the servility of the African, but such a bridge will never carry the chariot of progress safely over. The aquiline nose of the Jews has large signs of aggres- ion, defence, and protection, while the breadth of their noses indicates their money-getting propensities. This form of the nose was common among the old Assyrians, as shown on their numerous sculptures. It is given in figure 5 of our chart, named Determination. The faculty of Economy is also indicated by that fullness which pro- duces the " double chin." A nose which is elevated on the ridge at the upper part, permits a more direct, extensive, and continued applica- tion of odors and is more calculated for their enjoyment; for in the interior of such a nose there is more surface on which is spread out the olfactory nerve. Just the reverse is true in a nose which is flat; for in this case the current of air which contains the odors passes quickly along the lower floor of the nostrils into the lungs. The short or upturned nose is evidently calculated to receive rapid impressions, and thus induce rapid emotions. The long and drooping or overhanging nose is adapted to receive impressions slowly, and of course to slowly lead to emotions. It therefore indicates the reserve with which they are sought and the permanence with which they are retained. The Eye has been regarded as the noblest organ of sense, because it commands objects at the greatest possi- ble distance. The impressions received through the eye are at once direct perceptions. They do not have to pass through the intermediate state of indistinct sensations, as those of the other senses do. Hence the sense of vision is the most nearly related to the intellect. Large eyes indicate lively emotions, and activity of mind and body. Prominent eyes are quickly impressed, but deep-seated eyes have more accurate and deeper impressions. Brown or dark colored eyes seem to indi- cate exact inspection and firm character. The dark iris in such eyes excludes all light except what passes in at EYE AND MOUTH. 109 the pupil and the images of objects are thus rendered more definite and sharp in outline. But in light blue eyes, the iris transmits some scattered rays, and the impressions of objects are more soft and indefinite. Eyelids which are widely expanded, so as to give a round form to the eye, like those of the cat and the owl, indicate intensity, and keen inspection with but little sensibility. On the contrary, eyelids which nearly close over the eye indicate permanence and less keen percep- tion, but greater sensibility. In the look of scrutiny and discernment, we draw down the eyebrow in order to exclude the unnecessary rays of light and to this confine our attention to the object examined. We thus use the sign of Eesistance to shut away, reject, and repel the side view of other objects. In this case the defensive faculty of Resistance acts as a servant of the intellectual organs. In the expressions of anger the eyebrow is also depressed, because the object which excites the anger is keenly inspected. An eyebrow greatly elevated indicates the absence of severe thought. Parental and filial love elevate the inner end of the eyebrow and are also connected with the lips near the center, as shown on the chart. Modesty causes a droop- ing of the eyelids. Reverence turns the eye upward, and humility turns it downward. Parenity also draws the corners of the mouth upward and back. In this case it acts with the faculty of Complacency, which is a part of Amity. Patriotism presses the lower lip against the upper one, midway between the center and the corner. Amity and Reform elevate the eyebrow at the middle and the outer ends. Truth and kindness elevate the inner third of the eyebrow. They form the upright and the vertical wrinkles there. Truth also produces folds and wrinkles above and below the eye, as marked at Verity. Mirth causes converging wrinkles from the corner of the eye outward. It also draws the mouth corners up and backward as in laughing. Hospitality gives upright wrinkles back of the mouth corner. Simplicity or candor curves the mouth corners 110 THE BOOK OF LIFE. slightly upward. Friendship causes slightly converging wrinkles in the red part of the lips. Faith and Love elevate the middle of the eyebrow, above amity and reform but more centrally. Farther outward, the elevation indicates Hope, Zeal and Trust. A noble brow is one where all of these are large. These faculties, with Parental and Filial love, are all seen to be unusually large in the likeness of Abraham, at the begin- ning of the seventh chapter. The faculties of Sexlove, such as Devotion, Desire, Mating and Luxury, have their signs in the fulness and breadth of the red part of the lips. Persons with thin lips may, however, have large Fraternity and Kindness, and thus be kind and genial. The lips are the most sen- sitive organs of touch of any in the face, and this sense is closely connected with all expressions of sex-affection. In the inferior animals, the mouth is often the sole organ of touch, it takes the place of hands. The signs of the senses in the face are to be judged from their respective organs. Thus, development and fine structure of the mouth, especially of the tongue and lips, indicate the power and fineness of the sense of Taste. That of Touch has also its facial index in the lips, and its general index in the perfection of the skin. The development of the sense of Smell may be estimated by the perfection of structure of the nose; and that of hearing and vision by the same perfection in the ear and the eye. The lips conceal the tongue, yet they indicate its form and development. Large lips always indicate greater capacity with regard to taste and its associated desires. Narrow and linear lips show less of this capacity. Lips with coarse, irregular and ill-defined outlines, indi- cate a corresponding rudeness of these functions. But lips with fine, regular, and well defined outlines, tell of a delicacy of these functions. The lower lip is connected also with some faculties of the will. It is thrust forward midway between the mouth and chin to express Contempt, while Aversion SIGNS OF WILL. HI gives a fullness just back of this, drawing the lip down and backward. In the mouth, all the inferior parts are the acting ones, and the superior parts are the passive or receiving ones. The upper teeth, the palate and the upper lip, receive the action of the corresponding lower parts. And so we find that the upper lip is expanded to receive agreeable impressions, and is the infallible accompaniment and indication of such passive enjoy- ment. The upper lip undeveloped, shows the absence of passive gratification. In this respect, compare the face of the child, figure 3 of the chart, with that of figure 4 just below it. A long and thin upper Up belongs to the expression of sobriety, as marked in the large face. When both lips are considerably developed, the character is both actively and passively voluptuous. Where the lips are gently held in or drawn backward toward the angles, whatever may be their expressions of passion, it is under control, and the character has coolness and pre-' cision. This is specially shown by a fullness where the word " control " is marked on the chart. The little con- cavity in the upper lip, between the nose and the mouth, indicates in its depth and breadth the desire for rest and relaxation. The general quantity of attractive force in a person is indicated by the softness, fineness, and delicacy of the skin, and by the mobility and pliancy of the spine. Kepulsive force is indicated by the length, strength, straitness, and stiffness of the spine. This quality is stronger in man, as attractiveness is in woman. The downward length of the lower jaw indicates the faculties of Self-control, Integrity, Stability, and Caution. The breadth of the face at these points is thought to iudicate the power of these faculties of the will to express affection. Caution. Protection, and Industry, are shown by the projection and breadth of the cheek bones. The faculty of Protection is larger in the Chinese, who built the Great Wall under its stimulus. Dignity and Laudation are connected with the muscles which elevate the upper lip and the wing of the nose. 112 THE BOOK OF LIFE. Laudation lifts the upper lip, as in the smile of approval. Dignity produces a muscular fullness at the place marked. Liberty and Equality are back of this, and Authority still lower. The faculty of Keserve or secrecy is associ- ated with Economy, and gives the wide or thick nostrils as in the negro and mongolian. The sense of hearing is closely connected with the mental organs of Reverence, Modesty, Parenity and Invention, as we may see in the engraving of the brain on page seventy -one. Hence the Ear indicates, when it is well formed and of good size, the capacity for culture and improvement under instruction and guidance. When a kitten is stupid and disobedient, its dam boxes its ears, by way of correction. And human mothers are inclined to do a similar thing. In the old Hebrew Scriptures we meet continually with the injunction, "Hear and obey," "incline thine ear;" and the commandments themselves begin with "Hear, O Israel." All this was in strict accord with what science now shows us of these connec- tions. Hence also, we see why Language links itself naturally with f amilism on the one side and with poetry, imagination arid symbols of speech on the other. When the whole earth is like one family, it will not consent to do otherwise than speak one language. Intensity and Permanence. The nerve-fibres or tubes which compose part of each brain organ, constantly transmit currents of nerve force. These currents accu- mulate intensity with the length of the tubules which they traverse. Therefore the longer the mental organs, the more intense and brilliant are their functions. Wher- ever the organs are wide or cover a good deal of lateral surface, there is a greater diffusion of the currents through the nerve cells, both in the convolutions and in the centers. Therefore breadth of the organs gives sta- bility and permanence to their functions. This law, of course, applies to the head and face as a whole, as well as to their individual parts and organs. Even in the min- eral world, the breadth of objects gives them the appear- ance of stability and permanence, while their height THE HAND. 113 gives the impression of lightness, elegance and mobility. Animal Types. The lower animals possess many of the faculties which belong to the lower half of the brain in man. Hence the different characters which exist among men have their types among the lower animals. The same traits of character which distinguish the lion among beasts, may be found strongly marked anion g men. Mary Stuart had a leonine face. Fenelon resem- bled a sheep; yet no one would think of applying the word beastly to their faces. The lower animals have only a fragmentary development of the faculties; man alone possesses them all in symmetry and completeness. Some would-be philosophers have taught that the human race was descended from some of the monkey tribes or quadrumana. But if this had been true, then the higher types of men should have typically resembled monkeys of some kind. This is never the case. The higher types of men often resemble in type the lion, the horse, the eagle and the ox or sheep. But a monkeyish face on a man never yet excited admiration, even from a Darwinian. The Hebrew prophets represented the lower back facul- ties of man, by the lion, leopard, wolf, bear and serpent, The higher faculties were symbolized by the lamb, the kid, the dove, the eagle, and the horse. In the Messianic age, the lower faculties, the beast in man, were to be sub- ject to the higher powers. The Hand of Man. The human hand is the special servant of the brain. It imitates and shows the charac- ter of its master. The hand is used to express every faculty of the mind. In all the works of art and skill, in the expressions of love and the gathering of knowl- edge, in all these the brain must constantly send down its nerve-currents to the hand. These currents are charged with the molding and directing forces of thought, of feeling, and of will. This vital connection with the brain determines the development of the hand, and ren- ders each of one of its parts significant of some mental faculty or of its modes of action. In deciding upon the 8 114 THE BOOK OF LIFE. indices of each part it was necessary to examine the hand, or its counterparts, all the way down through the scale of the lower animals. The ant, the bee, and the bird use their lips in place of hands to work with. In their cases, however, the lips and the teeth are united in one. As a rule, the general form of the hand, in any case, corresponds with that of the head. A beautiful and well formed hand indicates a well balanced head and character. Broad hands go with a broad head and body. Large hands are both capable and inclined to do the real work of the world. They do not shrink from carry- ing out the plans devised by their owner; they take hold of things without gloves. Small hands belong to the person who plans great things, but employs others to carry these plans into execution. They are dainty in size and they prefer dainty work; they dislike to submit to exact rules and minute details. Their owners use general terms rather than precise statements. Hard hands have active power; soft hands mean passive endurance. The Fingers. Long ringers give capacity for minute, delicate, and finished work. They succeed in details, they specialize the parts of labor, and from these they produce the general effect. Broad joints in the fingers mean that they have large surfaces on which to attach the finger and arm muscles. It means that these muscles are large, active, and capable of a variety of movements* Therefore fingers with thick or prominent joints are the best adapted to do delicate, minute and varied works of skill. It is not the tapering and slender fingers which are thus adapted. Their muscles are too weak for efficient and varied effort. Tapering fingers prefer the ideal and the sensuous, to the practical and laborious. Short and broad fingers choose strong and general work, they deal with masses, they admire magnitude THE FINGERS. 115 more than finish. They dislike long and careful labors. The first finger is specially employed in guiding the tools used in many of the most skillful and delicate manipulations of various arts. As a consequence, the nerve currents from the intellect flow down to the fore- finger directly and constantly. They stimulate its growth in directing its movements. The first finger must there- fore be an index of the intellect, much more than any of the others. The first phalange of this finger indicates per- ception, the immediate directing power in all operations. The breadth at this joint shows logic and system. At the second joint it indicates order in work. In our engrav- ing, all of the fingers have both ample length and breadth. The middle finger is connected with the association of men in the various employments and practical work of society. The forefinger rests against this one in working, and this, in turn, upon the third finger. The large development of the middle finger shows that its possessor has a faculty for putting* plans into a feasible shape, and for combining men and means to carry out these plans. The first phalange of the third finger indicates ambi- tion by its length, and fondness for display by its breadth. The second and third joints show the capacity for industrial art, and for the pursuits of wealth and com- merce. A well developed little ringer indicates versatility of talent, and the power to manifest the character in external forms. It is the ability to make others see and feel what we do ourselves. It is the basis of conversational talent. The first, second and third fingers are opened or shut by a muscle common to them all; the little finger is moved by separate muscles. When the fingers are smooth, the joints unmarked, they indicate a character governed by intuition rather than reason; a person with direct perceptions, who chooses statements rather than arguments, and one who decides at once, rather than deliberates. 116 THE BOOK OF LIFE. The nails usually follow the general shape of the fingers on which they are placed, and they have a similar meaning. The Thumb of man is the grand fulcrum for each one of the fingers. It is opposable to them all, or can touch any one of their joints; it can thus co-operate with each finger. The thumb therefore represents the execu- tive power of the will in a pre-eminent degree. As man alone, of all animals, has a true thumb, so men alone exhibit the immense power of associated will in the great achievements of organized industry and national life. The indications of the thumb are most like those of the middle and third fingers. A large thumb is essential to a powerful and efficient character. A person with the first phalange of the thumb too short will not be apt to carry out his plans. On dif- ferent parts of the thumb, and on the fingers, the engrav- ing indicates the meaning of the part, and this does away with the necessity for a urinate description in words. The amount of development of the different tempera- ments is shown on the hand, at the various places marked. The thumb as a whole is motive, the fingers mental, and the palm of the hand is vital. It is because the thumb is significant of rulership that men have used the phrase " Under the thumb" to mean the domination of one over another. When the first phalange of the thumb is short and the middle phalange long, the person will have energy with- out order, impulse without judgment, and is apt to be rash and arbitrary. The Palm. The large muscles which form the base of the thumb spread out and become a part of the palm of the hand. The action and development of the thumb produce a well marked and curved line around this base. This line therefore indicates the extent and regularity with which a person's will-power has succeeded in attain- ing the objects of life, and in embodying the inner desires in outward conduct. Hence this may well be called the Life-line of Action. And we can see why it should indicate CHART OF THE HAND 117 118 THE BOOK OF LIFE. the general course, the duration and intensity of a person's life. Commencing near the upper edge of the palm, the length of this life-line is thought to show the number of years to which the person's life will extend. In the chart, these years are numbered in figures along the upper side of the line. When the life-line is clear, well marked, and unbroken, it signifies good health and a vigorous constitution. If the line is long and slender and broken by cross lines, it tells of defective health and low vitality. The main line may have an echo line above it, and this shows its increased strength. If the beginning of the main line comes from the base of the forefinger, the course of the person's life will be subject to outside and varying influences. When the life-line is connected or close with the social line and the thought line, where they begin, it indicates that the person will have a unison of thought, feelings and con- duct, all tending to one common end. Such a person will make his doctrines the guide of his life. His religion will not be one of mere professions, or of mere beliefs in a hereafter. If these lines are widely separated at their commencement, they foreshow a discordant and incon- sistent course of life. The person will think and feel one thing, but actually do another. The Social-line has the central position in the palm of the hand. If full, clear, and strong, it indicates activity and strength in the social life of the individual. The fullness of the palm on each side of this line shows the good condition and development of the nutritive organs in the body. A hollow and thin palm shows a defective state of the nutritive system. The names of these organs are marked at the different points where their influence is focalized. See the words Heart, Lungs, Brain, and so forth. The Line of Thought is the third of these important lines of the hand. It corresponds to the intellect, and to the manifestation of that intellect in practical life. When- ever the affections are well developed and cultivated, we shall also find that the intelleetitself is active ah^influen- LINES OF THE HAND. 119 tial, for without the intellect it would be impossible for the affections to be developed or to attain their objects. An ignorance of this fact, of this responsive dependence of love upon wisdom, led the early students of the hand to confound the Social and Thought lines, and to exchange their places. A knowledge of the locations in the brain and of the physiological laws enables us to correct this ancient error of the palmisters. The old notions about the relations of the different planets to the parts of the hand, had also to be corrected in the light of modern science. The moon can not now be considered as a sym- bol of instability and uncertainty. It is truly an emblem of Periodicity. The fixed recurrence of its phases made the early nations choose the moon as the first measurer of time, and the very name they gave to the moon h&„ this signification. Across the three main lines of the hand are three others which are supposed to indicate the nutrition of the body, the strength and length of the family instincts and asso- ciations, and the ability to deal successfully with the material things and forces of life. A large number of other and minute signs have been pointed out by various observers, but we have chosen to describe those which were capable of verification, and could be shown to have a basis in the established laws of physical and mental life. 120 THE BOOK OF LIFE. INTELLECT OE WISDOM. Perception — Art— Fokm — Shape, Outline, Individuality. Color — Idea of Color, Size, Location. Number— Trinity, Unity, and Plurality. Retention— Letters— Memory — Ketention of Facts; Time and System. Attention — Observation, Mental Focus, Vision. Language — Mastery of Words, Sounds, Music. Reflection— Science— Keason — Analysis, Synthesis, Judgment. Inspiration — Foresight,- Intuition, Spirituality. Construction — Skill, Invention, Imagination. Reception— Culture— Amity— Friendship, Kindness, Hospitality. Reform — Culture, Progress, Improvement. Communion— Candor, Imitation, Mirth. AFFECTION OR LOVE. Religion— Faith — Belief, Love of Deity, Worship. Love — Philanthropy, Good- Will, Trust. Hope — Aspiration, Zeal, Immortality. Sexation— Marriage— Devotion — Desire, Sex- Worship, Romance. Fidelity — Mating, Sex-Fealty, Ardency. Caressing — Fondness, Sexality, Petting. INTELLECT OR WISDOM. 121 Parention— Family— Parenity — Parental Love, Familism, Providence. Reverence — Filial Love, Respect, Modesty. Patriotism — Love of Home, Kin and Country. Sensation— Home— Appetite — Sense of Hunger, Taste and Smell. Feeling— Sense of Touch, Heat and Gravity. Impression — Of Character, Spheres and Aromas. VOLITION OR WILL. Ambition— Rulership— Dignity — Pride, Self-Esteem, Authority. Laudation — Praise, Emulation, Display. Stability — Firmness, Energy, Perseverance. Coaction— Labor— Integrity — Justice, Honor, Balance Industry — Work, Prudence, Self -Control. Liberty — Freedom, Equality, Independence Defension— Wealth— Defence — Self-Defence, Protection, Aggression. Economy — Property, Ownership, Selfishners. Caution — Care, Secrecy, Rest. Impulsion— Commerce— Mobility — Locomotion, Travel, Commerce. Aversion — Dislike, Contempt, Repugnance. Destruction — Vengeance, Rigor, Baseness. 122 THE BOOK OF LIFE. Beauty reaches deeper than the outward surface of things. It is a true index and product of their inter- ior life and forces. In this chapter we are to learn that the structure of the brain and the action of its facul- ties are governed by the exact laws of geometry. 123 124 THE BOOK OF LIFE. By these laws we are to measure the very shape of our thoughts, our feelings, and our volitions. These are the Celestial Mechanics of the human mind. The Circle. We must consider every curve as the product of forces. Let us take for analysis one of the simplest, that of a circle. The circumference of a circle is a line everywhere equally distant from the center, KE. The circle includes or means all the plane surface between these two. Suppose that our circle is the section of an orange. It is composed of a great number of atoms or molecules, which have been distributed from the cen- ter. Each one of these molecules has been acted upon by both attractive and repulsive forces. The molecule V has been pushed out a little way and stopped, because the pushing or repulsive force at that point became just equal to the attractive force which pulled it toward the center. The molecule at B, moved still farther before its two forces, attractive and repulsive, came to an equi- poise. At B is a molecule in which the repulsive force was still greater, and hence it moved out as far as the cir- cumference. And so around the entire outline, as at B, L, S, F, a series of atoms have been moved until their two forces exactly balanced each other. If we draw a circle with the hand, and examine the steps, we shall discover the same two forces at work. Stick down a pin where we wish the center, and tie a thread to this, and tie the other end of the thread to a pencil. Now move the pencil around to mark the out- line. You must constantly pull away from the center to keep the thread straight. If the center itself exerted this force it would be a repulsive one. But the thread con- stantly holds or draws the pencil toward the center. These two, outward and inward forces, must be exactly equal in their intensity and opposite in their direction. If either one varies from this, the regularity of the cir- cumference will be broken. The Ellipse. The human brain is constructed on the mathematical plan of an ellipse. A circle requires only two points of generating force; an ellipse requires three ANALYSIS OF CURVES. 125 such points. The ellipse has two centers of force, as at MO and SE. From each point is radiated both attractive and repulsive forces to all parts of its circumference. At the ends of the Minor axis, A, B, the forces of the two centers are equal. This axis is the balancing line of unity. At all other points the forces vary. Let us sup- pose an atom moving forward from D around the ellipse. Its shaded part shows repulsive, and its light part shows attractive force. If repulsive force alone acted upon D from SE, it would move off in a right line toward the word " ellipse." But it is attracted by MO, and under this combined action it moves in a curve. When the atom reaches B, its attraction from MO just equals its repulsion from SE. As it advances toward F, the attrac- tion of MO increases, and reaches its greatest possible quantity at N. The repulsion of SE is now at its lowest possible ebb. The atom now moves on to V, A, K, and. just the reverse of what we have described above takes place. For the attractive forces of MO become less and less; while those of SE have become greater and greater, reaching their maximum at L. At every point, both kinds of force are in action at the same instant. The points at equal distances on either side of the minor axis, as V and K, balance each other in action and pivot on the axis, as at A. In a less conspicuous way. the upper and lower sides balance upon the major axis. Thus Keason above respond to Perception below this line; and Dignity above respond to Defense below. All of these balances are of extreme importance in under- standing mental action. A section of the brain shows that it contains four great elliptical planes, three of them vertical and one of them horizontal. Those in the right and in the left hemisphere are of course alike in function, so that we really have but to consider the relations of three ellipses. The united action of the two hemispheres takes place on the double middle ellipse, as shown at A, in the upper figure of our initial. The horizontal ellipse is seen to cut the other two at right angles, hence it has the same focal points. 126 THE BOOK OF LIFE. Minor Axis. The minor axis of the external ellipse extends from Appetite upward to Sexlove: Ap. to Sex. These faculties are the material pivots of all human life on the earth. For the physical existence of every indi- vidual depends upon the reception of food and drink, through appetite. From these materials of food every organ of the body is continually formed, and its action is maintained. The solid bones and the thinking brain are alike built up from these food materials. So much for the existence of the individual. But the existence of the race or species depends upon the union of the sexes through Sexlove. Through this love, the child receives the materials for the original formation of every part of its physical organism. Thus Sexlove becomes the high material pivot of our existence, as the faculty of Appetite is the lower one. No other faculties can affect our men- tal and physical happiness so directly and so profoundly as these. From no others can we receive such exquisite and all-pervading pleasure as these give when they act in harmony, or such misery as these bring when in discord. In the eighth chapter, we shall find that Sexlove deter- mines the classification of all offices and labors. In the middle ellipse, the upper end of its minor axis is formed by the faculties of Faith, Love, and Hope. At its lower end are those of Feeling, Heat and Impression. These faculties are the channels through which we receive universal forces, even as Ave receive materials through the first ellipse. The sense of Touch or Feeling, at the lower end of this axis, is the common standard for comparing all the other senses. Through this sense we perceive mathematical relations, which are the basis of all science. Through Faith and Love, at the upper end of this axis, we are related to the life of the Deity and to the collective life of Humanity, to the spiritual forces of the universe. The horizontal ellipse has the organ of Reverence at each end of its minor axis. This organ points to each ■ side, and relates equally to the past and the present, the high and the low. This ellipse reaches to both sides. SEX IN THE ELLIPSE. 127 Eccentricity. The Striatum or Motus, and Thalamus or Sensus, are now regarded by all physiologists as the two great centers of brain action. The nerve fibres radi- ate from these centers to all parts of the circumference. In any ellipse, the farther its focal points are, the longer it will be in proportion to its breadth. The Striatum and Thalamus are a little too near together to be in the true mathematical focuses of the brain ellipses. The cause is this. The Intellect and Volition at the front and the back, have more repulsive force in proportion than exists in Affection, which is along the middle of the ellipse. This excess of repulsive force in the Intellect and Voli- tion pushes the brain out more at the front and back than at the sides, and this makes it relatively longer than it would otherwise be with the Motus and Sensus so near each other. In any case, the mathematical analysis of a vital curve will give us the general law and relations of the organs which enter into its formation. We know that the brain is an ellipse by simply dissect- ing it and studying its structure. The forces which pro- duce its growth and form proceed from its centers, from within, and not from the outside. It is not cast in a mold. These forces are both mental and vital. That they are mental forces is clearly proved by the well-known fact that the very thoughts and feelings of the parents during the embryonic life of a child determine the shape of its features and of its brain. And we know that either temporary or permanent changes of feeling or of character will change the curves of the head, the face and the body. It is mental forces, then, which cause the brain to be an ellipse, and consequently the mental faculties must obey the mathematical law of this curve. In the growth of a leaf the molecules of bioplasm are moved outward by its vital forces, and arranged along its outlines, until the tree itself presents a vast series of mathematical curves, all of them the product of interior forces. Sex in the Ellipse. The forces of the two sexes in 128 THE BOOK OF LIFE. love act in strict harmony with the elliptical law of vari- ation. The Motus is dominantly masculine and the Sen- sus feminine. In their highest expression — that of originating a new being— the masculine and feminine forces are equal. From that moment forward, during the whole period of the child's prenatal development, the feminine forces increase in quantity and intensity, and the masculine diminish. After the direct parental functions are accom- plished, the feminine forces slowly return to their equi- poise with the masculine. The affectional forces of the two sexes pass through elliptical variations of slighter extent when not engaged in parental relations. This law gives to sexlove — within its duality — a wide variefcy of emotion, the infinite charm of perpetual renewal. Three Great Currents of nerve force sweep around the brain ellipses. They flow from cell to cell, and taking in their path all the principal organs, they awaken or excite these faculties in a definite order. A large part of all the impressions received through the senses are conveyed along the fibres to the Motus and Sensus. On our initial and Chart 21, we may trace the course and effects of these currents around the brain. The arrows show the direction of the currents. From the Sensitive group in front of the ear, the cur- rent sets forward toward the Perceptives at Form and Color. It then curves upward, and crossing the hori- zontal current at M, it flows over backward and down- ward. The currents of the horizontal ellipse, starting forward from Eeverence, at BEV, meet the upward moving cur- rent of the vertical ellipse, at M. The currents cross each other here, and a part of all the impressions com- posing the currents are here stored and retained. This crossing point is the organ of Memory. At no other place could Memory be so located as to store all impres- sions. • Moving still onward, the horizontal current crosses BRAIN CURRENTS. 129 that of the middle vertical ellipse, at Att. This is the organ of Attention, and the crossing here makes this the focal point of the whole intellect, the center of intel- lectual consciousness. The current goes on from right to left around the entire head. . The direction of this current determines an interesting fact — it makes us right-handed instead of left-handed. The impulse, following the direction of the brain-current, flows out on the right hand and back on the left. Hence, the right hand takes the lead in most kinds of work, and the ]eft hand is the recipient. At points in the back of the head, corresponding to M and Att. in front, there is a crossing of currents. These points are the organs of Equality and Liberty. This lat- ter faculty makes us demand room for expansion; it is a point for the dispersion of force in all directions. At the front brain, Observation concentrates force from all directions. At Mobility a part of the currents pass to the body, and thence make their exit from the system. All of the principal organs of the brain are located on the line of these ellipses. So that wherever an impres- sion may be made on the brain, or an action may be started, it will be carried in these currents to Memory, Attention, Reason, and Inspiration. We are thus made conscious of every mental action, and can reason about its relations. This law of the ellipse would alone determine that the faculties are correctly located. The course of thes^ currents determines that in mental action, there is first Sensation, and this is followed, in orderly succession, by Perception, Memory, Reflection, Desire, and practical Action. Experience proves to us that this is just the order in which these mental processes normally succeed each other. But in cases of insanity the currents flow in irregular or reversed directions, and the ideas and actions are illogical and disorderly. Radius Vector. A current of nerve force starting from Attention and flowing around the central ellipse, in the direction of Inspiration, Amity, Faith, Stability, 9 130 THE BOOK OF LIFE. Dignity and Liberty, would become slower and slower as it receded from Attention, its point nearest to its focus in the Sensus. After the current reached Liberty, its speed would gradually increase toward Appetite and Feeling, until it reached its starting point. This variation corresponds to the law of radius vector of the planets. The shorter the fibres of any organ, the less will be the time required to perform the circuit. Minor Currents. There are many minor currents in the brain, for they start at any organ which is the point of excitement, and spread more or less in all directions. Every organ, when in action, must therefore excite its neighbors, these waves establishing a universal sympathy among the organs, strong in proportion to their nearness. Hence, faculties which are similar to each other have adjacent locations. If Friendship and Aversion were side by side, then the more our Friendship were excited in loving a friend, the more would Aversion be aroused to repel him. Other Curves. The ellipse is the great curve upon which the brain is constructed. But it is not by any means the only curve which we find in the human form. The organs and signs of Sexlove in the brain, the face, and the body, form elliptical curves; the Parental, filial and some of the intellectual, form parabolic; the Ambitious form hyperbolic; and the Reasoning, and Religious form epicycloidal curves. We shall only notice these briefly. The Epicycloid forms a prominent part of our mental structure. This is the curve upon which all of the planets and suns move through space. In the brain a vertical range of organs, including Inspiration, Kindness, Faith, Love, Hope, Stability, and Dignity, are located upon this curve. These give us the widest possible range of relations so far as our feelings or affection are conceraed. They unite us with universal life. Another range of organs, forming an epicycloid, includes Inspira- tion, Reason, Imagination, and Construction. These faculties enable us to comprehend, and to harmonize CHAET OF ELLIPSES. 131 ■^Discovered in/ J Chart at. 5.1%^; 132 THE BOOK OF LIFE. ourselves with, universal law. These are the only two ranges which form this curve, and they are the only ones which establish universal relations. In the map of the body, hyperbolic curves are formed by the ambitious faculties at the shoulder and the same curve is repeated by the analogous group of impulsion in the thigh. This curve is formed by the faculties of Will on the chin, and lower maxilla. The straight line is a monotone. It does not possess that variation in the direction of line which is essential to beauty of curvation. It can occur but once in a beautiful form, and that is in the ridge of the nose. The circle, too, is a monotone, and only occurs in the iris. Beauty of the Form. The curves of the head, face, and body seldom terminate abruptly, but gracefully blend with each other, like the organs of the brain. The number and perfect arrangement of these curves give to the human form its wonderful beauty, so far surpassing that of all other physical objects that we can not con- ceive of anything more beautiful; and our highest inspir- ations attribute the same form to beings in realms of existence more exalted than our own. The most beautiful face and figure is one in which all of the faculties are the most fully and symmetrically developed. If any organs or signs of a curve are deficient in size, this will destroy the regularity, and consequently the beauty of the curve. The most beauti- ful living object is one having the fullest and freest manifestation of life. For Life is a principle of unity, and the more complete the relation and harmony of its parts, the more perfect is the manifestation of life, in any living being. Living creatures appear ugly and deformed when the free play of life seems obstructed in them. The Line of Beauty is that which presents the least obstruct- ion to free movement, like the double parabola of the geometrician. A line that is crooked instead of curved, must have been produced by disturbed or interrupted forces. More force must be expended in t irning at an abrupt angle than in passing around a gentle curve. , LAWS OF BEAUTY. 133 A homely face may have many of the higher faculties well developed, and express the goodness which comes from these, but it can not belong to a complete and well- rounded character. The angular character is really much better adapted to a discordant and defective civilization than a more symmetrical character would be. It sometimes happens that beautiful persons become perverted; and many per- sons have been called handsome who were really lacking in the higher indications and elements of beauty. In the lowest of the animals, the simplest and fewest of the geometric curves prevail. The curves become more numerous and complex as we ascend the scale of life until we reach man. The divine beauty of the human form is expressed through one hundred and forty-four of these curves, and these are duplicated in its bi-lateral symmetry. Thirty-six of these curves belong to the head and face. The human form exhausts the possibili- ties of form-beauty in our solar system. There is no higher curve than the ellipse upon which a rounded body, as the brain must of necessity be, could be con- structed. And, as we have already seen, all of the other great curves are included in its structure. We therefore know, from the rigid laws of mathematics, that man can never be supplanted on the earth by any being of a nobler form. Man is the only being on the earth who is rhyth- mically balanced against the collective forces of the uni- verse. He alone can understand and put himself in complete harmony with these forces and thus secure immortality for himself and his race. The more beautiful curves — the ellipse and its modifi- cation, the parabola — are repeated many times. The bosom of woman — the ivory throne of love, set with car- nation, garnet, or amethyst — derives its exquisite beauty of form from both the ellipse and the parabola. The Microcosm. From the time of Pythagoras down to this writing, the philosophers have asserted that Man is Microcosm — a universe in miniature. Yet no one, before myself, had shown that in the constitution 134 THE BOOK OF LIFE. of man are repeated the very laws which pervade and sustain the sublime mechanism of the heavens. Before the time of Kepler, astronomers had supposed that the planetary orbits were circles; and before my dis- covery of the mental law of the ellipse, the followers of Gall made a like mistake in supposing that the brain is constructed on the plan of a circle. But even that sup- position was worthless in their hands, for they did not attempt to use it in explaining mental action. Some great men had conjectured that mental action might be interpreted through mathematics. Thus Sir Isaac New- ton, in speaking once of his discovery of the law of grav- tation, expressed his belief that "sometime we might derive the rest of the phenomena of nature, even those of the mind, by the same kind of reasoning from mechanical laws." That great result is accomplished in the present volume, as we shall see in every chapter. Our initial engraving gives seven fundamental curves. Out of these few curves nature is able to furnish the lin- eaments and give a characteristic shape to each one of the four hundred thousand species of animals and plants. Proportions. The curves which make up the human form not only bear fixed relations to each other as regards their position, but also in regard to their proportional size. The figure in the Measure of Man will illustrate these proportions. If we draw twelve squares, in each direction, these square will accurately divide off the proportion of the various parts of the human form. This divine measure of a man was rediscovered in modern times by the artist William Page, from whom our drawing is copied. The extended arms reach as far as the person is tall; the height and breadth are equal, as was said of the Celestial city. These divisions of the form are not simply external, they belong to the bones, the muscles, and the viscera. They are "laid in the very walls of a man." They are exempli- fied in every well proportioned adult person, and in the great works of ancient and modern statuary. MEASURE OF MAN. 135 136 THE BOOK OF LIFE. Beginning at the base, the lowest square includes the foot and ankle; the second is the lower leg; the third con- tains the great muscles of the calf; the fourth includes the knee; the fifth is the upper leg; the sixth takes in the thigh with its great muscles; the seventh contains the viscera of the pelvis; the eighth is the abdomen proper; the ninth embraces the stomach, liver, spleen, and pan- creas; the tenth includes the breast, with its pectoral muscles in front and those of the shoulder on the back; the eleventh square is the neck, and the twelfth is the brain. The width of the brain is also a twelfth. Look- ing at the arm, we see that one square measures the great deltoid muscles of the shoulder; one takes the biceps and triceps muscles of the upper arm; one includes the muscles of the forearm; one is the wrist, and the fifth is the hand. With the arms extended, " the heighth and the breadth are equal," as was said of the city. The number twelve is therefore the numeral basis of construction in the human form. No other possible scale will accurately measure its various parts. For a long time artists used a scale of eight parts, but this touched only a part of the divisions, and they were obliged to use two other and different scales within the first. Let us examine the engraved u measure of the head." The mathematical outlay of the human head, if made in straight lines, will give us the same scale of twelve. Draw three heads, as in the next engraving. The point at the opening of the ear lies against the centron, or physiologi- cal center of the nervous system, the pivot of action between the brain and the body. Draw one line from fchis point to the lower end of the nose, and another to its upper end. These two lines include an angle of thirty degrees, or one-twelfth of a circle. This is not only true of all human heads, but also of all vertebrate animals. In some cases, the slight variation of a degree has been noted. In the heads of the engraving each of the noses at 1, 2, 3 just fills up the angle. The nose of the dog projects forward, but has less upright length than that of the THE FORM. 137 138 THE BOOK OF LIFE. sage. The farther the intellectual lobe of the brain pro- jects forward the greater is the length of the nose, meas- ured up and down. A short nose is nearer to the ear than a long one. The signs of the intellect are in the end of the nose, and we here see that a long intellectual lobe of the brain and a nose which is long in its downward aspect, naturally go together. In the higher harmonies, the number twelve consists of two parts; frve as the lower, and seven as the upper part. So in this measurement of the head, the brain occupies seven -twelfths of the great circle, or the angles B, C, D, E, S, I, and K. The face and the body, the servants of the mind and brain, include the five lower angles. The brain itself is divided into seven groups which point upward, and five which point downward. In his vision of the New Palestine, the prophet Ezekiel saw the gathered tribes of Israel all redistributed, so that seven were placed above or north, and five below the city. And, as we shall see in the ninth chapter, the seven upper tribes had the upper groups of faculties dominant, while the five other tribes had the lower groups ruling in their traits of character. We have thus proved, by the unanswerable facts of mathematics, that both our mental and bodily life express themselves through the numbers three and twelve. It is the faculties of the mind itself that give form to the brain and body, and we could not ask for any clearer proof that these faculties are classified by nature into three divisions and twelve groups, as set forth in the third chapter. Extending the same sized angles all the way around the head, there will be three in front, three above, three behind, and three below. This scale measures the nose, the chin, the mouth, the forehead, the ear, and all parts of the head. If we divide the scale into any other num- ber of parts, say into five, or seven, or ten, these parts will not fit or measure any of the features of the head and face. The New Jerusalem was laid out in the same way, with three tribes on each of the four sides. MEASURE OF THE HEAD. 139 140 THE BOOK OF LIFE. Music in Form. The human form, including the brain, is divided as we have seen, by certain mathematical proportions. These very proportions are also the basis of music. If we make similar divisions of a musical string — a monochord — these will produce musical sounds which are in harmony with each other. They will give us octaves, thirds, fifths, fourths, second and third octaves and other musical chords. The laws of music are a part of our physical nature itself. And were it possible to make the human body vibrate, so as to produce sounds, we could evoke from it all the musical harmonies. We can now understand why music has such a wonderful effect on the human mind. The proportions of the human form vary at different periods of life before maturity. Thus, at birth the head is fully one-fourth of the height. The other parts gradu- ally gain upon this until the proportions of maturity are reached. The standard of beauty has been derived from the comparison of many human forms. - Truth of Beauty. The brief analysis through which we have conducted the reader proves that the laws of beauty in form are a part of our physical structure. Those old philosophers who supposed that Beauty depends merely upon individual tastes or customs, have beeD very much mistaken. The highest beauty of the form indicates the highest perfection of structure and function. Beauty is both truth and utility. Symbolism. Aside from the clear explanations of mental action which they afford, the laws of celestial mechanics have their principal value in determining many laws of art, in earth culture, in architecture, and in costume. For example, the faculties of parental and filial love are located upon parabolic curves. If we wish to have any object express or symbolize these faculties, then we should use parabolic curves in its formation. In like manner elliptical curves would symbolize and excite sex- love; hyperbolic curves would do so to ambition; and the entire ellipse would symbolize the mind as a whole. The radiant waves of force start from central suns in their long and swift journeys across the universe. They are band- ed in octaves of light, heat, and chemic power. These marshalled vibra- tions all assume definite mathematic forms. 141 142 THE BOOK OF LIFE. They thrill the dull bosom of the earth, and its slum- bering germs of vegetable life rearrange their molecules of starch, oil and bioplasm in exact chemic numbers. Then- busy cells wheel into diamagnetic lines with the polar circuits of the earth. And the sunbeam lifts each aspir- ing plant up a stairway of light, whose spiral steps are gauged by the same harmonic intervals that we find in the wide-extended orbits of the planets and stars. On the stems of plants the leaves are so placed that a line wound around the stem and touching the petiole of each leaf, would be a spiral. Where the leaves are in two rows, the space between two opposite leaves is just one- half of a cycle or circumference of the stem, and where there are three rows it is one-third. The expression i is applied in the first case, and J- in the second. Thus the different plants present a successive series of J, i, 2-5, f , 5-13, 8-21, 13-34, 21-55. Now compare the periods of the planets: Mercury 88 days, Venus 224, Earth 365, Mars 600, Asteroids 1500, Jupiter 4000, Saturn 10,000, Uranas 30,000, and Neptune 60,000 days. These bear a propor- tion to each other like that which marks the phyllotaxis of plants. This example is cited here to show that the vital forces are subject to measurement in the plant, and we may well conclude that they are equally so in the brain. Among scientific men the theory of wave-movement is now generally accepted as a well-established truth. But granting its truth, we have to inquire where does the ultimate power reside which produces all the wave-move- ments of the universe? We are compelled to believe that the power of movement exists in matter itself. As a ques- tion of fact, we can not place any particle of matter in any position where it will not exert its power and effect some movement. The power of vibration must exist in matter as a mass, or else in each of its ultimate atoms. Nature works in a similar way on both the large and the small scale. " Atomic mechanics, or a resolution of all changes in the material world into motions of atoms, caused by their constant central forces, would be the completion of ATOMS OF MATTER. 143 natural science." These are the words of an eminent scientist; words of sober reason. Form of Atoms. Whatever may be the form of the ultimate atoms, they are too small to be seen by the eye of man, or by that sharper eye of science, the microscope. At least this is true in the present state of that instru- ment. Nevertheless these atoms may be studied in another way. That is, we may construct an hypothesis of the form of the atoms which shall be sufficient to account for all the forms that are known to exist in the objects of nature. This does not require a grea*t number of kinds. For as we learned in the last chapter, seven geometric curves are enough to constitute the basis of all the forms in natural objects. The fundamental types of life are only three — radiate, molluscate, and vertebrate. A radiate or annulate is made on the plan of a circle; its polar forces radiate from one common center. The mol-. lusc type is unsymmetrical, its polarity is involute, like that of the atoms marked S and N. The vertebrate has three poles at each end of an axis, like the atom of carbon. The most fully developed plant has this same kind of polarity. The greatest variety of forms is among living objects. The forms assumed by minerals are simple and few. Twelve Forms. On the border of the Dynamic Chart, from V, S, N, around to A, we have placed twelve kinds of atoms. They include such forms as would pro- duce, by their polar action and their combinations, all the forms that are known to us in nature. These atoms are the builders of the universe. The points marked on these are their poles, that is, the places where they attract and may become attached to other atoms. Some of them have only two of these points, as the ones at A and N. Others have three, four or six. As an example of their grouping, look at figure 6, where the atom A has attracted the atoms a, b, c, d. In the figure of the Ellipse, the row of atoms, M, O, A, N, V, K, S, have arranged themselves around the focal atoms, M, S. Each one of these directs its poles to its next 144 THE BOOK OF LIFE. neighbor, and also toward the focus. Each one has also one free pole. The figure of the circle illustrates a group- ing around a single focus. By means of these polar points the atoms of substance are able to arrange them- selves into all the myriad forms that diversify the rich fields of nature. A group of atoms might have a collective polarity which would be different from that of any one of its atoms. It would be produced by modifications of the dominant atom by the others. A molecule is a group of atoms having its own special properties as a result of its combined prolarities. In the molecule of Bioplasm, on the Chart of Nutrition, the atoms of oxygen, nitrogen, hydrogen, phosphorus, sulphur and iron, are grouped around the atom of carbon as their center. Incessant Vibrations. Every atom has incessant vibrations, and these are a part of its inherent nature. These vibrations can not be destroyed, but they may be combined with those of other atoms and thus give rise to new forms of waves. Each kind of atom is distin- guished by its own peculiar kind of vibrations. Upon these depend its properties, as we know them. u The atoms are not passive but spontaneously self active.'' All the great movements of the universe are produced by combining these atomic vibrations. The atoms them- selves are indestructible. The distinction between any portion of matter and its motions, is just as well defined in the ultimate atoms as it is in the largest known bodies. Spirit and Matter. The atoms of Matter differ from those of Spirit in three particulars — in their forms, in their size, and in their polarity. The atoms of matter are bounded by straight lines; those of Spirit have curved surfaces and rounded outlines. Spirit atoms have circu- lar polarity. And this produces the rounded forms which prevail everywhere in living objects, in all plants, cells, and animals. In the composition of these, spirit atoms of some kind have always taken a part. Each living object, like each individual cell, has a circulation, DYNAMIC CHART: 145 f^M^p&pK > * 146 THE BOOK OF LIFE. and the cause of this lies back in the ultimate atoms. In the higher spirit atoms, the two focuses of each atom approach and recede from each other incessantly, and thus produce constant vibrations. On the other hand, the atoms of matter have right-line polarity, and this causes straight lines to predominate in crystals. The waves which proceed from atoms of matter are angular in form; but those from atoms of spirit are curvilinear. I regard the atom of oxygen, ox, as a transition form between spirit and matter. In the circular figure of the Dynamic chart, it is shown that each one of the great forces is distinguished from the others by the size or form of its component waves. Those of gravity differ from those of heat, and these again from those of light. An object has gravity of weight simply because its particles are capable of that special kind of vibrations which are known as those of gravity. There may be, and there are, some kinds of substance which are not capable of that peculiar kind of waves. In the same way, we know that a piece of wood will not vibrate to the waves of a magnet, while a piece of iron will at once respond to the magnetic vibrations. The atoms of spirit can not be directly affected by the waves of gravity. Therefore spirit has no weight. But these atoms may be united with those of matter and then the compound body has weight or is under the influ- ence of gravity. This is the case in living bodies. The waves of spirit atoms may unite with each other, and according to the law of Intensity, they may produce waves large enough to balance those of gravity, and to produce the same effect upon matter. In figure 3 of the Wave-chart, the two small waves, S and F, unite and produce the larger wave I. This law of intensity is a general one for all of the forces. The atoms of spirit possess forms quite as distinct and persistent as those of matter. This has nothing to do with the question of their possessing weight, as was explained above. If spirit atoms have form, they must of necessity have space. For we can not conceive a form, SPIRIT AND MATTER. 147 a circle or triangle for instance, without there being space between its two sides. It does not follow that the ultimate atoms can be divided because they have parts, though some thinkers have tried to suppose it did. Divis- ibility has nothing to do with the size of a thing. If it had, then a cubic foot of steel would be more easily divided than a mellow apple. To say that "we can imag- ine the ultimate atom to be divisible because it has two sides," is to put together words without meaning. An iron ball has two sides as much as a melon has, but you can not cut open the ball with the melon. Spirit atoms may be just as hard and firm as those of matter. The atoms of one kind are never converted into those of another kind. Matter never turns into spirit by any process of refinement or other change. Throughout the universe we shall find spirit and matter associated. The ancient philosophers of Greece imagined that spirit was one uniform substance. But the properties of spirit are as widely various as those of matter. Those men fell into that mistake because they failed to make any careful analysis of mental phenomena. Had they made this analysis, they would at once have perceived the complex- ity of mental properties or qualities. They could not have then believed that all spirit was one indivisible sub- stance. And their followers would have walked in better paths. The terms Spirit and Matter were chosen at a time when the distinctions between them were little under- stood. That, however, does not stand in the way of our using those words and attaching to each one a distinct meaning. If spirit did not possess space, and form, and color, then the mind could never know that these properties existed in the external world. Matter, Ether, and Spirit. If we pile up a mass of such atoms as are figured in the dynamic chart, it is evident that they will not all be in contact throughout all of their surfaces. They will only touch at certain points. What fills up the intermediate spaces? Science is obliged to conclude that in all these interspaces, far 148 THE BOOK OF LIFE. through the universe, there is a substance which is the most highly elastic of all elements; it transmits the waves of force in all directions but is not itself composed of separable atoms. This is the Ether, and thus the universe is composed of three great classes of substances, Matter, Ether, and Spirit. Each of these has some distinctive characteristics, and also others which are common to all three. The old sages imagined that spirit has no proper- ties which also exist in matter. But in forming this notion they had to ignore the validity of all the facts in the case, and they constructed an hypothesis with noth- ing for a basis. Seven Forces. Seven great Forces carry on the universal operations of nature. These are Gravity, Heat, Ohemic force, Magnetism, Electricity, Light, and Vital or Spiritual force. All these were known in some of their manifestations to the old Greeks. But it was not until modern times, when the genius of Gilbert, of Franklin, Dalton, Galvani, Young, Faraday, Mayer, and others, had investigated these agents, that we came to understand how the forces were mutually related and their intimate nature. They are now regarded as different modes of Motion, and all these motions have their ultimate centers in the atoms of spirit and matter. The forces do not exist independently, by themselves; they are attributes or, rather, movements of substance; that is, of matter, ether, or spirit. The movement of all these forces consists of waves, or a series of vibrations. And certain forms, sizes, and rates of rapidity belong to each kind of force. These forms are partly figured in the chart. All forces are convertible, transferable, or counter- active, in measured proportions. A definite quantity of one always produces, or else counteracts, a definite quan- tity of another. In the steam engine, heat is converted into mechanical motion. When a body falls and strikes the earth, heat is developed — gravity has been converted into heat. In no part of nature is there any such thing as absolute CHART OF WAVES. 149 150 THE BOOK OF LIFE. rest. Matter, Spirit and Force are eternal. Either may assume a thousand complex forms in succession, but neither can ever be destroyed. To-day we behold the stately tree of the forest; a few centuries hence it will have fallen to decay, and its tissues be converted into gases or into the soil. Nay, before our very eyes the wonderful transformation is constantly taking place, but not an atom has been destroyed, not any force has been wasted. They have disappeared in one, to re- appear in another form. The entire quantity of matter and of motion remains always the same in the universe. We can not take any atom of matter and by any possibility divest it of motion. For example, no atom of matter was ever found that did not possess gravity, or the power of movement toward other atoms. The waves of Sound are large enough so that we can easily make them diagram themselves and thus examine them with the naked eye, and .study their forms. From these studies many of the laws of wave-movement have been discovered, and these have been used as a key in studying the minute waves of the seven forces. For these latter waves are so small as to escape all ordinary means of scrutiny. The waves of light, for example, vary from the 37000th part of an inch in red light, to the 67500th part of an inch in the violet. In the case of sounds, any given note has waves which are exactly twice as long as those of the note which is an octave above it. The ear can easily distinguish eight octaves of sound. But in the case of light, the longest and the shortest wave differ only as a single octave. This is the ordinary range of the eye. The waves of red are twice as long as those of the violet rays. The waves of nerve force form a series of colors which constitute the next octave above that of ordinary sunlight. The wave chart presents some characteristic forms of sound-waves in the central figure. At 2 is shown the sound-wave rep- resented by the letter I in the word " marine," or by ee in "feel." The crest of this wave is at C, and on one side is the sharp curve or overtone, V, and on the other are WAVES OF tfERVE-FORCE. 151 152 THE BOOK OF LIFE. two of these overtones. These with the crest make up a single wave. At A is the wave which belongs to the sound of A in the word " far." On one side of the crest is a rounded overtone, and on the other side are two of these. At O is the sound wave of O in the word "tone." In this case, only one overtone belongs to each crest. In these examples it is seen that the vowels differ from each other chiefly in their overtones. At Im are the collective waves belonging to the word " impossibility." When we consider that the forces all consist of waves, it is easy to understand how they may be converted into each other, and how closely they are related. The nerve- force obeys the general laws of radiant forces. Waves of Nerve-Force. The radiant waves from each organ of the brain and from each part of the body, have their own distinctive character. They differ in form, in length, and in altitude. The engravings of the Mental Mechanism show the rounded form of the waves of 'Memory; the constructive waves of Reason; the articulated waves of Amity or Friendship; the smooth waves of Religion; the looped waves of Sexlove; the angulo -curves of Dignity; the sharp angles from Integrity and Liberty; the acute angles of Defense, and the hooked waves of Aversion. These examples show that the form of the waves cor- responds precisely with the character of the faculties from which they are radiated. The smooth, attractive waves of Affection are in broad and appropriate contrast to the harsh, repulsive waves of the Defensive faculties. Our very thoughts and feelings have their distinctive shapes and impress them upon the outflowing waves. The prickling sensations under the excitement of anger are very different from the soft thrills of affection. An instinctive perception of these truths has determined the figures of speech used in all languages. Men never speak of love as rough, or of anger as being smooth. The nerve-force usually travels along its special con- ductors, the nerve-fibres, while it is within the brain and body. But like magnetism it can readily flow outside of NERVE-SPHERES. " 153 its conductors when it reaches their terminal ends. The sheaths of the fibres insulate the current while it is pass- ing along the fibre, but when the current reaches either the cells or the free end of the fibre, then it may be freely radiated into space. Its rate of movement along the fibres is thought to be about ninety feet per second, a rate which is very slow in comparison with that of magnetism or electricity. The nerves are capable of transmitting cur- rents of electricity. They can be made to do this even when compressed. But if we press upon a nerve, that pressure will stop the current of nerve force and prevent its pass- ing. We see from this that the nerve-force is not elec- tricity, although they have many points of resemblance. Nerve- Spheres. The nerve-force constantly radiates from each organ, and it thus passes from us in all direc- tions through space. Each person is thus constantly surrounded by a nerve-sphere which corresponds to his own character. Through these spheres we either attract or repel those who are around us. We mentally impress others and are impressed by them. These pulsating brain waves, these swift lines of thought and feeling, sometimes reach a few feet, and sometimes many miles. But whether extending a great or a less dis- tance, there, around every person, is this vital sphere of silent power, reflecting and transmitting every mood and impulse that sweeps through the soul. When two friends approach each other, there is a beau- tiful play of colors as the nerve currents from them meet and blend, one after another, and when the two friends become fixed in position, the waves returning to each give a new- series of luminous harmonies. Sometimes the currents from some organs will blend, and that from others will not. In that case, the two friends can only partly sympathize in feeling or thought. When the blending is complete, we may read the very thoughts of our associates. These exchanges are constantly taking place and all persons feel their influence, whether such persons are called sensitive or not. The highest effort of clairvoyance 154 THE BOOK OF LIFE. is but the exaltation of this nerve-sense, which all persons exercise in a greater or less degree. In all the great religious inspirations of the world, in all ages and among all nations, the nerve-force was the instrument through which the inspiration was effected, the channel through which the visions or the words were conveyed to the mind of the seer. Perfectly natural means were used, whether the inspiration came from the Deity or from angels. Mesmerism. Mesmer and his followers have shown that the voluntary exertion of nerve-force in one person has enabled him for a time to control the muscular move- ments and apparently the whole thoughts of another. The operator makes passes over his subject, who must remain in a receptive condition, until his nerve-force has sufficiently penetrated the latter. Then whatever the oper- ator may think or wish, the same thing is thought and wished by the subject. These experiments are abnormal uses of the nerve-force, but they serve to vividly illustrate its transfer between persons. In cases of disease, as well as in health, the vital force may be rapidly communicated from one person to another, either with or without any direct contact. The strong and vigorous person may exert a most beneficial power in this way; he may become the mighty healer of his helpless fellows. It is then right for the sick or weak person to make himself as pas- sive as possible. And a million plated batteries, in the form of tactile corpuscles, stand waiting at their fixed stations in the skin, ready to vibrate in swift response to mesmeric impressions, and to carry the vital waves of life-power far inward to each drooping and exhausted organ of the system. Telepathy, or Mental Telephone. The nerve- force may extend its influence between those who are great distances apart, and convey expressions of thought and emotion even more exact than by words. In these cases of mental telephoning, the messages are trans- mitted by means of currents or strata of spiritual sub- stance, the spiritual atmosphere, These currents are CONTROL OF THE WILL. 155 more easily established along roads where the persons concerned have traveled. We speak of the nerve-force as itself traveling, but it is more exact to say that the nerve-force imparts its vibrations to a spiritual atmo- sphere, and that they are sent through this by continued waves or pulsations. In a physical telephone, a person speaks in one end, and the current of magnetism passes along the wire and reproduces a similar set of sound- waves at the other end, where a person is listening. And so in mental telephoning, the spiritual current reproduces the mental vibrations at the other end of the line. Many obstacles interfere with this method of communi- cation. Every advance in culture and refinement will make its use more frequent and certain. The nerve-force from large and active organs extends farther than that from small and inactive ones. So does that from the front and upper organs when compared with that from those of the lower and backhead. From Kindness, for example, it reaches farther than from De- fence. The latter points to the earth and so must soon stop. Anger, hate, and all the evil passions die out sooner than love and the higher emotions. The reign of evil is limited by this law of brain-structure. The passion for military glory will be outgrown, while the beneficient triumphs of the intellect survive through all generations. It is through these vital currents that the whole human race is to be united in one vast composite life. The high sensitiveness which would belong to such a universal sympathy, implies the entire dominance of the nobler faculties of man's nature. The invention of the magnetic telegraph and telephone was an external index that the development of man had reached nearly to a point where it would be possible to unite all the nations in bonds of amity. The telegraph or telephone was the physical ner- vous system of the nations. Control of the Will. The will appears to have a cer- tain amount of control over these out-going currents. By thinking and steadily exerting the will on a particular person, the nerve currents may be directed towards him 156 THE BOOK OF LIFE. more definitely and effectively. Within the brain itself the will displays the same power in directing the currents of force. We can, by an effort of the will, call one faculty or another iDto activity, just as we choose. In the brain, however, the mechanism is so regular that this object is accomplished without difficulty and without our notice. Modification of Currents. A current flowing from an organ in any direction over other organs, mixes with the force peculiar to each, and is correspondingly modi- fied. For instance, take a current starting from Excite- ment, the lower part of Caution, toward Stability. The harsh, angular character possessed by the waves when they start from Excitement is slightly modified by min- gling with the force from Caution. At Patriotism, its forces make them much more quiet and smooth. Still further on, the blending nerve-force of Integrity imparts to them a more steady and even strength, and that of Perseverance gives them greater uniformity. At the end of their course, Stability or Firmness imparts its gentle and firm influence. The force of each organ tends to make the passing current resemble itself in character. If the intermediate organs are small and inactive, the current would pass around them, and over larger and more active ones. Interference of Brain Waves. A current of nerve- force from one organ may meet and neutralize that from another by interference. This is according to a general law of all the forces, when the crests of the waves in one correspond to those of the other, they are increased in their intensity; but when the crests of one fall into the depression of the other, they neutralize each other. This is illustrated in the Wave-chart, fig. 4. The wave A pro- ceeding downward, is met at V by the wave B, which at that point is going in the opposite direction from A. The force of the two waves is thus set against each other, and they become neutralized or converted into some other kind of movement. In figure 3, exactly (he opposite kind of an effect is seen. For the waves F and S, going down- ward , meet at the point L, where they are both going in NERVE CURRENTS. 157 the same direction, and they unite to produce a wave which is equal to them both in volume. The new resulting force in the brain may be readily estimated by considering what the two organs were, and over what organ the currents met. A current from Parenity and one from Laudation might meet and neu- tralize each other over a large organ of Caution. The new forco would be appropriated by Caution, and would probably impart to the organ a pleasing feeling of tender care. Opposing currents are constantly meeting and being converted where no interference occurs. The organs of Imagination, Im, are located at the junction of the Reflective, the Receptive, Sexal and Parental groups. It follows that a multitude of minor currents must meet and be converted over this organ. Out of these conver- sions would naturally spring the whole system of meta- phors and figures of speech which form so large a part of all languages. For if the nerve-force of two organs may be converted into each other, then the forms of speech appropriate to each may be exchanged, as in the case of all metaphors. The nerve-force from an attractive organ or group in one person may flow outward, and meeting the repulsive force from another person, it may neutralize the latter by equaling or exceeding it in quantity. This is according to a law which governs all of the forces in nature. Sup- pose, for example, that one person throws out a quantity of repulsive force from Destruction which would equal. we will say, 5x, and another person meets this by enough attractive force from Love to equal 7x, it is evident that the last will be sufficient to neutralize the first. In this way we may overcome evil with good. It is not by pas- sively yielding to the evil, but by the active exertion of an opposite force; for the good person would be exercis- ing the highest degree of Firmness and Self-control in connection with his organ of Love. This is a nobler way than to meet evil by evil, for this brings our own higher faculties in activity. 158 THE BOOK OF LIFE. Adhesion of Impressions. When a new impres- sion is made on the mind, it sets up its own peculiar vibration of the fibres and cells. Now if the mind already contains an impression which was in part similar to this new one, then some of the fibres have already vibrated in the same manner as the new impression would make them. According to a general law of all action, they could repeat their old vibrations more easily than they were produced at first. As a long-used violin, or other musical instrument, becomes toned to more and more delicate and exact sound vibrations, so do these brain cells acquire more perfect power by repetitions. Hence new ideas tend to set in action those fibres and cells which have already responded to similar ideas. And thus similar ideas and feelings are stored up in the same parts of the brain. This is the basis of the important law of association in memory and reasoning. Each organ excites its neighbors to action. Stir up one thought, and you will arouse those that lie in the cells under or near it. If each new fact and impression, as it comes into the mind, is compared with those which are already there, and the mind decides which of the old ones it resembles most; then the new impression will be made on the cells which are adjacent to those which contained the similar old one. As any excitement of one cluster of nerve cells will extend to and excite adjacent ones, it is clear that if the impress of similar facts be made upon adjacent cells, then the excitement of one will awaken and recall the other. Association of ideas also arises from analogous facul- ties, those which are polar in the second degree. Thus the color of an orange may recall its form and its flavor. The organs of form and of flavor are polar, but not adja- cent to color. These laws show us the vast importance of true clas- sifications in teaching all branches of knowledge. If our facts and our ideas are all in disorder in our mind, it will be as difficult tn find and recall them, as it would be to find anything you want in a disorderly house. NATURE OF MEMORY. 159 In childhood and youth the brain is more susceptible to impressions than at later periods of life, and they are retained with greater tenacity. The early part of life is the time to lay up a store of knowledge, to be worked out in the practical duties of mature years. The mental state of Attention or Consciousness involves an entire circuit of relations, a series of impressions and responses from different parts of the brain. Con- sciousness is a complex, not a simple thing. Even the consciousness of Existence, which seems so simple involves the fact that impressions have been made upon various parts of the skin, and upon each of the senses, and these have been carried into the brain, and combined, arranged and focalized on the cells of the organ of Attention. This complexity is proved by analysis. There is no circuit of impressions in mineral bodies, and therefore they can have no consciousness. The actions of nature are full of measured repetitions. To these as a whole, we give the name of Time. The organ of Observation relates to the preset moment. When time recedes into the past, it is cognized by the organ of Memory. When the facts become far enough past to be organized into periods, they come under the cognizance of the organ of Time, situated still further outward from the middle of the forehead. And when the periods assume definite relations to each other, they impress the organ of System. Nature of Memory. In the growth and nutrition of the brain — as each old and worn out nerve-cell is replaced by a now one — the impressions which were upon the old are transferred to the new, so that the mind is able to retain its images. But there is a little force expended in making the transfer; consequently, it is never complete, and the mental impressions gradually lose their distinctness and intensity. Probably, many times the new impressions received by the mind are superim- posed upon others, and this would impair their distinct- ness. These mental palimpsests sometimes get very much mixed. 160 THE BOOK OF LIFE. The organ of Memory is a general storehouse, but each mental faculty also retains or remembers its own kind of impressions. Thus the organ of Form remem- bers images, and that of Amity retains the impressions of friendship. Nerve and Muscular Force. The nerve-force may be converted into either of the other forces. Whenever a muscle contracts, nerve-force has been sent to it and expended. Let a person of studious and sedentary habits engage in vigorous muscular labor, and he will quickly realize that the brain is using up its nerve-force in the effort, for his brain will soon feel exhausted. There is an exact relation between the amount of nerve-force expended and the amount of mechanical force displayed in the contraction of the muscle. This is clearly proved by the fact that we know just how much nerve-force to expend in order to make the muscles con- tract to any required extent. All mechanic arts depend upon this certainty. In the acts of cutting, sawing, painting, and ten thousand acts of our daily life, it is nec- essary that the muscles contract just so far and no farther. Waves in Dreaming. When we are asleep and dreaming, the great brain currents no longer sweep along with their accustomed force and rapidity. They are now tardy or wholly quiescent. Other lesser currents, flow- ing in other and cross directions, now prevail in all parts of the brain. These minor currents mix up the mental images in a fragmentary and patchwork manner. They form the grotesque and illogical combinations in which dreams abound. Here the image of a cat's head floats along, and, touching the image of a man's body, the edges of the two partial or broken mental pictures adhere so softly and closely that they seem as one, and lo! in our dream there stands the man with a cat's head on his shoulders. The doors of the senses are close shut. The closed eye can not look out and compare and see that there is no cat there. The halls of the brain seem all the more brilliantly lighted because the doors of sense shut out the external world. Minute sprites expand in WAVES IN DBEAMING. 161 the dim light into giants. The slight jar of brain waves exaggerates their movements into the tread of mighty armies. A microscopic tremor becomes a terrific convulsion of nature. The mind is unable to correct these fictions by a comparison with external objects. It is obliged for the time to accept them as realities, until the opening eyes and ears tell us of the actual world around us, and relegate these dream pictures to the minor place they deserve. But there are dreams which are perfectly logical and connected. For sometimes in sleep the mind is especially sensitive and passive, and then clear impressions of ideas, or of facts, may be received from other minds, or even from our surroundings. Many such dreams are recorded in history, like that of the Great Image in Daniel, and many have been carefully observed by the present writer. It would be thoroughly unscientific to explain these dreams as merely a revival of impressions already stored in the brain. Many of them are prophetic; they repre- sent accurately, or else by exact symbols, events which are yet future, at the time the dream occurred. If a large current attempts to travel over a nerve which is too small for it, then one of two things may happen. It may be converted into heat, and we all know that a strong nervous current may produce a glow of warmth all through the body. Or it may be converted into a gal- vanic current, and then the rjerson will feel those thrills which all have experienced under excitement. The current may produce a cool thrill, instead of a warm sensation. Colors of Nerve-Force. Each organ of the brain radiates a nerve-light of a distinctive color. Thus, from Ambition the light may be bright or dull, clear or impure in tone, but it will always be a crimson or reddish purple. These colors are shown in the full-page view of the nerve spheres. The author of this book was the first person who analyzed these colors and traced them to their source in the separate groups. This was done, and the proper diagrams painted, in the year 6215, A. M. 11 162 THE BOOK OF LIFE. From the following table these colors may be readily learned, and from the colored plan of the New Jerusalem. INTELLECT. AFFECTION. VOLITION. Reception, Religion, Ambition, Emerald. Lemon. Crimson. Reflection, Sexation, Coaction. Azure. Orange. Scarlet. Retention, Parention, Defension, Blue. Amber. Red. Perception, Sensation, Impulsion, Grey. Salmon. Maroon. The dominant color in the intellectual group is blue; in Affection it is yellow; and in Volition it is red. These are regarded as the primary colors of nature, by the scientists. These mental classes and their colors may well be compared to the climatic zones of the earth. The cool Intellect is the north temperate zone. The genial bands of Affection are the south part of the temperate zone. And the organs of Volition are hot, fiery and impulsive, the torrid zone of mentality. These facts furnish a clear guide for the application of color in costume, architecture and landscape. Every color exerts a definite influence on that group of mental faculties which radiates a similar color. The world of color beauty, in nature and art, becomes full of living significance. Some of these applications are given in the twelfth chapter. The nerve-force is finer than ordinary sunlight, and it is hence impossible to represent its extreme beauty and delicacy in a painting or an engraving. The nerve-force bears closer analogies to light than to any other of the forces. It has often been seen by sensi- tives, under a slightly increased intensity of common vision. The rods and cones of the eye become more tense under some forms of mental excitement, and conse- quently they vibrate to the fine waves of nerve-force. It may then appear as a soft, diffused light around the head and form, or it may shoot out in broad glowing bands, CROWN OF LIFE. 163 like the aurora; or it may form iridescent clouds, at a greater or less distance from the person. The light from the seven upper groups often appears like a crown of spiritual brightness, decorated with flaming jewels. Intensity of Colors. When an organ is excited and active, its nerve-force will be bright and intense, flashing up vividly. We express this condition by saying that our minds feel bright. A public speaker whose whole intel- lect is excited, is said to make a brilliant effort. Those who first used these terms regarded them as simply fig- ures of speech, little dreaming that in the advance of science it would be proved that they were true in the most literal sense. When an organ is inactive, or when we are asleep, the light from it is dull and obscure. We can truly say that the mind is dull and the thought slow in this case. The Crown of Life. A well-cultivated and properly used organ gives forth a nerve-light that is pure and clear in color. But from an organ in the opposite condition, it will be foul and impure in tone. We speak a literal truth, then, when we say that a good person is the light of a community, or that the bad dwell in darkness. When we enlighten the mind of a person, we actually increase the quantity and quality of the nerve-light radiated from his brain. Our own light is none the less from lighting that of our neighbor. To the eye of the sensitive, or the clairvoyant, the brain appears like a luminous sun, only its light is of infinite softness. Hence a sun with twelve rays is a true symbol of the human mind, and of a perfect man, a Sun of righteousness. The seven -rayed crown of living nerve light may adorn the head of every good person in this life. It comes to them as the sure reward of intellectual culture and spir- itual excellence. It is often seen in the form given at the head of this chapter. Impressions. Every object radiates forces which impress an image of itself upon surrounding objects. If we lay a key upon a smooth metal plate for a short time, and then remove it, the image of the key may be evoked 164 THE BOOK OF LIFE. by heating the plate. And this may be done years after the contact. Whether conscious or not, the objects of the universe are thus continually writing their history in these marvelous pictures. The nerve cells of the brain and of the various nerve centers, are constituted on purpose to receive impressions. The extent of their impressibility is very great, and the results belong to a large part of our conscious life. By coming in contact with an object, a sensitive person may perceive and may describe the impression it has received and retained. For example, by holding a manu- script letter in gentle contact with the forehead or the hand, the whole character, personal appearance, and even the thoughts of the writer at the time of writing, may be faithfully described. A fossil plant or animal, examined in this way, gives up a faithful picture of its ancient surroundings, in prehis- toric ages. In the experiments made by Denton, this was dpne again and again. It was through contact impressions, received from dif- ferent parts of the brain, that the true location of the mental organs was finally discovered in the year 1841. These experiments, made by Buchanan, were numerous and decisive. Here in a paragraph, is the statement of the method in the language of the discoverer: " Concentrative Excite- ment,— This is the scientific demonstration of cerebral functions, the method which I discovered in 1841, of exciting the cerebral functions to compel them to mani- fest their functions. The application of heat and cold to the various parts of the body and head, of galvanic cur- rents and of medical stimulants and sedatives, may con- centrate the nervous excitement to any one spot, and diminish the activity of other parts so as to produce a decided predominance of the stimulated organ. By far the best method for such purposes, is to use the stimulus of the nervaura (nerve-force) by applying the hand. The finger or hand, applied to any portion of the head, excites the adjacent organs by an attractive influence, and in EXPERIMENTS. 165 highly impressible persons will produce an immediate and striking effect. Thus anger, joy, avarice, mirth, pride, imagination, memory, fear, or any other faculty may be aroused by touching its locality for a few moments, and by a series of such experiments the functions of every organ may be demonstrated to the satisfaction of the experimenter and his subject. Since this discovery we no longer need to occupy ourselves in calculating the probable functions of the brain from a vast number of indefinite facts in craniology, as Gall and Spurzheim did, for a simple and easy experiment places cerebral science upon as positive a foundation as chemistry, anatomy, or physiology. It must be remembered that all our experi- ments are made without any mesmeric preparation or somnambulism, and that both operator and subject are equally awake, intelligent, conscious, independent and self-possessed." The much later experiments of Hitzig, Ferrier and others (1872) were made by currents of electricity applied to the brains of the lower animals, and have already been described in our second chapter. These experiments were very striking and decisive, but they only confirmed the locations already assigned by the older discoverers. Some of these later observers fell into singular mistakes by not knowing or not considering that every intellectual organ has a special organ of the will upon which its external expression depends. The organ of invention would be worthless if the group of labor did not embody what we invent in some object or structure. The sense of vision requires the constant exercise of the organ of vigilance, the upper part of caution. This dependence is so close that when Ferrier destroyed the organ of vigi- lance, in the animals, the sense of vision also disappeared. The organ of Equality, a part of liberty, is essential as the support of memory. If equality and liberty were destroyed, then memory and attention would fail. Caressing. Those acts of contact which express the various forms of affection, prove the reality of these impressions beyond all possibility of doubt. All animals 166 THE BOOK OF LIFE. with a distinct nervous system, from the insignificant worm up to man, express their sexal, parental, filial or friendly affection by the contact of caressing. Taking man alone, here are twelve hundred millions of these facts occurring daily. And only one explanation is pos- sible. There must be some actual force passing from one living being to another in these acts of caressing. This nerve-force is a vital part of us, and its reception in this way is just as real as the reception of force through the food which we eat. It does not depend upon imagina- tion. We touch those parts of the face and body which are functionally connected with the actions which we wish to express. Thus parental, filial, fraternal, and sex-love are connected with the lips and with the bosom, and hence kissing or caressing these parts expresses these affections. A kiss on the back of the hand expresses protection and submission, for this part of the hand is connected with the defensive and ambitious faculties. A kiss on the forehead expresses fraternal and religious affection. Spiritual Atmosphere. Through the radiated nerve-force we actually impart somewhat of our own being to everything we touch. And in turn we as con- stantly receive from the accumulated force left by others. The presence of a large number of the wise and good in any locality fills the place with a nerve-sphere of light which may last for years. Such a luminous mental sphere is highly favorable to clearness of thought and social har- mony. It is a part of human destiny to surround, in this way, the whole earth with the living glory of truth and love, its true and final spiritual atmosphere. This law teaches us that we are responsible to our fel- low beings for every thought and feeling which we enter- tain, as well as for every action which we perform. The silent waves of mental force vibrate from soul to soul. They unite us all by the inseparable links of a composite spiritual life. OHAPTEK SIXTH. RESPONSES. From the rhythmic sweep of stars down to the chemical union of atoms, all action is polar. It involves the concert of opposite for- ces or tendencies — the attractive and repul- sive ; receptive and pos- itive; masculine and feminine. 167 168 THE BOOK OF LIFE. The phenomena of mental polarity play an important and conspicuous part in mental action. The polar faculties, these all-sweeping levers of life, vibrate through the earthy and the heavenly spheres of our being. They sweep the past, the present, and the future. They actuate both the progressive and the con- servative phases of our existence. The rhythm of human life depends upon their equal development and concor- dant action. Spheres of Contrast. The major axis of the brain extends from Memory to Liberty. The whole half of the brain below this points downward, and belongs to the earthly side of our natures. This lower side of the brain rules the life of the lower animals. Their chief attractions are earthly and material. This half relates to the lowest sphere of life, the lowest uses of all things. With most impressive force the ancient seers called these lower faculties, " The Beast, the dragon, the leopard, and the serpent." All through the early ages of history this sphere of darkness ruled the world. Man sadly proved that he was "made out of the dust of the earth" by yielding to these dominant earthly attractions. Opposed to this inferior sphere is the upper half of the brain. Its organs of Inspiration, Integrity, Faith, Love, Hope, and Reform lead us to perceive the higher life ; the spiritual, the better uses of all things, the heaven- ward phase of feeling and action. We should look up and not down, is the command of these faculties. They point upward and they fit us for an elevated life of purity, goodness, and harmony. The symbolism of prophesy represented this upper realm of the mind by the Lamb, the dove, the horse, the ox, and other animals which were the servants of man. It was this sphere which the Messiah was to establish in supreme dominion. If we mix all the colors which belong to the nerve light of the lower groups, the result will be a dark, dull and muddy color. If we blend the nerve colors of the higher groups it will produce delicate and bright colors. TWO SPHERES. 160 -CFmtM: ^'J$ a tKeCenter of 170 THE BOOK OF LIFE. The ''spheres of light and darkness" are substantial realities and their adjustment is a necessary problem in the science of society. The perceptive faculties, around the eye, are concerned with the things of the present. Opposed to these are the conservative feelings of the ambitious organs, from Dignity to Economy. They cling with tenacity to what- ever the past has bequeathed to the present. When acting alone, they produce a clannish feeling, and desire to go with the oldest and strongest party, whether it be in the right or in the wrong. The attractions to the past are opposed by the high front faculties of Inspiration, Reason, and Reform. These point forward to the future, and assure as that it is in the noonday of human history, and not in its gray dawn, that the sun of truth shines with the most life-giving beams. They command us to look forward, not backward. In the grand cycles of growth the old never fully returns. The new always has the first unfold- ment of some truth or beauty. The sensitive faculties, from Appetite to Impression, make us sensitive, yielding and impressible. They are balanced by the vigorous organs from Stability to Cau- tion. These organs render us firm, hardy, and tranquil. The Defensive group, if acting alone, would make a person harsh, disagreeable, conservative, and selfish in manners and conduct, but when acting in conjunction with the opposite group of Amity, as they should do, then we have a careful regard for our own rights, but are careful to consider that our own rights are bound up in the interest and happiness of our fellow -beings. The organs of repulsion, which point downward and backward, press against the earth, and thus push us upward and forward at every step. Their force thus acts in concert with that of the attractive organs in front. Evolution or growth involves two great phases of action — the destruction of the old and the construction of the new. The front brain relates us to the constructive phase, and the back brain relates to the destructive CONTRASTS. 171 172 THE BOOK OF LIFE. phases of all existence. The social organs are construc- tive through their internal, vital, and attractive power. They unite men in societies, building up the vast fabrics of national and race life. The intellect is constructive through the external application of law, art and order. The back brain contains the organs of aversion, destruc- tion, rigor, defense, mobility and liberty, and these, act- ing in dominance, are destructive in their nature. In estimating the character of any person by the size of the organs, we must carefully take into account the opposite tendencies of these polar faculties. Thus a per- son may have very large Pride, and yet be modest and deferential through large Modesty and Reverence. When an organ and its polate are both small, the person will exhibit no decided tendencies in either direction. A per- son with small Kindness and small Economy would be neither a liberal nor a miser. His character would be negative in both respects. From the table of Mental Chords, the student can easily make these applications of the law. Mental Unity. Whenever we allow the gratification of any back head or basenal organ to become the chief object of our existence, we are then failing to obey the laws of unity. The fullest power and most perfect pleas- ure of the senses can only be reached when they act in connection with the higher faculties. The organs of Appetite and Feeling lie at the base of all the social fac- ulties, and they furnish the materials of force to all of the organs, as well as to themselves. Hence in their normal action they support and stimulate the noblest and most refined emotions of the mind. The highest power of the Perceptives results from the culture and exercise of the Reflective faculties above them. The telescope and the microscope were the prod- ucts of Reason and Construction, yet how immensely have they enlarged the scope and increased the accuracy of our perceptions. The higher organs of the brain must rule in the char- acter of man. The larger part of the attractive organs POLARITIES. 173 ui m v *f vibration. j \ & ^fUrresfnffi 174 THE BOOK OF LIFE. and signs in the lower animals point downward toward the earth. What is the front aspect of the body or trunk in man, is the lower side in the animals, in quadrupeds, insects and even in birds, though the latter seem to stand partly upright on two legs. In serpents and worms this front or attractive side rests constantly against the sur- face of the earth. But in man these attractive organs mostly point up and onward towards his fellow beings, and the external universe. He alone, of all beings here, is released from a direct bondage to the earth, and united with his fellows in filling an exalted and immortal des- tiny. Viewed as a whole, the front of the face and of the body is attractive, and the back is repulsive. The organs of sense, the eye, ear, tongue, nose, and tactile sense, are all located in front. They are in the highest degree attractive; they are special mechanisms made on purpose to receive impressions. The very fact that these receptive organs are in front proves that the front of the body is attractive when compared with the back. The sense of touch is in all parts of the skin, but not equally, for it is ten times greater on the inside of the hand than on its back side. The axis chart illustrates the up and down tendencies in a general way. The axis of force and movement is the spinal cord, with its node of vibration back of the solar plexus or gasterus. The lower focus is at L, and from this the great nervous branches and currents pass down the legs toward the earth. From the upper focus, at F, the branching nerves go to the arms and head. This is the celestial side of man. The atom of Carbon has a similar node of vibration. As in all other cases, the posi- tive pole is here named the anode, and the negative or receptive pole is the kathode. In a still more inclusive way, the engraving of the Microcosm illustrates the general relations of the human constitution to the universe. These are marked in such a way that they can be readily studied. The upper and front parts of the chest form the region of magnetic, THE MICROCOSM. 175 *^*mn* 176 THE BOOK OF LIFE. receptive, or converging forces, and are responsive to the influences of daytime, of light, the atmosphere, etc. Corresponding to this on the back is the region of elec- tric, positive, and diverging forces. Around the lower and back part of the trunk are radiated the forces of dis- persion, the influences of coldness, of night and dark- ness. The lower and front parts of the trunk are the realm of relaxation, of liquids, and of warmth. The legs and feet place man in dynamic sympathy with the earths and soils, with the animal, vegetable, and mineral world. The body as a whole has upper and lower spheres, with their junction at K, and marked in the semicircles of the margin. Each season of the year, each of the twelve months, has influences which bear more specially upon some one region of the body than upon the rest. A dim conception of this was the basis of the ancient Astrology. But the extreme ignorance of man's constitution led those ancients into many errors. Our chart is arranged in harmony with the facts of science as now understood. The twelve constellations are numbered and marked by their signs, on the margin. The different planets have a subordinate influence over man's nature. The sun by its magnitude, and the moon by its nearness, must of necessity be the most influential of all the cosmical bodies. Compared with the influence which these exert upon man, the guiding forces of the planets, of Mercury, Venus, Mars, Jupiter, Saturn, Uranus and Neptune, must be small in amount, if not in kind. The constitution of each planet is obviously different from that of the others. It follows that the forces which they may exert on man must also be unlike. In the chart of the Microcosm, the signs of the planets are marked on the body on those parts which are under their respective influences. On the Astro-chart of the twelfth chapter these are also marked in their proper places on the head. The Domestic or home group of faculties stands in responsive sympathy with the earth; the group of Art with the moon; Letters with Neptune; Science with the Pleiades; Culture with Mercury; Marriage with Venus; COSMIC RELATIONS. 177 j& 'So r zmmm 12 178 THE BOOK OF LIFE. Religion with the Sun; Familism with Uranus; Ruler- ship with Jupiter; Labor with Mars; Wealth with the Asteroids; and Commerce with Saturn. The position of the planets at any given time must have an effect in determining what their combined influence will then be. The favorable or unfavorable position of the planets can be at once inferred from the polar com- plements of the groups with which they are in sympathy. For example, in the brain the groups of Culture and of Rulership respond to each other. Hence Mercury and Jupiter, the planets of these groups, are in favorable position when they are either three or five astral houses apart. The moon and Saturn are in good position when three houses distant from each other. That is, the planets are favorable when they are thirds or fifths, according to the mental law of polarity. In Messianism the periods which are established for social movements, for elections, labors, and festivals, are all in harmony with planetary movements. Consequently none of the planetary movements can be causes of dis- turbance in the affairs of men. This was never true in any of the preceding civilizations. In them only a few festivals, like Christmas and Easter, were established to synchronize with astral changes. Concert of Repulsions. When the repulsive force of a person is directed against us, we are usually repelled from that person. But, for example, when Defense is not exerted with sufficient energy to terrify or conquer the person assailed, it usually rouses his defense in turn. In this case the Defense of the first person conflicts with the organs of Firmness and Dignity in the second; and these organs being too strong to be overcome so easily, have roused up their assistant organs of the defensive group. The courageous man becomes firm or combative when attacked, when the person with little Firmness is fright- ened or paralyzed. But the repulsive force of two persons may act in concert instead of antagonism. In this way the courage of a leader arouses and inspires that of his followers. Where they are all pursuing the same object, COSMIC RELATIONS. 179 each one imparts repulsive force to his associates, and they display the results of its accumulated strength. Zones of Co-operation. It is a law that the organs all point toward their objects of relation. Thus the social organs point forward toward our associates and friends; the Perceptives point down toward the earth, which we are observing; and so of the rest. But the organs of the brain are, many of them, arranged so that different organs have the same, or almost the same, direction. As a con- sequence of this, they should have similar objects of rela- tion; and such is the case. These organs occupy two parallel zones, and may be illustrated by the chart of Zones. It represents an upright cross section of the brain, from right to left. We are looking at this view from behind. The fibers of Stability in the left hemi- sphere curve over toward the right. They take nearly, the same direction as those of Caution in the right hemi- sphere. They must have similar objects of relation. The calmness and fortitude given by Stability are sus- tained by the co-operation of Control or Caution, which gives restraint and elevated caution. The two faculties are analogues. In this engraving, the fibers of Integrity, in one hemi- sphere, point in the same direction as those of this faculty in the other. At B, the fibers of Baseness are seen point- ing exactly opposite to those of Integrity. In the table of mental chords the most important of the co-operating organs, just described, will be found. They constitute polarities of the second degree. Where the hemispheres lie against and touch each other, is another zone, still more interior. Its faculties echo in a less definite way those of the outer zone. This chart also illustrates the crossed action of the nervous system. In the spinal chord, just below the brain, a part of its fibers are seen to cross over from the right to the left side; and a part of those on the left side cross over to the right. It follows that the left side of the body and the limbs receives nerve-fibers from the right hemisphere of the brain and is controlled by its 180 THE BOOK OF LIFE. force. And the right, in turn, receive fibers from the left hemisphere of the brain and from it receives its principal controlliDg force. So that if we are right-handed, we are left-brained, and vice versa. An impulse to move the right hand comes chiefly from the left hemisphere of the brain. We say chiefly, because it may be controlled by fibers from the hemisphere on the same side. This law of decussation is very important in studying the direction of gestures, as we shall see further on in this chapter under the head of the Mimetic law. Third Degree. This unites all of the faculties in pairs. In the table of mental faculties, the first and second one in each trinity form a pair. The contrast between the two members of a pair is less strongly marked than in the other degrees. In some cases it required a most extended and careful analysis to dis- criminate them. The two are located near each other, and never act in antagonism. The organ of Dignity is bold, positive, masculine, and impressive, tending to keep those upon whom it acts at a respectful distance. The organ of Laudation, its polate of the third degree, is receptive, attractive, and feminine, tending to win approval. It is strongest in the womanly character, while Dignity is stronger in man. Inspiration is simply receptive, it is directly impressed by the forces which are to produce future events, and those which are now in action. But its polate, Reason, works externally, it combines and arranges impressions and produces new phenomena. Hence, when compared with Inspiration, it is the more positive. But if we should compare Reason with Aggression, its polate of the first instead of the third degree, then Reason itself would appear receptive, while Aggression is posi- tive. Defence and Economy, as a pair, are polar in the first degree to Amity and Reform. So long as the first pair predominate in human character, the influences of wealth are all enlisted on the side of conservatism. Repetitions. It is a part of the law of evolution that all through life the higher organs and the higher CHABT OF ZONES. 181 182 THE BOOK OF LIFE. animals repeat and elaborate functions which are found in the lower organs and types of life. In our mental structure and action this transfer and repetition of func- tion is very important. The organs of the sensitive group attract us to the objects of sense, and make us feel that " the earth is our mother. " The higher group of parental love attracts us to our human parents. And highest of all, the religious group attracts us to the Deity, at once the infinite father and mother of our existence. Among the lower animals, the attraction between the sexes originates in the organ of Impression. But in man, the higher group of Sexation takes the lead in this attrac- tion, and surrounds sexlove with noble and refined senti- ments. The organs of reflection enable us to perceive laws and relations. This is a higher kind of perception than that of the Perceptive group, which only reveals objects. As we shall discuss in many places, the lower organs everywhere in the brain supply materials for the use of those above them. Thus we can not reason unless the lower group of memory supplies Reason with facts ; nor can Memory retain facts themselves, until these are observed by the Perceptives which are still lower. Mental Chords. It is evident that if the higher and lower organs resemble each other in functions, then they may make an exchange of duties, and this is actually the case. Thus, Reason may exchange with Color. The latter gives the perception of light, and we say that we reason upon a subject to throw light upon it. Control may exchange with Stability; Defense with energy; Lib- erty with Dignity. In general, an organ may exchange or co-operate with the third, the fifth, or the seventh one, either directly above, or directly in front of itself. This action corre- sponds with the chords in music. If musical notes which are thirds, fifths or octaves, are sounded together, they produce a sense of harmony. So, when these facul- ties respond to each other, it produces harmony of REPETITIONS. 183 mental action. The principal ones are given in the fol- lowing table; and the intelligent reader, with the maps of the organs and signs before him, can easily work out the remainder for himself. The harmonies of music are based upon purely mathe- matical relations. The sweet and graceful blending of voices in song, and the noble symphony of instruments, are each under the rule of strict physical laws of scieoce. For in science we shall find graceful beauty and gentle sweetness no less than iD the works of art. The laws of music are exemplified in mental action, and these same laws of mental rhythm must be the basis of social harmony, as will be shown in another place. A train of thought or feeling may be carried on awhile by one faculty, and then its third, fifth or seventh com- plement will assume the train of thought and carry it forward, while the first rests or is engaged with other objects ; or what is more usual, it may take on the proper functions of the first, thus effecting a direct exchange. In the early ages of history, rulership depended upon the impulsive group. The chief of a tribe must be its best hunter, warrior and runner. In time it came to depend more upon wealth and policy, functions of the higher group of defence. And in the future it will arise from the group of rulership itself, sustained by the eter- nal laws of justice, philanthropy and wisdom. There are also frequent exchanges between organs of the third degree; that is, those which belong to the same pair. We may, for instance, make previsions through the organ of Reason; or, we may discover causes through the organ of Prevision or Inspiration. Responses. If we take the minor axis, from O to E, we shall find that any organ at a given distance directly back of this line must mathematically balance and co-op- erate with whatever organ is at the same distance in front. These organs are enabled to respond in action through bands of fibers which run directly from one to the other. 184: THE BOOK OF LIFE. Language is full of expressions which illustrate these balances. Thus Truth and Fortitude respond, and we say " truthful and serene." Mirth and Playfulness bal- ance, and are expressed in the phrase, "playful and witty." Memory and Economy balance, and hence we say that "language is the storehouse of thought." As another example, take the faculties of Faith, Love, and Hope. At the front, the organ of Faith gives us strong confidence in human goodness and the possibility of improvement. The moment this faith is established, the organ of Hope responds and leads us to undertake great and beneficent enterprises for humanity, and thus satisfy Love or Philanthropy. The mental trinity of Intellect, Affection, and Expression occupies the front, the middle, and the back brain. Affection lies along the minor axis, and is, both mathematically and vitally, the central third of our mental life. Thus when we desire anything, through Affection or feeling, the Intellect in front remembers, reasons, and decides about it, and then Expression in the back head moves the muscles to do what is necessary to gratify the desire. The primary impulse to action comes from the central member or pivot of the mental trinities, and first the left wing responds and then the right. The sense of hunger springs from Appetite, but it requires both Intellect and Expression to gratify its wants. We must see the food through the perceptives, and the impulsive organs of the Will must move the mus- cles of the legs to go and get it. Wisdom and Will are always the instruments to serve Love, from the low realm of sensation up to the exalted sphere of religion. Love without knowledge is blind. Without will and labor it is powerless. The richest fruits of Love must mature under the pure light of culti- vated wisdom, The warm current of affection sweeps through all thoughts and volitions, giving them its own hues of life and beauty. It must transform the selfish impulses of the back brain into the noble forces of social TABLE OF MENTAL CHORDS. 185 TABLE OF MENTAL CHORDS. These polar organs of the first degree, point in opposite directions, and display the most striking contrasts of action. Thus Amity attracts, but Defense repels. The repulsive organ is placed first in each contrast. Energy and Feeling. Control " Appetite. Courage Mobility " Control kk Economy" Dignity " Fear. Patriotism. Mobility. Kindness. Modesty* Secrecy and Manners. Aversion " ' Sexation. Destruct'n k \ Love. Defense " ' Amity. Aggress'n ' Liberty ' 1 Reform. 1 Serving. Integrity " k Destruction. The organs compared in this table occupy zones of par- allel direction in the two hemispheres. Thus firmness in one hemisphere, points in a direction parallel to that of control in the other. They are analogous, and they co-, operate and exchange functions. Form Observation Inspiration Kindness Reform Faith An organ may respond to, and exchange functions with, the third, fifth, or seventh one above or below it., and it also co-operates with those in front and back of itself. This action corresponds to that of thirds, fifths and octaves in music. and Construction. Love and Reverence. kk Impression. Stability " Control. " Imagination. Dignity " Control. " Hospitality. Liberty > " Caution. " Devotion. Aggression kk Economy. M Worship. Mobility kk Excitement. Thirds. Form Reason Memory Construction Faith Sensation and Number, " Color. Imitation. Words. Hope. Sexation. Integrity Parenity Fidelity Caution Defension Parention Fifths. Color and Truth. Form ** Order. Words " Imagination. Patriotism " Love. Impression " Devotion. and Liberty. '* Patriotism. kk Integrity. kk Defense. kk Ambition. kk Religion, Octaves. Feeling and Zeal. Serving kk Victory. Reverence kk Faith. Reason kk Control. Destruction kk Integrity. 186 THE BOOK OF LIFE. life, and warm the cool blue rays of the intellect with its own golden light. The organs above and below the major axis also respond to each other. Thus reason above responds to Perception below the line. So Ambition above responds to Defension below; and Sexation responds to Sensation. The polar responses of the faculties reach the very highest degree of importance in adjusting the different departments and interests of society, as shown in the eighth and ninth chapters. Physical Responses. The engraved Measure of a Man will illustrate a series of interesting and important responses between the different parts of the body. Each square of the body is numbered from the feet upward. The first square responds in sympathy and action to the fourth; the 1st and 7th respond; the 1st and 12th; the 4th and 7th; the 7th and 10th; the 10th and 12th; the 7th and 12th; and the 7th and 9th. Uniting the arm and the body, and naming squares of the arm first each time, then the 5th and 7th respond; the 5th and 10th; the 5th and 12th. These physical responses are the basis of physical cul- ture, of caressing, of many sense-relations in the fine arts. Mental Order. From the law of the ellipse it follows that impressions made on the sensitive group must flow forward through the cells to the group of Perception. While in the sensitive group these impressions are more or less vague or indistinct, they are merely feelings. On reaching the Perceptives, they assume definite forms, and we recognize the size, location, form, color, and other properties of the objects which have made the impression. The current now passes up to Memory, where more or less of all impressions are stored or registered for the future use of all the faculties. From Memory the cur- rent flows up to the cells of the Keasoning organs. These faculties combine, arrange and mould the impressions into the final form of mature ideas. They discover the relations among the objects which have produced the impressions, and the uses to which these laws of relation MENTAL ORDER,. 187 can be applied in practical life. The current then flows back over the Social organs, and these make us feel like using the knowledge in such actions as will gratify our own affections, and benefit our associates and the world. Passing on to the organs of Expression in the back head, the current stimulates these to activity, and they control the muscles to produce the bodily movements necessary to carry our ideas and plans into practical action. The Sensitive group is the great portal of entrance for impressions, and the Impulsive group is the door of exit, through which they are finally ejected from the mental temple. This is shown by arrows in the chart. In the above brief description we have the order in which mental action must normally take place when the exciting cause is outside of ourselves. First there must be an Impression on the nerves. This part is physiolog- ical, not mental, action. Then in the first mental step we have a Sensation; next there is Perception; then Memory or Retention; next Reflection or Reason; then there are Social impulses and desires; and lastly there is Volition or Will, the practical execution of ideas and pur- poses. When a current starts within the brain, from the action of the mind upon its already accumulated materials, then it may commence in Observation, Memory, Reason, Amity or any other point. A Mental Act. While currents of nerve-force are flowing through the cells around the ellipses, other currents are flowing over the fibers, to and from the centers. The combined action of these currents may be well illustrated by a single act, that of picking up an arrow or pointer. Let us suppose that there is an arrow before us, as in the engraving. The rays of light produce an inverted image of this arrow in the back of the eye, as at AR. The optic nerve in the eye terminates in minute rods and cones. Each one of these rods and cones takes up a part of the series of vibrations which constitute the image on the retina, and it carries these, separately, along the optic nerve to the optic lobe, then through these cells to the 188 THE BOOK OF LIFE. sensus, across to the motus, and down the brain fibers to the cells of Form and Color. By passing so nearly around a circuit the image has now become right side up as shown at A. When the picture has reached these cells, then and not before, we see the arrow. So it is the cells in the brain that see, after all. We now know what kind of a thing it is that we are looking at, and this action of the mind is called a perception. A current of nerve-force, the vibrations of the image, now passes upward through the cells to Attention and Memory. When it reaches the cells of Memory it awakens other images there, we compare it with them, and we remember the objects for which arrows are used. The upflowing current then reaches the cells of Inspira- tion and Reason, and we reflect or reason that by reaching out our hand we can get this arrow. The message still goes upward and over toward the back of the brain. The message awakens desire, and we feel that we would like to show the arrow to some one, or to do something with it. We consider what the effect would be upon our associates or others. The current now reaches the sixth step or volition. It stirs up these cells and they send a current down through the Sensus to the Motus. Here it is joined by a directive current from the perceptive faculties, and the two are blended in one. They proceed down the front or motor columns of the spinal cord, and pass outward on the motor nerves to the arm-muscle, marked at the lower edge of the dia- gram. The current polarizes the cells which compose the muscle, or muscles. That is, it charges one end of each cell negatively and the other end positively. When thus oppositely charged, the two ends of each cell approach each other, and this causes the whole muscle to contract or shorten its length about one-third. When the current is withdrawn, or exhausted, the muscle relaxes. The brain stimulus thus causes the muscles to contract and relax and make the movements necessary to get the arrow. If an obstacle were presented to the action of the arm, A MENTAL ACT. 189 190 THE BOOK OF LIFE. then by the law of the ellipse the Defensive organs, below the major axis, wonld respond and assist in removing the obstacle, and this is commonly the case. Suppose that our example had been that of a sensation of hunger in the stomach. In this case the currents would have passed up the sensory columns of the spinal cord to the centers, and then down to the cells of Appetite. We would then be conscious of a vague sense of want. This is Sensation, the first step in a complete mental cir- cuit. The current flows forward to the cells of percep- tion, and we distinctly recognize the source of the feeling, we know that it is located in the stomach, and that it indicates the need of food. We have described the action of picking up an arrow as though only one set of currents were concerned, those flowing from cell to cell. But while all this was taking place, there was another set of currents passing over the fibers. When the perceptives are excited, a set of vibra- tions pass back to the Mot us, and are thence reflected along the fibers to the group of Reason. Then they return to the Motus, across to the Sensus, and up the fibers to the group of Labor. From this they are reflected to the Defensive group. The law of the ellipse deter- mines the course of these reflections, as it also does the slower currents which flow at the same time through the cells. We thus have, on each side of the major and minor axes, four groups which constantly respond and support each other's action. These are Perception, Reflection, Coaction and Defension. Images. Certain important circumstances have now to be considered. Every one of the rods or cones in the back of the eye is connected with a particular nerve fiber. And that fiber has an insulated sheath so that it must carry its message separately from that of every other fiber until it reaches the cells in a nerve center or in the brain. No matter how many other fibers may be bundled up with it, no appreciable force is radiated to any of these. If you look at your hand, the image which is formed in the eye must be taken into at least MENTAL ACTION. 191 fifty thousand pieces, or into as many series of vibra- tions, and each of these is carried along separately until it reaches the brain cells of Form and Color. In what way are these separate pieces or bundles again united in the brain into one image ? Each little bundle or piece is polarized in a special and peculiar way at each of its ends and surfaces. The intensity of these polar attrac- tions and repulsions is partly suspended during the passage along the fibers. When the current has reached its destination in the cells, then these polar forces are free to assert themselves. They go to work and re-arrange the vibrations in exactly the same order that they occu- pied in the eye. The polar forces are of course inherent in the vibrations. Each point or surface is attracted to just the point or surface with which it was originally united. A similar decomposition takes place in the sense of hearing when different sound waves have entered the ear at the same time. In another place we have compared the nervous system to the telegraph or telephone. Taking a suggestion from this resemblance, some otherwise eminent scientists imagined that although the image in the eye does have a form and color like the external object which produced it, yet when the current has passed into the brain, there is neither form nor color in the effect which is produced there. As in the telegraph the alphabet is made of purely arbitrary signs, having no semblance to the sounds indi- cated, so they thought that the changes set up in the brain and mind bear no resemblance to the actual prop- erties of external objects. But these men forgot that in case of a telegraph the operators at each end of the line must both of them be familiar with the actual sounds themselves, before they could agree upon a set of arbitrary symbols for use, as an alphabet. And the mind could make no such agree- ment with the organs of sense unless the mind could first perceive the actual properties of things. Their supposi- tion was every way untenable and opposed to facts. If those men had reasoned carefully they would have 192 THE BOOK OF LIFE. seen that in the mind, in the thought itself, there must exist exactly the same kind of a difference between our two ideas of a six-inch cube of red wood, and of an inch ball of lead, as that which exists between the objects themselves. Otherwise we could not know that the differ- ence exists at all, we could not affirm its existence. If we look at a sensitive plate immediately after its exposure in the photo-camera, we see no image, nothing but a dull film of collodion. But there is a very definite something on its surface. The operator pours a liquid upon it, and the well defined image emerges with all its lights and shades, and forms. Because an outsider can not see any images when he looks at the brain, that is no evidence that they are not there, with definite forms and colors. The image in the eye is produced by definite arrange- ments of the atoms of the black pigment. The vibra- tions which go to the brain there reproduce these arrange- ments in the atoms of matter which compose the nerve cells, and in the atoms of spirit substance which are intimately associated with the material atoms of the cells. Time. Thoughts, feelings and volitions are movements of the mind. And every motion must have form, it must have time, and it must have a greater or less degree of intensity, or momentum. Swing your hand in the air. Its motion must be either in a straight or in a curved line. There must time elapse between the beginning and the end of the movement. A greater or less degree of force must have been exerted. Time is the central ele- ment of every motion. It is an inherent part of motion, and that is all there is of time. Hence we can neither measure time without employing some regular kind of movement, like that of a clock or of the moon, nor can we conceive of any motion where this element is absent. Whoever has made any movement and watched his own sensations, must realize that there is no more mystery about this subject than there is about the shade of objects. The ancients did not perceive that Time is an THOUGHT AND SENSE. 193 essential and central part of Motion, just as space is the central attribute of matter and spirit. Time of Thought. In the domain of mind every action involves form and time. When we think of a cir- cle, our thought has shape, when we think of green fields our thought has color; when we think of the voice of a friend, our thought reproduces vibrations which are like those of sound. It always requires time to think, to feel, or to exert the will. It takes from one-twelfth to one- half of a second to receive an impression, to have it traverse the brain, and to return through a volition in the form of an action. Truth of Sensation. In every act of reasoning we must fall back on the evidences of the senses; and it is an important question whether these are to be trusted. The ancient Platonists and many moderns thought not. But science answers without hesitation that in a state of health the eye, the ear, the skin, and other organs of sense always tell the truth. They send into the brain correct reports of the impressions which have been made upon them. The sense of sight does not tell us that the sun rises and sets, or revolves around the earth. The sense of vision in this case simply reports that the sun is seen in different directions, or at successive positions, during the day. The reasoning faculties connect these appear- ances; and comparing them with other experiences in which successive impressions have been felt, the reason- ing organs conclude that the sun is in motion. But in this case Keason has failed to take into account all of the facts. It has not considered that the visual impressions would be the same, whether it were the earth or the sun that was the moving body. When a person thinks of a distant city or of a planet, and all at once seems to be there, it is an illusion of the judgment. For if he considers a moment he will see that his thought does not go outside of his own head. He is only thinking of, or recalling impressions concern- ing that city or planet which were already stored in his brain. If his mind or thought were actually there, it 13 194 THE BOOK OF LIFE. would know what things are now transpiring in that dis- tant locality. The phrase " As swift as thought" in this case only means about ninety feet per second or sixty -five miles an hour; the rate at which a nerve current travels. When actual mental telephoning, or telepathy is used, the message is sent with a rapidity one-third greater than that of sunlight. Even when the nerves and sense organs are diseased, the vibrations sent over them still truthfully represent the producing causes, just as the reflection of an image from a mirror with a waved surface would represent the combined influence of the object and of the irregular surface. How much brain-space does a single thought or a feel- ing occupy? A group of twenty-four cells would be sufficient to receive and retain the mental image of my hand. The same sized group could retain the proposition " The hand is an instrument for working." The brain- convolutions contain some twelve layers of cells. There may be 1200,000,000 cells in the entire brain, and 300 millions in the Intellect. This would give space for six million facts to be remembered by the group of Memory alone. And the group of Reflection might entertain six million propositions. The mind is a capacious treasure house. Mimetic Law. In every animal tissue the direction of its fibers, if it have any, infallibly shows the direction in which its forces are and can be manifested. Thus the fibers of a muscle, running lengthwise, show that this is the line in which it can exert its force. This general law must of course apply fully to the brain. Its fibers have a definite direction, and this determines their lines of action with regard to each other in the brain, and also the direction in which each one will cause the body to move when it acts upon that. The whole system of ges- tures, or natural language of the faculties, is a necessary product of this law. The location of the organs, and their direction being the same in all cases, the gestures which express any CHARACTER IN GESTURES. 195 given passion or emotion must be the same in all ages, and all nations. And this is the fact. From the gestures alone we can prove that the organs of the brain are cor- rectly located. Twelve hundred million human beings daily reproduce these decisive facts, and no other inter- pretation can be put upon them. It would be extremely absurd to suppose that results so uniform and so uni- versal could take place without the operation of such a natural law as the one here laid down. The internal forces and mechanism of the brain are perfectly adapted to all the outward actions and objects of life. Every organ of the brain is so located that the exertion of force in the line that it points will tend to secure the objects which are adapted to its gratification. Character in Gestures. Through the front organs we are attracted to what is before us, and move forward. The organs of the back head repel us from what is behind us. The top head faculties elevate the features, the body, and the Hmbs, but the lower faculties depress all these. Many of these motions are matters of common observa- tion. Every one has noticed the lofty bearing of Dignity, the bowing of Submission, the erect attitude of Firm- ness and Integrity, and the reaching down and forward of Appetite. In order to understand the subject of gestures clearly, we must remember that in the spinal cord the fibers from the right hemisphere of the brain go across and supply the left side of the body. This crossing is shown in the engraved Chart of Zones. Take, for example, the organ of Amity or Friendship. Its fibers in the brain point up, forward and outward. In expressing friendship by grasp- ing the hand of a friend, we raise our eight hand in the direction of our organ of Amity on the left side of the head. In embracing a friend in our arms, the same direction is observed. In reachiug the hand down to take our food, the right hand follows the organ of Appe- tite on the left side, and vice versa. Gestures may be made either from or toward ourselves. In either case the line of the organ is followed. There are many compound 196 THE BOOK OF LIFE. gestures, produced by two or more organs, and taking a line of direction between them. By comparing the map of the mental organs with the drawings of the brain, the direction of all the gestures may be readily learned. In the lower figure at the commencement of the fourth chapter, the organs of Caution and Economy on the left side draw the speaker's right hand toward him- self to grasp his staff. His right organ of Caution moves his deft hand outward to warn his hearers of impending danger. His finger points upward in the line of Stability to the source from which an everlasting kingdom shall proceed and be established. The subject of Gestures will make a more vivid impres- sion on us if we place in a single group a variety of figures sufficient to illustrate all the principal faculties. For this purpose we have chosen " Elijah announcing the Coming Messiah," a subject which may be supposed to awaken widely different emotions in different persons. The figures are arranged in nearly the same order as the faculties which they represent occupy in the brain. The gestures of these figures are all justified by the works of the most eminent sculptors and painters of ancient and modern times. At the lower right hand corner, the figure of Impulsion shows the attitude and expression of aversion, revenge and desperation. Above this, the figure of Mahomet has the left hand thrown down and back in the line of defense, opposition and contempt. The Pope turns his head back in the line of arrogance. The figure named Capta has his hand on submission, sensitiveness and wonder, and his elbow thrown back in the line of liberty, which has its sign in the elbow. The Child is reaching up in the compound line of filial love and culture. The Magdalen has the attitude of sen- sitiveness and penitence. Sinta is looking in the upward line of perception, with her hand on the faculty of con- centration in the chin. The old man above her shows the horizontal line of the memory. Above him Moses points his finger in the line of reason. The group of ELIJAH. 197 198 THE BOOK OF LIFE. figures above Moses give the various gestures of reform, amity, desire, candor, hospitality, and truth. Elijah points his ringer upward in the line of religion, and the figure of Invocation is turning her whole face upward in the same direction. Marian has one of the attitudes of devotion, mating, and fidelity, And the Messiah is raising his shoulder, hand, and head in the lofty line of Rulership. The expressions of the various faces in the picture are all in harmony with their ges- tures. Intellectual Motions. The lines of the front brain point forward, and when a person is engaged in study or thought the head naturally inclines forward. It is seldom held high, and never is thrown back under intellectual excitement. The Perceptive organs cause downward and forward motions of the head, as when we are picking up or closely examining objects. The larger number of the objects upon which the perceptives act lie beneath us or upon the surface of the earth. The group of Memory is horizontal in its direction. Observation points the forefinger almost directly forward, and slightly upward when acting under the influence of reason, as when pursuing a close and direct train of thought. Observation relates to what is directly before us. Memory, Time, and system are more external, and relate to events as they recede into the past and form fixed periods and systems of action. Reason produces forward and upward gestures, as we see in a speaker who is reasoning and explaining logi- cally. Prevision usually acts with Inspiration, and thus produces motions more lateral, and broader in their sweep. Reason produces similar ones when acting with Imagination. In planing and using a chisel, the move- ments are in the line of Construction, modified by Destruction and Aggression, as a part of the force comes from the latter organs. Kindness throws the head forward and up, and raises the hands in the same direction when we are rendering GESTURES OF AFFECTION. 199 assistance. The language of Friendship has already been mentioned. Gestures of Affection. Faith raises the hands above the head, slightly forward, and near each other, with the palms inward. This is the right attitude for expressing the true feelings of this lofty faculty. The act of bowing the knee comes from the organ of Serving, low down on the side head. It seemed appropriate enough in those ages when men regarded the Deity as a despotic monarch, only a little above themselves. The highest and purest religious fervor requires lofty, outspread gestures. And every artist gives these to the apostle and religious teacher, because they naturally express the superior sentiments. Hope, Belief, Zeal, and Victory, all elevate the limbs and the features. The organs of Sexation cause the upward and forward motions of caressing, the clasp, and the embrace. As we shall see hereafter, these organs are on the minor axis of the brain, and hence may use the gestures of all the other faculties to express themselves. The natural motions of Parental love are seen in the act of nursing an infant, supporting and carrying it in the arms. Modesty arid Reverence usually draw the hands close to the side of the body. When acting under the influence of the higher social faculties they may raise and clasp the hands. Reverence may greatly expand the feelings when we are gazing upon sublime scenery in nature, or when contemplating the grand achievements recorded in history. Appetite, Feeling, and the other senses point to the earth, to their objects of relation and attraction on its surface. The motions of Affection, as a whole, are of a gentle, refined, soothing, and quiet character, and they produce attractive and winning manners in social intercourse. Gestures of Volition. The vigorous organs give the upright walk, the firm, erect, and manly carriage of the head and person. Integrity raises the hand directly upward by and above the side of the head. Justice may 200 THE BOOK OF LIFE. also be expressed by extending both hands horizontally forward with the palms upward. The hands then take the line of the intellect and represent the idea of balan- cing, one of the functions of Justice. Caution and Econ- omy, pointing out from the right side of the head, may bring the left hand in toward the body. They may also throw the hands outward, as when we reach out the hands to protect ourselves from danger at the side of us. Here we see that the same organ produces motions both from and toward the person. Both motions are in the same line of direction as that of the mental fibers. Dignity gives the erect attitude with the head and shoulders thrown slightly back, imparting an air of self- possession more marked and imposing than the simple attitude of Firmness. Laudation throws the head more to one side. Defence moves the limbs back and to the sides, as seen in animals when kicking. The motion of striking with the fists is in the same line, but reversed by the signs of Defence in the back of the hand and arm. Economy draws the hands inward, as in the act of gathering materials. Destruction, Baseness, and other impulsive organs cause motions still more downward than Defence ; as we see in the acts of rending, tearing down, destroying, and stamping. When a carnivorous animal strikes its prey with the paws, the motions are in a line between Con- struction and Destruction ; it destroys the prey that it may construct its own body out of the materials. In walking, the motions of the feet against the earth are in the line of these organs. Language and Gestures. From the foregoing descriptions the student will perceive that the language of gestures is in no way arbitrary, but strictly natural. Our spoken language is full of illustrations proving an instinctive perception of this mimetic law. We speak of actions which spring from the superior organs as being HIGH, NOBLE, EXALTED, and HEAVENLY. While of those which result from the base of the brain we speak as being CHAET OF EXPRESSION. 201 ^ » 202 THE BOOK OF LIFE. low, debased, ignoble, and earthly. We speak of the summit of power and of moral excellence ; and of the depth of infamy and vice. We commonly think of these as mere figures of speech, but the mimetic law proves that the expressions are mathematically true. In a large number of cases, there is a direct, external, physical reason for the figures of speech. A parent is literally taller than the child, and therefore superior. But the mechanism of the brain must be exactly adapted to all these physical conditions, exactly fitted to produce the necessary actions in each case. Otherwise, the mind and body would work in a confusing and impractical antag- onism. Character in the Walk. With a knowledge of the various gestures we can easily read the general character of a person by the walk. For, in walking, the head, the arms, the body, and the legs are all making gestures. If a person in his walk habitually assumes and makes the gestures belonging to any group of faculties, we may be certain that those faculties are leading ones in his char- acter. In the walk of a tall, healthy, well-balanced man, both Dignity and Firmness may be seen. Where these qualities are deficient in the character, the stooping posture and unsteady gait will be assumed. The mincing, affected walk of the dandy, and the heavy, ungainly tramp of the boor, each express corresponding mental characteristics. Effect on Locomotion. The attractive organs are in the front, and the repulsive ones are in the back of the body. As a consequence of this arrangement, we are attracted to what is before us, and we move forward. At the same time the organs of the back head repel us from what is behind us, pushing us forward, and thus acting in concert with those in front. Attractions and repul- sions are proportional to destinies, for they are the motor forces which carry us onward and upward. This is as true in the physical as it is in the mental sense. The upward attractions center in Religion, and the forward ones center in Eetention or the group of Letters. THE VOICE AND CHARACTER. 203 According to the law for the composition of forces, their united action is on the diagonal line between them, and this takes the organs of Culture, the line of progress and reform. It is upward and forward. The organs of the side head are alike on each side, and consequently we are equally attracted or repelled from each, so that these do not determine our course. The Voice and Character. The vocal gestures or Inflections follow the mimetic law. Thus the organ of Reason, which asks questions, points somewhat upward. Hence ; all questions have the rising inflection or slide of the voice either at the end of the sentence or upon & principal word. The returning answer must reach us through the same organ, and, of course, take a downward direction to do this. Therefore answers have the falling inflection. The upper organs give rising and the lower organs falling inflections. Supplication, entreaty, sympathy, praise, ambition, hope, and affection illustrate the rising; while authority, aggression, aversion, contempt, and other manifestations of the lower organs illustrate the falling inflections. The monotone may express either the upper or the lower organs. The circumflex, or union of the up and the down slides, is properly used in irony, where we say one thing and mean another, or, in some cases, in expressing surprise or a sudden turn of thought and feeling. When the lower faculties predominate in a person, his voice will be coarse, harsh, and discordant. The indis- tinct, guttural voice of the savage expresses his low and undeveloped nature. The musical, flexible, rich, and sonorous voice of the civilized and cultured man speaks the language of the superior sentiments, of self-control, affection, and intelligence. In the Messianic age, the law of gestures will be the basis of a true and natural system of ceremonies in religion and all the intercourse of social life. 2(M THE BOOK OF LIFE. JsSSStS A mighty wave of proph- J ecy swept along the belt of | civilization six centuries be- ^j fore the Augustan Era. It H i reached from Europe far Ji eastward to the Celestial Empire. It crystalized in the poetry and art of Greece; S 11 ! it glowed in the Messianic visions of Isaiah; it turned that Wheel of the Law with which Gautama sought to elevate the masses of Hindostan ; and it thrilled the dull heart of China 205 206 THE BOOK OF LIFE. through the voice of Confucius, before it finally broke on the shores of the Yellow Sea. Yet that great wave uame and passed without fertilizing civilization so that it could bring forth the promised fruits of universal happiness. In the preceding chapters we have chiefly considered the nature of man as an individual, the relation of his faculties to each other. We are now to study his facul- ties in their more widely extended and complex expres- sion through the institutions and activities of society. At every step of this study we must remember that social phenomena arise directly from the faculties of the human mind, that they are as much the natural functions of the social organs of the brain as breathing is the natural function of the lungs or hearing is of the ear. A scien- tist would not attempt to study the function of hearing without learning the structure of the ear, nor that of vision without studying the eye. It would be equally unwise and futile to attempt the development of Social Science by gathering and classifying the facts of history, the statistics of all peoples. Such attempts have always ended very nearly where they began, in a total ignorance of what is the future of social institutions and of what we should do toward their unfoldment. The Science of Man therefore proposes a new method for studying these great questions. And this direct method has been richly rewarded by the discovery of a complete system of social laws in the nature of man. It has revealed in detail the means by which man shall quickly attain a destiny as full and magnificent as the visions of ancient seers. The advancement of the human race in past ages has not been guided solely by the caprices of statesmen and kings, nor by the fluctuating impulses of men. The mighty drama of human history has been an impressive and majestic procession, moving forward under the domin- ion of eternal laws. These laws of development are not only an inherent part of the nature of man, but they also control the phys- ical world, and their center is in the Life of the Universe. PHASES OF LIFE. 207 Phases of Life. The mental faculties are subject to a law of evolution which embraces in its sweep the entire career of vertebrate life on our globe. The human brain proceeds from the development and rule of the organs at the base and back to that of the top and front. This gives the three great phases of life, Pre- turity, Maturity, and Senility. These phases are sepa- rated by horizontal lines in the map of the mental organs. From the first moment to the close of foetal life, the brain presents a constant increase in its complexity of structure. At different parts of this period, the embyro resembles, in succession, the members of an ascending series of the lower animals; but the brains of these lower animals are arrested, some at a low and some at a higher point, that of man alone passes onward to completion. In the chart of the Nervous System, figure 3 shows the embryonic evolution of the brain. This is shown more fully in the initial of this chapter, to which the following description applies. An enlargement of the end of the " Primitive Trace " Tr, becomes divided into three vesi- cles, front, middle and back, F M B. From the front one of these a little process arises, as at Proc, fi.g. 2. This process enlarges, turns upward, and increases in size until finally it forms the cerebrum or the principal mass of the brain, as seen in fig. 3. From the back vesicle, the cerebellum, CBL, arises. The developing force in this growth is applied from behind, from the direction of the spinal cord SPIN. In the insect, the nervous system is formed on a very simple plan. A collection of cells or nerve center, is found in the head, CE, in the thorax, TH, and in the abdomen, AB. Bands of fibres connect these with each other. In the spinal cord of man, the centers are con- tinuous with each other, and the fibres are outside of them. The first stage of growth in the human brain, is as complex in structure as that of the mature insect. In the ameba, the whole animal is so extremely simple in structure that no nervous system is required to estab- lish a sympathy of action between its different parts. 208 THE BOOK OF LIFE. The few necessary sympathetic impulses are conveyed from cell to cell through its tissues, just as they are in the carnivorous plants. Heredity. An organic being resembles its parents with such variations as are induced by the temporary activity of special organs or functions in them during its prenatal existence, and also such as are caused by the external influences which bear upon it after birth. All impressions made upon the mind and body of the mother during the prenatal phase are transmitted, in a greater or less degree, to those of the child. If the parents exercise their higher faculties during this period, the child will be superior in mental endowments. If they exercise the lower faculties chiefly, it will be inferior. The law of Heredity places within our voluntary control a powerful instrument for human exaltation. It is for the vital interests of society that all parents should have the favorable conditions which these laws demand. Both the parents and society are responsible for the organiza- tion of every child. They can make it good or bad as they choose. The child, after it reaches maturity, is to be a member of society forty or fifty years, four times as long as it is directly dependent upon its parents; therefore society has a much greater right than the parents to control the child's development and education. Tn every society, therefore, as we shall see further along, there is a sub department of Heredity, which has the care of these influences. In many cases it is neces- sary to surround the prospective parents with new con- ditions in order to counteract the evil or defective ten- dencies which have been inherited through successive generations. By " good conditions of heredity," we mean all that makes up the sum of a harmonious social life. The phrase means still more. For during the phase of gesta- tion the uterine system of nerves attains an unusual development, and places all other parts of the system under contribution, with itself as the center of activity. HEREDITY. 209 It is necessary that all parts of the maternal organism should then be extremely sensitive and receptive. The molding forces of a new life are as delicate as they are permanent in their results. Yet it is not right that the mother should be a mere passive instrument, receiving all impressions which may be offered. Her will must be actively exerted to repel evil conditions, but she must net allow the mind to dwell on these, for in that case they would be transmitted. Evil can often be repelled most effectively by a self-centered indifference. An exertion of our will at any particular moment may make our whole system less receptive, without at all thinking about the evil thing which we wish to avoid. Phases of Personal Life. The brain is not perfect at birth. It must pass through phases of development each well marked at its central period, and at their points of union insensibly gliding into each other. We may consider life, after birth, in three phases. The ascending phase of Preturity, includes childhood and youth. The central phase of Maturity is the highest altitude of life. It is succeeded by the descending phase of old age or Senility. Each phase is marked by the dominant activity of certain faculties. Childhood. During the periods of Infancy and Child- hood, from the first to the tenth year, the groups of Impulsion, Sensation and Perception rule the character. The child is restless, impulsive, sensitive, and perceptive. The brain easily receives impressions in infancy ; but these are indistinct, and soon replaced by others. In the latter part of childhood the impressions are the most permanent of any made during life. The child learns through Seosation and Perception almost wholly. It constantly asks questions, yet reasons very little. Al- though the organs of the top brain are often very large in Childhood, yet they are dormant, and not roused into activity until later. Morality involves the complex relations of society, and the child does not realize these relations. His life is simple. It is not easy to appeal to his moral sense. The 14 210 THE BOOK OF LIFE. motives placed before him must be such as directly reach his senses and his limited experience. The child is selfish without having a sense of ownership. He does not perceive that it is wrong to take what belongs to others. Youth. The range of organs which rule in this period, from the tenth to the twentieth year, includes the groups of Memory, Parention, and Defension. Through Observation, Memory, and Language, the youth acquires stores of knowledge ; through Eeverence, Parenity, and Patriotism, he learns some of his relations to his superi- ors, his equals, and his inferiors ; and through Economy, Defense, and Reserve, he gets an idea of property and of personal rights. Maturity. In this period, from twenty to sixty, the high faculties of Integrity, Control, Energy, Sexual, Parental, Fraternal, and Religious Love, with Reason and Inspiration, come into prominence and rule the character. The crude ideas- of Childhood and Youth are displaced by exact knowledge. The powers of mind and body attain their full solidity and vigor, and the char- acter is rounded out into completeness and symmetry. Senility. At last old age or Senility comes creeping slowly on. The faculties gradually lose their vigor, and the senses become unretentive ; the body demands rest and quiet, and its powers pass into decadence. Such has been the phase of senility in civilization, what it is to be in the future will be considered in the ninth and twelfth chapters. Steps of Growth. From the age of molluscs up to that of man, the climate, the atmosphere, and the soil, were constantly becoming more perfect, and better adapted to sustain the higher types of life. And through all of these ages there was a steady and resistless march of organic life toward more perfect forms. The first vertebrates were Fishes, the lowest animals of this division. Then came Reptiles, a little higher in structure; then Mammals, above these ; and at last came Man, the crowning form of the organic series. GRADES OF BRAINS. 211 212 THE BOOK OF LIFE. It is the marvelous brain of man that gives him the most exalted rank in the scale of earthly life. The development of the nervous system and the brain is therefore the most interesting of all the facts revealed by geologic science. If we compare the nervous system of the lowest verte- brate, a serpent, with that of man, who is the highest, we shall be at once struck by the great relative develop- ment of the brain in man. As shown in the engraving, the brain of the serpent is only about one-third greater in diameter than his spinal cord. The balance of nerve power in the serpent is only slightly in favor of the head. But the brain of man exceeds in diameter that of his spinal cord seven times. Its structure, too, is correspond- ingly complex and elaborate. Not only does the brain of man greatly predominate over all other parts of his nervous system, but the other organs of his body, especially his limbs have become modified so as to be in harmony with this advance of brain structure and volume. The vertebrate branch of animals is characterized by a spinal column, a long, bony canal, made up of many pieces or vertebrae, and enclosing the great bundle of nerves known as the spinal cord. The cranium, which encloses the brain, is an enlarge- ment of the upper part of this series of bones. The ner- vous system and brain of the serpent or the fish is not important enough to demand this osseous case for a pro- tection. It is only when we reach man that we find a brain so advanced in structure as to be worthy of this special care and these threefold walls of defense. In the lower vertebrates, all of the four limbs are used for locomotioD. In some of them, the fore limbs, though still used for walking, are also partly used to minister to the functions of the head. Thus rodents like the squirrel use their fore paws to seize their food and convey it to the mouth. The same is true of the canines and felines. All of the monkeys or simians use their fore paws in the same way, but their front limbs are more specialized than those of the carnivora, for the NATIONAL PHASES. 213 monkeys find little difficulty in walking upon the hind legs alone when occasion requires. The engraving shows the proportion in size between the ordinary brain of man and of the chimpanzee, the largest of simian brains. Although birds generally employ only one pair of limbs at a time in locomotion, either walking with the legs, or flying with the wings, yet they are not to be con- sidered more advanced in structure than the carnivorous mammals, for the wing of a bird is less complex than its leg and foot. In man alone of all the animals, the arms or front limbs are entirely relieved from the duty of locomotion and are devoted wholly to the service of the head. The bones and muscles of the hand have their counterparts in those of the foot. But they are widely changed in form and pro- portions. Man alone has a real hand, with each one of the fingers opposable to the thumb. Upon this structure of the hand depends the possibility of all human works of art and skill. Man is thus deprived of one pair of legs for the sake of possessing hands. Bat the hands repay this many fold, even in the line of our locomotion. They enable man to construct the locomotive with its attached train of cars, far exceeding, in its united strength and speed, the strongest and fleetest of the lower animals. Through all the many species of vertebrates, from the fish up to man, the spinal cord and lower parts of the nervous system have steadily diminished in size and importance, while the brain has quite as steadily increased in relative size and in perfection of structure. This all-sweeping law must also embrace the brain itself when we compare its lower with its higher parts. It must determine the successive development of its organs from the base to the top, as was illustrated in the phases of personal life. The ultimate rule of the higher facul- ties of the brain, the nobler powers of the human mind, is secured by a law as extensive in its way as the exist- ence of organic life itself. No hand of conservatism can turn back that upward march of humanity. 214 THE BOOK OF LIFE. Whatever may be the functions of the top brain, this well proved law of science assures us that these functions must rule in the future of national life, in the political conduct of men, no less than in that of the individual members of society. This law sums up the experience of the whole human race, and that of all life below man. If selfishness has thus far ruled in the affairs of nations, this law shows that it can not in the future. National Phases. Nations are composed of persons, and hence the laws which govern the individual also determine the national life. A nation, like a person, has its childhood, its youth, and its maturity. Through these national and race phases we observe the same successive rule of organs from the base to the top, and from the back to the front, which mark the life career of a single person. The first ages of the human race were sensual, debased, and ignorant. As a nation, or the race advances to maturity, the higher and nobler faculties come into activity and elevate the whole character of civil and domestic life. But so far in history, no nation has completely devel- oped its phase of maturity. Many nations have just entered this phase and then have been cut off prema- turely, or have remained with a dwarfed growth for cen- turies. This part of the law of evolution is regarded by all scientific men as established by the clearest of proof. We may safely build upon it, as an everlasting founda- tion. We shall first see what changes this law has pro- duced in the past, and then show what it points out in regard to the future of national life. Lines of Growth. On three great lines of move- ment we may trace the influence of higher and higher faculties, as nations pass through the phases of child- hood, youth, and maturity. The lines of Intellect, of Affection, and of Industry are separated in the engraving LINES OF GROWTH. 215 216 THE BOOK OF LIFE. by dark upright lines. Each one is subject to the same great law of development. In the childhood of the race, the low faculties of Mobility, Destruction and Aversion, led to absolute forms of government. The most successful warrior and hunter becomes the chief of the tribe by his prowess. Labor is insulated, it is confined to hunting, fishing, and pastoral life, except in a few localities where a rude earth-culture is very easy. In the phase of national youth, the higher organs of the Defensive group lead to forms of government in which the power of its rulers is limited by fixed laws and customs. The war power and the money power are then regarded as the true indications of a nation's rank in greatness. Labor then assumes the form of competitism, a fierce strife of the few to accumulate wealth from the labor of the many. This phase produces war, monopo- lies, competition, usury and common poverty. When a nation, or the race* reaches maturity, the group of Eulership comes into full power in government, and it is under the guidance of the groups of Science and Cul- ture, which have then become dominant in the front brain. These lead to the establishment of natural laws in government. Labor now takes the form of combinism, it secures the organized unity and specialization of all industrial interests. This results in common-wealth among all classes of society, just as the phase of national youth is marked by common poverty among the masses of laboring men. The line of religious evolution begins low down in the Sensitive group. It is idolism and sensualism, a worship of the objects of sense. In national youth, under the influence of the faculties of Familim and Memory, Eeligion passes into the phase of Creedism, where the doctrines rest upon the real or the supposed authority of ancient inspirations. This was the condition of Christi- anity and of Judaism in the middle of the nineteenth century. Reason does not yet exert its influence, and hence religious doctrines are shrouded in mysteries, are EVOLUTION OF SOCIETY. 217 separated from practical life, and are divided among hos- tile sects. Religion finally becomes a conscious union of the human with the divine life, and the organized unity of the human race, as exemplified in the Messianic reign of peace. It is based upon an intelligent obedience to the eternal laws of spiritual harmony. The line of Intellectual growth gives us superstition and savageism as the product of the perceptive faculties. The succeeding age of dogmatism and civilism is pro- duced by the group of Memory. Science and harmony complete the upward march on this line. Each line of advancement is supported by the other two lines at every successive point. Thus the creeds of religion are sustained by dogmas of the intellect and by competitive labor. The fatal defect in any system of competition is that it creates an opportunity for man to take advantage of his fellows, and " the weakest must go to the wall." Idolism is sustained on one side by super- stition and on the other by absolute forms of govern- ment. Wars and conflicts are natural to the first ages. They are in harmony with that state of mental develop- ment. Messianism will use scientific knowledge as its instrument on one side, and on the other, organized industry. In the Chart of Phases we have marked in capital let- ters the geologic ages of the earth. The kinds of life in these geologic ages correspond in a general way, to the phases of personal and national life. Thus the Azoic age resembles the bones or osseous system in man, for these are the most mineral and have the least life of all parts in the body. The age of Molluscs, of Fishes, and of Plants, have their types in the bodily functions of nutri- tion. The age of Reptiles is the type of the phase of Childhood; the age of Mammals resembles the phase of Youth; and the age Man typifies the phase of personal and national Maturity. Seven Civilizations. There have been six great forms of civilization in past times; each was the out- growth of a limited region of mental faculties, as shown 218 THE BOOK OF LIFE. in the engraving. Their characteristics are given in the first chapter. The civilized nations of the earth have already passed through the phases of childhood and youth on these dif- ferent lines of growth. They have organized their insti- tutions to correspond with these phases. We therefore have the supreme warrant of science in affirming that the nations will go on and organize the higher institutions which are required by the phase of Maturity. The ablest scientific men and the profoundest historians teach that such an organization of society, based upon science, is not only possible, but absolutely certain. We have to determine what are the natural laws which will give form to that perfect social structure. The True Method. The science of society proposes a new method for studying social phenomena. Up to the time of my discoveries, the scientists had all pursued a method which was false in conception and fruitless in results. They attempted to study history only in the light of past experience and history. But in pa»t times, all systems of government and social institutions were very imperfect. This is freely acknowledged by the most eminent of civilized statesmen and scientists. Nature has not yet given us the example of a perfect community or nation, as an object from which to study social science. But nature has given us comparatively perfect samples of individual men and women. We must study these to learn what society should be. Society itself is made up of individuals. And whatever powers society may possess, it must derive these from the nature of its component units. We must therefore study these units in order to understand social actions. Let us make a more special and clearer statement. The Institutions of society result from the direct func- tions of the social faculties, and of the other organs act- ing in connection with these. It is the natural function of the eye to see; of the ear to hear; and of the lungs to breathe. In the same exact way, the normal actions of the social faculties produce all the parts of society. It is WANTS OF SOCIETY. 219 the function of the organ of Memory to remember facts. This is the personal side of its use. But under the stim- ulus of the social organs of Familism, the organ of Mem- ory leads men to organize a system of schools, where we can more readily acquire the necessary collection of facts under the guidance of a teacher. The same organ leads to the establishment of publishing houses, of libraries and museums. If we could imagine men who possessed no organs of Memory, and these men should organize social institutions, these would include no schools; they could not realize the existence or nature of such a col- lective want. The Organs of the Defensive group impel men to organize factories, stores, machinery and systems of mercantile life. The wants of the Appetite lead men to organize agricultural societies, in order to learn better methods for cultivating food. Indeed if we examine any institution or part of society we shall find that back of each one stands some mental organ which was its producing cause. The faculty cre- ated a want, and to get means for satisfying that want, it was necessary that men should unite with each other. They could not get the means by separate action. At the beginning of the human race, the social organs of sexlove led men and women to associate in marriage. From this sprang the social institution of the Family. The family by its increase became a tribe, and the tribe expanded into a nation. All of the great communities and nations had their origin in the tribe and family. This is the lesson of history. The expanding tribe accumulated knowledge, it gath- ered lessons of experience, and these took permanent shape in the form of customs, and thus constituted the civil law. For long ages the decrees of kings and councils were little more than a formal method of confirming what experience had already pointed out or established. The whole growth of human institutions is therefore a natural process. It is a direct expression of man's facul- ties. And it is not in any sense the result of an arbi- trary convention or agreement among men. They did 220 THE BOOK OF LIFE. not get together and form a " Social Campact." A life in organized society is the natural condition of man. The social faculties form one- third of the brain. The law of polarity teaches that each one of these is connected with an organ of the intellect and one of the will. So that the action of the social faculties involves all parts of the mind. It follows that all parts of the mind are concerned in pro- ducing social wants. The argument may be summed up in three self -evident propositions: Fiest. The Collective Wants of Society arise from each one of the Mental Organs, and we can know the number of these wants only by knowing the number of the faculties. There is no exception to this law. In order to illus- trate it more clearly, the whole is put into the form of a table, " Organs and Wants. " After each faculty are placed some of the general wants of society which are produced by that faculty. It might seem to a superficial observer that some of our faculties may be satisfied without the concerted action of society. But this is not the case. It is quite true that a man eats food for himself, and that he can eat alone. But in order to get the food, there must be a little society, a group of the family to cultivate the earth, and there must be rail- way or other companies to take the food from one part of the country to another. A man remembers for himself, but if he would have a sufficient store of knowledge for all the work of life, society must help him to get it through a system of schools. The organ of reason requires the association of men to make instruments of scientific research; and to gather materials for study. It is evident that the examination of any one of these facul- ties will reveal a social or collective, as well as a personal or private side of its functions. The entire groups of the social faculties have for their direct object the association of human beings. Without society, friendship would have no object of action, parental and filial love would perish; philanthropy and sexlove would cease to exist. If we could destroy any COLLECTIVE WANTS. 221 mental faculty, then the corresponding want would dis- appear. If men had no organs of memory they would care nothing for facts; if they had no organ of Integrity, they would have no desire for justice. The eye of man adapts him to live in a world which is full of light; the ear is fitted to a world where sounds are made; and the lungs are adapted to a widespread atmos- phere. And it is equally true that the social organs adapt man to live in a world of society. As the eye can only be satisfied by light, the lungs by air, and the stomach by food, so each mental organ has wants of only one kind. The wants of Friendship always relate to friends in some way, those of Integrity can only be satis- fied by justice, and these of Reason can only be answered by scientific truth. You can not gratify the organ of Dignity by proving that a mixture of yellow and blue will produce a green hue. Every human being comes into the world with just the same number of faculties that every other one possesses. He has therefore all the kinds of wants. Some of these may be developed in a high and others to a less degree. A survey of the faculties gives us a complete view of the natural wants of man. And we can get this view in no other way. For three thousand years the statesmen undertook to gain this knowledge by the light of experi- ence. They studied history with great diligence. The}' knew the conduct of men. The proud result of all their vain labor is presented in the engraving of Civilism, chart thirty-seven. They discovered much less than one-half of the collective wants of man. Their method was essen- tially imperfect. The scientist knows history as well as the statesmen did. But the scientist does more than simply to study the past. He studies the faculties of man, the ever present and the direct producing causes of history. He studies the interior forces, the central mechanism of all social life. The statesmen of past times were like a man who should merely study the out- side case of a watch in order to understand how it does the work of recording time. 222 THE BOOK OF LIFE. ORGANS AND WANTS. THIS TABLE GIVES THE GENERAL WANTS OF A COLLECTIVE KIND PRODUCED BY EACH FACULTY. FORM requires beautiful dwellings, temples, costume. COLOR requires its accords in temples and costume. NUMBER— concert, order, and social unity. MEMORY— history, records, books, literature, A TTENTION— museums, laboratories, pictures. LANGUAGE— conversations, lectures, and music. REASON— science, civil laws, universities. INSPIRA TION- prophecy, poetry, ornament. CONSTR UCTION— workshops, factories, machinery, AMITY— friends, social groups, associations. REFORM— culture, education, social progress. MANNERS — urbanity, manners, ceremonies. FAITH— unity of man with the divine life. LOVE— unity of mankind in thought and life. HOPE— social enterprise, and achievements. DEVOTION— marriage, pairing, sex-equality. HEREDITY— constancy, sex-unity, offspring. LUXURY — social apartments, home luxuries. PARENITY— the family, children, dependents. REVERENCE— parents, guardianship, teachers. PATRIOTISM— unitary home, domestic life. APPETITE— agriculture, the cuisine, feasts. FEELING— shelter, home comforts, sanitarium. IMPRESSION— harmony of social spheres, telegraph. DIGNITY- government, leadership, social rank. LAUDATION— competition, social display, rewards. STABILITY— enduring forms of civil and social life. INTEGRITY— universal justice and peace. IND USTR Y— combined labor and employment. LIBERTY— social rights and opportunities. DEFENCE— protection from social danger. ECONOMY— wealth, in buildings, lands, goods. CA UT1 ON— private apartments, personal rights. LOCOMOTION— commerce, highways, travel, vehicles. A VERSION-social seclusion, penal exclusion. DESTR UCTION— scavengers, purifiers, cultivators. ORGANS OF SOCIETY. 223 "The wants of man are the true and natural founda- tions of human society." These words of a great jurist were true, but it long remained for science to discover the complete foundations in the human constitution. That is now done, and it brings us to the discussion of our second basic proposition. Second. The wants of society are represented and provided for by its departments and officers. The Secretary represents the organs of Memory, and leads in supplying the wants which arise from this faculty. The Treasurer represents the organ of Economy; the Justice is intended to represent integrity ; and so of every officer. The organs of the brain all radiate from two centers. These centers produce the idea of many different kinds of parts in concerted action. To satisfy this sense of unity, each society chooses a President, Chairman, or chief of some kind, who thus becomes the common pivot of their collective action. If we look at the duties of any officer whatever, and inquire why these duties exist, we shall hnd that men were conscious of some real or supposed want, and that this officer was chosen to lead them in getting means for its gratification. The officers of society are its organs, the common instruments through which its actions are accomplished. This method is perfectly natural. The actions of nature all take place around centers. The forming of a crystal, the growth of an animal, or the development of a globe, alike prove this law of action around central points of force. It is thus a mathematical necessity that the actions of society must turn upon its centers or officers. But it is not necessary to confer arbi- trary power upon them. The axle or hub of a wheel has no more arbitrary power than its circumference. The nature of these wants is such that single persons, working alone, can not get or use the means to satisfy them. Each requires combined action, through some fixed provision in the structure and offices of society. Impelled by those wants, men have organized all their 224 THE BOOK OF LIFE. institutions, and elected all their officers. If men had possessed no organ of Economy, there would have been no Treasurers in any society. If the organ of Memory did not exist, man would not know that a society required a Secretary. As the organs of the brain correspond to those of the body, this analysis includes all of the bodily as well as the mental wants. Third. A complete form of society must have as many departments and officers as there are groups and facul- ties of the brain. If there is a less number, then either some wants would be left uns up plied, or some officers must fill diverse and complex functions. Nature wanted man to see, aod she gave him the eye as an organ of vision; she wanted him to be just, and she gave him an organ of Integrity; she wanted him to under- stand laws, and she gave him an organ of Eeason. A distinct organ for every distinct class of functions, is the rule in nature. The argument here made does not rest upon analogy in any sense. We are discussing the direct functions of the mental organs. It is true that some of the old Greek philosophers, and some of their modern imitators compared the structure of society with that of man, and they talked about a Social Organism. But they only meant an analogy, and their work was idle speculation. Our argument here has nothing to do with analogy, any more than the scientist has when he talks about digestion in the stomach or breathing in the lungs. He is dealing with realities. Every mental organ seeks out- ward expression, it seeks conditions for its free activity and full gratification. And in doing this, it sooner or later produces some institution, some officer or part of the social fabric. It must therefore come to pass that when man attains a complete growth, the outward parts of society will reflect all parts of his inward nature. In all past history, the higher faculties have never exercised their full functions in the masses of men. If they had done so, then they would have organized institutions sufficient to completely represent all of these higher functions of the mind. CIVILISM IN 1881. 225 226 THE BOOK OF LIFE. It now becomes necessary to enquire exactly how far men have yet carried this natural process of growth. The only true way to test any institution or any proposed measure of reform, is to compare its plans directly with the nature of man. For all these are designed to meet the needs of his nature. In the years 1859 and 1860, the writer of this Book carefully examined the duties of every class of officers, in all the institutions of civilization. He extended this survey over both ancient and modern times. He traced the duties of each officer back to the mental faculty from which it originated. The result of this year and a half of work is summed up in the next diagram, entitled " Givilism in 1881." Up to this year of writing, 1884, 0. E., only the six lower groups have been in any way represented. The six higher groups are shaded in the engraving. These nobler elements are still a blank in the public life of nations. They have been left to the isolated and always abortive efforts of private individuals. It is quite true that the church and some other institu- tions often took the name of these higher faculties. But it was only in name. The true function of religion is two- fold. First, it must unite the entire human race in one composite life. Second, it must unite and harmonize man with the living beings of the universe. The church never undertook to accomplish either of these results. It has really represented an obedience to dogmatic authority, and this sprang from the organ of Beverence, low down on the side of the head. The justices and judges of civ- ilism never represented the organ of Integrity, for this faculty would seek to reform and restore the criminal to a normal condition of social health and power. But those judges all spoke the language of the lower organs of Destruction, of Economy, and of Secrecy, for they con- demned men to death, to fines, and to imprisonment. The reason why the higher faculties have not been pro- vided for, lies in the fact that they belong to the phase of maturity, and the nations have only passed through the phases of childhood and youth. They have been domi- nated by the base of the brain. Fraud and Force are MODEL OF SOCIETY. 227 This engraving represents the officers of society in the proper places of the corresponding organs. In other words, it represents the Collective instead of the Personal func- tions of the faculties. 228 THE BOOK OF LIFE. the two black parents from which most of the institutions of civilism have been born. But the nations have now entered the phase of maturity. In Europe, America, India, China, and Japan, the average development of the brain is far above the line that separates the phase of youth from that of maturity. We know this from a great number of actual measurements. The masses of the people have outgrown their institutions and are prepared for higher social forms. They are everywhere dissatisfied with the old, and are waiting for the new. For centuries they have been slowly pushing upward across the major axis, the transition line that separates the higher from the lower side of our nature. Science points out clearly the next phase of evolution. It directs us to carry out to completeness that which men have been doing in a partial and fragmentary way from the earliest ages. We must complete the social organism by a systematic representation of the mental and physical constitution of man. The Perfect Model. A perfect social structure would represent each of the twelve mental groups by a depart- ment, and each organ by an officer. This is shown in the engraving of Messianism of this chapter, in that of Mes- siana in the next chapter, and in the table of Depart- ments of Society. This plan provides for our intellectual wants by having departments of art, letters, science, and culture. It establishes and incorporates the home, the family, marriage and religion, to answer our social needs. And it organizes rulership, labor, wealth, and commerce, to meet all the demands of industry. In the engraved Messiana, each officer is placed next after the represented organ. It seemed necessary to use some titles already in existence, but the actual duties of the officers must not be inferred from these titles, they must be learned from the table. In each of the twelve groups of the brain are two leading faculties and one which acts as an executive or assistant. For example: the organ of Attention observes facts, that of Memory LAWS OF GROWTH. 229 retains them, and Language stores them up in books for future use. As a result of this threefold arrangement of the faculties, we must arrange each group in society with two leading officers and one assistant. Three subdepartments are placed after each officer in the table. These may be still further divided. Thus Cooking includes, baking, boiling, and roasting. Baking divides into bread-making, cake-making, and pie-making. Simplicity. The entire plan, as sketched in this and the next chapter, only requires forty officers and thirty- six departments. This covers the entire ground of man's nature. We may contrast this simplicity with the hun- dreds of different kinds of organizations which belong to Christian civilization. And this does twice the work of them all. Men will always live in society. And each person has all of these faculties, demanding conditions for its free action. If, in order to be simple, we make the structure of society less complex than that of the individual man, then no person could be fully satisfied. And by a com- mon instinct, men would seek to make up the deficiency by organizing new institutions inside and independent of the general government, just as they did in all Christian countries. All these lesser organizations act at an im- mense disadvantage. They are disconnected, and each one requires as many officers as are needed by an entire government. In a machine shop, it is much easier and better to have one engine as the center of movement for thirty wheels, than it would be to have thirty separate little engines for them. In six thousand years of experience, men have discov- ered one -half of their social wants. But science discovers the whole of them at once by looking directly at the con- stitution of man. We know that such a system of society will fit all men, for it fully represents all that is in the nature of every man. All men have the same essential nature, and therefore what is good for one is good for all. The plan of Messianism provides definite places for both men of high and men of low development. Each one 230 THE BOOK OF LIFE. will be able to fro da congenial place. If we model soci- ety after the lowest minds, then the highest minds could not find in it a natural sphere of action. This has always been the case with civilism. The good, the true and the beautiful always had a hard struggle for existence. The weightiest forces were on the under side. Every reform had to meet with fierce and stubborn resistance. The race of man had not learned that moral and intellectual growth was a natural thing. These lower faculties of man also exist in the minds of brutes. And as long as they reigned, the rule of brute force would certainly be dominant. The upward growth of civilization has been a constant attempt of its leaders to represent the wants of higher and higher faculties in the social structure. Three great factors have been at work in the growth of the nations. These factors are the Intellect, the Feelings, and the Will of man. They have produced Knowledge, Social life, and Industry. In the present age knowledge has developed social science, and this must and will take the place of mere experience as a factor of social advancement. We can now see for the first time, the exact method by which the growth of the race has been effected. And we can see with equal clearness, how it must be completed. Before men knew that officers really represented mental facul- ties, they had no possible means of knowing how to com- plete the structure of society. The work of reconstruction is direct and simple. Men have already represented a part of the lower faculties by officers. There is nothing in the nature of the higher faculties which makes it either difficult or impossible to represent them also in the same manner. For example, it is no more difficult to represent Keason by an officer than it was to represent Memory. The process has sue- ceeded in all past ages, only it went forward in a half instinctive, rather than in an intelligent way. We are not obliged to wait for an experiment to prove that the pro- cess of growth will also be successful when guided by the clearer and the exact knowledge now in our hands. SPECIALIZATION. 231 Science proposes here a new understanding of the methods of nature, just as it did in the railway, the steamship and the telephone. And the new methods will be just as successful here as they have been in other directions. The transitions to new forms of social life will not be sudden or violent, though they are begun now and are pushed forward with all possible speed. It will be long enough to satisfy even a conservative before the new age is entirely established. The constitution in the next chapter provides for transitional steps in emerging from the confusion and complicated disorder of civilism. In the nature of man is the vital mechanism that pro- duces all social phenomena. We have so far been explain- ing a single law, that which deals with social forms and structure. This is only a part of the domain of social science. Natural laws exist which cover all the possible relations of man in the collective life of society. These natural laws are just as explicit in determining all the proper actions or conduct of society as they are in show- ing its proper form. These collective laws of social life and action will be treated in the remaining chapters. Our bodies are perfect governments, where each mem- ber does its work free from undue interference, but yet regulated by every other organ, .and ever obedient to the decision of the whole. Such a systemized whole should the people of a nation present. An organization that will meet all the wants of the people, and secure to each an opportunity to act according to the best of his ability. Although civilism represents the lower half of the fac- ulties, it does not do this in a complete and methodical way. For example, in Great Britain and America the three departments of government are Legislative, Execu- tive, and Judicial. But the great classes of wants in society are Intellectual, Social, and Industrial, for they arise from the great divisions of his nature, from Intel- lect, Affection, and Volition. Not only were the parts of civilized society so sadly deficient, but the natural relations and mutual dependence 232 THE BOOK OF LIFE. of its various parts were disregarded, or not established, as we shall now consider under the head of Specialization. Specialization. Far below man, and extending too, far up through all phases of his national life, is the great law known to scientific men as that of Specialization. It teaches us that in the career of every thing, whether it be the formation of a world, of an animal, or of a nation, the method by which its growth is effected consists in the division of labor or of action. That is, those functions and actions which in the early stages of evolution are performed in a rude and general way by a few organs or parts, or else by many parts of similar form, are gradually divided up among a greater and greater number of unlike parts, each assuming some special portion of the work. "While in the early stages of evolution there is scarcely any mutual dependence of parts, this becomes greater and greater with the increasing complexity, so that at last the full life and activity of each part is more possible only by that of the rest." A few examples will show clearly the application of this important law to national life. Thus in some of the lower forms of animals, like the crinoid figured in the second chapter, the entire function of digestion is per- formed by a simple sac or stomach. As we pass upward in the scale of life, we find that in other animals there have been added to this sac various other organs, each doing a special part of the work of digestion. Thus we have a liver added to separate the bile; pancreas to help digest the fat in the food; intestinal and salivary glands to digest its starchy portions, and teeth to masti- cate. Of course where all of these exist the whole process of digestion is carried on much more perfectly. Now this law of Specialization, this division of, labor, governs the social progress of man no less than it does that of his body. For example, in national infancy each person performs every kind of labor pursued by any of the rest. Each man, in a rude way, is at once hunter, farmer, mechanic, and merchant. The savage chief hunts his own game, dresses and cooks it, gathers his own nuts DEPENDENCE. 233 and wild fruit, and makes his own rude clothing of skins, and his ruder hut of sticks and mud. In later periods, persons who show particular aptitudes for special kinds of labor begin to devote themselves to the kinds in which they excel, and thus the various trades and professions come into existence. One man makes arrowheads, another blankets, another huts, and so on. Out of, and along with, this division of labor there grows a far greater degree of mutual depend- ence between the members of society, and this increases just in proportion to the advance in civilization and social unfolding. For the men of each trade must exchange their products with those of the other trades. But while it makes men more dependent, it also makes them moro completely individualized. The most highly individual- ized man is the one who has depended upon the greatest number of his fellow-beings for the materials, the com- forts, and the luxuries of life. The farmer is dependent upon the tradesman, the grocer, the carpenter, the shoe- maker, and those of a hundred other trades. And con- versely, each of these is dependent upon the farmer, and upon all the others. The greater the degree of individu- ality, the greater is the degree of mutual independence, and of social unity of action and of feeling. But while labor remains in the stage of competition, there is no formal recognition of these mutual depend- encies. There is no provision to secure organized unity of action. Instead of this we only find a selfish antagon- ism of interests. Every man's hand is against that of his neighbor. What is for the interest of one man in civilism, is against the interest of the rest. Such is the state of industry in all civilized nations in this year of 1884, com- mon era. The agricultural society is not connected with the state government, the temperance society is severed from the schools, commerce is divorced from art, litera- ture is separated from finance, the scientists do not mingle with the laborers, and culture is not made a test of fitness for official positions. No civilized statesman was wise enough to provide for the united action of these 234 THE BOOK OF LIFE. dependent interests. Science proves, and experience confirms, their constant and important interdependence. The statesmen have left their connection wholly to chance or accident. The result of this chance- work is that society is a vast aggregation of discordant and mutually destructive organizations. The social structure thus resembles the very low forms of animal life, like the polyps and jelly fishes, instead of the higher. In the next chapter we shall see how these different parts of society are adjusted to each other and respond in action by laws which are a part of the very nature of man, and which will produce in the collective, political life of society a rhythm of move- ment, which has its lesser counterpart and image only in the noblest of musical symphonies. The division of labor in any organism, or in any series of animals, is not affected chiefly or simply by increasing the number of organs or parts. It is accomplished by changing their form and arrangement. For example, one of the crinoids had 300,000 muscles. But these were all alike in form, and the only motions they permitted were reaching out its tentacles, grasping its food, and drawing this into its mouth. But in man, the small number of 232 muscles are constructed and arranged so differently from each other that they enable him to perform an exceedingly great variety of movements. And so, in the true social organism we shall find a less number of officers than in the Christian and other civil- izations. The whole structure of society, the duties of its officers, and the relations of its departments, are so clearly defined that a child can understand them. And the youth who learns this in the band where he lives will then have a clear and true idea of the mechanism and the workings of society through all its orders. The expenses of conducting the affairs of society are reduced to a very small part of what was necessary in civilism. Nine- tenths of all the labor in civilism was misdirected, wasted, or nugatory. Final Test. The final and supreme test of any form FINAL TEST. 235 of government and society is to compare it with the con- stitution of man. This we have now done, and have shown that the very best of civilized institutions have failed and must fail to secure human happiness. No matter how high the personal character and attainments of its officers may be, the mechanism of civilized society does not admit of the higher functions. It is as if we should put the spirit or mind of man into the body of a horse and compel it to use that body as its instrument of work and manifestation. We can see at once that in that case the mind of man could not do any of the great deeds, produce any of the high works of art, or give form to the thoughts which place man so far above the brutes. So in civilized society, when men wish to unite in any noble and necessary work for their common welfare, there are no organized means suitable for their use. If they form an organization for the purpose, it is not connected with the rest of the social structure, and it is impractical and use- less as a human arm and hand would be, if they were cut off from their connection with the body and the brain. There would be nothing to sustain and nothing to direct their movements. We are following the great law of specialization when we propose to unite the many necessary parts of a com- plex civilization in one connected system. We have no right to separate things which nature has united. Many diverse faculties are united in th« human brain. Relig- ion and appetite, philanthropy and destruction, reason and impulse, and all the widely contrasted brain organs send their fibers down to common centers of action and unity. They are all linked into responsive chords of movement by delicate and mathematical laws, Each has its fixed place and its harmonious relations to the rest. Nature has enwalled them with the triple bony plates of the cranium. When these interior faculties have an outward expres- sion in the social organism, we can relate all the parts of this to each other by the same laws of harmony that united the inner world of equally complex mental powers. 236 THE BOOK OF LIFE. The faculties do not have new laws added to them so that they may act in society. They come forth panoplied with all the powers of state. A thousand or a million men when associated acquire no new powers or faculties. They only attain better conditions for using those which they already possess. They increase the quantity and the freedom of their forces, but do not change the kind. One man has not sufficient power to build a railway, a steamship or a temple. Unite a thousand men, and the difficulty vanishes. The great mechanical inventions of modern times were not produced by imitating things of the past. The methods of science have supplanted those of mere experi- ence. Science puts exact knowledge in the place of mere guesses and imitation. The science of man is the science of living beings. It fully recognizes the mighty pulsa- tions of social life. It watches and measures the radiant bands of spiritual light no less reverently than it measures the convoluted shores of thought in the brain of man. The office of Science in its maturity is not to suppress the emotion of human heart. The highest work of Science is to lift the veil of mystery from our inner life, and to furnish a clear and supreme guide in all the forms of personal conduct and in the structure and actions of civil society. A true system of Sociology mast fully state the twelve great laws of man's nature and it must stand as the crowning light of all the ages. -o^o- Man is the Archetype of So- ciety. This is not a mere anal- ogy, but a direct statement of facts. Each part of society is a direct product of some mental faculty. These faculties include the Reasoning organs, and hence a complete structure of society is not simply an unconscious and merely spontaneous growth. Men exercise their judgment, their knowledge and their feel- ings, in forming and changing all the institutions of society. 238 THE BOOK OF LIFE. Intelligence, science and well defined intentions, are an inseparable part of its producing causes. The whole evolution of society in past times has been an attempt of man to organize institutions which shall satisfy his various needs, desires, and aspirations. A concise statement of the fundamental principles of government is given on the next page, and the formal statement for legal use is given in the Constitution at the end of this chapter. The constitution of all human society may be thus written in a single page, or it may be minutely detailed through volumes, just as a work upon any other science may be either a synopsis or a length- ened exposition. The engraved Messiana or Archetype of Society exhibits the classes, departments and officers, with thirty-six sub- departments. The table in the Constitution shows one hundred and forty-four of these divisions. In the group- ate of Letters, the organ of Memory is represented by the Kecorder, who leads in the sub-department of Kecords. The Curator represents Attention, and presides over the subdepartment of Publication. The assistant officer here is the Musician and she presides over music. The duties of all the officers can thus be readily learned from the engraving. Orders of Society. The societies are placed in seven orders or ranks. These are called the Group, the Band, Town, County, State, Nation, and Israel. A groupate, or tribe, when full, contains from twelve to thirty-six members, besides the children. Its two central officers are called the Director and Directess. The mem- bers are grouped according to their characters, tastes, and attractions, each groupate being composed of those who have the corresponding group of mental faculties domin- ant. Twelve groupates form a complete society or Band of Messians, which thus contains from one hundred and forty-four to four or five hundred members. The School is formed on the same plan as the parent society, and the Home School is presided over by the Home groupate. Twelve Bands of the lowest rank are united in a Town. TWELVE FOUNDATIONS. 239 A SYNOPSIS. MESSIANISM rests upon these twelve great foundations. 1st. Departments. Society is an image of man, a product of all his faculties. Its Institutions are formed to supply his Collective Wants. Its twelve departments, with their officers, must represent all parts of his nature. 2nd. Prophecies. The Ancient Nation of Israel, with its twelve Tribes and Princes, was the great historic Type, and this System of Life is the completion. It fulfils the Messianic prophecies of all nations. 3rd. Twelve Groups. The members of each Band in society are placed in twelve groups, according to their characters, their attractions, and their capacities. 4th. Marriage. The Equality of man and woman is secured by pairing them in all offices and employments. 5th. Autho?ity. The true laws of Society, or government, are within the nature of man. Inspiration may reveal their symbols, . but Science alone can interpret them and show their application. 6th. Unity. The wants of a Band, Town, County, State, and Nation, are alike in kind, and they must all have the same constitu- tion. They are united through conventions. 7th. Elections. All officers must be elected, or deposed, by a free vote of those they are to lead. Each law must be submitted to the people for their approval or rejection. 8th. Religion. The groups of society must act in responsive harmony, according to the mental laws. The good of each must be secured through the good of all. The Human is an image of the Divine Being, and both are governed by the same inherent laws. The aim of religion is the reign of universal truth, peace, and justice. 9th. Industry. All members must be secured in constant em- ployment, and the full results of their labor, or of its equivalent. 10th. Ownership. There must be common ownership for all things used in common by two or more persons, such as Buildings, LaDds, Highways, and Machinery. 11th, Education. The system of Education must secure the systematic and daily culture of each group of mental faculties, through appropriate studies, plays, and labors. 12th. Dwellings. There must be unitary dwellings, systematic earth-culture, and sanitary conditions for all societies. 240 THE BOOK OF LIFE. Thirty-six towns are united to form a County. This has the same number and kind of officers in its general gov- ernment. The State contains one hundred and forty- four counties. Thirty-six or more States form a Nation. The wants of a Town, of a State, or of a Nation are alike in kind, and they differ from each other only in the degree in which these wants descend to details. For example, a town may require roads whick reach no farther than simply through it. Other roads may extend through the State, and others still, through the Nation. But in either case, it is the same kind of a need, and differs only in extent. If the wants of all these orders are the same in num- ber and kind, they must each have the same kind of officers, and be governed by the same constitution. From the lowest to the highest rank, the Messiana gives the plan of government in each Order. The only titles changed are those of the two central officers. These changes are shown in engraving at the head of this chapter. When all the nations of the world are united, the central nation is Israel, with its capital in Palestine. Its officers are elected every twelve years. In serving as a pivot of international action and unity, this central government must have the consent of each nation involved in any project or proposed line of action, before it is put into practical execution. It can not force its measures on them without their conseot. The legal title of the two highest central officers in Israel is Prince and Princess, the word Prioce meaning one who is first. Authority. The laws of the human constitution include the only true laws of society. Therefore the office of legislation is to discover and express these natural laws. Or, when this can not be at once done, it may devise temporary rules and expedients until the required natural law can be discovered. The proof that each law of society does thus truly express a natural law, should be such as to satisfy all members who are to be affected by the law, so that no MODEL OF SOCIETY. 241 £J[he Officers are \ s i 16 242 THE BOOK OF LIFE. person shall be compelled to obey a law which he does not regard as true and based on justice. Every permanent law of society must be referred back to the people for their acceptance or rejection, and it must be accepted by a three-fourths vote before it is practically adopted. Temporary expedients, in the case of emer- gencies, need not be subject to this rule. The methods and tests of science legitimately apply to every sphere of knowledge. And scientific proof is of such a character that it can be understood in the same way by all persons. Therefore no doctrine or belief which is not susceptible of scientific demonstration must ever be made a part of the laws or constitution of society. True freedom consists, first, in the presence of the right conditions for the full and natural exercise of every faculty; second, in a normal internal state of the facul- ties; and third, in the absence of false external restraint. It is not in any sense true that when men enter civil society they surrender certain rights or liberties, in exchange for other benefits conferred. On the contrary, it is only by uniting in organized society, that man can gain the conditions required for the free exercise of each and all of his faculties. If isolated from his fellows, he would lose the freedom to use all his social organs, and none of his other faculties could attain a full development. Man is adapted by his nature to live in a social organ- ism like the Universal Republic, where all parts of his nature are represented. By fulfilling the duties of such a life, by acting in concert with others, by loving and being loved, by these alone can any person secure the full measure of freedom. The laws of such a society can not restrict any person's freedom, because they are true statements of those laws which are a part of the nature of each person. The acting forces are from within and not from without. Every person has a natural right to the proper develop- ment, conditions, and use of each faculty. Bights can not be created or transferred by men. HUMAN RIGHTS. 243 As all human beings, of either sex and of all races, have the same number and kind of faculties, therefore all have the same classes of rights, and are adapted to the same great forms of government and social life. The quantity of a right may depend upon the degree to which its faculty is developed. A man with a small organ of Reason would have a right to exercise it in learn- ing science, but not in leading the scientific pursuits of society. In every natural law, the inseparable results of obe- dience are integrity and happiness, and those of disobe- dience are destruction and pain. A member of society might become so vicious or dis- cordant that the other members could not work with him, or he might possibly become dangerous to the peace or lives of others. But he is still susceptible to influences from the higher faculties of his fellows, and these influ- ences must be brought to bear, so that they will make his own higher faculties rule in his conduct thereafter. In the Messianic kingdom, the chief motives which impel men to crime in civilism will be removed. This is done through the system of integral education, of organ- ized and attractive industry, and of universal wealth. The great criminal causes in civilism are ignorance, intemper- ance, and poverty. Id depending upon the higher forces to secure obedi- ence, the structure of society is such that it secures the constant rule of the higher faculties in all of its activities. But it still retains as much compulsory power as in civil- ism, only it is not necessary to use this lower force. The assistant officers are each elected by the groupate in which he is to act. The same rule applies to sub- leaders of the subdivisions of departments. The Curator and Recorder take and record the votes in each society. Each officer must have the represented faculty large. Thus, the Scientist should have large Reason, and the Justice large Integrity. The Centers should have a full development of all the faculties. 244 THE BOOK OF LIFE. The times of election may be changed by a two-thirds vote of the members in all the societies. Rights of Wealth. The right to own property arises from the mental faculty of Economy, and hence this right exists in all persons. But man is normally a member of society, and he can not acquire extensive wealth unless he combines his labor with that of his fellows. The rights of wealth thus become Common and Social, as well as Personal. Capital is simply accumulated wealth. There can be no antagonism between the act which pro- duces a thing and the thing itself. Capital and Labor can not be in conflict. Civilism always made a conflict between those whose labor pro- duced wealth and another class who always sought to appropriate this wealth without laboring themselves. Three objects are gained through combined labors. Fikst, Increased power of production. Second, Facili- ties for making exchanges of property, Thikd, Economy and Security in the use of wealth. The grouping of members in Messianism secures to each one a free choice in employment. The industries are so organized that the mental and physical labor of each member is fully productive, and no part of it wasted. And each member receives back the full product of his labor, or else receives iu exchange with some one else, that which has cost that person an equal amount of labor, or, more strictly, an equal amount of vital force. By the law of Conservation every person expends just as much force as he receives, and no more. Hence where the plan or society makes these forces wholly productive, the wants of each member may be safely made the basis for the distribution of the products of labor. There is no danger that any one will receive more than his just share. This law applies to all the produced necessities and com- forts of life. Those things which are used by one person alone, should be owned by that person. This includes clothing, private rooms, and many kinds of tools. In all these, each person has individual character, peculiarities, and tastes RIGHTS OF WEALTH. 245 to gratify, and what is adapted to one person is not adapted to another. All those things which are used together by two or more persons, should be owned by them in common. One person alone could not occupy and use a house, and therefore should not own it. Each Band of Messians would own a unitary home, with common rooms used by all, and with private rooms which are used and owned by each member exclusively, and furnished in harmony with that member's character and tastes. A railway is to be used by the whole public, and they should be its owners. A farm can only be well cultivated by a group or a society, and should be owned by them. Homes, temples, workshops, storerooms, machinery, lands, and highways of all kinds, are all used by a common public, and should therefore be owned in common. The Town, the County, the State and Nation, each owns property. For example, the County owns the county roads; the State owns those which only pass through it, and the Nation owns those which are national in extent. The whole growth of society is through the Specializa- tion of Labor, the division of the different employments among those who have the talent to excel in each special kind of work. Thus the whole community gets the bene- fit of each person's skill. The carpenter builds as good houses for others as he does for himself. The shoemaker does as skillful work for his neighbor's children as for his own. One talent alone, the ability to control men and make their labor productive, this talent alone in civilism is used wholly for selfish purposes. The financier uses his talent to accumulate wealth for himself out of the labor of others. But in Messianism this talent must be specialized the same as all other kinds of skill. In demanding this, we are doing no more than we have already done for the rest. Financial talent is not any more godlike than the painter's skill, or the artizan's tech- nical acquirements. It has no more right to be exempt from this great law which has lifted man from savageism to civilization. 246 THE BOOK OF LIFE. Employment. When the youth, of either sex, gradu- ates from school, the course of study has fitted that youth for a definite place in the productive work of society. And society must secure this place to every youth, and it must thereafter furnish constant occupation. Civilism left its industry without organization, to be the prey of fierce an4 selfish competition. Its best possible results brought only wealth and comfort to the few, while poverty was the lot of the masses. Surely the political wisdom which produced nothing better than these condi- tions was not worth boasting about. The national organization of Intellect, even in the imperfect schools of civilism, secured to every member of society the benefits of a general education. The manifold benefits of wealth will in like manner be secured to all members of society through the national organization of Industry. If it is wise and practical to establish order in the working of imparting knowledge, then it is equally wise, practical and necessary to organize the application of knowledge in the methods of labor, in a complete sys- tem of production and distribution. This will displace competitive labor by combined industry, and establish equity in supreme dominion. The system of combined industry in Messianism, opens a thousand new channels for the highest ambition, in the fields of science, labor, culture and religion. And, unlike the grovelling lust for wealth, these higher channels lead only to the welfare of humanity. In every Band, through all the seven Orders, there is a department of enterprises, of displays, and of awards, so that every person is sure to receive, not only assistance in his undertakings, but the fullest measure of reward and praise for whatever good and great thing he may achieve. Man was driven from the Garden of Eden for his diso- bedience. He was doomed to toil in discomfort, and the very ground was cursed for his sake. In the new life, all this is reversed. For labor will be performed with a new spirit. It will be surrounded with the most attractive conditions, the worker will reap the full result of his toil, INDUSTRY. 247 and manual labor will be honored as highly as brain work ever has been, The brain and the body will work in complete unison. The worker will put his spirit in his work. And labor will no longer be drudgery. When labor is done with the right spirit, with the soul as well as the body, then it will not be exhausting, we shall accu- mulate as much vital force as we expend. Four hours a day for physical labor will be widely different in its effects from the excessive toils of civilism. But far more than this ; the laws of polar interchange between groups, and the responses of these to each other, exalt labor to the rank of the noblest harmonies. The front and back groups, on the same level, respond to each other, and their action pivots on the one between them. For example, the group of Art produces, and that of Commerce distributes, while both center upon the Home, or where their materials must be stored. Without material Wealth the group of Letters would not lead men to accumulate the records of knowledge, and without the family group between them, men would not perpetuate these records in families and communities. The group of Science discovers and invents, and then that of Labor applies these inventions in practical life. Both these have a high center in the vitally creative forces of mar- riage. The group of Culture leads us to improve and perfect our character, and then the group of Rulership impels us to take that rank in society which our culture merits. Both groups center upon Religion, for this includes in a comprehensive way, our relations to human- ity and to the divine life. In the New Life, the members of society make tempo- rary exchanges of employment or of position with those who are their thirds, fifths, or octaves. For example, those in the department of Food-culture may exchange with those who are in the department of Luxuries ; those in the group ate of Wealth may exchange with those in the groupate of Rulership. The different branches of labor are therefore related to each other by fixed and eternal laws of harmony. 248 THE BOOK OF LIFE. Through these exchanges, the members secure a wide but systematic variety in their work and pleasures. And by thus calling all their faculties into activity, they pre- vent that partial development of personal character which would result from incessantly using a few faculties in one vocation. Such exchanges and harmonies were not possible in any 01 the societies of civilism. The labors of society should succeed each other accord- ing to the law of mental responses. For example, the mind is rested and harmonized by passing from the work or amusements of the groupate of Art to those of Sci- ence, from that of the Family to that of Religion; from that of Wealth to that of Rulership. These groupates are thirds. The other responses up and down are Culture and Letters, Marriage and Commerce. The labor and amusements of each day are to be arranged, as far as possible, in harmony with this law of alternation. These laws will exalt human labor to a noble kind of music, a rhythmic response of life to life. In the new life, the division of the day should be based upon that of the mental classes, Intellect, Affec- tion, and Expression. Each of these occupies about one-third of the brain, and a corresponding division of the day would give four hours for intellectual culture and action ; four hours for social relations ; and four hours for physical labor and exercise. The social fac- ulties include the sensitive group, and hence eating and the duties of the toilet come within the hours given to these faculties. The whole structure of society is thus an exquisite piece of mechanism. From its three great departments down to its groupates, all of its parts are vitally respon- sive and interdependent. An imperative law of nature unites all the collective interests of society. The Groups. Every person has a natural right to associate with others who are attractive and congenial. This right must be gratified by arranging the members of each society into twelve groupates, according to their characters. GROUPS OF MEMBERS. 249 Members in whose characters the reflective faculties are dominant would unite to form the group ate of Science; those who have the faculties of religion as leading elements of their characters would form the groupate of Religion; and those in whom the ambitious faculties were strongest would form the groupate of Rul- ership. This process is followed in forming each one of the twelve groupates and the various sub-groups which each of these may require. Each member will then be associ- ated with others of similar ideas, tastes, and capacities. A person who is fully and evenly developed in all his traits, may pass and repass, in succession, through all the groupates. Such persons would also be qualified for Centers. In order to join any groupate, a person must be accepted by all its members, by vote or otherwise. If dissatisfied with any groupate or society, a member may, without censure, leave it for another. The Pastor and Minister lead and assist in this grouping of the members, and they must provide every facility for the satisfactory adjustment of these relations. We may learn the character of persons by reading the indices of the face; by the development of the brain; by psychometry; or by an actual acquaintance with the facts of their lives. The Pastor, Minister, and Scientist must understand all these methods of reading character. As each group of faculties gives a taste for its particu- lar kinds of employment, this grouping of members places each person where his natural tastes and capacities can be most fully satisfied. Thus persons with the facul- ties of Defense or Wealth dominant, prefer those employ- ments named in the square of Wealth in the Social Model. And so of all the other groups. Spheres of the Sexes. Man and woman are mental and physical complements of each other. Each sex is more developed in some directions than in others, but neither can claim superiority as a whole. They possess equal quantities of power, but it differs in kind. 250 THE BOOK OF LIFE. The physical differences of sex must produce mental differences, because the brain and body are definitely related in action and sympathy. So long as woman must fill the offices of maternity, so long must her nutritive organs predominate over the nervous and muscular. The effect on her brain would be that she would be ruled more by her affections and emotions, and less by ideas and material influences. In the table of faculties, the first one given in each trinity dominates in the character of man, and the second one in the character of woman. Man is positive, woman is receptive. In general, man is the more vigorous, mus- cular, hardy, bold, cool, and scientific. Woman is more sensitive, yielding, gentle, loving, ardent, and intuitive. In woman, the nerve currents from the body to the brain first flow outward on the mental organs which are feminine. In man they first flow outward on the mental organs which are masculine. Thus in examining a truth, man looks at it first through his Eeason; while woman gets her first idea of it through her Intuition. She may afterward reason about it as exactly as man does, but her first impulse is to employ the intuitive method. For con- venience, let us tabulate these faculties, placing the mas- culine one first in each pair. MASCULINE. FEMININE. Form - - - - Color Memory - Attention Number - Language Reason - - - - Inspiration Amity - - - - - Reform Invention - Manners Faith ----- Love Devotion - Heredity Hope ----- Luxury Parenity - Reverence Appetite - Sensation Patriotism - Impression Dignity ----- Laudation Integrity - Industry Liberty ----- Stability Defense - Economy Locomotion - Aversion Destruction - Reserve SPHERES OF SEX. 251 An immense mass of careful observations and exact measurements were used in discovering this pairing of the faculties. These observations were extended to all the races of men and to all the ages and stages of history. Do these present differences of the two sexes represent something which is permanent, or something which was incidental, and due only to unfavorable differences of opportunity and developments? Science answers that they are permanent, and are part of a divine and har- monious arrangement. These natural differences of the two sexes adapt them to different spheres of intellectual, social, and industrial activity. Their spheres and characters are complements. The office and labors of society are all dual, as shown in the Model of Society. Each has its masculine and its feminine side. Thus the department and labors of Illus- trations are feminine complements to those of Building. So is that of Inspiration to that of Law; and that of exchanges to that of Machinery. The office and employments of harmonic society are assigned to the two sexes on the basis of this difference. The first officer in each pair is a man and the second is a woman. The twelve Assistant officers may be arranged as masculine and feminine, as follows: Orderly and Musician; Artisan and Dramatist; Courier and Waiter; Server and Sanatist; Signalist and Ensign; Scavenger and Keeper. The Marshaless works with the Marshal, and is regarded as of equal rank, although the office is not elective nor placed in the table. She forms the transi- tion to the rank of membership. The sexes are thus everywhere equal in rank, they go together in all the groupates, and to each is assigned duties and employments in harmony with its natural adaptations. While woman thus takes an equal part in the government and conduct of society, she does not become less womanly nor does man become less manly, in development and character. This is the societary or external side of marriage. It is the high material pivot of the entire social organism. 252 THE BOOK OF LIFE. In the new life, the ceremonies of Sexlove are many, beautiful and interesting. And they are not confined to a single event once during a person's life; they are repeated every day. The groupate of Marriage includes the subdepartments of Luxuries, Rites, Waiters, Mater- nity, Heredity, and Florists. And each day these occupy one hour of the harmonic life. In the lower phase of life, Sexlove exhausts its forces in physical intercourse. In the new life it becomes the high and inspiring center of a thousand new relations of harmony. Conditions of Heredity. Society must give to all prospective parents the best conditions of heredity, so that the forming structure of the child shall be perfect, mentally and physically. Private effort can never secure and maintain these conditions. In every child, society has rights no less than the parents. But the two claims can never be in conflict. The child is to be under the direct influence of its parents for perhaps twenty years, but it is to be an active member of society more than three times as long. Whatever tends to develop the indi- vidual character into symmetry, that also tends, most directly, to qualify the person to fill his place in society with honor. The laws of Biology teach us what are the conditions and influences which mold the character of children previous to birth. It is comparatively an easy task to train children into virtuous men and women, if their original organization of brain and body has been made such as these good pre- natal conditions will secure. Society has a right to pro- tect itself by insisting that prospective parents shall avail themselves of these conditions. Home Work. The division of human labor into classes or separate trades and pursuits has lifted man from barbarism to civilization. But this division of labor affected the pursuits of the male sex chiefly. From the most primitive times woman remained merely a housekeeper; and her advance depended upon the inci- dental influence of her connection with man. THE HOME. 253 The isolated household made this restriction of woman's sphere a necessity, while it left man free to fol- low varied occupations. It was not until the analysis in this book was made, showing that every office and every labor is dual, having its masculine and its feminine side, that it became possible to give woman her true place in society, to specialize her labor as much as that of man, and to organize a unitary home which should equally secure the privacy and the sacredness of domestic life, and the widest range of social action and sympathy. The domestic work of the home is divided into the branches of Purveying, Cooking, Table-serving, House care, Sanitary and Laundry, Separate groups of men and women labor in each of these branches. But woman also takes one-half the labor, the feminine side, in all the employments of society. Her range of choice is as wide as that of man. Only one-twelfth of the women in a society are engaged in household duties. The whole society is interested in seeing that each of its members has its free choice of employments and place gratified. In the home each person has at least three hundred others from which to choose the group with which he or she will work and be most intimately asso- ciated. And the whole community accepts this choice as right, proper, and according to the laws of harmony in adaptation. The employments of each society are so arranged that persons who are not adapted never come in contact. But in civilism, just the opposite constantly occurred. In the unitary dwelling the groups of mem- bers pass in regular directions through the buildings, in going to the central rooms, and to and from their employ- ments. These directions correspond to that of the cur- rents through the brain, from which the temple is mod- eled. They are thus in harmony with the laws of each person's mind. In grouping at the table, and in the kinds of food, the same free choice is regarded. And third, within the unitary home is a circle of three hundred persons, or varied characters, and all of them chosen friends, seeking each other's welfare, and meeting 254 THE BOOK OF LIFE. often together. The facilities of social intercourse are carried to the highest possible point, but at the same time it provides for a privacy much more secure and complete than could be obtained in civilism. A true social life can not exist along with dominant self- ishness. And neither can social happiness. The sooner all selfishness disappears from the earth, the better it will be for us all. Commerce. — The thirty-six sub-departments given in the model of society, are found in all the orders from the bands up to the nation. The six departments of Wealth and Commerce, in all these, constitute a vast and perfect mechanism for the distribution and exchange of wealth through every nation and throughout the world. At the yearly and half yearly conventions, the higher societies receive from those of lower rank exact reports of their various productions, and of their present and pros- pective needs; and these are made the basis of state and national distribution. Society in harmonism is thus able to proportion its pro- ductions to its wants, to guard against the vicissitudes of climate, and in every way to protect its composite life. The wealth of society is the product of its united indus- tries. No person, by wholly isolated industry, could accumulate wealth. The right to superintend its distri- bution is therefore much more a society than it is a per- sonal right. The organ of Economy, the desire for property, has not as much right to dominate the life of society as any one of the higher faculties possesses. In civilism, the love of wealth was a dominant power. If a member were so selfish as to require more luxuries and comforts than his proportion of the labor would have produced, then that is simply a proof that the society has not educated him up to the proper idea of social jus- tice. In effecting the commercial exchanges between the various societies, the same law is followed. Each is sup- plied in proportion to its wants. REPRE SENT ATION. 255 Representation.— The wants of the lower orders are answered by the higher, through like parts of each. Thus, if a want in regard to food arises in the Home groupate of some town and can not be answered there, it would be represented in, and answered by the Home groupate of its ruling County. Or, if necessary, it would be carried up to the corresponding groupates in the still higher orders. These wants may be made known through any of the ordinary channels of communication, by messages or by special delegates. All the interests, employments, and professions of society are organized, secured and represented in the twelve groupates, with invariable cer- tainty and equality. Influence of Centers. The two brain centers, the Motus and the Sensus, do not originate movements or impulses, except to a limited extent. They modify many impulses which are sent through them, by imparting either additional or counteracting force. Hence the President and Presidess, who are the corresponding social officers, may offer suggestions or arguments upon motions or arguments which originate with members or other officers. But the Centers do not usually make motions themselves, when a Band is in session. A meet- ing is usually called to order by the Curator, though the Centers may do this. When an organ of the brain has been destroyed by accident, the Motus or the Sensus may take up and per- form the function, though not usually so perfect as before. As more or less of all impressions on the organs are stored and registered in these centers, it is not diffi- cult for them to become vicarious. From this fact as a basis the Centers have a right to appoint temporary offi- cers to fill vacancies. The normal method of action in the brain is for each organ to start the impulse intended to supply the needs which belong to its proper function. For example, the organ of Beason may require facts from which to work out the solution of some question. But facts are sup- plied by Memory, and Beason would need to send ail 256 THE BOOK OF LIFE. impulse to Memory and procure them. A part of this impulse would pass through the front center or motus and a part directly to Memory through the cells, there- fore the returning response might, and in most cases would, take both channels. In cases where the demand is urgent or strong, the impulse is supported by the polar organs of the second degree. It may also be supported by polar organs in any of the degrees. A member has a want in regard to food, which requires the attention of the whole society. He makes known his want to the Purveyor, whose office is to see to this class of wants. The Purveyor lays it before the society ; they vote in regard to it ; and he carries out their vote. It is not necessary or proper for them to vote to refer it to him to carry it out, for this power and duty is included in his functions. A member may himself bring the sub- ject of his own wants before the Band. As every part, and consequently every want of the mind, is represented by an officer, there is no need of a committee on any occasion ; and hence no motion to refer anything to a committee is ever made. This greatly simplifies and lessens the work of legislation. The mental laws of responsive action are the true models for all legislative action. Nature has connected all these faculties and functions in the brain by one system of laws. Their relations and actions are all compatible with each other ; they work together without any normal conflict. It must follow, as a perfectly logical inference, that there need be no conflict between the varied interests and departments of society which spring from these faculties. If all these diverse powers can work together without conflict in a single brain, they surely can in the conduct of society. The laws of society should never conflict with the natural laws of the human mind. The two should always corre- spond and reflect each other. Transitions. From the old forms of civilized society to the new methods of unitary life, the steps of transition may be taken in a very gradual manner. This will enable TRANSITIONS. 257 people to gain the required knowledge, and become adapted to the new order of things. The law of Phases furnishes a fall guide for the successive steps in making this change, the law gives all the required forms of tran- sition. In the personal and the national growth of man, the more simple forms come first, and then those which are more and more complex. Folio wiDg this great law of growth, it is not necessary to have the full complement of twelve groupates and twenty-six officers in order to commence a Band of Messians. Any persons who chose may unite and form a Band with only the seven following officers: Recorder, Director, Foreman, Curator, Directess, Treasurer. Marshal. These officers represent the major axis of the brain, the line of forward movement. The brain itself begins its growth with three vesicles on this line. These officers lead in the intellectual, the social, and the industrial work of the Town, as shown by their position in the table. Many bands of Messians will be formed for the pre- paratory work of intellectual culture, of learning the methods of the new life, and of spreading a knowledge of the new truths among the people. They also will form the means of concerted action in securing a practical adoption of the new methods required in social or politi- cal life. These Bands may hold conventions and act in unity with the fully formed Bands. They may organize their children into classes and groupets so as to form a school for daily or weekly training. Whenever three-fourths of the members desire it, a band may enter upon its phase of practical life. As fast as expedient, it will then arrange its property and its employments on the unitary plan, as stated in this con- stitution. Its buildings may be formed on the fundamental plan of the temple, but have a less number of rooms and 17 258 THE BOOK OF LIFE. amount of detail, and thus lessen the cost of building. These Bands at first have only the three departments, but when the number of members is sufficient, they may be divided up into the twelve groupates, and each of these have its leaders and assistants. Each Town will regulate these steps of growth according to its increasing amount of wealth, of vital culture, and of numbers. The government of each State and Nation may be organ- ized after the general plan given in the Model, long before the majority of the people are prepared to live in the high and unselfish condition of unitary homes. The national or the state government, with that of each County, Town, are in twelve subdivisions or groupates, with two officers and an assistant over each one. * The Town might, however, retain the simpler form of only seven officers. Within the State there might still remain more or less of the old sectional organizations, such as churches, lyceums, etc., etc. But the true and natural work of these local societies could be much better done by the twelve groupates. In this transition stage of government, the people, through the National, State and lower orders, would own and control all public lines of travel, commerce, and inter- communication. They would regulate Employment, Pro- duction, and Distribution. They would prevent the absorption of wealth by private monopolies. The rest of this chapter is given to a formal statement of the constitution of society. This form would be for practical use in the new work of organizing the world. This statement, of course, repeats much of what has already been elaborated in preceding pages. The body of civil laws should be condensed and direct in statement. The Book of Life forms the general code. The text books of applied science furnish us with special codes for the various departments of societary activity. These do not need to be bundled up and labelled as spec- ial and formal enactments. The entire circle of knowledge is used as a guide in social life. MODEL OF STUDY. 259 CONSTITUTION OF THE UNIVERSAL EEPUBL1C. Article First. — Collective Wants. The Institu- tions of society are designed to supply the Collective Wants of Man. These wants have their source in each mental faculty. The officers of society are chosen to lead in the concerted effort to supply its collective wants. Hence there must be as many officers as there are of facul- ties, as shown in the table of the Departments of Society. Article Second — Unity of Plan. The wants of a Band, Town, County, State or Nation, are all alike in number and kind; they differ only in the extent of terri- tory and amount of details. Therefore each must have the same constitution, the same number and kind of officers and departments. The two central officers in a simple Band are called Director and Directess; in the town they are Mayor and Mayoress; in the county, Count and Countess; in the state, Governor and Governess; and in the nation, President and Presidess. A Band may commence with only seven officers, the two centers, the Marshal, Becorder, Curator, Foreman and Treasurer. Article Third. Elections. The act of voting is the formal expression of a choice in regard to officers, laws, or social action. As this choice or preference exists id all adult human beings, therefore all have a natural right to vote, and may exercise this right after the twen- tieth year of age. All officers must be elected, or deposed by a direct, free, and majority vote of those they are to rule. In case of vacancies, the Centers, or remaining officers, may appoint temporary officers until elections can be held. Begular elections take place on the ninth day of March, the officers entering upon their duties the twenty-first day of that month. In the Nation, elections 260 THE BOOK OF LIFE. are held once in seven years; in the state six years; in the county five years; in the town three years, and in the Band, every year. Nominating mass conventions meet in the Band, Town and County, ten days before election. For the State and Nation they meet thirty days before election. The State • conventions consist of two delegates from each County, chosen by mass meetings. The National conventions con- sist of five delegates from each State, chosen by mass meetings. In each case, the convention shall be officered by the two Centers, the Kecorder, Curator and Marshal who are already holding office. But they must leave the mass of the people entirely free in their election of nominees, and in the presentation of subjects for politi- cal issues. Where two or more parties exist with differ- ent issues, each one shall be given one day for a conven- tion. Article Fifth — Authokity. The social faculties lead man to a life in organized society, and this is his normal condition. The only true laws of society are inherent in these faculties. The natural office of government is to discover, express, and execute these laws. Or, when this can not be at once done, it may devise temporary rules and expedients until the required natural law can be dis- covered. The laws must be demonstrated by science and must be referred to a vote of the people for their accept- ance or rejection. Our rights arise from each mental faculty, and as these faculties are the same in all persons, of either sex, and of all races, therefore all have the same classes of rights, and are adapted to the same great form of social life and government. Article Sixth — Industky. Society must secure attractive employment to all of its members. It must carefully guard against either waste or over-production in all the departments of mechanical, agricultural, or commercial business. The higher orders receive from those of lower rank exact reports of the various produc- tions, and of their present and prospective needs, and these are made the basis of state and national distribution. DEPAETMENTS. 261 §tyxvtmmt$ at gotkty. Male officers in CAPITALS, females in small capitals, and assistants in italics. Centers-PRESIDEflT and PRESIDESS. MARSHAL. INTELLECTUAL DIVISION. Groupate of Art. DESIGNER, Graphics— designs, en- graving and sculpture. Costumist, Color-costume, painting and il- lumination. Furnisher, Order— furnishing, upholstering and surveys. Letters. RECORDER, Records— statistics, history and libra- ries. Curator, Publication— printing,museums and correspondence. Musician, Language— literature, music and editing. Science. SCIENTIST, Laws— mathematics, biology and phys- ics. Seeress, Esthetics— poetry, symbolism and adornment. Artisan, Skill— invention, building and modeling. Culture. RECEIVER, Amity— entertainment, fraternity and visiting. Cultist, Truth— education, reform and discoveries . Drama- tist, Expression— manners, morals and the drama. SOCIAL DIVISION. Domestic Groupate. PURVEYOR, Foods— gardens, cereals and dairy. Mistress, House— house-care, cooking and table-serving. Sanatist, Health— sanitation, laundry and ushering. Familism. INSTRUCTOR, Schools— study, obedience and guidance. Guardian. Amusements— plays, festivals and work. Ser- ver, Service— waiting, altruism and patriotism. Ularriage. RITEMAN, Devotion— rites, florists and pomol- ogy. Matron, Heredity— transmission, nursing and providence. Wait er, Luxuries— recreation, feasts and pleasures. Religion. PASTOR, Worship— ceremonies, unity and conven- tions. Minister, Love— discipline, interchanges and relief. Courier, Messages— postals, telegraph and messengers. INDUSTRIAL DIVISION. Rulership. RULER, Dignity— leaders, duties and trainers. Elector, Laudation -elections, awards and ranks. Ensign, Dis- plays—standards, exhibitions and processions. Labor. JUSTICE, Integrity— arbitration, censors and judg- ment. Organizer, Utility— machines, co-operation and grouping. Watchman, Environs— climate, herds and signals. Wealth. FOREMAN, Factories of instruments, textiles and wares. Treasurer, Economics— accounts, expenses and harvests. Keepers, Stores— storage, preservers and collectors. Commerce. ENGINEER, Locomotion— roads, transports and mines. Merchant, Distribution- exchanges, delivery and forward- ing. Tillman, Fertility— textile culture, fertilizers and forestry. 262 THE BOOK OF LIFE. Society must secure the means of existence to those who are incapable of labor. Article Seventh — Conventions. The wants of the Bands are at all times represented in the corresponding departments of the Towns in which they are included. The same principle applies through all the orders up to the Nation. These wants are made known, and the required assistance or supervision is given, through any of the ordinary channels of communication. But to secure a more perfect unity of action, each County holds a yearly convention of five days from the fifth of April. Its delegates are the Pastor and Minister from each Town in the County. Each State holds a yearly convention of ten days, from the twentieth of April, composed of the Pastors and Ministers from each of its counties. The Nation holds a yearly convention of twelve days, from May twelfth, composed of the Pastors and Ministers from each state government. Each convention is presided over by the regular officers of the county, state or nation, as the case may be. These conventions receive reports from the component societies, and devise plans for their concerted action, their social welfare, and their material pros- perity. Article Eighth — Keligion. A true religion must secure the symmetrical action of all the faculties in each person. It requires a social structure in which all of these faculties are represented. It must group and employ the members of society according to their charac- ters, their tastes and their capacities. These groups respond and co-operate according to the laws of mental harmony. The good of each must be secured through the good of all. The laws of religion are within each person, they exist as an inherent part of the human con- stitution, and they are not imposed upon man by a superior being. They establish the unity of man with the spiritual life of the universe, their interpretation is only through the methods of science, and they must reach their final expression in the reign of universal truth, justice, and peace. And no doctrine or belief which is CONSTITUTION. 263 not susceptible of scientific demonstration must ever be made a part of the laws or constitution of society. Article Ninth — Ownekship. Men can only acquire extensive wealth by combining their labor, and hence the rights of wealth are Collective as well as Personal. Ownership is based upon production and use. Common ownership extends to buildings, lands, highways, and all other objects of common or collective use. Thus property may belong to the band, the town, the county, the state or the nation, according to its location and use. Every person must be secured in the full results of his or her labor, whether manual or mental, or else to its exchange for that which has cost an equal amount of vital force. All money must be issued by the national government. It must consist of labor notes having for their unit one hour of labor. It must be equal in volume to the necessi- ties of exchange, and it must not be made itself an object of speculative interest or of traffic. The expenses of government must be met by taxes, equalized according to the actual wealth of the people. The salaries of the national and other officers must never exceed the average income of a citizen. In each Order, the Centers, Marshal, Foreman, Treasurer, Recorder, and Curator, constitute a Board of Trustees who have a general care of its property. Article Tenth— Obedience. The object of all penal measures should be to enforce the natural penalties against wrong doing, to restore the transgressor to a con- dition of normal action, and to protect society. In case of official misconduct, any officer may be tried before the Justice and Organizer of an adjacent society, and the evidence elicited be published. Before trial the charges must be made in writing and be properly attested. After the trial, the members under the jurisdiction of that offi- cer shall vote for or against his or her expulsion from office, and their decision shall be final in the case, because they had the original right of selection. Article Eleventh — Education. The integral cult- ure of man requires a system of schools which shall 264 THE BOOK OF LIFE. secure a threefold result. They must impart knowledge by natural and attractive methods; there must be a daily culture of each group of mental faculties through appro- priate studies, plays and labors ; and they must give a physical training which shall tit the pupil to fill a pro- ductive place in the living work of society. Each school has twelve groups, like the plan of society itself, and these are all under the supervision of the Instructor and Guardian. The colleges and university should have the same plan as the common school, except in the greater elaboration of the studies; and in having a President and Presidess, with two teachers for each of its twelve depart- ments. Article Twelfth — Adoption. The adoption of this Constitution by the Nation requires a three-fourths vote of its legislatures. In a State it requires a three-fourths vote of the people. This vote in each case must be certi- fied by the Kecorder and the two Centers. The state vote also determines its acceptance by the counties and towns. Its adoption by the Bands is in the following words: "We accept the collective system of life of the Universal Republic, and, we organize the Band of this day of in the year ." Signed by the members and officers. TEMPLE. Through the portals of inspiration I the ancient seers beheld the Truth I robed in the rich and attractive drap- ery of symbolism. Long afterward the sun of reason shines on her divine form, revealing its exact lineaments, and the interior mechanism which moves and produces all the harmonies of a spiritual life. In the work of truth, we must use both science and inspiration. 265 266 THE BOOK OF LIFE. Until this is done, the great truths of religion can not become the actual guides of human conduct. That con- summation has been reached in our own day. The great doctrines or ideas of the Bible are these seven: 1. Eating the forbidden fruit and man's expulsion from Eden. 2. The setting apart of a "chosen people" the nation of Israel, with its twelve tribes. 3. The promise of a Messiah, and His reign of universal peace and righteousness. 4. The New Jerusalem as the capital of the Messianic Kingdom, and the throne with twenty -four rulers. 5. The atonement, the new birth, and the justification of man. 6. The nature of God as a person, and the incarnation. 7. The resurrection and general judgment of mankind. Underlying these ideas is the belief that God could and did communicate with man in ancient times. I shall prove that each one of these truthfully represents a great and vitally important truth in the nature and the collect- ive life of man. I shall show that in the laws of his mental and physical constitution is the clear and solid scientific proof of each one of these inspired ideas. The Christian preachers have never professed to understand a single one of them. The Catholic, the Greek Church, and the Protestant writers and preachers, have united in affirming that " all of these doctrines are essential mys- teries;" that the human intellect does not and can not understand or unseal them. At the same time they have always taught that the salvation of the world depends upon these mysteries, and that we are bound to accept them as true. The writer of the Apocalypse saw, in a vision, a little book in which these doctrines were shown under seven seals : "And I saw in the right hand of Him that sat on the throne a book written within and on the back side, sealed with seven seals. And I saw a strong angel SEVEN SEALS. 267 to 268 THE BOOK OF LIFE. proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. "And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And He came and took the book out of the right hand of Him that sat upon the throne. And when He had taken the book, the living creatures and twenty- four elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth." These seals are illustrated in the engraving. Five of these seals are double or cover two groups of faculties, while two of them are single, the fourth and the seventh. The great work of Human Eedemption has its source deep in the very nature of Yehovah. There we find its sustaining fountains of force. In doing each part of the work God has to exert a special part of His own faculties, because that part of the work has to reach and affect a special part of the spiritual life of man. Thus the events of history which occur under the sev- enth seal are brought about by the exertion of the Religious group of faculties in God's nature. So also He exerts His faculties of Rulership and Labor, in the work of judgment or the second seal. Some of the seals cover two groups of organs because NEW JERUSALEM. 269 ■J Ilivj^? I I RELIGION, I Lf . =* or J tfribfc of |ZEBULT)K| | Domestic, J HOME* ^ABOX* ;COYnYY\CT. ^^ ,or^ 5k/£a| TO ik^ Plirv. H 270 THE BOOK OF LIFE. that the changes produced by them both occur at the same time. The formation of Tribes in the Kingdom, and the Divine Marriage will both occur together, and they are therefore represented under one seal. The Seals cover not on]y the constructive work of the New Life, but also the preparatory work of destroying the evils of the world. The latter is attended by great commotions among men, and precedes the work of the new Creation. We shall here both prove and explain these doctrines, by the positive methods of science, and thus rend and remove this Veil of the Covering, once spread over all the nations. Seventh Seal. The sixth and Seventh seals will be explained first, because these two are the key to the rest. When the Seventh seal was opened it was proclaimed that the kingdoms of this world had become the kingdom of the Messiah. The New Jerusalem was its capital. The Old and the New Testament focalize all their proph- ecies and promises in one burning picture, the resplend- ent image of the New Jerusalem. The lower figure in our engraving shows the plan of the New Jerusalem, as described by the prophet Ezekiel, and as copied by John in the Apocalypse. The great city was laid out four square, with twelve departments, twelve gates, and twelve foundations, three on each side. Each of its twelve departments was made up of members from a special one of the tribes, and its gates were named accordingly. Every part of the plan is full of important meaning. The engraved head on the next page, Chart 40, must be laid down so that it will point north, because this polar- izes it with the earth. The face turns to the west because this is the course which the development of civilization has taken. The plan of the New Jerusalem is drawn on the head, so that the comparison may be direct and clear. It fol- lows exactly the description given in Ezekiel. The recent great discoveries of science, in regard to SEVENTH SEAL. 271 these meanings, may be summed up in three propositions : First. The plan of the New Jerusalem is modeled after the plan of the Divine Mind. The arrangement, the number, and the character of all its parts, represent the attributes of Jehovah, and the relation of these attributes to each other. Second. As man is in the image of the Deity, the plan of the New Jerusalem represents all the faculties of man, and the arrangement of these faculties in the human brain. Third: The character of the twelve tribes of Israel, and the places occupied by each tribe in the plan of the City, correspond precisely with that of the twelve groups of faculties, and the location of these groups in the brain. As man is the archetype of society, therefore the ancient nation of Israel, with its twelve tribes, was a type of that final and perfect organization of human society, described in the eighth chapter. A simple comparison will bring into bold relief the proof of these propositions. The people of the twelve tribes differed widely from each other in character. Those of each tribe had a spe- cial one of the groups of faculties as dominant traits in their character. These differences are strongly pictured in the blessings pronounced by Jacob on his twelve sons, and they are confirmed by the whole subsequent history of the separate tribes, as given in the Bible and by both Jewish and Christian historians. The groups of Art, Home, and Commerce form the base line, on the south side. Simeon is placed in the group of Art, and the Simeonites became the scribes and musicians of Israel. They represented literature and music, the only branches of art which were developed among the Israeli ties. Zebulon was located in the place where the Home group is, and he is the only one to whom Jacob asigns a definite home in the promised Land. The name Zebulon means Dwelling, and like all Hebrew names, it indicated the character of the bearer. Simeon means hearing or perception, the group that ruled in his 272 THE BOOK OF LIFE. tribe. Issachar is placed in the city in a position exactly corresponding with the group of Commerce in the brain. He is said to be a strong ass, crouching down between two burdens. This animal was the beast of commerce in Palestine. The name Issachar means hire, or one who is hired. Gn the east side of the city are the tribes of Joseph, Dan, and Benjamin. Joseph is exactly where the group of Bulership is located, and he was made a ruler over all his brethren. The half tribe of his son Ephriam stood at the head of the house of Israel when the ten tribes separated from Judah. They "pushed with the horns of the unicorn." Dan is in the group of Labor, in which Jus- tice is the leading masculine faculty. Dan means a judge, and it is said that Dan shall judge his people. Labor shall judge the world; it is a serpent by the path, it secretly strikes at the rulers, and they will fall backward out of power. Then shall follow the salvation of Yeho- vah, says the patriarch. Benjamin is placed where the group of Wealth is, in which are the defensive and acquir- ing faculties, and of Benjamin it is said that he shall raven as a wolf; in the morning he shall devour the prey and at night he shall divide the spoil. They were the most warlike of all the tribes. The west side of the city contains Gad, Asher, and Naphtali. Gad is in the group of Letters or philosophy, of central truths, and he is said to be seated in a portion with the lawgivers. His group is the middle one of Intel- lect, the faculties which deal with laws. Asher is in the group of Science, and the Asherites, mixing with the Phenicians, became the most scientific of all the tribes. From them came the builders of Solomon's Temple. Asher shall have shoes of iron and brass, he shall dip his foot in oil, and as his days are, so shall his strength be. This prophecy has a most striking fulfillment in the modern triumphs of science. Its iron railways and brass- fitted machines of locomotion, are, the shoes used in its swift lines of travel, and these must be constantly dipped in oil. Through these he brings royal dainties from TWELVE TRIBES. 273 foreign lands and makes them common in every household. Naphtali is in the group of Culture, and his goodly words and bland manners come from the faculties of this group. He is swift of foot, a hind let loose, and the group of Culture occupies the exact line of movement in walking and running, as explained by the law of polation. The tribes of Judah, Levi, and Eeuben are on the north side. Levi occupies the Religious group and the Levites had the priesthood, the religious care of Israel. His Urim and Thummim, his Lights and Perfections, were with the holy one. The twelve stones of the Breastplate represented, in their number, character, and arrangement, all the attributes of the human and the divine mind, the sum of all light and beauty. When these attributes are all balanced and complete, like their symbol in the breast- plate, then the spiritual light and perfection of the mind is perfect. In order to leave a place for the temple in the center of the city, the two groups of Marriage and Famil- ism had to be turned upward, on each side of Religion, with which they are still in line. Eeuben's place is then in the group of Familism. Being the first born, he represented the family by the law of inheritance. "Let not his men be few." The name Beuben means, see a son. Judah is in the group of Marriage, and the Lion of the tribe of Judah is to claim the redeemed Israel as his Bride. The number of Judah's name is 5x6, and it there- fore means Law and Material perfection united in mar- riage. Again and again the prophets call the restoration of the nation, the union of the house of Judah with the house of Israel, a marriage. " Thy land shall be married." In the New Life of the Kingdom, as shown in this Book, Marriage, or the pairing of the two sexes :n all offices and employments, is made the high material pivot of the entire social structure. Here, then, we have the most marvelous fact that two objects, the Nation of Israel and the Human Brain, each made up of twelve widely differing parts, yet correspond to each other exactly in the whole character, the arrange- ment, and the number of these parts. This could not be 18 274 THE BOOK OF LIFE. the result of either accident or of coincidence. For let it be announced that in a certain place, unnamed, there are twelve things, having some certain arrangement, unde- scribed, and let the whole world, 1,200 millions of people, set themselves to guessing what the twelve things are, and how they were placed. The well known doctrine of mathematical chances proves that they might all guess for a hundred years without solving the problem. Let us put it in figures. They would need to guess 20,000,000,- 000,000,000,000,000,000,000,000,000,000,000,000,000,000,000,- 000,000,000 times. We have then, the absolute proof of mathematics, that the parts and plan of the New Jerusa- lem, and the mental faculties of man as located in his brain and body, have the most fixed relations and adapta- tions to each other. They were both formed from one eternal model. But the proof does not end here. If we turn to the Measures of Man, as described in the fourth chapter, we shall see that a scale of twelve angles, arranged precisely in the order of the twelve squares of the New Jerusalem, is the only scale that will measure the human head. A scale of twelve measures the entire human form, and the angel said that "the measure of the City is the measure of a man. " A perfect structure of society includes twelve groups of persons, each having one of the groups of mental organs as leading or dominant in its character. But the ancient nation of Israel presented just the same features. The twelve tribes were twelve different kinds of people, each marked by a dominant group of organs, and all united under one government. Israel was therefore a true type of the final organiza- tion of human society. For this reason they were the Chosen People. But they had not discovered the laws of social harmony, and they never carried these laws into practical life. And because they were, such a type, their record stands as the central fact in the world's history. There is only one possible explanation of the facts in this case. Yehovah knew how the twelve groups of f acul- TRIBES IN THE CITY. 275 ties are located in the human brain, for man is in his image. He selected Jacob, controlled the forming character of his twelve sons, so that each one had a differ- ent set of faculties dominant, and would transmit these characteristics to his descendants. Yehovah also directed that the camp of the Israelites in the wilderness; the twelve stones in the High Priest's breastplate; and the twelve oxen under the brazen sea in Solomon's temple, should be arranged like the groups in the brain, and like the parts of the city. Teaching the same thing through many symbols during their national history, he at length gave to Ezekiel and to John the visions of the New Jerusalem, as a sublime type of the everlasting kingdom to be established, and as the actual plan and model to be copied in building all the cities of the new and redeemed earth. The city was both a symbol and a reality. Jehovah knew that of the twelve groups of the brain, five point downward, and seven point upward. They are not divided equally. That he knew this, is proved by this fact: In ancient Palestine, the twelve tribes were scattered about in irregular patches. But in the vision of Ezekiel, he saw them arranged in regular bands across Palestine, as shown in the map at the beginning of the twelfth chapter. A square and band called the Oblation, was set apart for the city, the priests, and the prince. Then above this were placed seven tribes and below it were placed five, which represented the five lower groups of the brain in the plan- of the city; that is, the tribes of Benjamin, Simeon, Issachar, Zebulon and Gad. The scientists who discovered and classified the organs of the brain had not the remotest idea that they were mapping out something which was in any way represented in the Bible. This is positively proved by the way in which their discoveries were made and published. Dr. Joseph Fran- cis Gall began his discoveries by observing that his fellow- students, who were distinguished by verbal memory, had full and wide-set eyes. He proceeded step by step to note and compare the leading traits of character in his 276 THE BOOK OF LIFE. associates, or others, with their brain development, and thus located organs here and there over the human head. Gall's Works were published at Paris, in six volumes, and he died in 1828. Twelve years later, in 1841, Dr. Joseph Khodes Buchanan corrected the errors in Gall's locations, and in 1854 published the full results in his " System of Anthropology. " In none of these works or maps is there any trace or resemblance to any Bible symbols. Seven- teen years later, the Author of this Book discovered that the organs were in twelve groups, a thing which Gall and Buchanan did not imagine. They had discovered the one mental law of Location, and part of another, that of Impressions. The Author discovered the remaining ten great laws, and published these from 1859 to 1866, Common Era. But the Author's maps had been pub- lished nineteen years before he saw that the twelve groups had the same character and arrangement as the parts of the New Jerusalem. As early as 1868, the Author had discovered that the scale of twelve angles measured the human head, and that this was the mathematical outlay of the New Jerusalem. All these facts prove that there was no intention on the part of these scientists to plan out something which should fit and explain the Bible. Any mistake in locating the groups would have spoiled the whole arrangement and resemblance. And if the Author had not discovered the true structure of a perfect Society, based upon the wants and faculties of man, then there would have been no prac- tical value in the resemblance. The traits of character which marked each tribe of Israel were well known to Bible students. But none of these students suspected that if we put all these traits together they will exactly cover the twelve groups of faculties which make up the human mind. In only two places of the Bible do we find the order of placing the tribes described; these are the second chapter of Numbers, and the forty-eighth of Eze- kiel. The first was the camp of the Israelites in the wilder- ness, and the second was the New Jerusalem. The camp was merely temporary; the divine city was promised to MODEL CITY. 277 be of eternal duration. If there is any difference in the arrangement, we must therefore give the preference to that of the city. Not a single tribe in the city occupied the same place as that tribe did in the camp. The latter typi- fied the disorder which prevailed among the tribes after they settled in Canaan. The two arrangements would have been alike in both cases, if they had been copied from the signs of the zodiac, as some foolish people have imag- ined. Moses and Ezekiel were representing living groups of men, and the living plan of a divine city, in which each of its twelve departments should provide for some want and aspiration of man. This work was directly and vitally human in its objects and aims. The symbols which they used had mathematical exactness of shape, of color, and of arrangement. And these symbols fit without a break into what science has discovered through independent methods in the constitution of man. We know very well that these laws in the nature of man were not understood by the ancient prophets of Israel. But Yehovah possessed this knowledge, and He inspired Ezekiel to write the plan of the City. The proof of inspiration for this part of the Bible is therefore as positive as any other demonstration in science. A Noble Plan. The New Jerusalem is planned after the noblest model that the human mind can conceive. For man is an image of the Divine Being, and every one of his faculties and the proportion and relations of these are faithful copies of the divine original. Salema is the chosen name to be used henceforth for the New Jerusa- lem. In Hebrew, the word Salema means " Peace. " In the new language it means that which is constructed as a lesser copy from the divine model. The relations of all its parts are such that actual currents of spiritual life circulate regularly through Salema, just as they do through the organism of a human being. Model City. The plan of the New Jerusalem or Salema, as it is drawn on the head in this chapter, is to be taken as the model for all cities and towns. It com- bines in the highest degree the beauty of straight and 278 THE BOOK OF LIFE. curved lines with a perfect symmetry of its balancing parts. The larger streets divide the twelve tribes and are indicated by the dark lines. The great Temple in the center is occupied by the pivotal Band of the Unation. Around this, on the four sides, are grouped the twelve Bands, each having its buildings, as marked by the letter T. There is a grand entrance or arched gateway for each of the tribes; these are the main passage ways into the city. There should be a natural limit to the size of a city, just as there is to the size of a man, and for the same reason, that is for the convenience of working. An ordinary city should not exceed twelve thousand people. And the capital city of the world need not contain more than 144,000 as its fixed population. The Messianic Kingdom is both material and spiritual, both external and internal. Every one of its departments has its direct source and counterpart in some department of man's spiritual nature. Thus the department of Science has its source in the Reasoning faculties; that of Religion has its counterpart in the group of religious organs, and so of every part of the social structure, its foundation is in the spiritual nature of man. This was never before true of any system of government or national life. It is moved by the mightiest impulses of spiritual life, and these alone lift it into majestic power and will maintain its triumphant course through coming ages. This is the first form of civil society which has ever recognized reform and growth as normal and proper to society. Ample provision is made for these through its groupate of Culture. It will never need to be changed for another form of society. For its constitution is in complete harmony with that of man, and it will permit of his unlimited advancement through all ages of time. In ancient Israel, every tribe was ruled by a prince or chief, and these were all subject to the King or judge. In our new Israel, every tribe or group is ruled by a male and a female chief, and in Salema these are subject to the Prince and Princess, twenty-six rulers in all. This is the PALESTINE. 279 BIRD'S EYE VIEW IN PALESTINE, LOOKING EAST, 1884. 280 THE BOOK OF LIFE. number of the sacred Dame, Yehovah, and Ezekiel declares that this name is embodied in the very plan of the city, and the Apocalypse declares the same thing. Gathering the Tribes. The work of organizing and locating the Bands of Messians, is the true work of gathering and sealing the twelve tribes of Israel, as promised in the Old Testament and as marked in the Apocalypse under the Sixth Sea]. All nations, whether lineal descendants of Jacob or not, are to be thus sealed and gathered. They can not have the name of Yehovah in their foreheads or in their hearts, unless they are grouped in tribes, for the meaning of the tribes is in the number of his name. "The name in the forehead" means in the understanding, which is located there, the seat of the Intellect. Each band in society is like the ancient nation of Israel in miniature, arid each state and nation presents the same features on a larger scale. The group of Religion is formed of members with dominant religious faculties; they are like the ancient Levites. Those with leading ambitious faculties are Josephites and go into the group of Rulership. And so of all the groups in society. By knowing what traits of character predominate in a person, we can tell at once to what groupate or tribe that person belongs. When this work of grouping is established throughout the world, then all the lost tribes of Israel will be gathered and each person will be placed in his own tribe. We do not need to trace out his lineage, a thing which would be impossible now, for the genealogies are long since lost. We are guided by definite scientific knowl- edge, and require no miracle to direct us in the work of selection. The tribe of Judah, mixed with that of Benjamin and part of Levi, are with us to-day as a distinct and easily recognized people, the modern Jews. The other ten tribes never returned after the Captivity, 721 B. C. They lost their distinctive name, but their descendants must still exist as a numerous people among the nations SEALING TRIBES. 281 of the earth. There is a fairly proved chain of historical evidence which shows that the modern Anglo-Saxons are these ten tribes. But it is not necessary to prove this in order to fulfil the prophecies. We must not only be able to recognize the ten tribes as a whole but also exactly what tribe each person belongs to, in order to restore them to their true places. The work of identification would be useless without this definite knowledge. The prophets declare that the Messianic Kingdom shall extend over the whole earth, and include all nations, with Palestine as their center. The great mass of the Jews will return to the land of their fathers. But many will remain in the countries where they are now, yet the societies in which they live will be bands of Israel, with all the twelve tribes represented. The prophets say that many other people will be among the Israelites when they return, and that these shall have their inheritance with whatever tribe they may cast their lot. Obeying the supreme law of Yehovah, the stick of Joseph is here joined with that of Judah, the long rent houses of Judah and Israel are united forever, and in them all the nations shall be blessed. On the site of the ancient capital of Palestine a new City shall lift its magnificent domes toward heaven. The geographical center of the earth shall become the center of unity and power for all nations. And the ransomed of Yehovah shall return, and come to Zion with songs and ^erlasting joy upon their heads. The law of Yehovah shall go forth from Zion and the word of Yehovah from Jerusalem. For in the very plan of the New Jerusalem are embodied and illustrated the great laws of personal and national righteousness. The arrangement of its parts shows the balances and responses of the different parts and interests of society. Measuring in either direc- tion across the city we will find parts which balance and respond to each other according to the laws of social pola- tion. The Archetype of Society will illustrate these vital responses. In other chapters we have seen that the laws of music 282 THE BOOK OF LIFE. are embodied in the physical structure of man and in the constitution of his mind. The parts of the City embody these same divine laws, so that here alone can be filled out the rhythm of a perfect spiritual life. The very walls and foundations of the city vibrate in responsive union with a high spiritual symphony; its very gates are hymns of exalted praise. The twelve Tribes of Israel were placed in the city in such a way that they could carry on all the composite duties of society in a perfect manner. Such is the framework and form of society through which alone the new and perfect life of the redeemed earth can be expressed. And by the rigid, mathematic tests of science * we have proved that this is identically what is represented by the great Bible promises of a Messianic Kingdom, and typified by the ancient nation of Israel. It was to the founder of such a kingdom that every prophecy of a coming Messiah referred, in language not to be mistaken. That kingdom is both material and spiritual. Its duration is eternal, for it is based upon eternal laws. Its twelve foundations are these: Art, Let- ters, Science, Culture, the Home, the Family, Marriage, Religion, Rulership, Labor, Wealth, and Commerce. The laws governing these include the whole of a perfect life, for both persons and nations. And these laws are writ- ten in the constitution of man, in his inward nature, where Jeremiah says that the New Covenant should be found written. It should not be merely upon tables of stone, like the Mosaic law. All other systems of govern- ment have been the contrivances of man, but this "is cut out of the mountain without men's hands." Although God had told man so emphatically where the New Cov- enant would be found, yet no one seemed to believe what He said, and no one searched in the constitution of man to find it, until twenty years ago, when the successful explorations described in this book were commenced. The Hebrew prophets speak of the government in the Messianic age as a Kingdom. But it is not a kingdom CTIM TBD Sin nB^fc OK THE BOOK OF ISRAEL. I St A* 4 ] ReliaionJ J TrVt&t I |*tVJBKN,| £ f *Vbo. ot rr\\>«. ot tribe of | rfV\b«t ot » JOSEPH, J F *&«-.< •kali or? | MS^jfl Ic^tNJAMltfJ |} Wealth. | rnfc Tnbe. Mome. ■ttwme JOMlto* 284 THE BOOK OF LIFE. in the old sense of the term. It is not maintained by arbi- trary decrees. It is a perfect Republic, for all of its rulers must be elected by a free choice of its members, and it recognizes no organic laws except those written in the very nature of man, and fully demonstrated by the fixed methods of science. With this understanding, we may still speak of it as a Kingdom, but the proper title of its two chief rulers is in English, the Prince and Princess, and its formal title is " The Universal Republic." The Throne. Both Ezekiel and John saw the vision of a great Throne. In our engraving of this throne of Israel, the central sun shows the two central rulers. The emerald bow represents Love and Wisdom, the uniting forces of society. Around this are the twenty-four rulers, two for each group or tribe. The Author painted these diagrams to represent the brain and the rulers of society, two years before he saw that they correspond, even to the very colors, to the description of the throne in the Bible. The four living creatures appear everywhere on the ancient monuments of Assyria and Babylonia as religious types. They were very good symbols of the four great lines of structure and movement, the major and minor axes within the brain of man. These inner springs of life have been the dynamic causes that produced all the wide extended fields of human history. They are shown in the engraving of the Cross of Life. The front line, from M to M, includes the peculiar characteristics of man. These faculties measure, and the word "man " means one who measures. The upward line of aspiration was typified by the eagle. The Ambitious and Defensive faculties unite on the backward line, and these give the traits which were supposed to be dominant in the character of the lion. The Sensitive, perceptive and impulsive groups center on the downward line, and their traits belong to the character of the ox. Each creature had six wings, and each of these four regions contains six leading faculties, and these appear to spread out like wings, if we look at the drawings which show the plan of the brain. They were full of eyes, and EZEKIEI/S WHEELS. 285 " Now as I, Ezekiel, beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the color of a beryl; and they four had one likeness; and their appearance and their work was as a wheel in the middle of a wheel. When they went, they went upon their four sides, and they turned not when they went. "As for their rings they were so high that they were dreadful; and their rings were full of eyes round about them four, and when the living creatures went, the wheels went by them; and when the living creatures were lifted up from the earth, the wheels were lifted up. "And above the firmament that was over their heads was the like- ness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, I saw as it were appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord." — Ezekiel, 1st chapter: 572 B. C. The description given by John in the fourth chapter of the Apoc- alypse evidently applies to the same throne that Ezekiel saw. He says: "After these things I saw, and behold a door was opened in heaven, and the first voice which I heard, as of a trumpet speaking with me, one saying, Come up hither and I will show thee things which must come to pass hereafter. Straightway I was in the spirit; and behold there was a Throne set in heaven, and one sitting upon the throne; and ne that sat was to look upon like a chalcedony and car- nelian stone. And there was a rainbow round about the throne, like an emerald to look upon. And round about the throne were twenty- four thrones; and upon the thrones, twenty-four rulers sitting, arrayed in white garments, and on their heads cro wns of gold. And out of the throne proceed lightnings and voices and thunders. And seven lamps of fire burning before the throne, which are the seven spirits of God. And before the throne it seemed like a glassy sea of crystal. And in the midst and round about the throne, four living creatures, full of eyes before and behind. The first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle. And the four living creatures, having each of them six wings, are full of eyes round about and within; and they have no rest day nor night, saying, Holy, holy, holy, is the Lord God, the Almighty, which was and which is, and which is to come." — Apoc. 4th. 286 THE BOOK OF LIFE. the microscope shows these in the multitude of nerve cells, each an eye of the soul, in form and in use. We shall see that a nerve cell looks like an eye, if we turn back to the second chapter where these cells are figured. The Throne was a representation of the divine govern- ment in Heaven, and of its copy to be established here on the earth. The plan of it is used as a model for the rostrums in all the temples of Messianism. The floor work of each rostrum is laid out as figured in the lower part of our engraving of the New Jerusalem drawn on the human head. The names and initials of the twenty- four rulers are given there in their proper places. Ezekiel saw that the throne was supported by wheels. Underneath the throne, for many years I placed circular diagrams, with segments, to represent the universal synthesis of all the properties, attributes and objects that have an existence. These were placed beneath the throne because its life rests upon universal laws and forces. These were the " wheels within wheels " of the ancient vision. Daniel's Vision. I beheld till the thrones were cast down, and the ancient of days did sit, whose garments were white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; the judgment was set and the books were opened. I beheld then because of the voice of the great words which the horn spake; I beheld even till the beast was slain, and his body destroyed and given to the burning flame. As concerning the rest of the beasts, they had their dominion taken away; yet their lives were prolonged for a season and a time. I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the ancient of days, and they brought him near before him. And there was given him dominion, and glory, FOUE TYPES. 287 JiLWffl. Mm 288 THE BOOK OF LIFE. and a kingdom, that all people, nations, and languages should serve him; his dominion is an everlasting domin- ion, which shall not pass away, and his kingdom that which shall not be destroyed. " Second Seal. When this was opened, one came forth on a red horse. The color of this determines that its place was in the group of Labor, just as the white horse and word Logos of the first seal placed that in the group of Science. The second seal represents Labor, or the tribe of Dan, coming to execute judgement. "Dan is a serpent by the path," and in Europe and America Labor was forced to organize in secret. It bites the horses heels, and the rulers fall backward, fall out of power and place. And then shall come salvation, said the Patriarch of Israel. For then organized Iudustry shall supplant civilized competition, Labor shall then no more be cursed. No longer a serpent, it walks erect in wisdom. In vain may the rulers of - earth seek to avert the blow, and to perpetuate their power. A greater power than theirs has opened the seal. Justice has long slumbered, but the hand that wields the sword is swift, mighty, and ubiquitous. Third Seal. This was represented by a rider on a black horse, with a pair of balances in his hand. It belongs to the group of Commerce and symbolizes the first form of the Atonement. This will lead us to con- sider and correct a great mistake which has been made in regard to nature of sacrifices, and their use among the ancients. Nature of Sacrifices. The Sacrifice was a feast offered by man to Yehovah. It was a feast which expressed either reconciliation, or good will, or gratitude. The entire Mosaic laws on this subject, the history of ancient Israel, as well as that of all nations, prove con- clusively that this was the character and the import of all the sacrifices. This will appear very clear if we briefly consider the actual facts of the case. First then, we must note that every object offered in SACEIFICES. 289 sacrifice consisted of some kind of food. It must be in a condition to be eaten before it could be accepted as a sacrifice. If of flesh, it must be cooked; if of fruit, it must be ripe. Among all eastern nations, the act of eating with a person who has been offended, is regarded as an indication and a symbol of reconciliation. If a man had offended the Deity, then he would offer him gifts of the best fruits and flesh, just as he would to an earthly prince or a friend. If the man's offence had been great, he would not partake of the feast himself, but would stand meekly by and witness the " sweet smelling savor'' ascend to Yehovah. Hebraists inform us that the word olah, by which the burnt offering was commonly called, signifies that which ascends; the flesh is spoken of not as destroyed by burn- ing, but rather as sent up in the fire like incense to Yeho- vah. The phrase "sweet smelling savor "is used so often, even in regard to the greatest of the sin-offerings that there can be no possibility of mistaking that it was as food, as something to gratify the appetite, and to sym- bolize that life which we derive from food, it was for this that Yehovah accepted the sacrifice. It was a most appropriate and a most striking symbol that man's life, separated by sin from that of God, was, through return- ing obedience, again united to its divine fountain. A token that man and God were again partaking of a com- mon life. In most of the sacrifices, the priest, acting as the representative of the people, partook of the sacrifice, ate a part of it. And in the greatest of all the sacrifices, that of the Paschal Lamb or Passover, (see Exodus 12: 27) the people ate the whole of it; not a morsel must be left. The organ of Appetite is polar to that of Keligion. and this law of responses was the natural cause that led to the institution of sacrifices. Man brought his gifts to the altar with a joyous and an upreaching heart. In these symbols he saw the tokens of life, of spiritual strength, and the perpetual renewal of divine favor. 19 290 THE BOOK OF LIFE. We must next observe that the element of Pain, the shedding of blood and killing the animal, was never in any case, a part of the sacrifice, nor is it mentioned as such. There were directions about the way the animal should be killed, just as the Jews were then, and are at the present time, careful about how animals are to be killed for common food. And because the blood contains all the elements of life, all the materials out of which the living structures of the body are formed, therefore the blood was very properly used as a symbol. While it was yet warm and living, it was sprinkled upon the altar or upon the people, as a token of the interchange of life between man and Yehovah. If the blood became cold or coagulated, and thus showed any indication of death, then it could not be used. So careful was the Law to exclude the idea of death, of pain, or of punishment, from the sacrifice. These formed no part of its meaning. This is proved by the very words which are applied in naming the sacrifices in the Bible. The word Zebach means to offer, to slay ; Minchaah means a tribute, a gift; Olah means that which ascends ; Kataah means a sin, a sin offering. None of these words mean killing, or the infliction of pain, or penalty, or vengeance. The Hebrew language could easily have furnished such words if they had expressed the true character of any sacrifice. The word Katal meant to kill, to murder, to massacre, and was in common use among the Israelites. But when speaking of sacrifices they carefully avoided the use of such words. The Christian theologians have taught that the sin offerings were penalties inflicted ; that the element of pain or suffering in them was what made them meri- torious; and that all these culminated in the suffering and death of Jesus. But all their teachings on this subject were a tissue of ignorant or wicked falsehoods. They were com- pletely and exactly opposite to the truth. The sacrifices represented Life and not Death; they symbolized the unity of man's life with that of Yehovah, and not ven- geance or punishment. The English word Sacrifice, THE ATONEMENT. 291 though made long after the Bible was written, yet bears trace of the true meaning. It literally signifies " to make sacred," but we do not make any object sacred by securing its destruction, instead of its preservation. There have been nations so degraded as to eat human flesh as food. So, too, there have been those who offered human sacrifices. But among the Israelites, this was forbidden under the most awful penalties and curses of Yehovah. See Leviticus 18th 21— and 20th. 1, 2, 3, 4, 5. And surely if this were so to God in the form of a sym- bol, it could not be less shocking as a reality. Neither Jesus nor any other man could be offered as a sacrifice under the laws of God as given in the Bible. A law can not be satisfied by doing what the law positively forbids. The law against theft can not be satisfied by our stealing; the law against profane words can not be satisfied by hiring some man to swear as hard as he can. If Yehovah had intended that the Messiah should be offered as a . sacrifice, then he would have declared so through the prophets. But in four hundred verses which speak of the Messiah and his kingdom there is not a single word, not a single hint or indication that he was to be made a sacrifice, to atone for the sins of anybody. So many verses were surely sufficient to announce the main object of the Messiah's advent. If the Christians were right, then God was mistaken. In the name of truth itself, we reject their violent perversions of the plain words and direct teachings of inspiration. Justice demands that those who have sinned shall be punished. But says Dr. Hodge, an eminent theologian, " Unless the Redeemer was a sacrifice on whom our sins were laid, who bore the penalty we had incurred, it is no atonement. He suffered the penalty of the law in our stead." " The punishment of all our guilt was absolutely and actually borne by Christ," says another equally dis- tinguished Christian preacher. To this it must be answered that, The satisfaction by Substitution is impos- sible. If the law had said that either we or a substitute should die, this might be, but it said no such thing. The 292 THE BOOK OF LIFE. ' law is before us, and we see with our own eyes that it contains no such clause. If I cut off my finger, then it will be my finger that will perish, it will not be the finger of my neighbor. It is true that indirectly my neighbor may suffer, just as other parts of my own body might suffer, from the loss of the finger. The sacrifice represented a present fact, then and there accomplished. The reconciliation must take place before the sin offering could be made. It was not a prophecy of something in the future, it symbolized a fact already past. It was not a prophecy except in this sense; that in the Kingdom, man will yield a constant obedience and will enjoy an equally constant and conscious union with the divine life. The Apocalypse speaks of those "whose robes were made white in the blood of the Lamb." We must remem- ber that this lamb, slain from the foundation of the world, can not be the individual man Jesus. For he was slain but once. But it does mean the lamb in man, or the spiritual side of his nature, which has always been persecuted, trampled down, and slain, by his lower nature, from the time of Abel down. Just as in Isaiah the lamb and the wolf were to dwell in harmony; but this does not mean the lamb in the one man Jesus, it means the lamb and the wolf in every individual member of the Messianic kingdom. In this sense, the passage is broad as the redeemed race of man. And it is then more than a mere figure of speech, it has more than a spiritualized meaning. For the lower faculties when they rule are nourished by blood which is actually feverish and turbu- lent. When the higher faculties, the spiritual side, rule in the character, the blood that circulates in them is clear and pure, just as the radiated light from these faculties is white in color. The true doctrine thus comes directly home to the personal life aud conduct of every man. It is in each of us that the blood of the lamb must purify the temple of life. The Messiah was a pre-eminent type of the Lamb, and the great leader of men in the work of overcoming the lower powers. ATONEMENT. 293 The Christian theory of the Atonement was based upon a total misconception of the nature of the divine laws and sacrifices. It contradicted alike the certain truths of history and of science. The real truth of the Atonement is twelve hundred mill- ion times greater than was their misconception. For the law of the atonement is universal, uniting all men in a common spiritual life. It has been proved in the fifth chapter of this book that the currents of spiritual life flow outward from every person and reach and affect other persons. In the selfish antagonism of civilized society these currents are the source of discord. But in the true life they are the source of the most intense and exalted pleasures. It is through these same currents that our lives are united with those of spiritual beings in higher realms of existence. It is impossible for us to escape from this law. Each of us gives and receives from the spiritual life of our associates. We live by perpetual interchange. In this way the strong must help the weak, the virtuous must give moral life and power to the erring, and each man make atonement for his fellows. The good of one is through that of others, to give is to live. To confine the atonement to one man and to one event, as the Christians have done, is to make the doctrine only a monstrous falsehood, thoroughly selfish in the motive it presents, and utterly opposed to all the laws of justice, of vital sympathy, and of causation. Now science has very important things to say on this subject — things which make clear the dark mystery of ages. All life is manifested through the adjustment of internal to external relations. Suppose that an injury is done to the body. You cut your flesh accidentally. Now watch what occurs. The cutting gave you pain, and this warns you to desist. But the nerves have done some- thing besides conveying the painful sensation. They have excited the nutrient arteries, and these carry the blood, freighted with the materials of growth and life. The arteries at once deposit a fresh and extra quantity of 294 THE BOOK OF LIFE. blood in the wounded part. Following its natural law of vital action, a part of this blood covers the wound with a fibrous clot, and this prevents its injurious exposure to the oxygen of the air. The vital forces at once set to work, and, taking another part of the blood, they proceed to form new tissues in place of those which were injured, and the wound is gradually healed. The forces of heal- ing are within, but we may supply external conditions which favor this interior process. We may rest the injured part while it is healing, we may give it an even temperature, we may give it the protection of an extra covering. In every kind of disease a similar law of vital action is at work to secure the patient's recovery. All that the physician can do is to supply the best conditions for the vital forces to use. His medicines, his nursing, his sani- tary measures, all these are but conditions, they are like bricks and mortar for the hand of the mason, they are necessary, but they are hot the actual workers. The organic cells, each of them possessed of vital power — these are the myriad workers in all the steps of healing. A precisely similar law of healing governs the spirit or soul. Though the human spirit is not made of matter, yet it is composed of a real substance, and governed by real laws. It can act and be acted upon. The atonement expresses the law of healing for the spirit. And here we must consider what is involved in the nature of spiritual laws. Every moral law is double — it has two sides. It involves our relation to Yehovah and His relation to us. If we place the proposition in a sort of diagram it can be more easily understood, thus: Marts nature. YehovaKs nature. INTELLECT. laws INTELLECT. AFFECTION. m g& laws W AFFECTION. CONDUCT. laws CONDUCT. Man is in the image of Yehovah, he has corresponding faculties, and these of necessity act according to the same laws. This is Bible teaching, as well as that of science and common sense. Our personal relations to Yehovah ATONEMENT. 295 are established through the organs of affection in our nature and in His. The laws of these faculties act in both directions, as indicated by the hands in the diagram. Through these laws the currents of spiritual life flow from Yehovah to us, and from us to Him. They require a perpetual interchange between our human life and the divine life. These organs of affection also establish a direct and constant dependence of each human being upon those around him. It is evident from these facts that every sin, every trans- gression of a moral law, must tend to injure or break our connection with Yehovah, or else our connection with each other. But these responsive laws also include the methods by which moral injuries may be repaired or healed. When we do wrong our repentance and sorrow are the warning moral pain. They show us that the spirit has been injured. The laws of responsive social action impel us to make amends for the wrong done. We seek reconciliation. And Yehovah desires this as much as we do. By seeking this, by the mutual action between our- selves and Yehovah, we re-establish the broken currents of spiritual life. And this gives the conditions for heal- ing the wounds of the spirit with new and actual moral tissues, like the healing of wounds in the body. The cur- rents of vital force, flowing from the divine nature into ours, are sufficient to turn the tide toward a healthy action and establish the work of spiritual healing. This is the atonement. It is " the making one again," the join- ing of two lives which were sundered. The atonement extends between man and man, as well as between man and Yehovah. The law of the atonement is universal, it unites man with all spiritual beings in the pulsating tides of a common life. The act of forgiveness is a voluntary attempt to over- come wrong conditions, and to restore harmony of action between two beings. It is thus a fulfillment of the law of spiritual responses. It is perfectly natural both to for- give others and to seek forgiveness for ourselves. But forgiveness does not prevent the pain or punishment of 296 THE BOOK OF LIFE. sin. It simply stops the evil internal action at a certain point, and allows the healing powers to commence and carry on the work of spiritual cure. Many theologians have taught that eternal suffering is the penalty for sin. But no such penalty is attached to sin in the Bible. Neither does science teach it. The spiritual law does not say that the punishment shall go on forever. The most that the spiritual law does say is that the punishment will go on if no means are taken to avert it or to heal the injury. The old teachings only stated one side of the law. They did not know that the law included the methods of healing. The act of for- giveness does not do away with the law, it simply fulfills one part of its provisions. It is very true that "the divine laws are fixed and permanent." But these fixed laws include the law of perpetual responses and interchanges. An example is seen in the answers to prayer. When a friend asks us a question or makes a request the laws of our social faculties lead us to make an answer. And equally so the fixed laws of Yehovah's social nature lead Him to make an answer to human prayers. In using blood as a type or symbol of the atonement, of spiritual healing, the Bible is strictly scientific, for in the organic diseases of the body the blood is the instru- ment and contains the materials of healing. It is there- fore the true type of the spiritual healing or atonement. The only other possible type would be the nerve-force, for this is likewise concerned in all vital action. But the ancients did not know that the nerve-force existed, and hence it could not then be used as a symbol. In the book of Leviticus Yehovah affirmed more than once that " the blood is the life." Had He made it symbolize death, that would have violated the clear truths of science. With this new view, this scientific interpretation, we may ask, " What has a Savior, what has Jesus, to do with procuring or making the atonement?" We know very well that when one man has injured another that a third person may interpose and by his good offices he may ATONEMENT. 297 supply just what is needed to effect a reconciliation. And so we must reason in regard to our relation to the divine nature. Sin makes us morally blind as well as sick. The Bible is full of passages which compare sin to disease and the atonement to healing. A third person may show man the way of life; his spiritual light may lead the way; his spiritual life may thrill the sin-sick soul and turn its affections again toward its divine parent. This mediator may be absolutely needed to turn the human race from its evil ways. But he must be a source of spiritual truth no less than of life. Yehovah has nowhere promised to accept of man's repentance unless it is followed by obedi- ence to the divine laws. A mediator can not be " the way, the truth, and the life," unless he reveals a great system of truth, unless he makes the highway of holiness so plain "that the wayfaring men, though fools, shall not err therein." When that is done, they can not make the paths lay through the crooked dogmas of 600 Christian sects. Man can not obey unless he understands. A Bible- salvation requires the head as well as the heart. It demands wisdom and conduct as well as love. The atonement requires that we should be at one with Yehovah in knowledge and actions as well as in our feel- ings. The fatal mistake of Christian theology was in leaving out two of the essential elements of salvation. They omitted knowledge and conduct, and only relied upon love. But they did this in total disregard of the direct statements of Scripture. It was a fatal mistake, and as a result the Christian church always said that it did not know how to remove a single evil from the earth. And that is why the millennium must bring not merely a new spiritual power, but a new system of truth and life. It must teach man how he may become responsive to Yehovah in his intellect, in his affection, and in his con- duct. The new truths of science teach us how to secure the intellectual, social, and physical redemption of man. When we urge a person to do right instead of wrong, telling him that he can reform if he will, our own nerve- force added to his may be sufficient to turn the scales of 298 THE BOOK OF LIFE. his mind in favor of the right. The earnest and true reformer should address the highest faculties, and enlist the sympathies of the public feeling, if he would open the most direct channel of influence. Sacrifices Restored. In our life in the Messianic kingdom every meal will be eaten and regarded as a sacri- fice. For we shall realize the fact that the life of our food, from which our own life is constantly supplied, has its central source in the life of Yehovah, and our union with His life will be conscious, full, and perpetual. At the vernal and at the autumnal equinoxes will be the two great sacrificial feasts of the year. The two second- ary feasts will be at the summer and the winter solstice. The third class of minor feasts will be every twelfth day. Over all these feasts the Pastor will preside. His office is the higher octave of Appetite. In that life, Yehovah has promised that " He will dwell with men," he will not simply come as an occasional guest to eat at a special table. Therefore there will not and need not be altars on which to offer the sacrifices. Every eating table will be a consecrated altar in the true life. Obedience and Law. Obedience brings Life, in every sphere of existence. For the human constitution, the nature of our faculties and their laws of action, remain the same whether we exist in a physical or a spiritual world. We may fail to fulfill, but we can not break or destroy a law. Thus it is a law of circulation that the finger must receive blood through its arteries and return this toward the heart through its veins, in order to maintain its life. Now if we cut off the finger, the law can no longer be obeyed, but it remains in exist- ence all the same, and therefore the finger loses its life. If the law were really destroyed, if it ceased to be true, then possibly the life of the finger might continue after the violation. In every law are expressed certain inseparable results of action. When a law is fulfilled by conscious beings, these results are harmony and pleasure. When not ful- filled, the results are destruction and pain. The sensation LENGTH OF LIFE. 299 of pain is the outcry of suffering nervous tissue. It is the token of disorganization. "States of Pleasure are concomitant with an increase, and states of Pain with an abatement of some or all of the vital functions." Disease marks a failure in organic adaption to external conditions. The violator in no case suffers individually the entire penalty. For by the laws of the nerve-force a part of the evil results are invaribly communicated to others. In a true constitution of society the incentives to wrong doing will be reduced to a minimum. Each person will see clearly that to do right will most certainly and directly lead to his pleasure. Society has often been so organized that it seemed to some of its members that wrong doing was the easiest and most direct way to secure private happinesss. The object of the physician is to cure the sick man of his disease, and not to destroy his life. And so in Mes- sianism, the object of penal measures is social health. The motive of punishment is not vengeance, but restora- tion. The transgressor is still bound by social lies to the rest of society. The same living organs, the same vital powers, are in action in states of disease as in states of health. In disease, these organs or powers have been interfered with, by bad conditions. The process of cure consists in restoring good conditions, and in adding such new ones as the altered states of the organs demand. Length of Life. The amount of life is measured by the variety of powers, and the ability to resist those causes which tend to destroy the body. This quantity increases from infancy to maturity. Causes which would destroy the life of a child, seem scarcely to affect the health of an adult. There is no reason, that we have learned, why our physical existence might not be con- tinued indefinitely, if all of the conditions of life were fully maintained. The organic Cell has power to adjust its internal forces and adapt them to changes which may occur in its 300 THE BOOK OF LIFE. external conditions. No such power exists in the crystal. This property of adjustment is imparted by the cells to the whole body of which they form a part. The plant or animal as a whole has a circulation of both liquids and forces. If it be wounded or injured, these internal forces at once change, they send new material to the wounded or injured part, and it is repaired. In a state of health these adjustments are equally constant and necessary. Labor exhausts our bodies, uses up the bod- ily forces, and consumes the tissues. This creates a necessity for new materials and force. Currents of nerve- force now pass from the stomach to the brain, and pro- duce a sensation of hunger. Other currents now flow down to the muscles of the legs and arms, and move these to go and get food to eat. When this is eaten new forces must pass into the stomach to do the work of diges- tion. A series of internal relations is thus seen to be adjusted to the changes of external relations, and the higher the type of the organization the more complex are these changes. In the lowest plant they are few and simple; in the higher animal they are numerous and diversified. Thus broadly is the world of life marked off from the mineral world by two distinct and contrasted modes of action. But this is not all. For the organic cells possess another power. They can reproduce themselves. This is done in three ways; by sub -division of the parent cell, by budding from the outside of a cell, and from segmen- tation or division of the parent cells. The middle one of these, that is, the gemmation or budding, is the typical plan upon which the animal or plant as a whole proceeds in the work of multiplying the species. In this way the living objects counteract the destructive forces of nature. Though the individuals die, yet the race of living beings goes on. This is all the earthly immortality that man has yet attained; he has continued to live through the race. We have now reached this conclusion : Life is main- tained by a constant balance between the internal and the external forces. The quantity of life increases from IMMORTALITY. 301 infancy up to maturity. When maturity is reached for a number of years the internal forces are able to keep up an even balance against those which are outside the body. " If repair were always identical with waste, life would then only be terminated by accident, never by old age." Batmen are ignorant of vital laws and conditions; they fail to observe them. The outside forces begin to pre- vail, and the internal power grows less and less, until at last old age terminates in dissolution. Can this be pre- vented? Can the vital balance be perpetually maintained? Science answers, yes, if we knew and obeyed the vital laws of spiritual and physical health. We do keep the better side of the antagonizing forces during forty years of life. It is no more difficult to maintain the balance for a thousand years. " The original endowment of life is sufficient to build the body and maintain it for a certain time." Its contin- uance depends upon such action as shall secure a per- petual supply of force from without to supply the waste that occurs within. "Persistence in being depends upon obedience to the law of being." " Immortality is not a gift to be accepted; it is a prize to be won. Life can be cultivated into persistence or be left to expire of neglect." We eat food and drink water in which there is an excess of the carbonates and phosphates of lime. By slow de- grees this excess accumulates and is deposited in the valves of the heart and in the coats of the arteries wilich branch out and carry the blood to every part of the sys- tem. The lime turns these valves and these arterial walls into partial bone. They become less and less capable of contracting, and of thus carrying the vital current. At last they altogether fail, and life ceases. In nearly all cases, besides that of old age, the immediate cause of death is a failure of the blood to circulate. A poison paralyzes the nerves, they fail to stimulate the muscles, the heart can not then contract, the supply of blood ceases, and death is the result. It is evident that with the right kinds of food and drink we could avoid or counteract this excess of lime 302 THE BOOK OF LIFE. deposits. And in all other directions we can discover, learn, and obey the laws of health, and reap the reward of continued life. The details belong to the whole science of physiology, of sanitation. They cover also the question of the spiritual laws. Man has a mind as well as a body. They are bound together by responsive laws of sympathy. We can never attain immortality without an obedience to spiritual laws. And these are not merely personal. Human life is not simply individ- ual, each one in dependent of the rest. Our lives are so bound up in the lives of others, that as separate individ- uals we can not yield a full obedience to the laws of life. There must be a collective obedience of society, before the life of any one of its members can be complete, or secure. Meu can not be saved simply as separate indi- viduals, and no such salvation is promised either in the Bible or by science. In the redeemed earth, the whole human race is to be as one vast body, permeated by the vital currents of a composite spiritual life. On the side of prophecy the Bible promises are very plain. Yehovah Himself speaks to us these words, in Isaiah xxv. 6, 7, and 8: "In this mountain shall Yehovah of hosts make unto all people a feast of fat things, a feast of wines on the lees, a feast of fat things full of mar- row, of wines on the lees well refined. And He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. He will swallow up death in immortality; and the Lord God will wipe away tears from off ail faces, and the rebuke of His people shall He take away from off all the earth, for Yehovah hath spoken it." In the sixty-fifth chapter of Isaiah we are told that in the new heavens and the new earth " Infancy shall no more be reckoned by days, nor old age years; they shall build houses and inhabit them; they shall plant vineyards and eat the fruit of them; they shall live as long as a tree, so long that they shall wear out the work of their own hands." Does science justify these high promises of immortal- ity on earth? We must answer strongly in the affirmative. WORTH OF LIFE. 303 The most eminent medical men in Europe and America are agreed that if the laws of health were obeyed there would be no disease, and in that case life might be prolonged to any desired extent. Neither Jesus, nor Yehovah, nor science, have ever promised immortality to man except as a result of obedience. No magical secret, no transfer of divine virtue; nothing but the wisdom to understand, and the heart to obey divine laws of life, will serve to win the immortal prize. With the higher development of the nervous system, the causes which influence the physical health of man become more and more of a spiritual nature, more and more dependent upon his intelligent obedience to higher laws of spiritual life. "If thou wilt have eternal life, obey the commandments given by Moses, these do and thou shalt live. Ye must obey the law more fully and more in its spirit, than even the strict Pharisees." But long before the time of Jesus, we find that Yehovah Himself had declared the truth, through Ezekiel, in these words: " Yet say ye, Why? doth not the son bear the iniquity of the father? "When the son hath done that which is lawful and right and have kept all My statutes, and have done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son : the right- eousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. "But if the wicked will turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteous- ness that he hath done he shall live. " And David says " The Law of Yehovah is perfect, giv- ing peace to the soul, the commandment of Yehovah is clear, enlightening the eyes. They are sweeter than honey, and in keeping them there is great reward." 304 THE BOOK OF LIFE. It will be asked, by some, if the law of evolution does not interfere and make immortality an impossible thing. It is easy to answer. For the law of evolution simply describes the successive phases through which an object passes in its development and its decadence. Nor does that law affirm that because an object has been formed it must therefore decay. The law describes a series of cycles from the simple to the complex and back again. But life itself is a perpetual series of changes. Each day of our lives we pass through cycles, from simplicity to complexity. During the hours of sleep our lives are comparatively simple. When we are awake, we commence the complex activities of personal and social life, only to terminate again with the coming of night and the simple state of unconscious slumber. Every year brings a cycle of changes. A perpetual series of changes is an essential condition of immortality. Worth, of Life. But suppose that we were not assured of immortality, yet we can be absolutely certain that human life could be ushered in by a painless birth, that through long centuries it can be one scene of unal- loyed happiness, that when old age should finally come, it would be a gradual fading out of life. We know that for generation after generation, human beings must live on this earth. And the possibility of removing the great evils of the race, is sufficient to move us to the mightiest efforts to transform the old conditions of human life, and banish the dark hosts of disease, of social wretchedness and of national discord, from the fair face of the earth. Life may be made eminently worth living. Fourth Seal. The symbol of this was a pale horse, and it represents the reign of death through Appetite and the senses. This began in the Garden of Eden with the Tree of Life. It must end by opening the way of the Tree of Life, as we shall see in the following expo- sition. The Cell. The molecules of bioplasm arrange them- selves in the form of Cells. The cell is usually micro- LEAF PLAN. 305 Ceils are* 1000 dicn 306 THE BOOK OF LIFE. seopic in size, it may have an external cell-wall, and an internal circulation of its parts around the nucleus, N. The cell is the organic unit of structure. For all vegeta- ble and animal tissues are formed by the evolution and action of these minute cells. In the mineral or lifeless world, we find the unit of structure in the Crystal. The crystal is bounded by straight lines, and its poles, or lines of force, point out- side of itself, as seen at AB, CD, and EF, in the engrav- ing. The cell, on the other hand, also possesses circular polarity. The cells are the units with which all living structures are built. But a pile of cells without any order would no more form a living organ than a pile of stones without order would form a stone house. There must be a definite plan for the arrangement of these units of life, and in the Leaf or Tree we find this plan perfectly exem- plified. Tree of Life. The plan of the Leaf, as shown in our initial, essentially consists of a central tube or vein, with branches or subdivisions which terminate in minute cells, as seen at C. C. C. The reason why this plan is assumed, is found in a fundamental law of liquids. Both animal and vegetable tissues and organs, from the fragile nerve- substance to the dense, hard bone and wood, are formed from the plasmic blood and sap. About three- fourths of both blood and sap consists of water. Wherever a cir- culation of water is established, it assumes the form of a tree. This is seen, for example, in all the rivers of the earth. If we gently pour water which has been thick- ened with paint, or otherwise, into a shallow dish of clear water, or pour the thin into the thick liquid, then we shall see it spread out in the exact form of a leaf or tree. This plan forms what is technically called a Phy- ton, by the botanists. In the cells of the leaf the vital changes take place. They convert the soluble materials, which have arisen through the stem of the plant, into gum, starch, and the substance of woody fiber. The tubes of the leaf are TREE OF LIFE. 307 308 THE BOOK OF LIFE. channels for the passage of liquids or of waves of force. It needs no vivid imagination to see the plan of the leaf in that of the tree. The trunk of a tree is a vast bundle of tubes, like the midvein of the leaf. And the limbs of the different species of trees imitate and repro- duce all the forms of branching which we find in the varied leaves of all floras. But in the clear and wide- searching eye of science a tree is not necessarily com- posed of woody fiber and covered with leaves of green. The scientific idea of a tree represents a plan of structure or a fundamental form of organization. With this enlarged and exact conception we may look anew upon the world of living forms, and marshaled beneath our perfect definition come all the organs in every animal, no less than the myriad forms of the vegetable world. A few examples will illustrate the universality of the law. Thus in the lungs, marked "lung" in the engrav- ing, we see the great air tube, or trachea, dividing into the bronchial tubes, and these branch out until they termin- ate in clusters of air cells. By these air cells the blood is purified; the vital work of the lungs is done. Dissect any gland of the body and the same tree-plan is seen. The liver, for example, shows us the hepatic duct and branches, with the cells in which the bile is secreted. The parotid gland has Steno's duct. with branches and cluster- ing cells, which pour forth the salivia to moisten the food as we eat. The arteries and veins, starting from the heart, branch out over the body and terminate in the cells of its varied tissues where the blood does the vital work of growth, motion, and repair. And, finally, the great law of tree-forms reaches its highest exemplification in the brain and spinal cord of man. In the spinal cord are bundled a million nerve- tubes. It passes up, branching outward through the brain centers toward the surface of the brain, where they terminate in the myriads of nerve-cells which compose its convolutions. The engraving represents its plan, and the cells are enlarged so as to be seen by the naked eye. The drawing THE TWELVE FRUITS. 309 310 THE BOOK OF LIFE. is physiologically exact, and tree-form is very evident. We do not mean that the brain merely looks like a tree, or resembles one externally. We are not dealing with anal- ogies. But we do mean that the brain and spinal cord are an actual tree. By the most rigid scientific examination it is shown to fill the ideal type and plan of a tree more completely than any tree of the vegetable kingdom. The spinal cord is the trunk of this great tree. Its roots are the nerves of feeling and motion branching out over the body. The roots of a tree are formed on the same general plan as those parts which reach up into the air. The tree of life is planted in the midst of many oth- ers, for the heart is a tree, the lungs are a tree, and the pancreas, stomach, liver, and all these vital organs. The brain is its radiant and graceful foliage. If we could see the entire human brain at one view under the micro- scope, there is no tree in the vegetable world that could surpass its beauty. The Palm tree is the prince among all the floras of the earth. In its general form the Brain resembles the palm more than it does any other tree. It is far more complex, however, for its many connecting bands have no type among the trees, but only in the leaf- structure. The brain of man is the great Tree of Life, spoken of by the ancient poets and seers of all nations. Its twelve groups of organs bear twelve kinds of fruit. And through the phases of childhood, youth, and maturity, it brings forth these fruits in succession. In more than a hundred passages of the Bible, the conduct and feelings of men are spoken of as fruit. And through the language or literature of all nations are scattered abundant figures of speech based upon an instinctive sense of the great truth concerning this tree. In all ages, man has instinctively felt that in the tree was a type of himself. He gave expression to this perception in the Etz Hakeyim of Gen- esis, the Bo-Tree of Bhudda, the Soma-Tree of the Per- sians, the Tooba-Tree of the Koran, the Olive of Minerva, the Oak of the Druids, the Ygdrasil of Scandinavia, and the sacred trees of other nations. 312 THE BOOK OF LIFE. All that is sweet, and noble, and true in the private life of man or in the public history of nations has been the fruit of this tree. The great poems of the ages have been its luxuriant blossoms; the perpetual aspirations of man have been the freighted breath of its odorous bloom, and the incoming ages shall gather and taste the richness of its immortal fruitage. The description of this tree, as given in the Old Testa- ment and the Book of Revelation, is true even to the least details. John says that the tree brings forth its fruit successively. And the lower groups of faculties rule in the childhood of persons and of nations, and, then, in the phases of youth and maturity, higher and higher facul- ties come successively into dominant power. Through past ages the lower branches have borne evil fruit. It has been a tree of "knowledge of good and evil." The lower branches produce downward motions of the body and limbs. Hence the idea that Adam and Eve fell by eating the fruit of these. To produce a perfect life, the fruit of the higher must be eaten with that of the lower branches. Man was made in the divine image, with all its parts and proportions. But he was not unfolded, either intellectually or morally. The Bible does not say that he was wise and pure and good when he was created. On each side of the tree of life is the great river of life. The rivers of the earth have the same plan as a tree, because they are channels of liquid circulation. Let us lay a man down with his head to the north, and his arms stretched to the west and to the east. The river of life has its four heads in the four chambers of the heart, the two auricles and the two ventricles, shown in the engrav- ing. The branches of this river pass upward to the head, "the land of gold," eastward to the left, and westward to the right arm and lung. But the greatest of all the branches, " the River, or Phrath," are the aorta and vena cava, reaching southward to the trunk arid lower limbs. In branching over the body this river divides into four parts at seventeen different points. Two branches of the RESUKKECTION. 313 river form a network around the very trunk of the tree, and spread upward among its expanding branches. The blood is the water of life, and it looks " as clear as crys- tal" when seen through the microscope, the eye of science. It is three-fourths water, and through this are diffused the red ceils and living materials which are to construct and maintain the bodily organs. The leaves of the tree are for the healing of the nations. The great truth concerning this tree has a most eminently practical side. For it suggested and led to the great sys- tem of integral education which we have made the sub- ject of the eleventh chapter. That complete system of culture will meet all the demands of a coming civiliza- tion. Each kind of food has a special influence in stimu- lating and furnishing materials of growth to a special group of faculties. And the kinds of food are related to each other by the same laws of responsive harmony that unite the faculties themselves. On this law will be based a new system of dietetics, which will not only secure a perfect development of the body, but will also sustain the highest mental activity and the most complete spiritual life of man. We have confined this discussion within the limits of strict and exact science. We have seen that the tree of life is not a myth or a symbol, as many old writers fancied it might be. It is a solid and tangible embodiment of the most universal laws of life. The most perfect of allits old descriptions is that in the Bible. The seers obtained it through inspiration alone, for at that time the facts of physiology and botany were not known. There was no scientific knowledge on which to base the idea in those ages. The truth now revealed in its fullness by science, is rich in its wealth of beauty and in its direct and far- reaching benefits to the human race. Fifth Seal. This covered the doctrine of the Eesur- rection, another name for the doctrine of Re-incarnation, accepted by so many ancient nations. Among the Jews, many believed that the spirits of the ancients might come back and occupy the bodies of 314 THE BOOK OF LIFE. persons who appeared to have been born in the usual way. Thus Jesus affirmed that John the Baptist was the old prophet Elijah, and some of the Jews thought that Jesus was an old prophet risen again. According to the prophecies, this re-incarnation was to become frequent and common during the Messianic Age. Science now proves to us that when the human race passes fully into its great phase of Maturity, the spiritual faculties of the upper brain will rule in all the depart- ments of life. The whole character of man will be trans- formed. For the first time, his character will be brought into complete unison with the spiritual forces and life of the universe. He will then be able to yield a full obedi- ence to their high laws, and thus counteract all forces which tend to destroy his organism. He will then become himself a Master of Life, through perfect obedience. The duration of his life will be co-extensive with his desires. " As the days of a tree shall be the days of my people." The English word Kesurrection means simply " a rising again," as the Greek word Anastasia means " to stand up in order." Neither of these words tell us anything about the methods or the means to be used. In our fifth chapter the relations of Spirit and Matter have been briefly stated. It was there shown that these two act upon each other through a very definite series of polarities. It requires no miracle to unite them, but only the normal action of spiritual forces. A spirit which has lost its body by death is not there- fore more perfect than before. Its powers have become limited in more than one direction by the change. It does not and can not live a perfect life. Man was des- tined and designed to be an inhabitant of this planet earth. It is here that exist his most congenial surround- ings, his natural range of adaptations. If men could go to some other world they would find themselves less adapted to its modes of life than they are to this one. They would find that the difficulty here was in themselves. It is in their lack of knowledge of basic laws which belong to this sphere. RESURRECTION. 315 The resurrection is a re-birth. And just as the seed of a tree planted in the ground has its life transmitted and comes up with a new body having the same character as the old, so are we to consider must be the manner of the resurrection. At the moment of conception, a spirit is attracted to the germ-cell. This spirit is an organized form. It has all the spiritual parts, and the size of a human being. Through its corresponding qualities it is united, molecule to molecule, with the new body that is being developed in uterine life. When the germ is entirely developed and the term of gestation is reached, the union is complete, and then it is born into external life. A spirit would naturally be attracted to parents whose characters were of a similar type with its own. Hence a person who is reincarnated may still resemble the persons who were the parents of his body but not of his spirit. And he may not resemble them. The body which they give him may, or it may not be the most perfect instru- ment for his use and manifestation. A resurrected person may not remember his former life. He may very properly wish to forget many of its unpleas- ant scenes. It may be to him only like the delirious dream of a long illness. On the other hand, in many cases, he may remember the work of a former life with great distinctness. This was my own case. In the Resurrection, the men of ancient times will reappear with bodies and features of the face closely like those which they possessed when living on the earth before. Abraham, Jacob, and Joseph will recognize each other's faces as readily as two friends who meet day by day. Their likenesses have not been transmitted to us, and they may not bear the same names as before, but other names more fully expressive of their characters. But they themselves will certainly know who they are. Individuals may be resurrected many times. At the average length of life in this year 1884, there have been one hundred and eighty generations of human beings since the creation of Adam and Eve. There are now 316 THE BOOK OF LIFE. about thirteen hundred millions of people on the earth. On an average, human beings may be resurrected at every seventh generation. This would make about 12,000 mill- ions of different persons who have lived upon the earth. Were they all living on the earth now, in a resurrected condition, there would be plenty of room for them. The general resurrection will last during the entire cycle upon which we have now entered. They will be the most numerous during the first three hundred and fifteen years. The resurrection is a revival of personal history and consciousness. But these spring from the groups of Letters and Art, or perception and memory. These link the present to the past, and both of them to the future. Without these groups we would care nothing for our past existence and experience, we would not desire to have our life renewed and perpetuated by the resurrection. In the time of the resurrection will come that change in the texture of the body andihe mind which Jesus called the New or Spiritual Birth. Then the spiritual senses will become quickened and refined so much that all persons will see the mental spheres of their associates, and thus the high and intimate communion of souls will be estab- lished. The body itself will be illumined and made beautiful by its indwelling and radiated light. The Sixth Seal. This seal represented the final gathering of the true Israel, the universal brotherhood of man. We have already seen that the nation of Israel was not merely a historical fact. It was the embodiment of an idea; the prophetic type of a perfect social struc- ture, composed of twelve tribes or groups of people of different characters. Each tribe did and must have a ruler. The Apocalypse describes the sealing of a hundred and forty-four thousand in twelve tribes, as the principal event under this seal. This was simply a typical number, for it was followed by an immense multitude " which no man could count, of all nations, kindreds and tongues. " In foretelling the Eestoration of Israel, the prophets associate this with the redemption and unity of all SIXTH SEAL. 317 nations. This restoration is promised, as we may see on the page of The Prophecies, in more than one hundred and seventy verses. The Covenant. "And when Abraham was ninety years old and nine, the Lord appeared to Abram, and said unto him. I am the Almighty God; walk before Me, and be thou perfect. And I will make My covenant between Me and thee, and will multiply thee exceedingly. "And Abram fell on his face, and God talked with him saying, As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. And thy name shall be called Abraham, for a father of many nations I have made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. " And I will establish My covenant between me and thee and thy seed after thee in their generations, for an ever-, lasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee, and to the seed after thee, the land wherein thou art a stranger, all the land of Canaan, and I will be their God. And God said unto Abraham, As for Sarai thy wife, thou shall not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her; yea, I will bless her, and she shall be the mother of nations; kings of people shall descend from her. " The nation of Israel was divided into separate king- doms under Kehoboam, the son of Solomon, 976 B. C. Ten tribes revolted, under the leadership of Jeroboam, and these were from that time ruled by a separate line of kings, and were spoken of in the Bible as the " House of Israel" or Ephraim, because this tribe took the lead in the revolt. The tribe of Benjamin remained with Judah, and these, with a part of Levi, formed the " House of Judah." The House or kingdom of Israel had their cap- ital at Samaria, while that of the kingdom of Judah was at Jerusalem. It is necessary to keep this distinction of the separated kingdoms in our minds, or we can not understand the prophecies concerning their restoration. 318 THE BOOK OF LIFE. Ezekiel's Vision. In the five and twentieth year of our cap- tivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of Yehovah was upon me, and brought me thither. In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south. And these are the goings out of the city on the north side, four thousand and hve hundred measures. And the gates of the city shall be after the names of the tribes of Israel: three gates northward; one gate of Reuben, one gate of Judah, one gate of Levi. And at the east side four thousand and five hundred; and three gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan. And at the south side four thousand and five hundred measures; and three gates; one gate of Simeon, one gate of Issachar, one gate of Zebulun. At the west side four thousand and five hundred, with their three gates; one gate of Gad, one gate of Asher, one gate of Naphtali. It was round about eighteen thousand measures : and the name of the city from that day shall be, The Lord is there, or Yehovah Shammah. They that serve the city shall serve it out of all the tribes of Israel. Ezekiel, 48th Chapter. Vision of John. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God; having the glory of God; and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: On the east three gates; on the north three gates; on the south three gat?s; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth four- square; and the length is as large as the breadth; and he measured the city with the reed, twelve thousand furlongs The length and the breadth and the height of it are equal. And he measured the wall thereof, a hundred and forty and four cubits, according to the meas- ure of a man, that is, of the angel. And the building of the wall of it was of jasper, and the city was pure gold, like unto clear glass. And the foundations of th 3 wall of the city ivere garnished with all manner of precious stones. And the twelve gates we re twelve pearls; every several gate was of one pearl; and the street of the city was pure gold, as it were transparent glass. Apocalypse, 21st Chapter. GATHEKING ISRAEL. 319 The Oat her ed Tribes. "Thus saith Yehovah, the God of Israel, I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first. Again in this place, which is desolate and without man and without beast, and in all the cities thereof, shall be a habitation of shepherds, causing their flocks to lie down. Behold the days come, saith the Lord of Hosts, that I will perform that good thing which I have promised to the house of Israel and to the house of Judah. In those days, and at that time, I will cause the Branch of righteousness to grow up unto David, and he shall execute judgment and righteousness in the land. " For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image. and without an epnod, and without teraphim. Afterward shall the children of Israel return, and seek Yehovah their God, aDd David their king, in the latter days." Prophecy of Jeremiah. "In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north, to the land that I have given for an inheritance to your fathers."— Joining the Sticks. "The word of the Lord came again unto me (Ezekiel) saying, Moreover, thou son of man, take thee one stick, and write upon it, for Judah, and for the children of Israel, his companions: then take another stick, and write upon it, iror. Joseph, the stick of Ephraim, and for all the house of Israel, his companions; and join them one to another into one stick: and they shall become one in thine hand. "And when the children of thy people shall speak unto thee saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God: Behold I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and will make them one stick, and they shall be one in Mine hand. "And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God: Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land; and I will make them one nation in the land upon the mountains of Isra 1; and one king shall be king to them all, and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all; neither shall they defile themselves any more with their idols, nor with their detesta- ble things, nor with any of their transgressions; but I will save them out of their dwelling-places, wherein they have sinned, and will cleanse them; so that they be my people, and I will be their God. "And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they and their children, and their children's children forever: and my servant David shall be their prince forever." 320 THE BOOK OF LIFE. The House of Israel was taken captive to Assyria, in the year 721 B. C. They were never restored. One hun- dred and twenty years later, the House of Judah was carried captive to Babylon. Their restoration was prom- ised in Isaiah, 52nd chapter, entire — in Isa. 65th, 9 — and Jerem. 29th 10. These prophecies were fulfilled after sev- enty years, B. 0. 536. The 174 verses on the next page promise the gathering of the whole twelve tribes of Israel, the " whole House of Israel," as the prophets express it. They can not be filled by simply having the Jews go back to Palestine, though many writers speak of the "return of the Jews; " yet they do this against the plain words of the Bible. When the Jews or House of Judah, are restored to Palestine, it must be in connection with the other ten tribes. Other- wise the words of prophecy would be false. We have shown how each tribe is to be identified by its leading traits of character, and how every Band of Messians will be like the nation of Israel in miniature. This places in our hands the power to arrange the tribes in order, the power to seal them according to the divine prophecies. We must here notice how Christians have turned aside the obvious meaning of the prophets. For they claim that the prophecies apply to the Church; that it is the true Israel. How false this claim has always been, is seen from the direct words of Yehovah. For He says that in the day that the Messiah appears, in that very age, and not eighteen hundred years afterward, He will set forth His hand and gather the twelve tribes of Israel, the ten lost tribes as well as the tribes of Judah and Benjamin; and plant them forever in the laud in which their fathers have dwelt, upon the mountains of Israel, and that He will there establish them as at the first, and that they shall no more be two nations, and they shall not again be plucked up, but shall dwell in safety forever. If this language has not a literal meaning, then it would be impossible for God to find words in the whole compass of human language, by which a literal meaning could be expressed. A SUMMARY. 321 THE PROPHECIES. THIS Earth shall be redeemed for the abode of man. See Isaiah 65th, 17 to 25.— Isa. 45th, 17, 18.— Isa. 51st, 3.— Dan. 2nd, 34 to 36. — Zech. 14th, 9— Hab. 2nd, 14.— Rev. 7th, 13 to 17.— Rev. 21st, 1, 2— Ezek. 36th, 34 to 36.— Micah 4th, 1 to 4— Isa. 41st, 15 to 20— Isa. 60th, 15 to 21— Isa. 61st, 1 to 11. 2. Universal truth, peace, and justice shall reign. See Isa. 2nd, 1 to 4— Dan. 6th, 27— Genesis 17th, 6. -Gen. 18th, 18. —Isa. 25th, 7. 3. Man shall attain health, immortality, and perfection on this earth. See Isa. 25th, 6 to 8.— Isa. 65th, 20 to 25- Matt. 5th, 48. 4. One standard of Truth shall prevail and destroy all mysteries in science, religion and life. See Isa. 25, 6 to 8; 35, 5. 8, 9; 60, 19, 20; Rev. 17, 1 to 18; 10, 7. 5. The Nation of Israel shall be restored to Palestine. See Ezek. 37th, 15 to 28.— Isa. 10th, 20, 21.— Isa. 11th, 11 to 13.— Isa. 14th, 1.— Isa. 19th, 24— Isa. 24th, 13, 15.— Isa. 25th, 7— Isa. 27th, 6, 12, 13— Isa. 34th, 16, 17.— Isa. 35th, 1 to 10— Isa. 40th, 1 to 31.— Isa. 41st, 9, 14— Isa. 42nd, 1 to 25— Isa. 43rd, 5 —Isa. 44th, 21, 26.— Isa. 45th, 17.— Isa. 46th, 3.— Isa. 48th, 21— Isa. 49th, 6.— Isa. 54th, 5. -Isa. 56th, 8.— Isa. 60th, 1 to 22— Isa. 63rd, 7.— Isa. 65*h, 9, 25.— Isa. 66th, 20.— Jere- miah 3rd, 14, 17, 18.— Jer. 5th, 18.— Jer. 12th, 13, 15.— Jer. 16th, 14, 15. — (Jer. 23rd, 5 to 8.)— Jer. 30th, 3 to 21.— Jer. 32nd, 37.— Jer. 33rd, 7, 17— Jer. 46th, 27— Jer. 50th, 19, 33— Ezek. 11th, 17— Ezek. 16th, 60 — Ezek. 34th, 12— Ezek. 36th, 10, 14, 24, 28.— Ezek. 39th, 25, 26.— Ezek. 48th, 1 to 35.— Obadiah, 17 to 20— Hos. 1st, 10, 11.— Hosea 3rd, 4, 5 — Amos 9th, 14.— Zeph. 3rd, 13.— Zachariah 8th, 3, 13.— Zech. 9th, 13.— Zech, 10th, 5.— Zech 12th, 7— Joel 3rd, 17 to 21. 6. " Israel " meant Twelve Tribes ruled by 12 Princes, and it does not mean any Christian Church. See Genesis 49th, 1 to 28.— Numbers 1st, 4 to 16.— Num. 7th, 1 to 78. —Num. 34th, 17 to 29.— Exod. 6th, 14— Josh. 3rd, 12.— Josh. 22nd, 14. —I. Chron. 5th, 3 to 8.— I. Chron. 23rd, 2— I. Chron, 28th, 1.— I. Chron. 13th, 1, 2.— II. Chron. 10th, 2.— Ezra 10th, 8.— See, also, Kitto's History of the Bible, pp. 157 to 159;— Ewald's Hist, of Israel, pp. 362 to 370.— Judges 5th, 14, and 8th, 12. 7. The New Covenant is not the old Mosaic Law. See Jeremiah 31st, 27 to 40.— Isa. 28th, 14 to 21.— Rev. 21st, 5.— Isa. 59th, 20, 21— Jer. 33d, 40. 8. The " Gospel " relates to this Kingdom, and means one Government, one Language, and one Brotherhood, for all the Nations. See Dan. 7th, 13, 14— Zeph. 3rd, 9.— Haggai 2nd, 6, 7.— Matt. 5th, 17 to 19.— Matt. 19th, 16 to 21.— John 14th. 15.— Mai. 2nd, 10.— Mel. 3rd, 12.— Dan. 7th, 27.— Ezek. 47th, 22, 23.— Isa. 2nd, 2.— Isa. 60th, 3, 5. 9. The last Battle shall destrov the Beast in Man. See Ezek. 39th. 1 to 23— Rev. 19th, 11 to 21.— Isa. 68th, 3 to 12. The abovf> cited verses, numbering more than four hundred, remain unfulfilled in this year 1881 of the Christian Era. The Messians look for the entire fulfillment, beginning in the present age. 21 322 THE BOOK OF LIFE. The promise is repeatedly expressed in the strongest terms. Indeed, to use the words of another, those who assent to the true laws of language and of symbols, will no more deny or doubt that the prophecies teach that the Israelites are to be actually restored, than those who assent to the definitions and axioms of geometry will deny the demonstrations founded on them. Jesus chose twelve apostles, to rule over the twelve tribes of Israel. But they did not gather the tribes, they never ruled them, they did not organize the church into twelve departments after the one divine model; six of them sunk out of sight without leaving a trace of their history or of their personal character; and since the days of the apos- tles the church has never had twelve departments, twelve doctrines, twelve rulers, twelve symbols, or indeed twelve anything. The church never has had a single distinctive mark of Israel. If the restoration of the people of Israel has only a spirit- ual sense, and means the Christian church, then the car- rying away of Israel to Babylon was only in a spiritual sense, and not literal. For the same prediction speaks of both the dispersion and the restoration. If Shalmaneser and Nebuchadnezzar only took the Christian Church, and not the literal cities of Samaria and Jerusalem, then and only then, may we interpret the prophecies to mean that the Church is to be enlarged and restored, instead of the literal people of Israel, arid the literal cities of Palestine. The church has persistently done all of the things which Jesus forbade in His followers. The prophets assert in the most positive manner that the kingdom of Messiah shall be one of universal peace. " Nation shall not lift up sword against nation, neither shall they learn war any more." But every Christian Nation, without exception, has engaged in repeated wars, and its priests have sanctioned these wars. Christian nations still fight with the skill of demons, and Christian sects still quarrel with malignant hate, in this year after Christ 1881. In the light of these facts, to call the THE MESSIAH. 323 Christian Church the kingdom of the Messiah, is to utter an atrocious falsehood. Nor does the Christian religion, as explained by its teachers, contain the foundations upon which the King- dom is to be laid. For it does not contain any provisions, or principles, or laws, which could be formulated into a system and applied in a literal kingdom as its constitu- tion. All things must be made new. The confused Babel of Christian sects can not be patched up into the New Jerusalem. At the present time, 1881 C. E., there are 400 millions of church members, or professed Christ- ians in the world. This would be enough to make eight great nations. They have unbounded wealth and mater- ial resources. Yet none of these numerous peoples have ever been wise enough or good enough to build even a single city in which there was not vice, crime and poverty. The Christian Church has neither the spiritual power nor the wisdom needed to establish the reign of righteous- ness. The Messiah. The prophets have a great deal to say about the coming Kingdom, and but a very little to say about the King who was to be its great founder. And we have a right to think that this shows that the kingdom was much more important than the king. In contradic- tion to the prophets, the Christian world centered all of its hopes in a person, and has cared little for the omnipotent and immortal system of truth and life which he was to establish. Id all the Hebrew prophets, there is not even a hint that the Messiah was to be a God, or anything more than an extraordinary man, excelling all other men in his wis- dom, his loftiness of purpose, and the enduring beneficence of his government. Had the prophet foretold that God himself was to come as the Messiah, the Jews could not have failed to read it; but they had no such expectation. At the end of His life, Jesus seemed to realize that He could not fulfill the Messianic prophecies, for He declared that His kingdom was not of that age, but that He would come to establish it in power. Whatever may have been 324 THE BOOK OF LIFE. the cause of His failure, the facts of the history can not be traversed. We must explain it by saying that His mis- sion was to offer the kingdom to that generation before their long dispersion, but that the Jewish mind could not then accept the terms and conditions which He proposed. The Jews could not see that a disconnected collection of moral precepts, and the healing of a few sick people, would deliver them from the hard yoke of Roman power, and from the multiform evils that cursed their social and political life. And so, guided by fanatical bigotry and blind hate, they put Him to the horrible death of crucifixion. He died because He was true to the spiritual light within Him, a light which could not penetrate or dissipate the darkness of that age. No system of doctrines and of life was formulated by Jesus. Gut off while His mission was scarcely begun, the work was left to other hands. Christianity was molded into form by monastic teachers, who substituted imprac- tical and false dogmas for the simple precepts of their professed master. The preachers spent eighteen centuries in trying to convert men so that their souls would go to heaven when they died. But in the whole Bible there is not a single passage which promises that any human being shall ever go to heaven, or to any other place away from this earth, to be happy. The promises of happiness and redemption are all confined to this earth. The direct and oft repeated words of Yehovah are better authority on this question than the unsupported words of the preachers. These men taught a salvation which was opposed to the Bible and which was a perpetual failure. We must judge of the character of the Messiah by the nature of the government which He was to establish. It involves the unfolding of new forms of knowledge as the basis of a new life. It has been falsely taught that Love was the one distinguishing element in His character. But Yehovah himself has declared differently. Through Isaiah He names four intellectual qualities of the Messiah. MESSIANIC PROPHECIES. 325 THE MESSIAH, THE Messiah is the founder of a universal and perfect system of life and government on this earth. For proof of this, read Duet. 18th, 15 to 22.— Numbers 21th, 17, 18. —Isaiah 9th, 6, 7; 11th, 1, 2; 16th, 1 to 12.— Daniel 2nd, 44. 2. The prophets call Him "a Branch," " a Rod," "a David," "the Prince " etc etc See Isa. 4th, 2.— Isa. 11th, 1.— Jer. 30th, 9; 23rd, 5; 33rd. 15— Hos. 3rd, 5.— Ezek. 48th, 1.— Zohar, ex. p. 93, e. 3. Berachoth 5, 11. 3. The Messiah shall gather and rule over Twelve Tribes of Israel, in the day that He comes, ' and not eighteen centuries afterward. See Jer. 23rd, 5, 6, 7; 33rd, 7, 14, 15, 24— Isa. 11th, 11 to 16. 4. His marked traits will be the " spirit of Wisdom, and Knowl- edge, the Fear of Yehovah, and Might of Will, united with Severity and Equity in Judgment." See Isa. 9th, 6, 7— Isa. 11th, 2 to 5— Isa. 32nd, 1 to 18.— Isa. 63rd, 1 to 6— Ps. 2nd, ltol2 (?). 5. He will rule under " a New Covenant, whose laws are written in the inner nature of man." His "Kingdom" will be external as well as spiritual It has 12 departments, 12 laws, and 24 leaders. See Jer. 31st, v. 27 to 40— Isa. 25th, 6, 7, 8.— Isa. 52nd, 1, 2, 3, 12, 13. —Isa. 65th, 17 to 25.— Jer. 33rd, 7 to 26. -Ezek. 36th, 28.— Ezek. 37th, 25— Micah 4th, 1 to 4— Duet. 30th, 11 to 14— Matthew 19th, 28.— Rev. 4th, 4— Rev. 7th, 4. 6. The Messiah's "Kingdom" will begin in a small and quiet way, "like a grain of mustard seed," but it will increase until it fills the whole earth. See Dan. 2nd, 35.— Matt. 24th, 43— I. Peter, 3, 10.— Rev. 16, 16. 7. He will not employ miracles, but He will use Reason and Sci- ence, "the Logos," as the instruments to establish His kingdom. See Rev. 19th, 11 to 21. -Isa. 11th, 4— Ezek. 38th, 1 to 23; 39th, 1 to 21.— Farrar's Early Days of Christianity, chap. 13, p. 151.— Maudsley's Body and Mind, p. 59.— Jewish Chronicle, Jan. 9th, 1880. 8. The prophets of the Old Testament neither assert nor teach that the Messiah was to be offered as a Sacrifice to make atonement for sin. The passages which Christians quote to prove Him a sacri- fice were in each case distinctly spoken of other persons. Such is Isaiah 53rd, which is spoken of " My Servant, the Nation of Israel." 9. The Messiah was to come into the world through a natural birth and not by a miracle. Even His " second coming " was to be secretly, like a thief at night. Its " clouds of Heaven " are spiritual, and only to be seen by spiritual vision. See "Come as a thief" in Matt. 24th, 43. -I. Peter, 3rd, 10.— I. Thess., 5th, 10— Rev. 16th, 16— See " clouds of heaven " in Matt, 24th, 30.— Matt. 26th, 64— Rev. 1st, 7.— Acts 1st, 11.— See spiritual clouds in Exod. 14th, 19, 20. 10. The prophets foretell that He was to be a man, and not Yeho- vah. He will neither seek nor accept divine honors from men. His authority will be in the Truth, and not in His own will. He is simply the Leader and Organizer of His age. See Jer. 33rd, 15, 17, 21, 26.— Psalm 45th, 1 to 17. 11. The distinctly Messianic prophecies were none of them ful- filled by Jesus of Nazareth. 12. The Salvation promised in the Bible is from the evils of this earth, and it is to be accomplished here. 326 THE BOOK OF LIFE. These are Wisdom, Sagacity, Counsel, and Knowledge. With these He mentions only one quality of Love or feel- ing, and this is the fear of Yehovah, with one of Will, the spirit of might or strength. The law of evolution proves to us that nature prepares special minds for special work. She fitted only one mind, that of Sir Isaac Newton, to discover the law of gravita- tion. Only one man, James Watt, succeeded in the inven- tion of the steam engine. And so through the whole history of discovery and invention. And this law applies equally to the greatest of all, the discovery and applica- tion of the great laws of human society. One man must be the leader in that work. It must not be supposed that he will not realize the nature of his own work and its importance. The prophets dwell upon the work of the Messiah because it was to be the most important and far reaching of all discoveries and reforms in the history of mankind. These discoveries mast be proved by the same methods that are used in testing any science. They do not rest upon personal claims any more than does the science of chemistry or that of arithmetic. When Jesus looked down through the ages and in a vision saw Himself coming to be re-incarnated, He saw the clouds of spiritual light which would surround any returning spirit of a high order. But it does not follow that when that event actually took place that men in general would see the spiritual clouds or light. Men now say that angels are frequently sent on errands to human beings. But they tell us that they do not see these angels, or the light that is around them. In the fifth chapter of this Book I have shown that there is a spiritual light around the head and body of every spiritually minded and cultivated person. And many persons can see it. According to the prophecies, the Messiah was to come into the world through a natural birth, apparently in the same way as other men. Jesus told John that when he came again it would be with a new name. That the second coming was to be in the name and the THE COMING. 327 9 328 THE BOOK OF LIFE. authority of Science, is proved by the direct and positive tes- timony of John in the 19th chapter of the Apocalypse. Under the first seal he saw one come forth on a white horse. This was a symbol of pure reason in a living form. His name (or Noma, law) was the Logos. Three hundred years before the time of John's vision the writings of the Greeks had fixed the meaning of this word. The most distinguished linguist of our day says — "Logos, that is Reason, literally ' gathering,' a word which most rightly and naturally expresses in Greek both speech and reason. Logos is derived from Legein, which like the Latin legere, means, originally, to gather. This is the root of Religion. The Latin Intelligo, from the same root, expresses still more graphically the interlacing of the gen- eral and the single. But Logos in the sense of Word, means likewise a gathering, for every word represents the gathering of the single under the general." Max Muller, Science of Language, page 72, volume second. In more than a hundred names of the subdivisions of modern science this word logos forms the last syllable logy. It was in this name that the Rider on the white horse was to fight and win the great battle with the Beast. We are told that the Beast believed in miracles and used them, but his conqueror believed in science. Eighteen centuries ago the people believed that miracles were evidence of authority in teaching. It was well enough at that time for Jesus to work miracles. But in the present age, when people believe in science but not in miracles, it would be very unwise to resort to such kind of evidence as miracles. The Messianic idea, the hope of a great leader, was common to the religious creeds of China, India, Persia, Arabia, and other nations. It was a natural thought and hope, though often overlaid with inconsistent fictions. Its fulfillment is a part of the spiritual growth of our race. Messianism is not simply a Jewish or an exclusive idea. The prophecies make its blessings extend to the widest circle of the nations. The unity of all truth is the basis of Science. In the childhood of the world, man looked upon nature every- where as unstable, arbitrary and disorderly. It is only through science that we per- ceive the order and stability, 330 THE BOOK OF LIFE. the majesty and universality of her laws. Beneath all the changing and disconnected surfaces of objects and events, science reveals the play of eternal harmonies. The man of science observes, classifies, and analyzes the objects of nature and their actions, in each domain he may seek to explore. He does more than this. He institutes experiments and evokes new phenomena. Through these methods he finds those regular forms of structure and those uniform methods of action which he terms the Laws of Nature. He discovers that the atoms of spirit and of matter possess inherent forms and powers. Each one has its own modes of behavior, its intrinsic laws of form and action. Thus the laws of nature are within each object, and inseparable from it. They are not external rules or forces which the objects are compelled to obey. Hence these laws were never created, they are as eternal as mat- ter and spirit. God never made any law, but He announced laws to men. The laws were as eternal as Himself. The grouping of facts into the form of laws is the work of science. The lower steps of science are called Common Sense. In its higher stages of development, science always measures. It reveals to us exact relations of quantity. Thus, for example, common observation teaches us that water may be converted into steam by being heated. But science shows us the exact amount of heat required to produce this change. All science is practical knowledge, for it is based upon an exact acquaintance with the objects of nature. It differs from other knowledge in possessing system, clear- ness, and certainty, in place of disorder, obscurity and uncertainty. Miracles. In ancient times the unusual display of material or physical power was called a Miracle. The law and force of gravity pulls all near objects toward the earth. This law is neither suspended nor destroyed when I lift a weight from the ground. But simply my muscu- lar force has counteracted the force of gravity. That METHODS OF SCIENCE. 331 force continues to pull down on the weight. It is equally true that a spiritual force may counteract a physical force. For all forces are related to each other; they are convertible and counteractive. Forms of Knowledge. Id classifying the branches of knowledge for the purpose of study, two methods pre- sent themselves. By the older and now prevalent mode we should form three great branches, Art, Letters, and Science, and arrange the subdivisions of these as in the table " Analysis of Knowledge.' 1 The central branch is the storehouse of knowledge, while Science explains laws, and Art applies these in the practical work of life. Or, as denned by an eminent Scientist : Ordinary knowledge expresses in a single formula a particular truth respecting a particular phenomenon. Science expresses in a single formula a general truth respecting an entire order of phenomena. Philosophy expresses in single formula a universal truth respecting all phenomena. Art consists of rules by which work is to be done. Skill is the mental and physical qualification required for the application of these rules. Methods of Science. The vague and instant per- ception of truth is called Intuition. Its discovery by comparison, experiment, and analysis, is Induction. And when, from one or more known laws we infer certain laws or results, this is Deduction. These are the methods by which science has been developed. All mature science is practical knowledge. There may be fragmentary knowledge which is still practical, like agriculture in its present state, but all such knowledge is more or less uncertain in its results. The previsions of science are deductions; as, for instance, when from the laws of astronomy it is predicted that at a given time there will occur a transit of Venus, or an eclipse of the moon. When the historic movements become rhythmical, then the date of human events may be predicted in this way. The forces which are to produce any given event are 332 THE BOOK OF LIFE. in action to a greater or less extent, long before the event occurs. In case of a seed planted, it may be for weeks; in that of a national revolution, the producing causes may have silently operated for centuries. The organ of Rea- son may not perceive or detect the tendency of these obscure forces; but the organ of Inspiration is impressed by them, and from their subtile radiations it forms an image of the future. Many of these forces, in any case, 'are too faint and obscure even for the delicate receptive powers of Inspir- ation, and hence its predictions are seldom accurate and minute. In the daily affairs of life, the quick warning voice of Inspiration is of constant value. The great prophecies of the Bible were made through impressions on this faculty. Yet they were made by spiritual beings who knew the plans and laws which govern the collective life of the human race throughout the unfolding ages. Nearly all the great truths which compose modern science were perceived in vague outlines long before Eeason worked out their demonstrations. In this early form they were almost entirely impractical. No truth can mature without the light of reason. Yet the early form of truth may be exceedingly attractive from its abun- dant use of symbols. Reason alone can tell us all that these symbols mean, and what relation they bear to human life. Every organ receives impressions from the particular kind of forces to which its functions are directly related. But it is the special office of Reason to take the impres- sions received by every other faculty; and by comparing, analyzing, and combining them, to discover the relations existing among them, and to group these relations so as to show the manner in which the producing forces have acted. Thus it unfolds Law; for Law is an expression of the uniformity of relations among phenomena. The organ of Imagination greatly assists that of Reason, for it is active in forming hypotheses, and in embodying the results of reason in vivid and formal conceptions. CRITERION OF TRUTH. 333 The Intellect could not be creative without imagination. It molds the abstract and apparently intangible work of reason into the distinct and concrete forms and objects of art. In thus dealing with the concrete, Imagination reaches and stirs the entire realm of feeling or emotion. The Syllogism. In the act of reasoning, the mind uses a certain formula or method called the Syllogism. It includes the Major and the Minor Premise, and the Conclusion, as in the following example: — Major Premise — A plant has a circulation. Minor Premise — An oak tree is a plant. Conclusion — Therefore an oak tree has a circulation. In this case the major premise could only be established by examining and comparing a great number of plants and finding a circulation in each of them. The minor premise likewise requires observations to establish its correctness. If either premise of any syllogism be false, then the conclusion must be untrue or unwarranted. The syllogism is not itself a test of truth. It only enables us to put all our propositions into a convenient form for examination. We may form a systematic statement which accounts for all the phenomena in any given case ; this statement is an Hypothesis. When the parts of this statement become verified or demonstrated, then we call it a Theory. It is often necessary to construct an hypothe- sis for convenience in a course of investigation. Criterion of Truth. As the lungs of all men are adapted to breathe the air, so the intellectual faculties of all men are adapted by nature to perceive and under- stand the laws which rule our own being, and those which relate us to the varied objects of the universe. Every truth, every law, bears a fixed relation to the mental constitution of man. Therefore, when it is once fully understood, it must appear essentially the same to all minds. Nature is not a system of jugglery. It was not contrived to mystify and perplex man. Every human being has an eternal right to understand the material and spiritual laws of nature. The methods of science apply to all of these with equal force and completeness. 334 THE BOOK OF LIFE. The means of proof in science are open to all persons. But they must take the proper steps and institute the necessary conditions of proof. Thus it is a truth of science that in any circle every part of the circumference is equally distant from its center. It is another truth that in a right angled triangle the squares erected on its two shorter sides are together equal to that erected on its longer side. And any person can convince himself of these truths by simply drawing the circle and the squares. And so of all truths in science. They never rest upon personal authority, or the testimony of witnesses, like truths received alone through inspiration. Thus science is the only standard of truth to which all men can agree, for it is the only one where the proof is always open to examination. It is true that meu differ in their capacity to investi- gate. The scientist makes allowance for this difference under the head of Personal Equation. If we impose any doctrine or belief upon any person, then we violate a law of his reason. For through that faculty he has an eternal right to examine any and every idea presented to him, and to have its truth clearly demonstrated before he is obliged to accept it. When such demonstration is made, then he accepts it by a necessity of his intellectual nature. No persons actuated by the true spirit of science could ever persecute those who differed from themselves, or seek by physical force to make others adopt their ideas and practices. Science is the only Standard of Truth. It appeals to the universal nature of man. Science explains, but it does not dictate. Its authority is not personal, but is in the very nature of the objects which it describes. It teaches, but it does not command. It counts and it measures. Its sceptre is reason, its throne is common sense. Abstraction. In the concrete or actual world, many laws are united or concerned in one object. The laws do not stand out separately. For example, let a person lift a ball in his hand. The law of gravitation resists the act of lifting by pulling the ball toward the earth. The laws NATURE OF CAUSES. 335 of physiology are concerned in contracting the muscles of the arm and hand. This contraction has involved a chemical law, for carbonic oxide has been evolved by the muscles. The laws of thought were exerted to direct the muscular movement, and this movement itself involved the mechanical law of the lever. At least five laws were concerned in this simple action of lifting a ball. Any single force which comes into contact with an object is divided into a number of forces, which differ in direction because they have combined with forces which were in the object itself. Most laws are so interlaced with others that to dis- cover them we must take our collected impressions and mentally separate those of certain phenomena from their connections with others, and thus reveal the uniformity of action or relations. When we consider the color of an object without giving any attention to its form or other properties, we do not pull or draw the color from the object, we simply give attention to one property at a time. The abstraction is wholly within our own minds. All nature is concrete. The laws of nature are few in num- ber; the facts grouped under each law are many. Cause and Effect. Everywhere around us we see the perpetual transfer of forces. That which at one moment appears as a cause, may at the next moment appear as an effect. The chemical combustion of oil in a lamp causes light, and this is an effect. The light causes an effect in the eye, it impresses the rods and cones. This effect, this impression, in turn causes a vibration of the optic nerve. This effect is transmitted to the brain, and causes a train of thought to be awakened there. This last may cause us to supply the lamp with more oil and fire, and thus keep up or renew the circle of causes and effects. We perceive clearly, that Cause and Effect are not things which are of a different nature. They are simply terms which designate different and successive steps in a series of actions. Each individual effect has a cause. Force has been exerted for its production; but this effect is itself a cause 336 THE BOOK OF LIFE. and can exert force in turn. Some old writers affirmed that, as all things must have a cause, therefore the great First Cause is the Deity. But they mistook the very nature of Cause and Effect. These terms express pre- cedence and succession, they apply to the parts of a series and can not describe the whole. The universe as a whole never came into existence. Nature of Space. The ancient philosophers were mistaken in regard to the nature of space itself. They conceived that space could exist whether any object were in existence or not. But this conception was not true. Space is simply one of the three essential properties of matter and spirit. These three general properties are foem, space, and parts. Let us take a block of wood for our illustration, like figure 2 in our engraved Chart of space. This block has form or shape, for it is a cube. It has space, expressed in its length, breadth, and thickness. It also has parts, for it is bounded by six different sur- faces or sides. We can not possibly imagine a piece of wood that does not possess dimensions, that has not some form or other, and that does not also possess parts. Nor can we imagine anything else which does not also have these three properties. Now no matter where we take our block of wood, it will contain exactly the same space that it does now. That is, it will have the space included between its six sides. All the men in the world can not get this space away from the block. When the block is moved, it car- ries this space along with it. It does not leave this space and get other space as it moves along, any more than it leaves its square shape and gets another square shape as it moves. What then does happen in this case? We will illustrate by the two circles at the top of the diagram. In the first position, the circle shows spirit above and mat- ter below, with ether at the center. Turn this circle one- half of a revolution, till it has the second position. Hav- ing done this, spirit is where matter was, and the latter is where spirit was. But matter still has all of the shaded surface, and spirit has all of the light surface, just as CHART OF SPACE. 337 ^•*3^S f^eondjy,..^ L engtk A *- fctf^^^K — *>_. Spirit* §=j;tfier^ l.Jvfatter.£ | Ut * ^&n Index a Insertion X Erasure MM The child is herald of the man. He bears the ideal promise of perfection. In his education we shal] find the unfolding destiny of the nations. The life of man is three- fold; it is Intellectual, Social and Industrial. A true edu- cation must therefore include 349 350 THE BOOK OF LIFE. the head, the heart and the hand. It must be a system of Instruction, of Culture and of Training. That is, it must impart knowledge by natural and attractive methods, it must cultivate all of the mental faculties in a systematic manner, and it must give a practical training which shall fit the pupil to fill a productive place in the living work of society. And we must base all these upon a scientific knowledge of man's mental and physical constitution. He is the subject we are to work upon. The old Greek geometer told the king that there was no royal road to geometry. One might think from the civilized methods of teaching that our instructors have taken a sort of grim delight in rendering all the paths of knowledge especially unroyal and disagreeable. We have taught the knowledge which is in books as though it were something essentially different from that which exists in real things. The black, dead letters of a book have no vitality. They do not reach the child's feelings, the quick center of all his intellectual activity. The intellect, the feeling and the will are linked together by responsive laws of mental action. We must use them all together. As the gymnasts increase their lifting power by har- nesses which distribute the pressure on many parts of the body, so we must take the excessive pressure from the intellect of the school child, and let more of it bear on his feelings and his will. We must realize that it is just as natural for a child to acquire knowledge as it is to breathe. If we conform our methods to the natural laws, then education will became a vital growth and not an artificial process. A few examples will show how these new methods will work in practice. We will describe these partly in the words of another. The school-room is made one of the most attractive rooms in the unitary Home. It is adorned with pictures, flowers, minerals, curiosities, and all that can appeal to the opening senses of the young mind. In the aisles between the desks are carpets to lessen the noise. On these desks are tablets and lead pencils. On THE SCHOOL. 351 the blackboard are words written with colored crayons, in red, and green, and white. The teacher now says: "Mattie's class may copy the red words; Willie's class may write the green words; and Fannie' s class may take the white words." The children take their tablets and copy the colored words ; they learn to write and to distinguish colors at the same time. Another class which does not know the alphabet is standing before a blackboard. '* What do I hold in my hand? " says the teacher. Every hand is raised. " What is it, Charlie ?" "A cat." 'Can you tell me a story about it? " Every hand is up again. " Well, Susie? " " I see a cat. " " Very ■ well, now look at this on the board. " She writes the word " cat. " " What is that? " Not a hand is raised, but every eye is studying the unfamiliar letters. The teacher sketches a cat on the board. " Now what does this stands for?" pointing to the word. Two hands signal. "Sophie?" " A cat. " "Oh no. Carrie?" "Cat," "Right, Now I will add our old friend," prefixing the adjective " a." " Now, Sophie is right — 'a cat!' Who can find another?" With this suggestive leader, the word " cat " is written on different parts of the board, but among other words, and the chil- dren eagerly search it out. The teacher writes the sentence, " I see a cat. " That puzzles the little heads at first. But one hand is raised, and another, and another. "Carrie?" " I have a cat." 4 'No. Artie?" " I see a cat. " The word see is wholly new to the class, but the context has suggested it to them, and it becomes fixed in their minds by association. "Now you may copy this on your tablets. Good-bye. " The class return to their seats, to write and re-write these two new words. The pronoun and adjective they had learned before, and they have fixed the looks of all the four words in their minds. They have learned to substitute written words for pictures. They are not told anything. They find out by their own thinking. Each 352 THE BOOK OF LIFE. one is required to " tell a story;" he must form a com- plete sentence, however short it may be. In learning to count, actual wooden blocks are used. Take a class of six young pupils, who have learned to count as far as five. The teacher begins, "I have five blocks, two, and two, and one," separating them into these numbers "Now I hold one more. How many blocks have I now?" Several hands are raised. "Well, May?" "Seven," answers the confident May. "How many of you think that May is right? None. Well. Georgie, tell us about it. " " I have five blocks, and I add one, and have six." "Six what?" "Six blocks." " How many noses have we around the table? Well, Willie? " " Eight. " " No, we will not count our visitor. Tell me something about it. " "I see seven noses. " " Now we'll all go to sleep. " The little heads all bend down, and the teacher removes two blocks. " Wake up and find something. " Every eye is on the blocks. " Tell us about it, Jamie. " " There were six blocks and two have been taken away." "How many are left, May?" " There are four blocks left. " Thus the lesson proceeds with concrete numbers. The chiLlren see the numbers. They do not merely hear words, the objects are before them first. But they have embodied each newly found idea in words of their own. Though quickly acquired, it is fixed in the memory. The class is now weary. A little change will rest them. The teacher leads in a merry song and a brief play, and then all are ready for fresh work. The whole school is now called up. Their lesson will combine grammar and arithmetic, and at the same time exercise their imaginative faculties. The teacher writes a number of simple sums on the blackboard. The pupils are to match and explain each one of these sums with a story. A dozen eager hands are up. "Well, Leona? " Leona rises and says: " I was walking in the lane, and I found two butterflies, and then I saw two more, and that made four butterflies. " " Very well. " The teacher puts the answer under the proper example, and then calls THE SCHOOL. 353 another child. " I had two yellow apples, and my brother gave me five red ones, and then I had seven apples. " The whole school is interested. Each one is eager to tell a story and win one of the sums. Suggestive whispers are freely allowed. The little inven- tive brains soon capture the entire board with exactly fit- ting stories. Now the exercise is changed to work in sub- traction, and the answers are in stories as before. The children form their answers from their own range of experience, in the house, the field, or the street. They are encouraged to name the properties of the objects which they use to make their answers. They do not merely say " apples, " but " red apples. " Let us try a class in fractions. They deal with dividing objects. And the first thing must be to let them see the division take place. The class is seated around a table, and before each is a lump of clay. Each one pats his lump down to a square cake. The cake is now divided into two equal parts, and these are again divided and their size and weight are compared. They see the meaning of wholes, and halves and fourths, and they state these dis- tinctions in words. In the same way they study the addition of fractions. One child s cake is divided into eight parts, then four are taken away and half a cake is added from another cake. They see at once that putting together one-half and four- eights make one whole thing. They have learned a real fact, not a mere string of words in a book. Now they are ready for a diagram. They draw four white bands on the blackboard. Then they divide these by cross lines in red, and subdivided them by lines of green. Tracing the colors through each band, the pupil sees the exact rela- tion of halves and fourths to the whole. A class in geography is before us. They are to study the geography of Great Britain. They choose one of their number as a scribe. They have already read its descrip- tion in their text-books. A table is before them with a pile of brown molding sand. They must first spell out the name of the country, and, as they proceed, all the 23 354 THE BOOK OF LIFE. important words of the lesson are spelled, and written by the scribe on the blackboard. They are to study the sur- face, with its mountain ranges, its plains, lakes and rivers, and its indented sea-coast, by molding all these in the sand. Each pupil contributes some fact on these topics, and gives his fact expression by shaping the pile of sand. The general form of Great Britain is first made in out line. Then this outline is modified by molding its edges into capes and bays and the interior into mountains and plains. If a mistake is made, either in describing any part, or in molding its form, the class take a vote to see if a majority can correct the fault. In one lesson they are able to construct a complete map in relief on the table. They have touched almost every topic in geography. Where sand would not serve their purpose, they have helped themselves out with modeling clay. Once they would have been merely taught that " an island is a portion of land entirely surrounded by water." But these children take a lump of clay and are taught to make a little clay island on the table. This table has a slightly raised rim, so that they can actually cover it, and surround their island with water. The table itself may be painted blue, to represent water, and then the land is appropriately shown by the brown sand. Let us still further illustrate by a reading-class. They are taught in a way which impresses them with the truth that " reading is simply talking or speaking out of a book." Each pupil has a book, and is required to first read his sentence over in silence, and then to look up, and with his eyes off the book he must speak the sentence in a natural manner, as if he were only talking to the teacher. This lesson done, they turn back to a previous lesson and reconstruct it in their own words, sentence by sen- tence. This cultivates their language, their powers of expression and analysis. They may now take a picture and translate its story into words. One says, " I see a dog." " The dog is an animal," adds another. " The dog will bark at the hen." Each child contributes his eager mite to the description, until it is done. TEACHING. 355 We speak to all the senses of the child. These are the doors through which all his materials of knowledge must come. To him this world is a concrete world. It is made up of things. All truths are embodied. They have an out- ward clothing of substance. Analysis may distinguish separate properties; we may consider the color of an orange without paying any attention to the fact that it is spheri- cal. Only in this way can knowledge be abstract. It is in this world of objects that the keen senses and active imagination of the child are perpetually delighted. It is to bring this objective world within the schoolroom that we invent the color-balls and blocks, the tablets and weav- ing slats, the paints and patterns and leaves for the younger pupils. It is for this that we organize the train- ing shops for the older hands and brains. Now this is the very method which has already proved successful in the highest scientific classes of the universi- ties. The specialists are there required to study by direct contact with the objects. The chemical student must actually combine chemical substances ; the student of min- eralogy must handle and fuse minerals; and one studying zoology must examine and dissect animals. The same method can be used with success in all the grades of study. It vitalizes and fills each one with fresh interest. Systematic Culture. — A still more vital part of our subject must now be considered. It is how to arrange all the school studies so that they will secure the syste- matic and daily culture of every mental faculty, and thus develop the character into complete symmetry. This is the very center of a true education. We have described the way to make knowledge attractive; we have now to learn how it may be made the high and successful instru- ment for the integral culture of man. The object of the school is to fit the child to become a valuable member of society. How much of this work of preparation shall the school undertake to accomplish, and how much should be left to the family and other influ- ences? Our answer is given by certain basic laws of man's nature. We look into the marvelous brain of man, 356 THE BOOK OF LIFE. and we see that the radiant lines of all its organs are united in two common centers of action. They were all made to work together. If we attempt to cultivate a part of these, and leave the rest untouched, we shall violate a fundamental law of the mind. All scientific men are now agreed that the mind con- sists of three great classes of faculties. These are the Intellect, the Feelings and the Will. They further know that in mental action the feelings are the starting point, while the intellect and the will are the instruments employed in gratifying them. For example: The sensa- tion of hunger arises in appetite, one of the feelings; but in order to satisfy this hunger we must use the intellectual faculties to remember about food, to reason about how we may get it, and to guide us in the search. Then we must use the faculties of the will in procuring, preparing and eating the food. If my friendship is excited, I must perceive, remember and think about my friend through my intellect, and my will must then move my muscles to express my feelings of friendship in words or in deeds. Every feeling is governed by this law of interdepend- ence. Even religious feeling is fully subject to its imper- ial sway. Wisdom and will are the natural servants of love. The brain is so constructed that each time the feelings are excited the intellect and the will are inclined to respond. This is the natural law of internal harmony, from which none of us can escape. We may attempt to break the law; but in the end it will break us; we had better obey it. While the normal law is that of respon- sive action, it is true that the intellect and the will may both be excessively used without involving the feelings to any great extent. But nature exacts a heavy penalty for such one-sided action. Now let us apply this basic law to education. We see clearly that we can not rightly succeed in training the intellect without we also train the two other departments of our mental nature. Yet the schools of civilism have attempted to accomplish this absurd thing. The direct bearing of the studies and the methods pursued in our SYMBOLS OF LIFE. 357 358 THE BOOK OF LIFE. schools, so far as training is concerned, is upon the intel- lect alone, and chiefly, too, upon its two lower groups, perception and memory or letters. In the higher grades of schools and the colleges, some little attempt is made to address the reasoning faculties. Day after day, a part of the intellect is brought under the stimulus of systematic exercise and study, while the emotions and the will are only appealed to in a slight and irregular way. The pupil must exert his will to pre- serve order in the school room, and to keep his mind fastened upon his studies. That is all. Once a week the Sunday school or the church will spend an hour in appealing to his religious group of faculties. Three groups of mental powers out of the whole twelve are thus brought under somewhat systematic influences. The other nine, three-fourths of the whole, are left to develop as best they may, under the irregular, accidental and unorganized influences of the home and the playground, But an imperative law of brain-growth tells us that the conditions which are supplied to each faculty will deter- mine its amount and kind of development. We know that in civilism when the child is a man, and enters upon man- hood's duties, his intellect will act with consistent clear- ness when he applies his knowledge of arithmetic, of geography, and of writing. In these they have educated him, and he will not say that twice two are ten, or that a triangle and a circle are the same thing. But we also know, with fearful certainty, that in his social relations, his industry, and his politics, his life will be as uncertain as its one-sided schooling promised. At the end of his days, he will write over the record of these two parts of his life the regretful words, " disappointment and failure." He may say that it is the common lot of man, but it is also the common and logical result of a grossly deficient system of education. The tree of life in Civilism has borne the astringent, wild apples of discord. Natural Methods. The laws of mental unity require that we should cultivate the intellect, the feelings and the will in concert. The school must organize the intellectual, MODEL OF SCHOOL. 359 ' £ Mechanics.-* 9 OF INTEGRAL EDUCATIONS Ministry ^-lo^^A. ** [Messages. % &- f '4/4 Ml 360 THE BOOK OF LIFE. the social, and the industrial or physical life of the child. One hour of each day is given to the direct cult- ure of each group of faculties, taking them in a natural order of response and succession. We regulate the entire life of the child. His plays are turned into instructive means of mental training. The whole school is formed into groups, and each group has an elected leader, who helps to direct its studies and its plays. In all this we are guided by a great natural law. For the young of all animals, man included, attempt to do in sport and play just the kind of things which they are going to do as the serious business of life when they reach adult years. The young kitten chases a ball, watches it, and springs upon it as though it were a mouse. The incipient mouser is there, struggling for utterance and discipline. The lamb does nothing of the kind, but he skips and wanders about, betraying and preparing for the ultimate grazing occupations of his mature kindred. The little girl plays at keeping house with a doll; the boy must have his horse and wagon. Now we can easily take these instinctive tendencies, and organize the plays of the child so that they shall be important and successful means of teaching. And after the fifth year they may become more or less productive to society. It does not satisfy the child that all of his plays should be abortive and none of them real. - Many light industries can be so organized that they will be in every way attractive to the unfolding mind and the devel- oping physical system. But no employment and no study must continue long at a time. Frequent change of thought and action is the law of rapid and normal growth for childhood. The engraved model of the school will bring this plan for integral culture vividly before the mind. The special hours for the culture of each group are here given in figures, and three of the principal studies are indicated. In the table of studies one hundred and forty-four divisions of these are given. The studies are classified with reference to their distinctive influence. HOURS OF STUDY. 361 Commencing at five or six o'clock in the morning, we take up the sensitive or Domestic group. We spend the hour in teaching the pupils the art of bathing, toilet and dressing, with the effects of different kinds of clothing, in its material, color and form. Second, we teach them the art of eating, including the subjects of odors, flavors and digestion; and third, we instruct them in house cares, cooking and table serving. All these studies tend directly to stimulate and develop the faculties of the domestic or Home group. The next hour, from seven to eight A. M., the Art or perceptive group is the object of culture. Here we use geometry, arithmetic and measur- ing ; we teach the elements of drawing, painting and penmanship, and we give object lessons in geography, botany and zoology. These studies tend to develop the perceptive faculties. In this way we proceed with all the twelve groups, giv- ing an hour to each one, taking them in the responsive order of their mental action. As an example of these responses, consider the groups at the base of the brain. The sensitive or domestic group stimulates us to make houses and other buildings. In these, Art can produce her works, and then Commerce responds to art and distributes her products to foreign countries, and brings back their commodities in return. If we had no houses or build- ings, there would be no art or commerce. These responses belong to all the groups, and determine the order in which the studies succeed each other. As far as possible, each faculty is cultivated through its own proper objects of action, and not simply through verbal instruction. Thus the friendship of a child is cultivated by its doing friendly deeds; its integrity by showing it how to treat its fellows justly, and its con- struction by teaching it to make articles of use and play. A child learns naturally by seeing others do things as well as by the trial of its own powers. It must form its abstract ideas from seeing them exemplified in concrete objects. During the first ten years of the child's life, the chief instruments used in teaching are object lessons, 362 THE BOOK OF LIFE. conversations and industrial plays. The table of studies gives a sufficient guide for subdividing the many topics required in the detailed work of the school-room. Each text-book must contain a more extended analysis of its special subjects. When we are in the act of reading, the intellect is chiefly exercised. But when listening to a conversational lecture, the voice of the speaker naturally excites our social faculties, and the speaker and hearer are in social sympathy. The gestures and experiments address our volition. This form of instruction, uniting the mental and the physical, is therefore the highest of all, for it addresses all three classes of faculties at the same time. This ideally perfect plan gives four hours a day for intel- lectual, four for social, and four for industrial culture. The four groups of Eulership, Labor, Wealth and Com- merce exert their influence directly on the muscular sys- tem, and their culture therefore belongs to the physical side of education. Yet more or less labor is used as a means of teaching in the other groups. When night comes we are certain that every faculty, in every one of the pupils, has been brought under systematic training. We have not proceeded by guess work nor relied upon good fortune. We have instituted a direct relation and correspondence between each part of the school, and the plan of the human mind. In no other way can we secure integral culture with certainty. It is not " moral education," or " technical education," or " intellectual education," that we need. None of these partial remedies will answer the pressing demands of this age. It is integral education alone that can save civiliza- tion from social paralysis, from intellectual dry-rot, and from industrial convulsions. When all the twelve fruits of the tree of life shall have a true culture, then indeed will their rich flavor bear the strength of healing to the nations. The studies in our table have been arranged with direct reference to their bearing on the practical departments of actual life — art, letters, science, culture, religion, marriage, MODEL FOR THE SCHOOL. 363 PLAN OF STUDIES. NORMAL METHODS, SYSTEMATIC CULTURE, PHYSICAL TRAINING. Group of Home, 5 to 7 o'clock. Art of Dressing— bathing toiiftt and costume. Art of Eating— flavors, odors, and digestion House and Field— house-care, messages and field culture. Art Group, 7 to 8 o'clock. Mathematics— geometry, arith- metic, and measuring. Graphics— drawing, painting, and penman- ship. Object Lessons— geography, botany, and zoology. Commerce G-roup, 8 to 9 o'clock. Engineering— civil, me- chanical, and locomotive. Fertility— textile culture, fertilizers, and stock-raising. Commerce — distribution, traveling, and trans- portation. Familism. 9 to 10 o'clock. Learning— obedience, guidance, and study. Amusements— plays, festivals, and work. Service — waiting, altruism, and patriotism. Letters, 10 to 11 o'clock, History— civilization, biography, and chronology. Language — grammar, speaking and music. Publica- tion— books, newspapers, and correspondence. Wealth, 11 to 12 o'clock. Factories— order in work tools, and machinery, fictiles and textiles. Economics — expenses owner- ship, and exchanges. Storage— providence, warehouses, har- vesting. Marriage, 12 to 1 o'clock. Dualism— sex. structure, floratiou, and rites. Heredity— transmission, permanence, and variation. Luxuries- -recreation, caressing, and pleasures. Science, 1 to 2 o'clock. Laws— Logic, mentology, and rules. Beauty — esthetics, symbolism, and adornment. Science— me- chanics, cosmology, and dynamics. Labor, 2 to 3 o'clock. Justice— rights, duties, and penalties. Utility— Labor groups, industrial plays, and trades. Environs — climate, forestry, and horticulture. Culture, 3 to 1 o'clock. Hospitality — entertainment, conver- sation and friendship. Reform — discoveries, teaching, and adop- tion. Manners — mimetics, morality, and elocution. ftulership. 4 to 5 o'clock. Leadership— authority, training, and ranks. Elections— voting, grouping, and transferring. Dis- plays— standards, exhibitions, and processions. Religion, 5 to 6 o'clock. Worshep — ceremonies, spirituality and belief. Unity — philanthropy, interchanges and discipline, Enterprises — reclamation, improvements, and undertakings. 364 THE BOOK OF LIFE. f amilism, home, commerce, wealth, labor and government. All these are the concrete realities of life; they touch the questions of our daily happiness; they sum up all the vital interests of the individual and of society. If we arranged the branches of study purely with refer- eDce to their intellectual relations, we should simply adopt the classification into Art, Letters and Science, with the various subdivisions of these, such as grammar, history, geography, dynamics, etc. But these common divisions of knowledge do not correspond to its use in the actual work of life. They are theoretical rather than practical They are of value, because they show certain and exten- sive relations which exist among the laws of nature. The arrangement of text -books with us is a matter of more importance than it was in the old methods, although we no longer depend upon our text-books exclusively. Extended tables of analysis have been prepared, and these show the minute classification of every branch of human knowledge. They include all the words and all the ideas which have been expressed in language. These tables serve as a guide in studying any and every subject. If we were to have only six hours of school per day as at present, then we would give half an hour to each group, instead of an hour. This, of course, would be much less thorough and complete, and much greater prominence would need to be given to some branches than to others. Our system must be adapted to the successive phases of life. In the first years of childhood, the lower faculties are domrnantly active; they are ruled by sensations, per- ceptions and impulses. As life advances, successively higher organs come into prominent activity. In the home or common school, the children under ten years of age form three groupets or classes, of art, home and com- merce. The youths from ten to fifteen form three groupets — letters, familism and wealth. Those from fifteen to twenty-one years form the six groups, of science, culture, marriage, religion, rulership' and labor. As some children develop faster than others of the same age, this limit of years must be varied somewhat in differ- GROUPS OF PUPILS. 365 ent cases. The children are grouped as far as possible according to their characters. Those with ambitious fac- ulties dominant are placed in the groupet of rulership; those with large reasoning organs form the groupet of science, and so of the rest. There are truths belonging to the higher faculties which are so simple that a child can understand them without difficulty. There are other truths which make a vivid impression through their symbols and ceremonies. It is chiefly through these that the higher faculties of the child must at first be cultivated. The symbols of religion may impress a child at three years. At seven, he may form some idea of his relations to the human family from that which he bears to his brothers, sisters and parents. The community itself is only an extension of the family, as the history of our race abundantly teaches. We would teach the laws of sex at first from the study of flowers and fruits. At the age of fifteen years, the character and tastes of the youth have been well studied by his teachers, he has learned the use of various tools in the workshop or on the farm, and hence he is ready to choose his profession for life. So far, the studies have been similar for all the pupils. They have included such facts and principles as all classes of persons will find of use as they pass through life. There are. truths in chemistry which are of value to us, no matter in what employment we maybe engaged. The laws of health must be understood by us all, or we shall be constantly falling a prey to disease. Each one of us must take care of his own body. The laws of dy- namics enter into almost every pursuit of civilization. There are many tools which every child should learn to use. The laws of society require a constant obedience from its members, hence they must learn these. A series of primary text-books could cover these essen- tial parts of universal knowledge, and yet not be so elab- orate but that they might be mastered by every pupil in the course of study and the amount of time allotted in the common school. These text-books would include 366 THE BOOK OF LIFE. separate treatises on geometry, spacics, arithmetic, chem- istry, cosmology, dynamics, mental science, physiology, botany, language, aesthetics and handcraft. These books should all be planned together and with reference to each other, although the separate treatises might be written out by different authors who were skilled in each branch. The youth now makes a choice of some trade or employ- ment, and, taking up the special and elaborate studies which belong to it, he follows these until his graduation at twenty-one. During these years, he is under the direct practical instruction of teachers, who are masters in his chosen employment. It will be observed that this system applies, and is alike adapted, to both sexes. Physical Culture. The education of the brain and the body must be carried on together. They are related by very definite laws of responsive sympathy. Physi- ology proves that each part of the brain exerts a con- trolling influence over some one special organ of the body. From the summit of mental to the base of bodily life, we have a sympathetic and responsive scale of forces. The brain, the face, and the body, each contain a simi- lar scale of powers, pitched upon higher and lower keys. The mind does dwell exclusively in the brain. Each men- tal faculty also uses a specific part of the face and body as its instrument of expression. The entire class of intellectual faculties act in responsive sympathy with the nervous system as a whole. The social faculties, the realm of feeling or affection, does the vital work of organ- ization and growth in the development of society. In a similar way, and on a lower scale, the organs of nutrition in the body, the heart, lungs, digestive organs, and the rest, do the vital work of taking the materials of life and organizing them into its complex structures. Affection is thus in close sympathy with nutrition. The four groups of the will lead directly to action. But this involves the muscles, and hence these faculties are in direct sympathy with the muscular system. The application of all this to the physical side of educa- tion is readily seen. When we wish to cultivate the groups PHYSICAL CULTURE. 367 of rulerskip and labor, we should use employments which call the muscles of the arms and shoulders into action. The muscles of the thighs and legs are used while train- ing the group of commerce. Strong muscular labors would be out of place while cultivating the higher social faculties, for these are related to nutrition. Thus we have a definite guide in classifying the physical exercises of the school. It is not enough that all the muscles be called into action. The various systems of gymnastics accomplish that. But these systems do not secure the responsive action of the mind. They attempt to employ the body alone. And in this they violate a fundamental law of physiology. The mind and the body should exert their force in the same direction at the same time. In our system, we substitute real labors for the fictions of gymnastics, and we make these labors attractive by arranging them in accordance with the laws of mental harmony. But it is true that more or less physical exer- cise is used when we are cultivating the other groups. Yet in these the muscular side is not a leading element. Higher Sehools. Such is the plan of integral edu- cation for the common school. The college and the university have the same plan on an enlarged scale. But with this difference, that every one of the twelve groupets in these has a male and a female teacher, and there is over the whole a President and a Presidess. The course of study in the college would preserve the same order as in the school, but each subject would be entered into far more elaborately. The university course would carry these studies still higher. The school is presided over by the Teacher and Nurse, assisted by the members of the Family groupate, and these become the twelve sub-teachers of the school. The College. In each county one entire society may be devoted wholly to education, and it is then called a College. Its twenty-six officers all become its theoretic and practical teachers, and its members become the assistants of these teachers. The Centers of the College are Master and Mistress. 368 THE BOOK OF LIFE. The University. This is the highest of all the grades. Students may be admitted to the Universities who have only passed through the Colleges. The average age of entering the College would be twenty-one years, with a three-years' course for those who were preparing for the University, and an additional year for those who go directly from the College into the duties of practical life. The central officers of the University are called the President and Presidess. Culture in Maturity. After the youth has left school, he still finds the means of integral culture around him during life. The school furnishes a model for the orderly succession of daily employments among the adult members of society. They also give an hour of each day to each one of the groupates, taking up their labors or employments in the same order as shown in the diagram of the school, or else in some polar order. In every society regular courses of lectures and discussions are held, in which systematic explanations are given on art, philosophy, and science, with all the new discoveries. The school is a home, and the home is a school. Our education is perpetual. The Sabbath of the Israelites was a type of this arrange- ment. They set apart a special time for the culture of the religious group of faculties. The law given above completes the ancient type, for it gives a special hour to each group of faculties, and makes each day a conse- crated Sabbath of work, rest, and unity. 24 370 THE BOOK OF LIFE. shadow. And so have we, standing upon the heights of wisdom, glanced over the history of the human race, marking its wonderful course, and rightly estimating the importance and the meaning of the great events which have distinguished its long career. That career has often been compared to a journey, or to the course of a river. But with equal felicity and with the advantage of strict scientific truth, it may be com- pared to the whole life course of a single human being. Under that supreme analysis the great facts of history assume a consistent order. They indicate the successive steps through long ages of national growth, the upward path from the reign of beastly passions to the realms of spiritual light and goodness. With all its varying features, the upward march of humanity has been under the dominion of law. And the law assures us of the final triumph of all that is noble and good in man's nature. In prophetic writings as -well as in common language, the power of the lower faculties and back brain are sym- bolized by the beast, the dragon, the wolf, the lion, the serpent and other lower animals, in which these lower faculties are ruling elements. The gentle qualities of the lamb, the horse, and the dove, led to the adoption of these as symbols of the higher parts of man's nature. The lion and the ox, the wolf and the lamb, the serpent and the dove, represent the polar organs of the human brain. In the engraved head of the Reign of Peace, the names of these animals are placed in their appropriate localities, and around these are the organs with under- scored lines. In the early ages of the world, and up to the time of writing this Book, the base and back brain, the lion and the wolf in man, have always devoured the lamb and its work. The Lamb in man, in all men, has been slain from the foundation of the world. But the prophets declare that in the age of the Messiah these shall be at peace, the wolf and the lamb, the lion and the ox, shall dwell in unity, and a little child shall lead them. REIGN OF PEACE. 371 372 THE BOOK OF LIFE. The child belongs to the Family group, where the parental, filial, and patriotic faculties are located. We see on the head that its location is midway between the ani- mals which are to be reconciled. The prophetic language is in a high degree figurative, yet to an equally high degree it is also scientifically exact and literal. In the Neiv Life of Israel, the organism of society is so planned that the lower faculties must always be subordi- nate to the higher ones. The once conflicting interests of society are then adjusted and balanced by fixed and natural laws of harmony. The fierce and selfish passions which led to war and oppression can no longer rule the nations. The whole character of these lower passions will be changed, softened, and directed to new objects, by the higher powers. The great Battle with the Beast is already begun. It is the conflict of both spiritual and material forces, of both institutions and nations. And woe to the statesman who puts on his followers the "mark of the Beast." And he does put this mark on them if he says that self- interest, or in other words, the beastly faculties, must rule in politics or in social life. The Cotton and Railroad Kings, the Merchant Princes and Bankers of Christian Civilization, have the same brand of darkness on their right hands. The Seer of Patmos saw the word Mystery, in Greek, " Mysterion, " written on the forehead of the great image of Babylon. The forehead is the seat of the understand- ing, the intellect, the eye of the mind. Hence a mark on the forehead must mean a mark on the understanding, in our intellectual conceptions or knowledge. The lower faculties specially delight in mystery, in secret methods, in great swelling words of vague import, in things which perplex our reason, and foil philosophy. In deliberately affirming and teachiog " that the Doctrines of Religiou are Essential Mysteries " not to be penetrated by the reason of man, in teaching and believing this, the Protestant, the Catholic, and Greek Churches have alike branded themselves on the forehead with the accursed SYMBOLISM. 373 mark of the Beast and of Babylon. There is no other possible interpretation to this mark of darkness. Law of Symbolism. The process of Construction or growth always involves a succession of steps, taken in a definite order. Thus in the construction of a house, there must first be a foundation, and then the framework, the walls, the roof, floors, plastering, and finally the finish of paint and paper. In the growth of a plant, there is the succession of the seed, the plumule and radicle, the stem, branches, leaves, flowers, and fruit. But conversely, the process of Destruction requires no regularity. We may destroy a house or a tree in a hundred irregular ways. We may burn it, or cut it down, or tear it in pieces, or let it perish by natural decay. This great law, governing constructive and destructive processes, must apply fully to prophetic symbolism. Those symbols which refer to the formation of new insti- tutions should be fulfilled with exactness of form and order. But those which refer to the destruction of old institutions and modes of life need never be fulfilled with any precision. In the latter class of symbols there are many monstrous objects, such as never had or will have a literal existence. The Great Red Dragon, the Beast with seven heads and ten horns, and such monstrous images, do not require an exact fulfillment. For they represent destructive things or events. In vain may com- mentators exert their wits to make these and similar figures fit the events of history with any sort of exactness. The law does not require it. These destructive symbols occupy four-fifths of the Apocalypse. The remaining fifth describes the Throne in Heaven, the People sealed in twelve Tribes, the New Jerusalem, and the Tree of Life. These have been the subjects of the present and of the preceding chapters. They all require an exact fulfill- ment. It is as easy to distinguish between the figurative and the literal language of the prophets, as it is to dis- tinguish these in the common speech of every day life. When the prophets speak of a great day of burning, 374 THE BOOK qp LIFE. against the wicked, they no more mean a fire like that of wood and coal, than when we now speak of "burning hate," " fiery passions," " getting into hot water." The figure of speech means that a force would be used suffi- cient to destroy the evil referred to. When Yehovah declares that "the heavens shall be roiled together as a scroll " when Idumea was destroyed, in Isaiah 34th, and when David says that the " Hills and mountains skipped," we need be at no loss to understand the import of these bold figures of speech. They were not more extravagant than the figures of speech in which men now indulge. The laws of symbolism are exact, they are based upon analogies, upon fixed laws of relationship in the nature of things. No person can think of usin# a tiger as the symbol of mercy, or a fox as the type of candor. "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling* together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all My ho]y mountain: for the earth shall be full of the knowledge of Yehovah as the waters cover the sea." — Isaiah, 11th chapter. This beautiful and striking symbol is not to be fulfilled in a literal sense. The large carnivora, like the lion, the bear, the tiger and the wolf, will disappear from all parts of the earth, just as the bear, the wolf, and the puma have already disappeared from many of the states of America. If the lion should live on vegetable food, he would cease to be a lion. As we have already said, this symbol rep- resents what is to take place within the nature of man. Earthly and Heavenly. The seven upward point- ing groups form the heavenly side, and the five lower ones form the earthly side of man's nature. Each of these two sides has twelve great personal types in the Hebrew THE SYMBOLS. 375 :iKaW.\\edo\Nw\N\tt\ VheK\d, &v\3l t\ie. ca\£ av\(L the yo\mq V\oyu^ itWAerTayvcJi & tittle dh\\A s\ia\V \ea&tV\emr=-\si\\M AU&.$> 376 THE BOOK OF LIFE. Scriptures. In this table the person who represents the earthly side is placed first in each pair. Adam — Eve. Ishmael — Isaac. Caleb — Joshua. Cain — Abel. Esau — Jacob. Eli— Samuel. Japhet — Shem. Eeuben — Joseph. David — Solomon. Abraham — Sarah. Moses — Aaron. Aleyah — Alesha. When the colors of the seven upper groups are mixed, they produce light or bright tints. Those of the five lower ones produce darkness. The upper ones are called the seven Lamps, the seven Eyes of God, the seven Spirits. Through them comes the spiritual light of the mind. The Cross was used as a symbol from the earliest ages. It occurs frequently in the ancient Egyptian temples, and in Arabia, Assyria, India, and other coun- tries. The manner in which it is used, and its surround- ings, show in an unmistakable way the objects and ideas which it was intended to symbolize. The studies of antiquarians, and the whole history of Phallic worship proves that the cross in ancient times was used to symbolize the organs of Keproduction, the generative forces in creation and in man. When com- posed of straight lines it was a symbol of the masculine forces only; but with an oval at the top it formed a Yoni cross, and was used to represent those of both sexes. It was one of the most common of the hieroglyphs in Egyp- tian writing. The great forces of nature are dual and polar. They are positive and receptive, repulsive and attractive, mas- culine and feminine. These polar lines of force have a natural tendency to arrange themselves at right angles to each other, and thus they form a cross. This is a mechanical necessity, for every object must have at least two axial lines of con- struction, measuring its length and its breadth. This is seen in the axial lines of crystals; in those of the leaf and tree*; in the axes of the organic cells and of animals; and finally the major and minor axis of the human brain give the highest example. This cross measures the four THE CROSS. 377 great lines of movement, the celestial mechanism of the human soul. The Cross is an eternal and universal reality. By this sign the world of life was built. And by this sign the world of death will be conquered. The Cross is a symbol of life and not of death. The base genius of the ancient Komans led them to use the cross as an instrument of punishment. They would put the criminal out of the world by the symbol of that by which he came into the world; thus expressing the utmost contempt and ignominy. This was an extreme perversion of its true symbolism. In Messianism we restore the cross to its true place as a type of the dynamic basis or the polar forces of the universe. A cross composed of curved lines is adopted as the universal badge of membership. This beautiful symbol is figured in the initial engraving of the eighth chapter. Each arm of this cross is formed of a three- lobed leaf and the material used is silver. On a large scale, the cross forms the basic lines of con- struction in the New Jerusalem. In the earth itself the great lines of electric force run east and west, while the magnetic currents run north and south, forming a cross of magnificient proportions. The Serpent has been associated with religious sym- bols from the very dawn of history. And this symbol is based upon a fundamental law of our physical life. The back and base of the brain, the sphere of darkness and evil in man, are most closely associated in their action with the spinal cord. The serpents have the most extreme development of the spinal cord and these base tendencies, Hence they are the best possible type of these faculties in man. The law of cephalization, as already explained in the seventh chapter, shows that the whole growth of organic life and of human history has been a passage from the rule of the base and back head faculties to the rule of those at the top and front. The expanding brain means the contracting spinal cord. The spinal cord and its 378 THE BOOK OF LIFE. power is the serpent in man. Man can rise higher only by tramping this power beneath his feet, by " bruising this serpent's head." But under the influence of the higher organs of the brain the repulsive power of the spinal cord is used to repel evil things and conditions. It becomes a mighty power for good. It is the axis of uprightness in the just man. A good backbone is an essential element of moral strength and greatness. It is not less necessary as the guardian of physical health, as a power to resist and throw off the causes of disease. What was once the cause and the instrument of evil in man, while it ruled him, is the very citadel of moral defence and the strong arm of health, when it becomes the servant of his higher nature. It was with the extreme propriety of exact truth that the serpent was chosen to symbolize evil, and was associated with the Tree of Life in the beginning of man's sinful career. It was with equally exact scientific truth that Moses lifted up the serpent in the wilderness as a symbol of healing, and that the Messiah was called the good ser- pent, who was to bind and destroy the old serpent, the leader of the hosts of evil with his myriad followers in the animal nature of men. This is vividly described in the Apocalypse of John. This truth of the Cross and the Serpent, like other truths explained in this book, is not less great and vitally important because of its scientific interpretation. It reaches and controls every human life. The New Covenant. The Bible gives a very care- ful description of the kingdom, and represents it by types which have mathematical exactness. And Yehovah tells us, through Jeremiah, where the laws of the kingdom may be found, as we see in the following passages : " Thus saith Yehovah, ' Behold I will bring back again the captivity of My people Israel and Judah and will cause them to return to the land of their fathers, and they shall possess it, and the city shall be rebuilt upon her own heap of ruins, and the palace shall be inhabited THE WHITE CROSS. 379 Polar. 380 THE BOOK OF LIFE. after its ancient manner. Behold I will bring the rem- nants of Israel from the north country, and I will gather them from the farthest ends of the earth. With weeping shall they come, and with supplications will I bring them in. I will lead them by brooks of water in a straight way, whereon they shall not stumble, for I am become a father to Israel, and Ephraim is My first-born. " ' When that day comes/ saith Yehovah, < I will make with the house of Israel and with the house of Judah, a new Covenant. Not like the covenant that I made with their fathers in the day that I took hold of them by their hand to bring them out of the land of Egypt, which My covenant they have broken, although I was become their husband/ saith Yehovah. 'That Mosaic covenant was written upon tables of stone, but this is the covenant that I will make with the house of Israel, I will place my law in their inward nature, and upon their hearts will I write it. And they shall not teach any more every man his neighbor, and every man his brother, saying, l Know ye Yehovah,' for they all shall know Me, from the least of them, even unto the greatest.' " Here we have the express declaration of Yehovah Him- self that the laws of the Kingdom are to be discovered in the constitution of man. In the eighth chapter of this Book these laws are elaborately given. All other plans of government and society, ever yet proposed, were the inventions and devices of men. No man had ever before searched in the inner nature of man for the plan and laws of society. No one could therefore show a divine author- ity for the plan he proposed. Measured by this final and true test, all the past systems and professed attempts to fulfil the Messianic prophecies, are proved to have been vain delusions or impositions. And if any person claims he is the Messiah, and yet can not prove that the plan and laws of society which he proposes are a part of the very constitution of man, and therefore a transcript of the divine laws, and equally adapted to the people of all nations; if he can not prove this, then we may be certain that he is either self -deceived, or an impostor. INNER LAWS. 381 Universality. The laws and plan of the great king- dom must have the character of universality. They must be equally adapted to the European, the Chinamen, the Hindoo, the Semite, and the African. If its laws and plans bear the mark of local prejudices and customs, if they are the outgrowth of particular phases of the feel- ing and thought of some one nation, then they can not be the guide and standard for the common and universal conduct of the human race. The prophets assert with emphasis that the Kingdom will be universal and will take the place of all others, " covering the earth." It mast therefore possess the qualities of universal adapta- tion, It must equally satisfy the rigid scientific analysis of the Englishman, the subtile speculation of the Ger- man, the delicate precision of the Frenchman, the expanding enterprise of the American, and the warm imagination of the Asiatic mind. The constitution of man, or the faculties of the human mind, are the same among all men. It is only in the degree to "which these faculties are developed that men differ from each other in different nations and ages. The laws and plan of the kingdom are a true statement of that constitution, and therefore will never need to be changed, they will permit of the continued development of man through all coming times. And these laws having now been discovered, they will never need to be dis- covered again. The peculiar work of the Messiah will therefore, by its very nature, only require to be done once. In every age there must be great leaders, and discoverers, but the work of the Messiah, once done, endures forever. The Mosaic Polity undertook to establish the unity and fatherhood of God, and the rale of His laws, the unity of national and domestic life; civil liberty and political equality; an elective magistracy, with all officers respon- sible to their constituents; universal education with an enlightened public opinion; the sacredness of the family relation;* and the inviolability of private and public property, sustained by universal industry. It was for human good, for their own welfare that 382 THE BOOK OF LIFE. Yehovah made the provisions of the law. He declares of His own character that He is merciful and gracious, long- suffering and abundant in goodness; keeping mercy for thousands; forgiving iniquity, transgression and sin, and will by no means clear the guilty. In that age, and with the small degree of knowledge which then existed in the world, the Mosaic laws were as well adapted to secure these ends, as any which could have been given. At their conclusion, Moses declared that their binding force arose from their being found in the very hearts of the people, Deuteronomy, 30, 19. The Messianic kingdom aims to secure the same great ends. It is not a contradiction or setting aside of Mosaic laws, it is only that fuller and complete statement of them which is made possible by the enlarged spiritual growth, and the precise scientific knowledge of the present age. It is Yehovah Himself who has said, through Jeremiah, that a new covenant should be given. And this word is as true as what He spake "through Moses. It will be new in its fullness, its completeness, and its practical results. The Kabbis have taught that the 365 positive and the 248 negative precepts of the Mosaic law corresponded to the same number of parts which compose the human body. We know this is not the exact number of parts. Yet the chosen people themselves, in the number of their tribes and rulers, and their great national symbols, contained the identical numbers which are now proved by mathe- matics to constitute the framework and measure of the body and mind of man. The truth is even greater and deeper than the Eabbis imagined. The Divine mind is threefold, it consists of Wisdom, Love and Will, just as the human mind is constituted. We may be certain that this trinity of powers exists, for man is in the divine image, and these form the mind of man. The nature of the Divine Mind fits it for a system of government with parts and officers like those best adapted to the wants of human beings. We must reason here from analogy, for the names of the divine rulers who are RELIGION. 383 directly under Yehovah are not revealed in the Bible. The four angels, Michael, Uriel, Eaphael and Gabriel, were and will be, especially interested in the establish- ment of the Kingdom of Israel. Rites of the Law. In the ninth chapter the restor- ation of the sacrifices has been described. The right of circumcision was a sign of the Covenant made with Abra- ham. The covenant engaged that the posterity of Abraham should forever inherit and occupy the land of Palestine, and that in them all nations of the earth should be blessed. When the Eestoration of Israel takes place, and the Kingdom is set up, then that rite will be no longer required or be practiced, any more than we would continue to give the presents which were used to witness the title-deed, after we had taken possession of the prop- erty. The rite of circumcision mutilated the person, and so in being faithful to that covenant, the Jews have been physically mutilated by their enemies, through number- less persecutions, down to the time of this writing, 1880. Religion is the keystone in the arch of society. From the religious organs we trace the fibers down the minor axis to the brain centers, the motus and sensus. These centers are the common meeting ground for all the brain organs. At every waking moment of our lives the swift currents from froot and top and back, from the intellect and feelings and will, from all these the currents meet and blend with each other in the two centers. Here the nerve-force from each faculty modifies that which has come from the other faculties and that which will flow back to them. The soft, rounded waves of faith flow down to the centers. They return with a changed character, for they have met the sharply defined currents from reason, and now faith will no longer be satisfied with vague promises; they must be explicit and exact. The currents which flow around the surface of the brain, through the cells, also carry the influence of each organ to every othsr one. No organ can escape from being affected by the rest, unless it could burst the solid bony walls of the cranium. 384 THE BOOK OF LIFE. Whatever our religion or theological belief may be, it will be profoundly affected by our scientific ideas, or the want of them. It will be modified by the hand of art, by the pen of letters, by the wand of the school teacher, by the system of government, the condition of labor, yea, by the very food w T e eat and the clothing we wear. The true office of religion is to unite and harmonize all of the faculties, and thus bring the entire man into adjustment with the divine beings who are the spiritual centers of our universe. An imperative law of our nature declares that we can not have a true or a practical sys- tem of religion unless we also have at the same time a true system of education, a perfect form of government, a well developed science, a true form of marriage, an organized system of labor, and so all the way through all wants of society. Ml human wants are united by inher- ent laws of our nature. The Bible declares that man is in the image of Yeho- vah. He must therefore have the same mental constitu- tion, and if he fulfills its laws he will be obeying the laws of the divine mind. The laws of Yehovah are not issued like the mandates of an autocrat. They are in the inner nature of man. The modes of Angelic life very much resemble our own. Every evidence goes to show that the spirit must have organs or parts like all those of the body; and this would fit them for the same great methods of existence. Our relations with the spirit worl 1 can only be adjusted by harmonizing our relations with each other here, and for this reason it is not necessary to dwell at length upon this part of our subject. Our communion with the angelic world takes place through the nerve-spheres, and the laws which govern these have been stated in the fifth chapter. When the institutions of society are all in harmony with the nature of man, then the religious faculties will have full and free scope for the exercise of their benefi- cent influence. Our faculties and their laws of action will remain the same in all spheres of being. Science RELIGION. 385 decides what forms of life are best adapted to our natures here, and, consequently, it determines what the forms of life must be in a spiritual existence. The faculties which compose the groups of culture, religion, sexation, and parention have a most important la w of social action. In the true and natural action of these organs, their nerve force flows out from one person to another as its object, and is then answered by a return- ing current from the latter person. Thus, when I exer- cise my Friendship, the current flows from this organ to my friend, and from his organ of Friendship a returning current flows to me. On the other hand, only four organs, and these are all low ones, have self as the first object upon which their actions terminate. Our high and true life must flow through that of others. We can maintain it only by perpetual interchange. We must look out and not in. The members of a harmonic society must be as vitally related to each other as are the parts of our physical organism. If we are selfish and seek to draw everything to our- selves, we must of necessity contract our minds and our pleasures. Selfishness defeats itself. Expansion of the mind means outward growth, and this law explains its method. To give is the way to live. Through the social law which we are discussing, all humanity is made one, and we receive the full benefit of its common growth and advancement. We are by nature social beings, and a universal sym- pathy may through this law unite all nations and com- munities in one vast, composite life. To effect this sublime result and give full sway to this beneficent law, the institutions and government of society must be formed in harmony with the nature of man, as already shown. Humanity must be regarded as a unit, made up of the past, the present, and the future. We all inherit the results of many centuries of human culture and improve- ment; and we should violate the deepest law of social unity if we did not labor for the present and the future welfare of humanity. 25 386 THE BOOK OF LIFE. Great teachers affect the world profoundly, not alone by their doctrines and example, but also by the imparta- tion of the vital currents of nerve-force. They become, in a literal sense, the life and soul of great movements. It is perfectly natural that the affections of the people should center in these leaders. But that affection and reverence must never be carried so far as to blind us to the great truths which these leaders represent. Truth is always greater than Persons. It reaches through the universe. It is the union of human lives that we are to seek; not the substitution of one life for another. The glory of Jehovah is to be attained, not by the absorption of all lives into His life, but by the union of our lives with His, and by our exemplification of the divine image in our persons. Jehovah is not supremely selfish, seeking His own glory for its own sake. The same unselfish law of love that should rule man is also a part of the divine mind. Our most secret thoughts and emotions extend their nerve-force to our fellow-beings, and affect them for good or ill. Whether we are conscious of it or not, the effects are as certain as those of gravitation. We can not sever our relations with humanity. The good of one is in the good of all. To a great extent we must all rise or fall together. We must directly seek to promote the welfare of others, in preference to our own. But as we are a part of human- ity, and others are to be governed by the same rule, the benefits of our unselfish conduct are reflected back upon ourselves, not only by their direct personal actions, but in the vast results of concerted social activites. When we thus directly seek to promote the welfare of others, our actions are not selfish, although we may know that the ultimate result will be the securing of our own happiness. Those actions are selfish which are planned without regard to the welfare of others. Upward and Onward. The major axis of the brain is the great line of onward movement. The progress of MARRIAGE. 387 the race must depend upon the intellect and knowledge as its direct instrument, and upon the embodiment of these in the works of industry. Religion is on the minor axis, which reaches up and down. The natural tendency of religion, like that of all the other feelings, when not influenced by the intellect, is to desire stability without advancement. The whole realm of the social faculties is conservative. The human race can only advance truly when the upward forces of religion are united with the forward tendencies of the intellect, then our progress is both onward and upward. The realm of Affection is in sympathy with the organs of nutrition in the body. But nature does not make the upward progress of life in the animal kingdom depend upon the evolution of the organs of nutrition. But it does depend upon the process of perfecting the nervous and muscular systems of the animals, and these parts correspond to the intellect and the will. Therefore we know from a permanent law of our nature that the hope of religion as a saving power depends upon its union with science and industry. Marriage. The polarity of the sexes finds its most intense expression in the high and enduring attraction of Marriage. The mental force of sexlove has its focus of intensity in the group of Sexation, but it originates from and permeates every part of the mental and physical system. All marriages must be based upon the existence and duration of mutual love and adaptation between the par- ties. Persons who do not love each other have no right to live together in this relation, for it derives its sancity from love only. No ceremony and no legislative act can justify that which is a violation of natural law. The bond of union is internal, not external. We can not com- pel any one to love another; but we can repress its expression. If persons make mistakes in choosing their mates, they should be allowed every opportunity to rectify their mistakes, and form true unions. Two persons who are united through Sex-love should also have their other faculties developed in harmony with 388 THE BOOK OF LIFE. WORDS OF THE TEACHERS. Thou shalt love Yehovah with all thy heart, and thy neighbor as thyself. Moses, 1492, B. C. To those of a noble disposition, the earth itself is but one family. Keligion is tenderness toward all j creatures. Hestopades, Vishnu Saeman, B. 0. 1000. < The wise man avengeth his injuries with benefits. Lao-Tze, 604 B. C. If thine enemy hunger, give him bread to eat ; if he be thirsty, give him water to drink. Solomon, 1000 B. C. Hatred does not cease by hatred at any time. Hatred ceases by love. This is the eternal law. Dhammapada, 600 B. C. The true doctrine consists in having the heart right, and in loving one's neighbor as one's self. Beciprocity \ is the one rule of practice in life. What you wish done j to yourself, that do toothers. Kong Ftj-Tse, 551 B. 0. < in Lun Yu, 15, 23. [ All things whatsoever ye would that men should do j to you, do ye even so to them, for this is the law and \ the prophets. Jesus of Nazaeeth, 31 A. 0. T The love of all to all, is the moral rule of life. I Pythagoeas, 500 B. C. ( He who commits an injustice is ever made more < wretched than he who suffers it. It is never right to ! return an injury. Plato, 387 B. C. As for the Truth, it endureth aud is always strong; it liveth and conquereth forever more. It is the strength, the kingdom, the power and the majesty of all ages. Zeeubbabel, 520 B. C. To live, is not to live for one's self alone, let us help one another. Menandee, 293 B. C. Nature has inclined us to love men, and this is the foundation of the law. Justice devotes itself wholly to the good of others. Ciceeo, 30 B. C. The moral condition of the world depends upon three things — Truth Justice and Peace. Babbi Simon, 150 B. C. MARRIAGE. 389 each other. There should exist between sex-mates a sym- pathy of ideas, tastes, and aspirations; and this sympathy may result from either similarities or complements of organization. If a person have an organ somewhat deficient, he may make up or neutralize the deficiency by uniting with a mate who has the organ better developed. But persons of widely contrasted characters should not unite, for they would not see things in a similar light, and could not work together in that close sympathy demanded by this kind of love. The same qualities which make a man and a woman adapted to love each other, also best adapt them to work together in the offices of society. Hence in a complete state of harmonism the two officers or workers of each pair are husband and wife. The permanence of sex-love must be secured by care- fully teaching youth, of either sex, the physical and mental laws of sex-harmony; by giving them opportunity to make an intelligent choice of mates ; and by surround- ing them after marriage with conditions which are favor- able to its perpetuity and perfection. The Eiteman and Matron are the leaders in securing these conditions, in each society. The group of sex-love, or Sexation, is surrounded by the faculties of Integrity, Self-control, Imagination, Faith, Love, and Hope. The action of all these faculties is constantly required to develop, perfect, and sustain sex- love. These organs have the same location and sustain the same relations after marriage that they did before. If we would make love perpetual, we must exercise it in connection with the full activity of these higher organs, and not allow it to be led by those at the base of the brain, by mere sensation and impulse. In the most complete expression of love — the physical union of the sexes — the highest faculties of the mind must be called into dominant activity. If they are not, it will surely debase both parties, and the physical pleasure itself will lose the best of its sweetness and intensity. If 390 THE BOOK OF LIFE. impulse takes the place of self-control, if modesty and reverence cease between sex-mates, if they cease to refine and inspire each other, then their love will certainly be made impure and its beauty will be destroyed; its golden fruit will turn to dust and ashes. Purity is in the right and normal use of any organ, not in its disuse or suppression. It is a positive and active, not a negative quality. Purity of the stomach does not consist in its not digesting food. The lungs would not be pure if they did not work actively in changing the blood. We must not define sexual purity as the absence of all sex-relations. Nor must we imagine that an external ceremony is sufficient to secure purity here. That is not a pure sex-relation which brings forth chil- dren who are badly organized in mind and body. In our eating and drinking, purity is not less central, and its violations are not less corrupting, than in the relation of the sexes. It requires all the different kinds of purity to make a pure character. Like all the other faculties, those of Sex-love have their harmonies of thirds, fifths, and octaves, as shown in the table of mental chords. Love is therefore an art no less definite than that of music. In the expression of love by conversation, by caressing, or in labors, these harmonies should be secured. A gentle, or even close contact with any part of the body, greatly increases and intensifies the exchange of nerve-force. By placing our hands upon any part of another person we may receive the force peculiar to that part, or we may excite it to activity by communicating our own force. Thus caressing the bosom, which is con- nected with Sex-love, Parental, and Filial love, tends to excite these affections. The signs of these faculties and that of Friendship are also in the lips, and hence kissing is a natural expression of either or of all these kinds of love. This reception of pleasure and of force is as real as that through the food which we consume. In caressing we should, therefore, touch the different parts of the body in such a way as to excite together, or OCTAVES OF LOVE. 391 in succession, such faculties as are thirds, fifths, octaves, or polates of the second degree. The touch may be made by the hand, or by corresponding parts of the body, or by parts which are polar to each other. A careful study of the mental chords in connectioD with the map of the body will place this art within our power. For example, it will produce harmony if we caress in succession, the faculties or signs of Ambition, Culture, and Religion; of Impulsion, Ruler ship, and Culture; of Sex-love, Labor and Intellect; or of Intellect, Sensation and Ardor. The faculties may also be excited in polar harmonies by the current of conversation, by material surroundings, and by our employments. Love may and should use all these as its instruments. All thoughts and actions, all desires, whatever thrills the human frame, all find their centers of intensity in the aural glow of love, and feed the raptures of its flame. Before these laws of harmony were known, sex-love was subject to all the mistakes of instinctive impulses and erroneous notions. The few high harmonies it secured were reached more through accident than through wisdom. The relation of two sex-mates is one of equality of rank. Therefore the exchanges of labor and employment between members of higher and those of lower groups do not involve a physical relation of sexes between the lower and higher members. Among the lower animals, mere instinct is sufficient to rule the sex relations. But the nature of man is so com- plex that sex-love stands at the center of a vast multitude of forces, and any one of these may disturb its harmony if wrongly exerted, or if properly united and controlled, each may contribute to its lofty symphony. The Temple. Art is but that higher unfolding of nature which takes place through man. The stately temple or the powerful engine are as truly the products of nature as the tree of the forest. Art is applied and embodied science. Through these two great instruments 392 THE BOOK OF LIFE. man has made all of his great and permanent advance- ments in goodness and happiness in all ages of the world. As we have already explained in the fifth chapter, each external form exerts a definite effect in molding our characters and thoughts, so we should surround ourselves with those which are best adapted to excite and unfold our highest faculties. The symbolism of forms need no longer be arbitrary, it has here a solid foundation in natural law. All the laws of art are a part of our mental constitution. Poetry and Art are the first-born children of wisdom. When the later-born child, Science, attains his growth, his measuring eye may give nature a more critical survey than the others did, but this is not to destroy the rounded outlines and glorious tints of her beauty. The odorous breath of her spiritual enchantment still sweeps across his soul with the same thrills of exalted pleasure. She still sings to him the morning hymn of perpetual creation. The parts of a building can have form, color, and arrangement. The geometric law teaches us how each form and curve affects the mind, and the mental laws of the trinity and of the nerve-force show the same thing in regard to the arrangement and the colors of the parts of a building. On these three laws is based the system of unitary architecture. They unite the fragmentary parts of all ancient architecture into a system of surpassing beauty and enduring utility. The Temple of Solomon was a copy of the Tabernacle in the wilderness, only twice as large. The symbolism used in these partly represented the old and incomplete dispensation. For example, those buildings as a whole had straight lines, without curves, the physical without the spiritual. The outer, middle, and inner court of Sol- omon's Temple illustrated the same truth as the threefold arrangement of the large rooms in our Messian temples. The twelve loaves of show bread of course stood for the twelve tribes. The veil of the ancient temple is not ap- propriate now that the mysteries are unsealed. The Unitary Temple is constructed on the general plan GOLDEN PORTAL. 393 394 THE BOOK OF LIFE. of an ellipse, like the brain. Its great rooms are on the major and minor axes, and private rooms, for officers and members, fill the corner spaces. The temple or dwelling is a medium of protection placed between man and the external world, and hence it should reflect the laws of both. In its structure we are obliged to use straight lines, such as characterize the mineral world. But we also use curves extensively, such as belong to the human form. On the outside of the temple the capitals of the upper and lower rows of columns are shown in side figures. The domes represent Intellect, Affection and Volition. The eastern side dome contains in its ceiling a painting of the northern celestial hemisphere, showing its constel- lation of stars. The western dome has a painting of the southern celestial hemisphere. The bath-rooms may be repeated in each story, making eight in all. The Golden Portal, or front entrance, has three columns on each side, and three arches, symbolizing the three classes. The stones of these arches represent the twelve groups in order. The groups of the brain form a series of arches, whether we measure it from the front to the back or from side to side. And they support and balance each other, like the stones of an arch. For example, on comparing the map of the brain with that of the groups, we shall see that the groups of Science, Culture, Eeligion, Rulership, and Labor, form an arch. Religion is the key- stone. On its two sides, and equally supporting it, are Culture and Rulership. Farther down Science and Labor balance and support it. These principles were stated under the law of Polarity, but they are mechanical as well as vital laws. In Free Masonry there was an instinctive sense that some truth existed here, but it was not guided by any real or exact knowledge, and their architectural symbol- ism was both crude and impractical. The groups are represented by the flower, the sun, and the stones in the floor of the portal. PLAN OF THE TEMPLE. ttOYTlft flrifl Temple. £ — S^ur Scab of06fir.U4tp ett2,t6*ir>ch\ 396 THE BOOK OF LIFE. The central court reaches from the first floor to the dome, from which it is lighted. It is surrounded by twenty-six columns. This is a passageway ; and through the gallery around each story the members of the home pass from one part of the building to another. The Councilon is used as a counsel-room and also as a parlor. Above it a similar room, the Mimeta, forms the general parlor. The Auditum on the first floor is devoted to physical, and on the second floor to theoretic, instruc- tion. Above the Appeton, or dining-room, is the chil- dren's playroom, or Formation. At the four corners of the great ellipse are the private rooms for officers and members. These rooms are arranged in series of six with bed-rooms attached. The four stories include one hundred and forty -four of these private rooms. Temples may vary in size from 240 to 360 feet in length. Or they may be still larger. The colors of all rooms, private and common, are in harmony with the relation s of the colors to the faculties. Thus, the rooms occupied by members of the Ambitious groupate are tinted with delicate crimson and purple, and trimmed with complementary colors. The rooms of mem- bers in the Parental groupate are tinted amber; and so of the rest. And thus the colors, the furnishings, and the arrangement of each room are in harmony with the character, tastes, and attractions with its occupants. From the largest part to the minutest details, the temple illustrates the varied series of mental harmonies. In societies devoted wholly to instruction, where the temple is simply a school, its plan remains the same; for the school is a mode] of society itself, for which it is to prepare its members. The plan of the Workshops is much the same as that of the temple. But the walls of the great rooms in these are usually straight instead of curved, and the corner rooms are less numerous. The plan of the unitary Dwelling completely secures three great requisites. First, it gratifies the individual taste of each member. Second, it secures the utmost LAWS OF COSTUME. 397 required privacy and seclusion to each member, along witn the greatest facility in associating and working with those who are attractive and congenial. Third, it gives the greatest economy of material in its construction, and the greatest convenience in carrying on the various departments of domestic labor. Costume. Our costume should secure three things: 1. Protection from the elements, from variations of cold, heat, and moisture. This will depend chiefly upon the material and the texture of our clothing, things which can easily be arranged from the abundant resources of our civilization. It also depends partly upon the form of the dress. 2. Our dress should secure freedom of muscular move- ment. To do this, the dress should not be too tight; and when there are skirts, these should never reach below the knee. The costume of the two sexes certainly should not be any more different than their forms and characters. 3. The third requisite in costume is beauty of form and color. No dress can supersede the divine beauty of the human form by greater beauties of its own. The gen- eral form of the body and the limbs should not be con- cealed, nor should any long, straight, unyielding lines occur. Long skirts reaching to the ankles or the ground, obviously violate this law of beauty. In proportion as dress follows or echoes the natural lines of division of the human body, will it be beautiful and useful. These lines are shown in the map and plan of the body, and the engraved "measure of man." Dress is a social expression of character, it affects those with whom we associate. Hence there should be some unity of its forms. Slight variations of the dress, in dif- ferent persons, would similate their characters. Colors of Costume. In nature, Light is a far more important and essential element than Sound; and when the harmonies of color are fully established in all the different departments of art, we have a right to expect that the effects will far surpass the noblest symphonies of sound. 398 THE BOOK OF LIFE. A person should wear in his costume the colors which belong to his dominant organs; or he may wear the polar complements of these colors in some one of the three degrees. A few examples will illustrate these applica- tions clearly. A person with large Coactive organs should wear scarlet as the dominant color in his dress, and this might be trimmed with its complementary colors, green, salmon, or purple. A person with large Fraternal organs would wear green, or its complements, red, amber, or scarlet. Those with the Reasoning organs large would wear light blue; those with Ambition large would wear crimson or purple. This law would not cause persons to wear colors which did not agree with their complexions. For difference of complexion indicates difference of char- acter. The blonde and the brunette differ as much in their mental traits as in the tints of their faces. The male and female of each pair differ by wearing darker and lighter shades of the same color. The centers wear brown and white, the masculine and feminine colors of unity. The Banner. The Banc er and other official symbols of the Messianic Republic, are given in the initial engrav- ing of the eighth chapter. The Banner has a dark brown or maroon border on each side, and the middle is a deep orange. On this is placed the twelve-rayed sun, an emblem of the twelve departments. Each group may also have a banner of the color belonging to that special group. That of the group of Culture would be green, and that of Labor scarlet. The twelve-rayed sun is the Sun of Righteousness, for it shows the balance of all the groups and the righteous laws of response which rule the upright man. Its twelve rays have the same arrangement as the corresponding parts of the City. The members wear silver crosses, and the Centers wear the same, except that the male Centers have a ruby or garnet stone in the center of the cross, and the female centers have an emerald or a topaz in the center of the cross. The Prince and Princess wear a twelve-rayed sun. SYMPHONIES. 399 The precious stones used for the twelve groups or tribes are as follows: For Art, the smoky topaz; Letters, sapphire; Science, turquoise; Culture, emerald; Home, light carnelian underlaid with gold; Familism, amber topaz; Marriage, light ruby underlaid with gold; Kelig- ion, straw topaz; Eulership, purple ruby, or amethyst; Labor, sard, scarlet; Wealth, ruby; Commerce, garnet with dark underlay. Influence of Colors. Every color is a definite kind of force. The orange, yellow, and green rays of the sunbeam are the chief ones employed in constructing the delicate tissues of life. Now these are the very colors which the Author's observations and experiments have shown are radiated by the social groups of the brain — those of Affection. The Sensitive group radiates salmon; the Parental, amber; the Sexal, orange; the Eeligious, yellow; and the Fraternal, green. All of these faculties are related to the organs of nutrition in the body, those which ornanize its materials and build up its tissues. In the brain, these faculties attract human beings together, and produce all the complicated organizations of society. The colors of the intellect — different shades of blue tinged with green— are most closely related to the chemical force. The red of Expression is allied to heat. Hence we speak of a cold intellect, of warm affection, and of hot tempers. In the sanitarium the different colors are important factors in toniag up and restoring the diseased organs of the body. The Nervous system is toned and stimulated by colors in which blue predominates; the Nutritive sys- tem by those in which yellow leads; and the Muscular system by those in which red predominates. The details of these can be learned from the colored maps of the brain and body. By sifting the sunlight through differ- ently colored glasses, we may select and use any one of these colors. Correlation of the Sense!. We have dwelt largely upon color, although Vision, which is its channel, 400 THE BOOK OF LIFE. is only one out of the seven senses. The harmonies of one sense may give us a clue to those of the rest. The figures of speech in habitual use would seem to indicate an instinctive perception that there are fixed and close analogies between the different senses. Thus we say that we smell of a flower and see that it is sweet. Here we apply the word see to the sense of smelling, although it really belongs to that of vision. So we speak of sweet faces, sweet flowers, and sweet sounds. We say that love, friendship, and social intercourse are sweet; and that hate is bitter; sarcasm is pungent, and tempers are sour. The basis of these correlations is believed to exist in the fact that light, heat, sound, odors, and flavors, all consist of waves, and that between these, in the differ- ent forces, are definite relations of length and form. The organs of sense, the skin, the ear, the eyes, the nose, and the tongue — are each adapted to a certain range of vibrations. The waves of sound are too long to set the rods and cones of the eye in vibration, and thus produce the sense of sight; and the waves of the nerve-force are not adapted to vibrate those rods and cones, except in unusual states of excitement and exaltation of sensitive- ness. In this case, the rods are rendered more tense, and, according to a well known law, they will then vibrate to the shorter waves of nerve force. Then we see the nerve- force as light. These explanations enable us to understand how one force can be converted into another. We have but to change the form and length of its vibrations, and the work of transformation is done. We may perceive the vibrations of sound through the sense of touch, recognizing its pitch and intensity. Yet in this case, as the Author's experiments have shown, the sensation is not precisely the same as it is when perceived through the ear. Probably no description of a sensation or an emotion could convey a perfect idea of it to a person who had never felt it in his own experience. Each mind must perceive them for itself. Yet the correspondences between the seuses are so extensive, that the scale of CHART OF SYMPHONIES. 401 402 THE BOOK OF LIFE. harmonies for them all must be alike. The scale of musi- cal accords and that for colors have already been worked out by science. The senses are arranged in a system of octaves, and what appears as Sound to one of the senses, if transferred to the higher octaves would appear as Light or as mental Feelings. Shall the artist tell us that certain colors are comple- mentary, or produce a sensation of pleasure when they are placed side by side? Science will apply her measure- ment, and though the tiny waves be but the forty-thou- sandth of an inch in length, yet she will prove that in these accordant tints the wave-lengths are such that they touch and vibrate the rods and cones of the eye in serial order; nay, more, that when they finally strike on the con- voluted shores of the brain they respond to the same ser- ial law in the realms of thought and emotion. For the faculties are in thirds, fifths and octaves. The notes and strains of music have definite relations. Each has power to excite some one organ or group of organs. If the notes succeed each other, or are sounded together in the same order in which the faculties naturally follow or respond to each other in mental action, then the music will create a feeling of pleasure in the mind. It is harmonious; it awakens the faculties in their natural order. They respond in thirds, fifths and octaves, as already explained in the chapter on Polarity. Each odor and each flavor normally affects some special faculty or group. Hence we may have a scale of accords for eating, and arrange the articles of food so that their odors and flavors shall succeed each other in such an order as will excite the faculties harmoniously. The Chart of Symphonies exhibits the more important of these sense-harmonies in sounds, in odors, flavors, and food. Each of these is placed on the faculty to which it belongs. The faculties of the Will are affected by the series of chromatic tones which form the base in music; the Affections are affected by the scale in soprano, and the Intellect by that in the baritone. We can tell the chords THE SENSES. 403 of odors and flavors by comparison with those of the sounds. Relations of Food. Food can affect the body and the mind in three ways: Fikst. From the simple nutrition of its chemical ele- ments. It must contain the carbon, oxygen, hydrogen, and other elements required in the body. Second. Food may modify character; may mold, devel- op, or depress the different faculties by the effect of its odors and flavors. For illustration, we would feed a per- son in whom the social ograns were deficient upon food in which the sweet odors and flavors predominate. When we wished to develop the intellect we would feed the person upon wheaten bread or other food having alkaline odors and flavors. The flesh of animals, when used as food, stimulates the base of the brain. It chiefly excites the Impulsive, Defensive, Sensitive and Perceptive groups. It is not adapted to develop a noble, refined, and intel- lectual character. Its use as an article of diet belongs legitimately to savage life and the lower phases of society. Third. Our food may affect us by calling the various faculties into exercise in cultivating and procuring its dif- ferent varieties. The culture of grains and fruits tends to develop the social faculties and the intellect. When a people settle down to the pursuits of agriculture, it is at once an indication that the arts of peace are beginning to prevail over those of war. In savage life, hunting and fishing were common means for procuring food, and these required the exercise of perception, sensation, destruc- tion, cunning, and mobility. In civilized life, the slaugh- ter of animals for food called the same faculties into exer- cise. The structure of the teeth and other digestive organs in man proves that he is naturally adapted to live on grains and fruits when he arrives at man's full estate. In a harmonized life, the cook must understand well the relations of food, and be as truly an artist as the musician or painter. In a far higher sense than in past times, the cook must cater to the appetite, but the appe- tite will be educated and trained to appreciate and seek 404 THE BOOK OF LIFE. the higher harmonies of food ; and the pleasures con- ferred are increased to a corresponding degree. The senses are the Portals of the Mental Temple. Through them all harmonies must enter to reach the halls of thought and feeling. These harmonies must be the effective instruments for reaching the most refined culture and the most exalted spirituality which a human being is capable of attaining. The education of the senses must therefore take a leading place in a true sys- tem of culture. The color of the skin has an effect on the development of the senses. The most perfect complexion, in all respects, is that between the blonde and the brunette. It belongs to the Caucasian race, distinguished alike for its high euergy and sensibility, and its capacity for advancement. The Flower. At the annual and semi-annual con- ventions, the members of similar groups from all the societies will unite into one group, numbering many hundreds or thousands. They will then arrange them- selves in the form of a vast flower with twelve petals, each petal representing a group with its many shades of costume. The members will then pass through a series of evolutions, each of which will change the appearance of the flower and bring together new harmonies of colors and of characters. The same plan is observed in dancing. A star may be taken for a model, or a cross, instead of a flower. These evolutions do not merely amuse, but they afford a positive and harmonic cultivation of all the faculties. The eyes of the soul all have common centers in the brain. Whether we look out of the precise lens of reason, the iridescent eye of religion, or the glowing orbs of imagination, the impressions we receive are transmitted to these soul-centers, and by the mental laws of conser- vation they exchange hospitalities, they don each other's costume, and they become alike willing servants of the Prince of Life. Previous to the discoveries of this Book, the wisest of TWELVE SYMPHONIES. 405 men knew a scale of harmonies for only one of the senses — that of hearing, as expressed by music, with part of the scale of harmonies for color. The discoveries elabo- rated in preceding pages have proved that, there is a scale of harmonies for each one of the thirty-six mental faculties. Each of these scales must consist of the special kind of objects which naturally belong to that faculty. Consider for a moment the abundant riches that science now stands ready to confer upon the redeemed race of men. Let us note these for the twelve groups, without details: Symphonies. The Art group reveals a series of form and color harmonies which reach up and include all the realms of thought and emotion. The group of Memory or Letters links us with a rhythmic series of movements which involve the evo- lution and phases of persons, nations, and cosmic systems. The group of Science unfolds the great series of Laws and Forces which interlace the universe and give us our true place in the eternal procession of order and beauty. The organs of Culture unite us through the Messianic Bands with the fraternal series of a universal brother- hood, responding through all nations and races. The Religious faculties give man his harmonic place in the vast series of living beings ; they respond to the eternal pulsations of an all-pervading life. The faculties of Marriage answer to the series of Cre- ative forces. They move in periodic times, they touch and reproduce the chords of vital movement in all the graded spheres of life. The group of Familism unites the long generations of men in the measured periods and cycles of historic succession. The organs of Sensation or group of Home answer through the Vital Force to that octave of forces which vibrate through the eternal music of the spheres. The group of Commerce will encircle the world with highways and lines of transit, whose pulsations beat in measured response to recurring harvests and seasons. 406 THE BOOK OF LIFE. The organs of Wealth respond to the perpetual laws of supply and demand, they measure the gathered stores of each season to the returning wants of man, and turn the wheels of industry for the common good of all. The organs of Labor organize the groups of workers into serial bands, who work in harmonic accords through- out all the lands of earth. The faculties of Eulership grade the Bands, with their members and leaders into the series of town, county, state, nation, and Israel, and place these in rank with the descending files of life below man, and with the shining bands of light in celestial realms. All these twelve kinds of harmonies are governed by laws Which involve a rhythm of either form or movement, each includes a series of answering parts, like those of music. From the pleasures of music with which men have long been familiar, they may form in advance some small idea of that vast accession to the pleasures of life which must come with the whole twelve series. For those of music are the least important and the narrowest of them all. These new revelations of science, this union of science with religion, this matui-est growth of wisdom, brings to the human race sources of pleasure and harmony which are thirty-six times as great as those which they had anticipated. The ancient prophets used the few harmonies which they were familiar with as types of all the rest. The science of man, the divine Logos, has shown us the definite methods through which to attain that magnificent heritage of ancient promises. Science is a builder. Its work is constructive. Behind its working hand is the warm and throbbing heart and the radiant brain. The idealizations of one age become the scientific verities of the next. The telescope has crum- bled the old crystalline spheres in which the planets moved with noiselsss majesty; but in place of these we have the mighty chains of gravity, binding together the universe. The dragons of Homer and Isaiah have been ground to fine dust in the mill of historical criticism, but the atoning science of geology has peopled the pre- DESTINY OF NATIONS. 407 historic lands and seas with saurian s and pterodactyls of not less monstrous mien. The protoplasm of the scientist had its counterpart in the primal sea of chaotic milk of the old Hindoo dreams. The winged heels of Mercury were tardy snails besides the zinc plates of Morse and Bell. The fairies of folk-lore are outrivaled in activity and delicacy of work by the organic cells which science reveals as the microscopic builders of the temples of life. The tremulous chains of thought and emotion traverse the labyrinths of the brain in obedience to laws as exact as those which build up the theorems of geometry. The realm of poetry and art has been a natural outgrowth from laws of the human mind. The riper thought of science explores this realm with the same eager care which has been so abundantly repaid with discoveries in the purely physical world. Science questions all things. But it does not do this to summon the demons of chaos and misrule. It lifts the veil only to show truth in her com- plete loveliness. Destiny of Nations. A large part of the Jewish people will return to Palestine within the next twelve years. With them will go a large number of people from England, from the United States, from Scandinavia, and from Germany. These will all accept the laws and the life of the kingdom. The throne of David will be estab- lished in its ancient seat. Three kings ruled Israel while it was still a united people; these were Saul, David, and Solomon. David was regarded as the best type, and hence the Jews still say " David melek Israel havekim, — David ever rules as king of Israel." We must notice that Ephraim and Manasseh were reckoned as half tribes, and only counted as one; except in enumerations and allotments, where the tribe of Levi was given a special work, or was distributed among the other tribes. In laying out the land in the New Pales- tine, the half-tribe of Manasseh takes the place of Levi. In the city, however, Levi takes his regular place, while Ephraim and Manasseh are united as the tribe of 408 THE BOOK OF LIFE. Joseph. The tribe of Levi has the principal charge of the Oblation and Portion for the Prince. The divine laws require that there should never be more than twelve tribes, with twelve princes, twelve places, and twelve symbols. Both America and England will take a direct part in the restoration of Israel. This is indicated by Isaiah: Ho! land spreading wide the shadow of thy wings; (America) Go, as a swift messenger, to a people wonder- ful from the beginning hitherto, a nation expecting and hoping, and trampled under foot, whose lands the river have spoiled. And all the inhabitants of the world shall see the uplifting of the banner upon the mountains, and shall hear the sound of the trumpet. At that time shall be brought unto Yehovah a present of that pulled and torn people, to the place of the name of Yehovah of Hosts, the mount of Zion. The children of Ishmael were also in twelve tribes. They also are children of promise and of the seed of Abraham, as well as their cousins, the Israelities. They have been equally taught to look for the Great Deliverer. Under the same political constitution they will be arranged in tribes and will occupy northern Africa from Morocco to the Eed sea along with Arabia. The visions of the prophet of Mecca will be fulfilled with a higher truth then he foresaw. Ishmael represented the material line, and Isaak the spiritual line of inheritance. So far, in all history, the material and the spiritual have warred with each other. In the Messianic kingdom, the two are forever united in harmony. The children of Isaak shall dwell in peace with the children of Ishmael. The rule of discord sun- dered the Israelities into two nations in ancient times. One hand and one law will unite all the children of promise, and through them, the whole race of man. With the new basis of unity, the Turkish people, the Persians, and the Armenians and Circassians, will form three parts of the new Assyrian nation. Great Britain, the United States, Russia, Germany, THE NEW EARTH. 409 France, Italy, Spain, and Portugal, China, Japan, Mexico and the South American states, will, in the order here named, accept the Messianic constitution and form an international unity, within the coming forty years. The Negro race of Africa will be arranged in three Nations, the Eastern, Western, and Central. When all nations have the same political and social constitution, the jealousies and quarrels which have so long divided them will come to an end. The common interests and common knowledge of all nations will demand a universal Language as its symbol and instru- ment of expression. It has been well said that Palestine is so remarkably situated, that it forms the bridge between two continents and a gateway to the third. Were the population and wealth of Europe, Asia, and Africa condensed at central points, Palestine would be the center of their common gravity. And with the amazing facilities of modern inter- course, and vast extent of modern traffic, it is not easy to estimate the commercial grandeur to which a kingdom may attain, placed on the apex of the world, with three continents spread out beneath its feet. It w r as a part of divine wisdom to ordain this land as both the mart of nations and the spiritual center of the human race. * The Turning. The great law of the Phases of Life is now sweeping the human race upward across the line that divides the lower from the upper spheres of the brain. That great transition will occupy from 1880 to 1887, of the Common Era. To this period all the great dates of proph- ecy point. And the actual growth and discoveries of the present time indicate the same thing in a not less decisive manner. After that time, the higher faculties will exert their beneficent sway over the earth. A great spiritual growth has been proceeding through past ages. But it could not have an external form, it could not be embodied in social life or political institutions, until the plan and laws of the Kingdom were demonstrated. Since that was done in 1878, C. E., the whole path before us is clear. Our own hands must be instruments in building that 410 THE BOOK OF LIFE. magnificent structure of the new heavens and new earth. We are to work after the divine and eternal pattern. And whenever we do this, the whole spiritual force of the angelic world will work with us, until success crowns our labors. The Kingdom does not rest wholly upon Prophecy and interpretation. If all prophecies were swept away, its foundations would remain eternal and unshaken. For they are fixed in the constitution of man, they reach to the center of the universe, and are proved by the sure tests of science. A mistake in these dates can not change our knowledge of the methods and means by which we must reach the great consummation. The New Earth. For behold I create a New Heavens and a New Earth. And the former shall not be remem- bered nor burden the mind. But be ye glad and rejoice forever in that which I cre- ate, for behold I create Jerusalem a rejoicing and her people a joy, and the voice of weeping shall no more be heard in her. Infancy shall no more be reckoned b} days, nor old age by years; for a person dying an hundred years old shall be called a child. And they shall build houses, and inhabit them ; they shall plant vineyards and eat the fruit of them. They shall not build and another inhabit, they shall not plant and another eat, for as the days of a tree shall be the days of My people, and Mine elect shall live to wear out the work of their hands. They shall sit every mm under his own vine and under his fig tree, and none shall make them afraid. They shall not labor in vain, nor give birth to children for trouble; for they are the seed of the blessed of Yeho- vah, and their offspring with them. And it shall come to pass that before they call I will answer, and while they are yet speaking, I will hear. The people shall beat their swords into plowshares and their spears into pruning hooks. And nation shall not lift up sword against nation, neither shall they learn war THE RENEWED EARTH. 411 any more. And it shall come to pass in the last days, that the mountain of Yehovah's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. And many peo- ple shall go and say, u Come ye, and let us go up to the mountain of Yehovah, to the house of the God of Jacob, and He will teach us of His ways, and we will walk in His paths; "for out of Zion shall go forth the Law, and the word of Yehovah from Jerusalem. And He shall judge among the nations, and shall rebuke many people. And a highway shall be there, and a way, and it shall be called the Way of Holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, and no ravenous beast shall go up thereon, it shall not be found thereon; but the redeemed shall walk there." From the time of the Hebrew prophets down to the close of the old dispensation, a multitude of writers have offered partial interpretations of the Bible. But when tested by close analysis all of those explanations have failed to fit the ancient symbols with exactness, and still more signally have they failed to meet the collective wants of man's spiritual and physical nature. The cause of all those failures lay in the fact that those writers did not unite the light of revelation with that of science, and neither were their conceptions of man's nature broad and deep enough to include the rhythmic sweep of its twelve laws of form and movement. It required equally the lofty spiritual insight, the per- petual communion with supernal teachers, and the long trained powers of scientific discovery, it needed all these to disclose and lay the twelve foundations of the divine and immortal life. It needed a gathering into one form of the accumulated wisdom of the ages, the ripe harvest of many centuries, and the union of all these results, in the light of new dis- coveries, into one consistent body of truth. With the approbation of those high teachers, and with its own scientific proofs, the work is now presented to the world. 412 THE BOOK OF LIFE. In the time of Isaiah the ancients looked upon the Heavens as a crystalline vault, in which were fixed the stars, and along which moved the sun and planets. The earth beneath them was a vast amorphous mass, bounded on all sides by impassable barriers of seas and mountains. In our own time, in the beginning of the Messianic age, the discoveries of science have indeed revealed a " New Heavens" with the mighty systems of worlds, sweeping in vast orbits and traversed by marshalled bands of har- monic forces. They have revealed a new earth beneath our feet, in the massive strata of rocks, once teeming with organic builders and living harbingers of the human race. The science of life has done still more. It has crowned the long work by revealing within the nature of man the physical and spiritual laws which will make our collective life a respondent part of the universal symphony. THE ANALYTICAL INDEX TO THE BOOK OF LIFE. The References (in smaller type) are to various authors where proof-facts may be found, or from whom verifications are cited. The references are placed here, instead of in the body of the Book, as being more convenient for the reader. On many of the subjects, the best authority is the Author's own extended observations and careful meas- urements. A | B xldam and Eve 25, 30 Bands of Mess ians ___ 257 Chaldean Account of Gen. Banner of Israel _ _ 386 a *£ P . 61 ' 8t5 ' 10 }' T Isaiah 13th, 2. 11th, 10. Adhesion of Impres- Battle with the Beast. 372 Sions 158 Apocal. 19th. Ezek . 37th. Draper's Physiol., pp. 319 Beauty, its Laws 140 Ages of the Earth . 10 Blessings of Jacob _ _ _ 271 ogy.'entire Y ' Brain and Bod * y - - 94 ' 98 A era Mpcci n'ni o Maudsley Body and Mind, Age, messianic ------- entire vol. Bain's Mind Isaiah 65th, Dan. 2nd. and Body eDtire< kJSS^f T if* M Brain described 69 Anal} sis of Life _ _ 83 Bastian 0n the Braii]< en _ Animal Types 113, 81 tire. Dalton's Physiol. Mivart's Comp. Anatomy. or Flint's. Archetype of Society _ 237 Brain Centers 78 Draper's Int. Dev. chap. 1. Luy's Brain and its Func- Art and Nature tions, pp. 34 to 46 Dra- Maudsley Phys. and Pa- l^/ s ,£W Av PP-, 282 . thol. of Mind, p. 185. |65. Flint's Physiol., p Atonement 291 «£ Ferrier Funct. of Levit. 5th, Exod. 12th. - *£ f n™ ' ^ 71 Q* Clodd's Childhood of B * am . Organs __/L 9o the World, p. 75. Ferrier, p. 261. Bastian, Authority 240 p.- J 8 ^ D W a J» 8 E|! y - r>i„„i^ X,~ „~ o r <, siol., 321. Flint's Phy- B t% ne 'S T • V 1 ' siol., p. 709. Owen's Justinian Inst. I. l. 3. Comp \nat p 287 Atoms, their forms, 144, 146 Ferrier, pp."* 35," 12l! Ency. Brit. Art Atom. Grail's Works, 6 vols. Axis— Chart 173 Builders of the Body . 59 413 414 THE BOOK OF LIFE. Caressing 165 Celestial Mechanics __ 123 Cells . 57 Centers of Brain 78 Centers of Origin 28 Rawlinson's Origin of Nations, sec. part. Win- chell's Preadamites, en- tire. Baldwin's Prehis- toric Nations. Centers of Society 255 Cephalization ... Amer. Journal Arts and Sciences, Oct., 1877. Chaldea 48 Loftus' Chaldea, pp. 14, 15. Rawlinson, Ancient Monarchies, vol. 1. Cham, or Egypt 42 Character of Messiah. 327 See references on p. 325. Character of Tribes, 271-275 Genesis 49th, Deut. 33rd. Kitto's Hist, of Bible, pp. 157-159. Ewald's Hist, of Israel, pp. 362- 370. Judges 5th 14, 8th 12. Milman's Hist, of Jews, entire. Groetz' Greschichte des Juden. China and its People _ 40 Enc. Brit., Art. China; Shoo King. Christian Civilization. 51 Draper's Conflict of Re- ligion and Science. Mil- man's Latin Christian- ity. ChuDg Kwo 40 Chronology „_53, 56 Encyc. Brit., Art. Chro- nology. McClintock & Strong's Cyclopedia. Rawlinson's Origin of Nations, part first. Civilizations, Seven 217 Draper's Intellectual De- velopment of Europe, entire. Civilism in 1881 225 Circle analyzed _ _ 124 Conception of Law__. 330 Constitution, Social _ _ 259 Conventions 262 Conditions of Life 23 Contrasted Spheres. __ 168 Contraction of Muscles 65 Commerce 254 Colors, meaning of _ _ . 162 Colors of Nerve Force. 162 Corelation of Senses. _ 399 Draper's Experiments in Harper's for 1877. Helm- holtz' Popular Lectures, Entire Volume. Costume _ 397 Cosmic Elements 8 Cosmic Evolution .... 21 Course of Study 365 Covenants, Old and New, 317,378 Criterion of Truth.... 333 Crown of Life 163 Apocal. 2nd 10. Magic Staff, 216. Cross, its meaning.... 376 Staniland Wake's Essay on Phallic Worship. Smith's Bible Diet. vol. I. p. 865. Asiatic Re- searches, vol, I. page 254. Gliddon s Egypt, entire. Edin. Review, July, 1870. Creation of Man . 26 Meaning of Bara, to cre- ate. Muller's Chips, vol. 1. p. 132. Currents in Brain 128 Bain's Mind and Body, p. 131. Maudsley Phy- siol. Pathol, of Mind, pp. 117, 125. Ferrier,p. 256. Dalton's Physiol., p. 444. Cycloid 130 Cycles, Solar 16 Guinness' End of the Age. D Degrees, third 180 Design of this Book . .. 6 ANALYTICAL INDEX. 415 Destiny of Nations _ _ _ 394 Departments, table 261 Divine Government _ _ 343 Doctrines of Bible ... 266 Dreaming 160 Duration of Life 299 Isaiah, 2nth, 6, 8. Lewes 1 Physiol. Common Life. Eclectic Mag., March, 1884. Field of Disease, Richardson, Dynamic Chart 145 E Earthly and Heavenly 374 Eccentricity 127 Education, Integral _ _ 349 Spurzheim's Education, 1830. Elections 259 Ellipse described _124, 131 Embryonic Life 64 Gegenbaur, Comp. Anat. Employment 246 Epicycloid 130 ExpressioD _ _ 194-201 Exchanges 247 F .Face and Signs ._. 102, 107 Redfield's Physiognomy. Walker's Physiognomy (1839). Familism, central.. 38, 169 Maine's Early Institu- tions, pp. 65, 387, 116. Maine's Village Com- munities, entire. Grig, of Nations, part I. Mor- gan's Systems of Con- sanguinity, entire. Ferrier's Experiments _ 73 Ferrier's Functions of the Brain, entire. Flint's Physiol p. 691. Dal- ton's Physiol., p. 126. Bastian, p. 288. Jack- son in Lancet, 1873. Flood of Noah __ 31 Assyrian Discoveries by Geo. Smith, 1873. Fifth Seal 313 Fourth Seal... __ 304 Food, its Kinds 61 Food and Character _ _ 403 Foundations, twelve, 239, 282 Freedom defined 242 Future Meas ures 18 Future of the Earth.. 24 G Garden of Eden _ 30 Gathering Tribes 280 Geologic Ages 10 Gestures 194, 195 Genesis 5- 8 Greek Mental Life . _ _ 49 Draper, Int. Dev., ch. 4th. Grades of Brain 211 Dana's Cephalization. Grouping Members. _ _ 248 Growth, lines of 215 H Hand and its Signs.113-117 Campbell's Mysteries of the Hand, entire. Half- tribes, two Heredity 208, 252 Ribot Heredity. Galton's Hered. Traits. Mivart's t Genesis of Species. Historic Numbers 92 McMahan's Mystic Num- bers, entire. Historic Tree _ _ 39 Historic Evolution _ _ _ 25 Homework 252 Household 396 India _ 46 Draper, Int. Devel., ch. 3rd. Industry organized,246-248 Incense 281 Influence of Colors. __ 399 Rood on Color, Babbitt's Light and Color, 416 THE BOOK OF LIFE. Intensity and Perma- nence 112 Walker's Physiog., p. 41. Influence of Centers. _ 255 Image of Daniel 41 Immortality 299 Impressions 163 Maudsley, Physiol, and Path, of Mind, p. 185. Draper's Physiol., p. 288. Denton's Soul of Things, entire. Bu- chanan's Sys. Anthro- pology, pp. 39 to 53. Impeachment 263 Jehovah „_ 341 Jerusalem 269 Joining the Sticks 319 K Knowledge Classified _ 331 Kin gs elective 282 ' Lamb and Lion 375 L mi guage Universal- _ 347 ~M Muller's Science of Language. Vol. 2. p. 71. Lamb, Paschal 289 Laws of Nature 330 Length of Life. 299 Life in Israel 276 Lines of Evolution _ _ _ 215 Logos, meaning of 328 M. Muller's Science of Language, vol.2, p. 73. Aristotle's Logic. Far- rar's Early Days of Christianity, ch. 13th. Maudsley, Body and Mind, p. 59. Name on Vesture, see Herodo- tus, B. II., p. 127. Di. Siculus, B. I., cap. 55. M Major Axis 125 Marriage -350, 377 Matter, Ether, Spirit. 144 Map of Organs 95 Measures of Time .16- 19 Proctor, Marvels of As- tronomy, p. 385. Measure of Head 139 Measure of Man __135, 137 Scribner's Mag., April, 1879. Memory, its nature _ _ _ 159 Mental Im ages 190 Mental Order 186 Mental Action 187 Mental Chords 185 Mesmerism 154 Library of Mesmerism. Messianism 328 Messianic Prophecies. 325 Method of Study 358 Microcosm 175 Minor Axis 126 Mimetic Law ____194- 204 Model of Society.. 227, 241 Modified Currents 156 Motive System 65 Motus and Sensus 77 Mosaic Polity 381 Music in the Form _ _ . 140 Mystery, mark of 356 Apoc. 13th. N, . Names of Deity 341 Muller's Science of Lan- guage, p. 444. National Phases 214 Draper's Int. Devol., en- tire. Nerve— Cells . 68 Nervous System 66 Nerve Currents 131 Not electricity, Clifford's Seeing and Thinking, p. 507. Ferrier on Brain, p. 256. Nerve — Spheres 153 Library of Mesmerism and Psychology, entire. ANALYTICAL INDEX. 417 New Covenant 291 Jeremiah 31st, 27. New Jerusalem 269 Isaiah 60th. Apocal. 21st. New Earth 395 Isaiah 65th. xA.pocal. 21st New Birth 316 Numbers, meaning of, 87, 92 Mahan's Mystic Num- bers. Nutrition _ 60-64 Noachites 32 Rawlinson's Origin of Nations, part 2nd. Gen- esis 10th. Lange's Com- ment, on Gen., p. 34. o Obedience and Life.-- 298 Orbits, elliptic 15 Organic Cell 53, 54 Dental Cosmos, p. 182, 1881. Popular Science Monthly, April, 1885; developed by von Mohl, 1844. Origin of Nations _ _32, 34 See Rawlinson, and Win- chell. Order of Thought _._. 186 Porter's Elem. Intel!. Sci- ence. Orders of Society ..... 238 Overcoming evil 157 Ownership 244, 263 Ownership Collective, see Maine's Early Institu- tions, pp, 1, 72, 79, 115. Blackstone, B. 2, cap. 1. Paschal Lamb 289 Exodus 12th chap, Palestine Under Mes- siah 369 Ezekiel 47 th, 48th. Pairing of Sexes 350 Patriarchal family 219 Maine's Early Institu., p. 116. Keary's Dawn of History, par, 115. 27 Penalties 263 Periods in Geology. _. 12 Periodic Times 16 Personal Phases 209 Phases of Life... .209, 214 Phases of Greek Life. 50 Draper, Int. Devel. ch. 4th, Phases of Discovery _ _ 70 Phases of Planets 19 Philosophy defined 331 Physiology of Brain. . 102 Buchanan's Anthropol., p. 209. Polar Organs 167 Plan of School 359 Plan of Temple _ _ „ Planet Influence 177 Prehistoric Ages 37 Promised Land. _ .317, 321 See table of Prophecies, p. 321. Prophecies, table of.. 321 Proportions, human __ 134 Phyllotaxis 142 Proof in Science 334 R Radius Vector 129 Races of Men 28- 35 Race-Forms 100 Reign of Peace 371 Re-incarnation 313, 314 Relations of Food 403 Religion, scope of 383 Repetitions of Organs, 183 Repulsions 178 Responses, nolar 183 Resurrection 313, 316 Rights defined... .242, 243 Rights of Wealth 244 Rites of the Law 383 S Sabbath, its perfection, 368 By Integral Culture. 418 THE BOOK OF LIFE. Sacrifices, nature of _ _ 288 Childhood of the World, p. 75. Leviticus, en- tire. Exod. 12th. Kaw- linson's Ancient Relig- ions, p. 193. Keary's Dawn of Histo. y, p. 117. Sacrifices Kestored... 298 Salema, plan of. ..269, 283 Sealing in Tribes. 280 Apocalypse, 7th. Seasons, cause of 11 Semitic Eaces 47 Sensi— Motors . 68 Maudsley Phys. and Pa- thol, of Mind, p. 125. Sensus Described 77 Senses are True 193 Seven Civilizations. __ 38 Second Coming 326 See table "The Messiah." Second Seal 288 Seven Seals 267 Apocalypse 5th. Seventh Seal 270 Seven Ages 10 Seven Forces 148 Sex-love 387 Sexes Compared. .249, 250 Sex in Ellipse 127 Serpent, symbol of. _ _ 377 Science defined 331 Signs of Character. __ 102 Shem, Ham and Japhet, 32- 36 Social Science 206 Pop. Science Monthly, Feb., 1885. The Centu- ry, Mar., 1883. Social Structure 237 Somatic Chart 97 Buchanan's Anthropolo- gy, pp. 359-375. Solar System 13- 15 Herschel's Outlines and Flammarion's Wonders of the Heavens. Special] zation 232 Dana's Cephalization, Draper's Physiology. Space, its nature 336 Space of Thought, 193, 194 Spheres, Light and Dark _ _ 169 Spheres of Sex 249 Spiritual Sun 15 Spiritual Atmosphere, 166 Spirit and Matter 147 Sticks joined 281, 319 Ezek. 37th 16. Straitum and Thalamus, 77 Symbolism and Law. _ 373 Symphonies, twelve series, 405 Synthesis, universal. _ 329 Synthetic Laws...... 346 Table of Faculties .... 120 Telepathy 154 Telephone, mental 154 Temple, plan of. .392- 396 Temper amen ts 99 Walker's Physiognomy, 1839 o 7 Test, the' final ... 234 Throne in Heaven 283 Ezekiel 1st. Apoc. 4th. Ex. 24th, 10. Daniel 7th, 9. Theory of Mental Ac- tion 187 Third Degree 180 Thought and Sense.. 193 The Turning 409 Time and Space. _ 336, 340 Transition Periods 93 Transitions in Society, 256 Trinity in Man 85 Trinity in Mind 93 Bain's Mental Science, chap. 1st. Porter's Elem. Int. Science, p. 31. Bastian on the Brain, p. 148. Trinity, divine 345 Tribes of Israel 271 Tribes in Jerusalem. _ 269 Ezekiel, 48th chapter. ANALYTICAL INDEX. 419 Tree of Life 304, 312 Gray's Botanys entire. Sach's Physiol. Botany. Transfer of Thought.. 154 True Method 218 True Messiah 323 Twelve Laws 7 Twelve Squares. _ .135, 137 Types of Life 79 U Universal Peace Isa. 2d. Micah 4th. Universal Republic-.. 259 Value of History 36 Veil of the Nations.. 270 Isa. 24th, Vital Functions 82 Vital Trinities 86 Vocal Inflections 203 Voice and Character. _ 203 W Wants of Society _ .220, 222 Lewes' Problems of Life and Mind, vol, 1, p. 173. Bain's Mental Sci., 156. Wave Chart 149 Waves of Thought, 151, 152 Waves in Dreaming __ 160 Wealth, collective 244 Worth of Life 304 Wisdom, Love and Will 86 Wisdom and Life 377 Ancient Monarchies, 122. Wheel of the Law 7 Yehovah is Personal. _ 341 Yeshua Portrait 327 Youth, phase of . _ 210 Z Zones, mental 179, 181