The Lost Continent of Mu (1926)

I read Col. James Churchward’s The Lost Continent of Mu, subtitled The Motherland of Man, in the University of California, Santa Cruz library copy, the Google Books scan of that volume. The cover carries the library barcode 3 2106 01867 2474. The title page prints Illustrated, New York, William Edwin Rudge, 1926, and the author as Col. James Churchward. The copyright page prints Copyright 1926 by James Churchward, all rights reserved, printed in the U.S.A. The year on the title page is 1926, so I treat the book as public domain for this review and set his own sentence under a date, a place, or an event. The quotations are from this copy. I am reading the 1926 book itself, not a later reissue and not his other Mu titles. The existing overview of the name is What Was the Lost Continent of Mu?. I do not take claims from that page. I do not bring in another writer’s map except where this book names him.

The dedication, unnumbered in this copy, is to G. L. Tanzer of Seattle, Washington. A frontispiece photograph of the author is credited to Bachrach. In this copy the preface, the dedication, and the lists of contents and illustrations have no printed page numbers. I cite those as file pages. The chapter text is numbered at the foot. Printed page 1 is file page 23. Printed page N is file page N plus 22, through printed page 315 on file page 337. The last lines of Omega, and the closing diagram, sit on the next file page, which has no printed number. For Plato’s own text, see Timaeus & Critias.

The book at a glance

• Title: The Lost Continent of Mu. Subtitle on the title page: The Motherland of Man.
• Edition I read: New York, William Edwin Rudge, 1926. Printed in the U.S.A. Copyright 1926 by James Churchward. Illustrated.
• Length: seventeen chapters. The contents give Alpha at page 1 and Omega at page 308. The numbered pages run through 315, and the last lines of Omega follow on an unnumbered page.
• What he claims: a real Pacific continent, Mu, the motherland of man and the biblical Garden of Eden. Three lands, ten peoples, 64,000,000 people, an emperor Ra Mu, and the Empire of the Sun. A civilization already high more than 50,000 years ago. Destruction in earthquakes and fire about 12,000 years ago, then the Pacific closed over it. Colonies carried the learning to India, Egypt, Yucatan, and the rest of the world. Atlantis is another land, not this one.

Findings worth setting beside other writers

These are the claims I would take to Plato, to the Egyptian and Maya books he cites, and to the other lost-continent writers already on this site. The chapter notes give the pages and the names as he prints them.

• Site. Center of the Pacific. From somewhere north of Hawaii south to the Fijis and Easter Island. A line between Easter Island and the Fijis is the southern boundary. More than 5,000 miles (8046 kilometers) from east to west and more than 3,000 from north to south. Three areas of land, divided by narrow channels or seas. Low rolling country, no mountains, broad slow rivers, lotus lakes. On his map he uses Easter Island as the southeast corner, Tonga-tabu as about the southwest corner, the Ladrones as the northwest corner, and Hawaii in the north, with no defined northeast corner (pp. 5, 22, 37).
• Names. Hieratic name Mu. Geographical name the Lands of the West, when the record is read from America. Also the Land of Kui, which he reads as the land of departed souls, and as the source of the Egyptian Ka. Imperial name the Empire of the Sun. Emperor Ra Mu. A colonial king in the Deccan is Ra Ma. The mother tongue reads the letter M as Moo, Ma, mother, land, field, country, and mouth (pp. 8, 24, 52).
• People and government. 64,000,000 human beings, ten tribes or peoples, one government. A king given the prefix Ra becomes the hieratic head and emperor Ra Mu. Dominant race white, clear white or olive skins, large soft dark eyes, straight black hair. Other peoples yellow, brown, and black, and they do not dominate. Seven great cities, seats of religion, science, and learning. All other countries are colonies or colonial empires. No savagery anywhere before the sinking (pp. 1, 24 to 26).
• Date of the land. Civilization superior in many respects 50,000 years ago, and a history he calls 500 centuries old. Naacal missionaries left Burma, by legendary history, more than 15,000 years ago. Colonial empires under Mu’s suzerainty traced back more than 35,000 years. He puts Mu at the height of her magnificence 50,000 or more years ago by adding Mayax and Atlantis reigns (pp. 1, 2, 112, 119, and the preface, file p. 17).
• Date of the destruction. Obliterated by earthquakes and submersion 12,000 years ago, a vortex of fire and water. He also says the Troano Manuscript puts the sinking at approximately 12,500 years ago, and that 12,000 is nearer. The same manuscript, in the extract he prints, says the ten countries sank with their 64,000,000 inhabitants 8,060 years before that book was written. He thinks the Troano itself is between 1,500 and 3,000 years old. A pall of nearly 13,000 years follows the loss. In the geology chapter he says twelve or thirteen thousand years ago (pp. 5, 30, 41, 52, 262).
• Atlantis, as he separates it. Not Mu. Schliemann was wrong to make them the same from the Troano and the Lhasa record. Le Plongeon was wrong to make Central America the Lands of the West, because those lands were submerged and Central America was not. The Saturnian Continent is an ancient name for Atlantis, the Land beyond the Sea as read from Europe. Sanches, high priest of Saïs, told Solon that Atlantis sank 11,500 years ago and that the road to the Lands of the West was blocked. In the Yucatan chapter he adds Solon’s visit at 600 B.C. to a 9,000-year Egyptian figure and gets 11,600 years ago. Manetho, as he quotes him, gives the reign of the Sages of Atlantis as 13,900 years, so kings there from 25,400 years ago. Osiris lived in Atlantis 18,000 or 20,000 years ago. Atlantis had seven sacred cities, as Mu and India did (pp. 40, 41, 60, 100, 119, 189).
• Bible, Moses, Eden. Garden of Eden was Mu, not Asia. The seven commands are seven periods, not seven days. The story went from Mu to India, from India to Egypt, from Egypt to the temple he writes as Sanai, where Moses copied it, and from Moses to the translations of Ezra 800 years later. Ezra worked 800 years after the Exodus and was not a Master, so the biblical boundaries of Eden are a mistranslation. Burnt sacrifice was coined for the way Mu died (pp. 1, 5, 15, 285 to 287).
• First colonies and the white-race split. North America and eastern Asia were the first settlements away from the motherland. Mexico and Central America were settled from Mu. Blond-whites were driven out by a swarthier white race, the brunettes, and sailed east to northern Europe, Scandinavia of today. Southern Europe, Asia Minor, and northern Africa were settled by the brunette race by way of Mayax, Central America, and Atlantis. The last white race of Mayax was the forerunner of the Latins (pp. 44, 170, 249).
• Uighur. Principal colonial empire at the time of the biblical flood, which destroyed its eastern half. Chinese legends put the height of Uighur civilization about 17,000 years ago. From the Pacific across Central Asia into eastern Europe from the Caspian Sea, and on to Ireland, before the British Isles were cut off and before the Himalayas were raised. Capital where Khara Khoto now stands, in a Gobi that was then fertile. He reads the Uighur history as the history of the Aryans (pp. 105 to 107).
• Mayax. A Mu colony that became an empire. Twelve dynasties before the Can dynasty reigned a combined 18,000 years. The last King Can lived 16,000 years ago. Queen Moo, last of the Can line, visited the Nile colony in its first century, 16,000 years ago. Thoth started the first Lower Egyptian colony at Saïs 16,000 years ago and taught the Osirian religion. The white builders of Yucatan were wiped out, on his caption, in 9,500 B.C. (pp. 100, 118, 164, 242, 244).
• What the geology is for. Isolated gas chambers near the surface, emptied while the Pacific gas belts were being forged. Not one chamber, which is how he pictures Atlantis. Mountains did not exist until the gas belts were controlled, at the end of the Pliocene and the beginning of the Pleistocene. The biblical flood, the last magnetic cataclysm, and the geological glacial period are the same event, and it ends the Pliocene (pp. 42, 252 to 259, 266).

Preface

All of the science in the book, he says, rests on translations of ancient Naacal tablets he discovered in India many years ago. They were written either in Burma or in Mu. Legendary history says the Naacals left Burma more than 15,000 years ago. The tablets, only fragments, treat the creation of the earth, the origin of life, and the origin and workings of the forces. He spent many years trying to prove the statements by experiment. The work is more than fifty years of research. The civilizations of India, Babylonia, Persia, Egypt, and Yucatan were the dying embers of that older civilization.

These tablets were written either in Burma or in Mu, the lost continent, and their extreme age is attested by the fact that legendary history says that the Naacals left Burma more than 15,000 years ago.

James Churchward. The Lost Continent of Mu (1926), Preface, file p. 17

He thanks the British Museum, London; the Dearborn Independent, Dearborn, Michigan; the American Weekly, New York; and The World, New York.

Alpha, The Beginning

The book opens on the claim he wants compared.

The Garden of Eden was not in Asia but on a now sunken continent in the Pacific Ocean.

James Churchward. The Lost Continent of Mu (1926), p. 1

The biblical story of creation, the epic of the seven days and seven nights, came first not from the Nile or the Euphrates but from Mu, the Motherland of Man. The proof, he says, is the tablets from India plus records from other countries.

They tell of this strange country of 64,000,000 inhabitants, who, 50,000 years ago, had developed a civilization superior in many respects to our own.

James Churchward. The Lost Continent of Mu (1926), p. 1

Those writings described the creation of man in Mu. Every center of civilization he compared had drawn its culture from that one source. He calls the tablet history a history 500 centuries old (p. 2).

The find is a story set more than fifty years before the book. It was a famine time in India. He was helping the high priest of a college temple with relief work. The priest was, he says, more learned in archaeology and the records of the ancients than any other living man. For more than two years Churchward studied a dead language the priest believed to be the original tongue of mankind, understood by only two other high priests in India. Many apparently simple inscriptions had hidden meanings, made for the Holy Brothers, the Naacals, a priestly brotherhood sent from the motherland to the colonies to teach the sacred writings, religion, and the sciences (p. 2).

The tablets were in the secret archives, in the chatties, the containers. The priest had never opened them, because they were sacred and not to be touched. They were believed to have been written by the Naacals, either in Burma or in the vanished motherland, and they were fragments of a collection taken from one of the seven Rishi, or sacred, cities of India. The bulk was believed lost. For six months the priest refused. Then two sun-burnt clay tablets were laid on a cloth. Churchward reads them as the genuine records of Mu. The history broke off at the bottom of the second tablet. Later tablets were of other series. Many were broken from bad packing and were restored with cement. He rewrapped each one in tissue paper and cotton wool. The writings described the creation of the earth and of man, and the place where man first appeared, Mu (pp. 3 to 4).

He carried letters of introduction to high priests throughout India and was received with coldness. Each said he had not seen any such tablets. In Burma, at an ancient Buddhist temple, the high priest asked where he came from. He answered India. The priest told him to go back to India and ask the thieves who stole the tablets from Burma to show them, spat on the ground at his feet, and walked away (p. 5).

From the tablets and the comparison he concluded that the early Greeks, the Chaldeans, the Babylonians, the Persians, the Egyptians, and the Hindus were preceded by the civilization of Mu.

Continuing my researches, I discovered that this lost continent had extended from somewhere north of Hawaii to the south as far as the Fijis and Easter Island, and was undoubtedly the original habitat of man.

James Churchward. The Lost Continent of Mu (1926), p. 5

I learned that in this beautiful country there had lived a people that colonized the earth, and that this land of smiling plenty had been obliterated by terrific earthquakes and submersion 12,000 years ago, and had vanished in a vortex of fire and water.

James Churchward. The Lost Continent of Mu (1926), pp. 5 to 6

The creation story, he says, went from Mu to India, where colonizers from the vanished continent had settled; from India into Egypt; from Egypt to the temple of Sanai, where Moses copied it; and from Moses to the faulty translations of Ezra 800 years later (p. 5).

The Naacal vignettes are his religious vocabulary for the land. A plate of some of them, signed Churchward 1925, sits at page 7 (pp. 6 to 10).

• Fine straight horizontal lines are space. The seven-headed serpent moving in space, with a surrounding circle, is the universe.
• Wavy horizontal lines are earthly waters. The circle is the sun, the collective symbol of all the attributes of the Deity.
• Fine vertical lines from the sun are the light force. Vertical wavy lines are the heat force. Dotted lines are the life force. Further figures show the sun’s forces striking cosmic eggs in the water and on the land.
• The geometrical symbol of Mu is also the hieratic letter M, and it reads Moo, Ma, mother, land, field, country, and mouth.
• The Tau is resurrection, a picture of the Southern Cross, and it also means bringing forth and emerge. The lotus is the floral symbol, the first flower on earth. Three is Mu’s numeral because the continent was three lands divided by narrow channels or seas.
• Keh, the leaping deer, is first man. Man came fully and perfectly developed. He leaped upon the earth without passing through nature’s development of life. He was a special creation.
• The fire symbol begins thick and tapers. A further vignette, on the raising of the mountains and the gas belts, is where he says the Egyptians got their fire symbol and the scarab. The Naacals carried them from India to Egypt. The Egyptian form is a Naga with a handle, turned into a sword, so they could show both the fires of the underneath and actual flames. The motherland, in the words he gives the Egyptians, sank into a fiery abyss and was enveloped in flames as she went down.
• Vignette 14 is man’s advent. He dissects it as lotus, three pieces of foliage, the letter M, the Tau with an M head so that land is emerged, the water symbol, and Keh. The tablet names Mu three times, and man is leaping. This vignette, he says, caused his world search.

The tablets fell into ten series, the shortest two tablets and the longest sixteen. Two tablets, each about double size, were the key (pp. 10 to 11).

1. Creation down to and including the advent of man.
2. The raising of the mountains by the fires of the underneath, which are gases, and provision for future gases.
3. The origin and workings of the great forces throughout the universe.
4. The earth’s great primary force, in two divisions.
5. The earth’s atomic force, a subdivision of one of those two.
6. The force that creates and sustains life.
7. The origin of life, and the changes in the forms of life as the earth developed.
8. The creation of man, and how he differs from all other creations.
9. The advent of man, and where he first appeared, called in the tablets the Motherland of Man. He thinks these were only the start of a long series, probably the early history of Mu.
10. The two key tablets.

The creation text, as he gives the esoteric Naacal meaning rather than the demotic symbols, starts from a universe that was only a soul or spirit. Everything was without life, calm, silent, soundless. Only the Supreme Spirit, the great Self-existing Power, the Creator, the Seven-headed Serpent, moved in the abyss of darkness. Desire came to him to create worlds, and to create the earth with living things. The seven superlative intellects of the Seven-headed Serpent gave seven commands (p. 12).

The commands, in his wording, are these. Let the gases scattered through space be brought together, and let the earth be formed. They assembled as a whirling mass. Let the gases solidify. Volumes were left outside, to become water and the atmosphere, and volumes were enveloped within the new world. There was no sound, because atmosphere and waters were not yet formed. Let the outside gases separate into atmosphere and waters. The waters settled on the earth and covered it so that no land appeared. Light was in the atmosphere. The shafts of the sun met the shafts of the light and gave birth to light. Heat was in the atmosphere in the same way, and the sun’s shafts gave it life. Let the gases within the earth raise the land above the face of the waters. The fires of the under earth lifted the land until dry land appeared. Let life come forth in the waters. The shafts of the sun met the shafts of the earth in the mud and formed cosmic eggs, and life came forth. Let life come forth upon the land, from cosmic eggs in the dust. The seventh intellect said, let us make man after our own fashion, and endow him with powers to rule this earth. Then Narayana, the Seven-headed Intellect, created man and placed within his body a living, imperishable spirit, and man became like Narayana in intellectual power. Then creation was complete (pp. 12 to 15).

The plate of the serpent is captioned Narayana, the Seven-headed Serpent, the symbol of the Creator and creation. Nara means the Divine One. Yana is creator of all things. Naacals are seven superlative intellects. Vedanta is seven mental planes (p. 14).

The seven commands are seven periods of time, not seven days. A period may be a day, a year, or millions of years. The tablets assign no particular length to creation. He says it may have taken millions or tens of millions of years. The biblical legend recorded seven days (p. 15). The opening resembles Genesis, and after that the two diverge. Every creation legend he has found shares enough that he will only allow one origin, in Mu.

Soul or spirit were the nearest modern words for what was put into the body. Imperishable he takes as exact. After our own fashion does not mean in our own image. It refers to mentality and mystic powers, backed by the phrase about powers to rule the earth. He reads the biblical breath of God as the same special gift. Man came from God and must return whence he came (p. 16).

The priest told him the tablets could not be read without the Naga-Maya language, because all ancient writings that have to do with Mu are in that language, and all Naacal writing has an esoteric meaning known only to the Naacals and to those they taught. When they finished, the priest said they had the general meaning but not the perfect detail (pp. 16 to 17).

He then sets Hindu books beside the tablets, as books written from temple records by the Naacals. From the Manava Dharma Sastra he prints Book 2, sloka 74, that in the beginning only the Infinite existed, called Adite; Book 1, sloka 8, that this germ became an egg; Book 1, sloka 10, that the visible universe in the beginning was only darkness; and Book 1, sloka 9, that he first produced the waters and in them deposited an egg. From the Rig Veda, section 3, lecture 2, verse 4, pages 316 to 317, which he dates from 2000 to 2500 B.C., he prints that in this egg the intellect of the Supreme Being was reproduced under the form of Buddha, through union with the goddess Maya, the good mother of all the gods and man. His parenthesis says this corresponds with Adam and Eve 1,700 years later. The same passage, on his pages 3 and 4, says that other than him nothing existed and that darkness was there, and that he measures out the light in the air. From the Aitareya-Aranyaka, slokas 4 to 8, the universe was originally only a soul, and the thought came, I wish to create worlds (p. 17).

A Yucatan Nahuatl sentence says the particles of atmosphere, hit by the divine arrows, became animated, and that heat, which determines the movement of matter, was developed in it (p. 18).

In southern India the temple libraries he worked did not go back beyond Sanskrit. They were religious, and he found no historical facts in them, so he dropped them. Among the versions of creation, the one he calls most scientific, after the Naacal, and the one geology can sustain, is the version among the semi-savages and cannibals of the South Sea Islands, especially the Marquesans. The Hindu, Chaldean, Egyptian, Maya, and later Greek accounts dropped the scientific sections and kept the facts as symbols. He quotes Clement of Alexandria to the effect that the Egyptians did not entrust their mysteries to everyone, and reserved them for the heir to the throne and for priests who excelled in virtue and wisdom (pp. 18 to 19).

The Egyptian legend from which Moses wrote the biblical account came from India, when the Naacals went to Egypt as missionaries to teach the seven sacred inspired writings, religion, and the sciences. The story taught in Sunday schools originated, on this page, in Mu (p. 19).

The Lost Continent

This chapter is the narrative of the land and of the night it sank. He offers four kinds of proof (pp. 20 to 21).

First, the Indian temple tablets, written by the Naacals either in Burma or in the motherland. The Naacals had come from the motherland, the land in the center of the Pacific. Later records written in Mayax, Egypt, and India describe the destruction, when the earth’s crust was broken by earthquakes and the land sank into a fiery abyss, and the waters of the Pacific rolled in.

Second, other manuscripts. The Hindu epic Ramayana, written by Valmiki from the dictation of Narana, high priest of the Rishi temple at Ayhodia, who read the temple records to him. Valmiki mentions the Naacals as coming to Burma from the land of their birth in the East, that is, toward the Pacific. The Troano Manuscript, a Maya book written in Yucatan, now in the British Museum, speaks of the Land of Mu with the same symbols used in India, Burma, and Egypt. The Codex Cortesianus, a Maya book of about the same age. The Lhasa record. Hundreds of others from Egypt, Greece, Central America, Mexico, and the cliff writings in the western states.

Third, ruins. On Easter, Mangaia, Tonga-tabu, Panape, and the Ladrone or Mariana Islands, remains of stone temples. At Uxmal in Yucatan, a ruined temple with inscriptions commemorative of the Lands of the West, whence we came. A Mexican pyramid southwest of Mexico City, raised, according to its inscriptions, as a monument to the destruction of those same Lands of the West.

Fourth, the same symbols and customs in Egypt, Burma, India, Japan, China, the South Sea Islands, Central America, South America, and some North American Indian tribes. He says they are so identical that they came from one source only, Mu.

The geography is the passage to set beside other site-writers.

It was over 5,000 miles (8046 kilometers) from east to west, and over 3,000 miles (4828 kilometers) from north to south.

James Churchward. The Lost Continent of Mu (1926), p. 22

The continent consisted of *three* areas of land, divided from each other by narrow channels or seas.

James Churchward. The Lost Continent of Mu (1926), p. 22

He has already said it was a vast stretch of rolling country from north of Hawaii toward the south, and that a line between Easter Island and the Fijis formed the southern boundary. He is basing the picture on the records in his chapters 4 and 5. It was a beautiful tropical country, with vast plains. Valleys and plains were grazing grasses and tilled fields. Low rolling hill-lands carried tropical vegetation. There were no mountains, because mountains had not yet been forced up. Broad slow rivers wound through the plains. Tall palms lined the shores and the banks. Where the land was low the rivers broadened into shallow lakes, dotted with sacred lotus. The footnotes on this page name the Lhasa record, an Easter Island tablet, a Greek record, the Troano Manuscript, and various records (pp. 22 to 23).

Herds of mighty mastodons and elephants roamed the forests. Over all of this, 64,000,000 human beings reigned. Broad smooth roads ran in all directions like a spider’s web, paved with stones so matched that grasses could not grow between them. The footnotes here are a South American record, Easter Island tablets, Indian and Maya records, and the Troano (p. 24).

At the time of our narrative, the 64,000,000 people were made up of "ten tribes" or "peoples," each one distinct from the other, but all under one government.

James Churchward. The Lost Continent of Mu (1926), p. 24

Many generations before, the people had selected a king and added the prefix Ra to his name.

He then became the hieratical head and emperor under the name "Ra Mu."

James Churchward. The Lost Continent of Mu (1926), p. 24

The empire received the name Empire of the Sun. His sources for the king are the Lhasa record and others.

All followed one religion, worship of the Deity through symbols. All believed in the immortality of the soul, which eventually returned to the great source. Their reverence was so great that they never spoke his name, and in prayer they addressed him through a symbol. Ra the Sun was the collective symbol of all his attributes. As high priest, Ra Mu was the representative of the Deity in religious teachings. It was taught that Ra Mu was not to be worshipped, because he was only a representative (p. 25).

There was no savagery on the face of the earth, and there never had been, because all peoples were children of Mu and under the suzerainty of the motherland.

The dominant race in the land of Mu was a white race, exceedingly handsome people, with clear white or olive skins, large, soft, dark eyes and straight black hair.

James Churchward. The Lost Continent of Mu (1926), p. 25

Besides that white race there were people with yellow, brown, or black skins. They did not dominate. The people of Mu were great navigators. Their ships went from the eastern to the western oceans and from the northern to the southern seas. They were learned architects, building temples and palaces of stone, and they carved and set up great monoliths. His notes name the Lhasa record, Maya records, the Troano, the Codex Cortesianus, and others (p. 25).

In Mu there were seven great or principal cities, the seats of religion, science, and learning, and many other cities, towns, and villages through the three lands. Many cities stood at or near the mouths of the great rivers, the seats of trade. Mu was the mother and the center of the earth’s civilization, learning, trade, and commerce. Every other country was a colony or a colonial empire (p. 26).

Because man’s advent was in Mu, the name Land of Kui was added to the name Mu. The sources he names are the Troano Manuscript and inscriptions. Great carved stone temples without roofs, sometimes called transparent temples, stood in the cities, so that the rays of Ra could fall on the heads of people in prayer. The wealthy classes wore fine raiment and many jewels and precious stones, and lived in palaces with many servants. Colonies had been started in all parts of the earth. Ships carried passengers and merchandise. On cool evenings, ships went out for pleasure, and the long sweeps gave a musical rhythm to the singing. He cites Valmiki and the Lhasa record (p. 26).

Then the first shock. Rumblings, earthquakes, and volcanic outbursts shook the southern parts of Mu. Along the southern shores, cataclysmic waves rolled in, and many a city went down. The country being flat, the lava did not run. It piled into cones, which became the igneous rocks still seen on some of the southern islands. The volcanoes then died and have remained silent. The people recovered, the ruined cities were rebuilt, and trade resumed. His notes for this southern disaster are the remains on the islands, and Easter and other islands (pp. 27 to 28).

Many generations later, when that phenomenon had become past history, Mu was struck again. The whole continent heaved and rolled like the ocean’s waves. The land trembled and shook like the leaves of a tree in a storm. Temples and palaces came crashing to the ground, and monuments and statues were overturned. The cities became heaps of ruins. A plate opposite this passage is captioned The Destruction of Mu, with the line that temples and palaces came crashing to the ground (pp. 28 to 29).

As the land rose and fell, the fires of the underneath burst forth, piercing the clouds in roaring flames three miles in diameter, met by lightning. A thick black pall of smoke covered the land. Huge cataclysmic waves rolled in over the shores and over the plains. Cities and all living things went down. The people sought refuge in their temples and citadels and were driven out by fire and smoke, and the women and the men, in shining garments and precious stones, cried Mu, save us. The setting sun, under the pall, looked like a ball of fire. After it sank, the darkness was relieved only by lightning. He cites the Troano, the Codex Cortesianus, the Lhasa record, Hawaii, Niuafou and others, a Greek record, and again the Lhasa record (p. 29).

During the night the land was torn asunder. With thunderous roarings it sank, down into the mouth of hell, a tank of fire. Flames shot up and enveloped her. The fires claimed their victim.

"Mu and her 64,000,000 people were sacrificed."

James Churchward. The Lost Continent of Mu (1926), p. 30

He marks that sentence as from the Troano Manuscript. As Mu sank, another force claimed her, fifty millions of square miles of water. Waves came from all sides and met where the center of the land had been. The water was the burial shroud. This was the first step in the destruction of the earth’s first great civilization.

For nearly 13,000 years the destruction of this great civilization cast a heavy pall of darkness over the greater part of the earth.

James Churchward. The Lost Continent of Mu (1926), p. 30

The pall is being lifted, but many spots remain covered. Ridges and points of land stayed above water and became the islands, jagged from the volcanic workings. The survivors had nothing: no tools, no clothing, no shelter, little land, and no food. Around them the water boiled. Most died of starvation and exposure. The islands that remain include the South Sea Islands, and some of their people can claim the people of ancient Mu as remote ancestors (pp. 30 to 32).

He then pictures the survivors crowded on specks of land, thousands of miles from the mainland, without boats or food. To exist, the one course left was to go down into savagery and, for a time at least, live upon one another. Skins, if any animals were left, and coarse leaves were the only dress. Stones, spears, and arrows were the weapons. Cutting tools were flints and shells. Many died of exposure, fright, and hunger, and the bodies became the food of the survivors. Thus began the first cannibalism and savagery, and it has continued to the present. Over generations the islanders forgot even the traditions. The colonial empires carried the civilization for a time, then declined, flickered out, and from their ashes the present civilization has arisen (pp. 33 to 34).

The Land of Man’s Advent on Earth

He repeats that Mu is where man appeared, and that the records prove it was the biblical Garden of Eden. The land lay to the west of America and to the east of Asia, therefore in the Pacific. On the parts that were not submerged there are still vestiges of temples, traditions, statuary, and sacred symbols (p. 35).

The records based on the supposed age of the Troano Manuscript show that Mu was in existence up to the edge of historical times, within 12,000 to 12,500 years ago. His sketch map uses the islands where remains and traditions have been found. There is nothing on which to base either a western or a northern coast in detail. Records seem to say three separate lands divided by narrow seas, but not where the divisions ran, except possibly an Egyptian hieroglyph of three long narrow lands running from east to west. For colonization, he thinks the land ran much farther north than the sketch. Easter Island is the southeast corner, Tonga-tabu about the southwest, the Ladrones the northwest, Hawaii in the north, and there is no defined northeast corner. He draws many large bays and estuaries because the land was low and without mountains (p. 37).

The map on the previous plate is captioned The Geographical Position of Mu. It names Asia, North America, South America, the Pacific, Atlantis, Hawaii, the Ladrones, Panape, Mu, Aurorai, Ninafou, the Marquesas, Fiji, Samoa, Tonga-tabu, Tahiti, Mangala, Australia, Easter, the ocean, and New Zealand (p. 36). The next figure is captioned Map of Mu, and under that, The Lands of the West from the Egyptian Book of the Dead (p. 38). Both the Troano and the Codex Cortesianus call Mu the land of hills of earth, or ridges of earth. The Greek record calls it plains. He thinks all three are right, because until the continent vanished there were no mountains. The volcanic workings that sent Mu down were preparatory to mountain raising (p. 38).

He quotes Frederick O’Brien on Darwin’s submerged continent or land bridge, on great monuments and hieroglyphs, and on island people dying as the last living link with the prehistoric past. O’Brien’s suggestion, which Churchward does not adopt, is a migration from Asia or Africa a hundred thousand years ago (pp. 38 to 39).

Man was created a civilized being, but untutored. He was created with knowledge of his own soul, and he believed in and worshipped the Deity. The first sacred symbols were simple because the mind was undeveloped. When we first get in touch with man, thousands upon thousands of years after the advent, he was highly enlightened, and that was more than 50,000 years ago (p. 39).

He then corrects two writers by name. Schliemann, on the Troano and the Lhasa record only, asserted that Atlantis was the land of Mu. Those records do not say the two were identical. Other records would have told him that Mu lay to the west of America, not to the east, which is where Churchward puts Atlantis. Both lands, however, were destroyed by volcanic eruptions and submerged. Le Plongeon advanced the theory that Central America was the Lands of the West and therefore Mu, from the contour of the land around the Caribbean, forgetting that the Lands of the West were destroyed and submerged, while Central America is not (p. 40).

Some of the errors, he thinks, came from reading American records as if the compass were set in Europe. That would match the old Greek reference to the Land beyond the Sea, the Saturnian Continent. The Saturnian Continent was one of the ancient names for Atlantis. The Lands of the West are the name as used from America. The Land beyond the Sea is the name as used from Europe. The Greek writer, he says, qualified his statement by calling it the Saturnian Continent, so that it would not be confused (pp. 40 to 41).

The Troano places the sinking of Mu at approximately 12,500 years ago. He thinks 12,000 is nearer. The figures are approximate because the exact age of the Troano is not known.

Sanches, high priest of the temple of Saïs, told Solon that Atlantis sank 11,500 years ago and that the passageway to the Lands of the West was blocked on account of the sinking of this great country, and the destruction of the intervening country beyond Atlantis by cataclysms, which made that country impassable.

James Churchward. The Lost Continent of Mu (1926), p. 41

That, for him, eliminates the possibility that Atlantis was Mu or the Lands of the West. Writers on Mu have ignored the remains on the South Sea Islands, the inscriptions at the Temple of Sacred Mysteries at Uxmal, and the island traditions (p. 41).

A plate is captioned The Last Magnetic Cataclysm, the Biblical Flood, and the Geological Myth, the Glacial Period (p. 42). The South Sea Islanders, savage or semi-savage now, are descendants of highly civilized forefathers. Scientists, he says, have tried to prove that man did not appear until the early Pleistocene, in order to sustain their monkey theories. Remains of man have been found in the gravel beds of Europe, made by the settling waters of the last great magnetic cataclysm, the geological glacial period, an occurrence that marked the end of the Pliocene. The den men of Nebraska were wiped out by the same cataclysm. Niven’s upper city was built before the mountains were raised at the beginning of the Pleistocene. His lowest city was built tens of thousands of years before that and goes far back into the Tertiary era. He points ahead to his page 122, and to the cut on Capital Hill in Smyrna, Asia Minor, his page 120 (p. 43).

Scientists have tried to maintain that the white races originated in Asia, without a record. One of the startling discoveries due to Frederick O’Brien is that the natives of the Polynesian groups are a white race, exceedingly handsome, a link that joins the white races of the earth. Mexico and Central America were colonized from Mu. The first colonizers were blond-whites. They were driven from the land by another white race of a more swarthy complexion, brunettes. The blond-whites sailed in their ships to a far-off land in the direction of the rising sun, east, and settled in the northern part of Europe, Scandinavia of today. Southern Europe, Asia Minor, and northern Africa were colonized by the brunette race by way of Mayax, Central America, and Atlantis (p. 44).

He quotes, with permission, White Shadows in the South Seas. O’Brien has a Caucasian people crossing a land bridge, and, when the continent fell, survivors isolated on mountainous islands such as Tahiti and the Marquesas, keeping the childhood customs of the white race. Churchward says O’Brien based that on the theory that the white race originated in Asia, an accepted theory, and cannot be blamed for the error. On page 112 of that book, O’Brien writes of clear features, large straight eyes, and clear olive skins, and of forefathers who might have hunted the great winged lizards together until certain tribes set out through Europe and Asia toward America, ending when a continent sank beneath their feet in the South Seas (pp. 44 to 45).

West of the white Polynesians, in Micronesia, the brown race is also, today, a splendid physical type, like the finest old Greek bronze statues. The Fijians, a brown race, are said to be the most skilled of the South Sea Islanders. The picture is Arawali, a native of Arorai Island in the Gilbert group, about 4,000 miles (6437 kilometers) southwest of Hawaii. He describes a well-shaped head, a pleasing countenance, and a gentle expression, and quotes that she is a very gentle, lovable woman, but quick-tempered and slightly jealous, and very dignified notwithstanding her wretched surroundings. She is the daughter of the king of Arorai Island. Her head belongs to a high type of civilization, and her dress is that of a savage. She is of a tribe of cannibals, but she herself has never tasted long pig, the name the natives use for human flesh. The fan in her hand is ornamented with the royal escutcheon of Mu, the Empire of the Sun. The photograph is loaned from the American Weekly section of the New York Sunday American (pp. 46 to 47). A second plate, from the Bernice P. Bishop Museum, Honolulu, is Agingan, Saipan, Mariana Islands (p. 48). The fan is shown again on page 49.

No ancient record he has found mentions savagery on any spot of the earth before the destruction of Mu (p. 46). The chapter ends with a tracing from the Troano Manuscript, captioned as recounting the destruction of Mu, the arrow pointing to the Maya hieroglyph for the Land of Mu (p. 50).

Records of This Lost Continent

American written records say Mu lay to the west of America. Asiatic records say the motherland lay to the east of Asia, towards the rising sun. Between the two, it lay in the Pacific, and on the islands are the stone remains and a white race (p. 51).

The Troano Manuscript is an ancient Maya book written in Yucatan. Its age has been estimated at from 1,500 to 5,000 years. He thinks it is between 1,500 and 3,000, from the form of the writing. The first extract is the one to set beside every other flood date in the book.

In the year 6 Kan, on the 11 Muluc, in the month of Zac, there occurred terrific earthquakes which continued until the 13 Chuen without interruption.

James Churchward. The Lost Continent of Mu (1926), p. 52

The country of the hills of earth, the land of Mu, was sacrificed. Being twice upheaved, it disappeared during the night, constantly shaken by the fires of the underneath. Being confined, these caused the land to rise and to sink several times in various places. At last the surface gave way and the ten countries, or tribes, were torn asunder and scattered.

They sank with their 64,000,000 inhabitants 8,060 years before the writing of this book.

James Churchward. The Lost Continent of Mu (1926), p. 52

He says geology will show that the country of the hills of earth is the right description, and that it accounts for the quarries on Easter Island.

The second extract reads: the birthplace of the sacred mysteries, Mu, the Lands of the West, that land of Kui, the motherland of the gods. He parses the glyphs. One form of the letter M is her alphabetical symbol. One form of T is often the word the. A third sign is the universal geographical symbol for the Lands of the West. The characters being in a block designate the past tense, so Mu was the Lands of the West. A further line reads that the Lands of the West were the Land of Kui. That land of Kui means the land of departed souls. The Egyptian Ka, with its extended meaning, comes out of the Maya Kui. In ancient times god did not mean the Deity. It referred to the soul of a departed one. The motherland of the gods therefore means, by extension, the Motherland of Man (pp. 52 to 53).

Sir Gardner Wilkinson, Manners and Customs, volume III, page 70, is quoted: Kui-Land, or the Land of Kui, according to the Maya language, was the birthplace of the goddess Maya, the mother of the gods and of man. The second Troano extract is corroborated many times in the Egyptian Book of the Dead (p. 53).

The Codex Cortesianus is another Maya book that escaped Bishop Landa. It is now in the National Museum of Madrid. The writing is much more symbolical than the Troano, and of about the same age. Extracts: by his strong arm Homen caused the earth to tremble after sunset, and during the night Mu, the country of the hills of earth, was submerged. Mu, the life of the basin, the seas, was submerged by Homen during the night. The place of the dead ruler is now lifeless, it moves no more, after having twice jumped from its foundations. The king of the deep, forcing his way out, has shaken it up and down, killed it, and submerged it. Twice Mu jumped from her foundations. It was then sacrificed by fire. It burst while being shaken up and down violently by earthquakes. By kicking it, the wizard that makes all things move like a mass of worms sacrificed it that very night. He thinks both books were written from the same temple record. The Codex gives only the hieratic name. The Troano gives both the hieratic and the geographical names (pp. 54 to 56).

The Lhasa record was discovered by Schliemann in the old Buddhist temple at Lhasa, Tibet, and deciphered by him. It is more modern, not in Maya characters, and not from the same original as the two Maya books.

When the star of Bal fell on the place where now is only the sky and the sea, the seven cities with their golden gates and transparent temples, quivered and shook like the leaves in a storm; and, behold, a flood of fire and smoke arose from the palaces.

James Churchward. The Lost Continent of Mu (1926), p. 57

Agonies and cries of the multitude filled the air. They sought refuge in their temples and citadels. The wise Mu, the hieratic Ra Mu, arose and said, did I not predict all this. The women and the men in their precious stones and shining garments lamented, Mu, save us. Mu replied that they should all die together with their servants and their riches, and from their ashes new nations should arise. If they forget they are superior not because of what they put on but of what they put out, the same will befall them. Flames and smoke choked the words of Mu. The land and its inhabitants were torn to pieces and swallowed by the depths. Bal is a Maya word meaning Lord of the Fields. Transparent temples are a mistranslation. They were open, roofless temples, so that the rays of Ra could fall on the worshippers, like the Parsee temples of today. Le Plongeon found records in Yucatan stating that the hieratic head of the Land of Mu prophesied the destruction, and that some, heeding the prophecy, left for the colonies and were saved. Le Plongeon died many years before Schliemann published the Lhasa record (p. 57).

The Uxmal temple, which Le Plongeon named the Temple of Sacred Mysteries, has a wall inscription. As Churchward prints it, this edifice is a commemorative monument dedicated to the memory of Mu, the Lands of the West, that Land of Kui, the birthplace of our sacred mysteries. The temple faces west, where the motherland once stood. Whatever is found there, he says, originated in Mu, and from it the Egyptian religion and learning can be traced (p. 58).

The Mexican pyramid at Xochicalo, southwest of Mexico City, has an inscription Le Plongeon translated: this pyramid is a commemorative monument raised to perpetuate the destruction of the Lands of the West among coming generations (p. 58).

At Chichen Itza, a slab forms the lintel of the door of the inner chamber at the southern end of the building called Akab-Dzib. Churchward calls it the awful, the tenebrous record, a description of the Lands of the West shaken to their foundations and engulfed (p. 58). The Mayas of Yucatan regarded the west as the region of darkness, the place where the souls of the dead returned to the bosoms of their ancestors, as shown in the Codex Cortesianus (p. 59).

Greece. In 403 B.C., during the archonship of Euclid, the Greek grammarians rearranged the Athenian alphabet into its present form. He says the Greek alphabet today is composed of Maya vocables forming an epic of the destruction of Mu. The alphabet of the Greeks is an epic composed of Kara Maya vocables, a commemorative memorial to their forefathers who lost their lives at the destruction of Mu (p. 59). The syllable table and the straight reading come later in the chapter, at pages 87 to 90.

In Plato’s Timeus Critias, as he prints the title, we find that the Land of Mu had ten peoples. Proclus wrote that the Lands of the West had ten peoples. One philosopher uses the hieratic name and the other the geographical name (p. 59).

Valmiki, Ramayana, volume I, page 342: the Maya adepts, the Naacals, starting from the land of their birth in the east, as missionaries of religion and learning, went first to Burma and there taught the Nagas. From Burma they went to the Deccan in India, whence they carried their religion and learning to Babylonia and to Egypt (p. 59).

At Angkor Thom, Cambodia, conventional beasts that archaeologists have called lions all face east, looking toward where the motherland stood. Their mouths are elongated squares, one form of the letter M (p. 60).

Plutarch, Life of Solon: Sanches, the high priest of Saïs, told Solon, which Churchward dates 600 B.C., and also Psenophis, a priest of Heliopolis, that 9,000 years before, the relations of the Egyptians with the inhabitants of the Lands of the West had been interrupted because of cataclysms that destroyed the intervening country, and because of the mud that had made the sea impassable since the destruction of Atlantis by earthquakes and submersion. America was the intervening land, made impassable only. Atlantis was submerged. Neither was the Lands of the West (p. 60).

Valmiki, Ramayana, volume I, page 353: the Mayas were mighty navigators, whose ships traveled from the western to the eastern oceans and from the southern to the northern seas, in ages so remote that the sun had not yet risen above the horizon. Being learned architects, they built great cities and palaces (p. 61).

A map, The Distribution of Prehistoric Stone Remains on the South Sea Islands, carries Asia, America, the Pacific, Hawaii, Burma, Tinian, Guam, Kingsmill, Marshall, a legend he reads as one moon’s journey, Swallow, Panape, Kusaie, Gilbert, Navigator, Marquesas, Tahiti, Samoa, Fiji, Australia, Tonga-tabu, Raratonga, Mangaia, and Easter (p. 62).

The remains themselves are temples, cyclopean walls, stone-lined canals, paved roads, monoliths, and statuary, on islands whose people, within living memory, were cannibals, and some of whom still are. The forefathers of the present Polynesians were once the center of the earth’s civilization. Many remains are overgrown. He does not believe half of them are visible. The people dread the ruins. Ghosts and evil spirits are called mauli. A guide will try to lead you away. If you persist, he runs when you are close (pp. 63 to 64).

Easter Island is at the southeastern extremity of Polynesia, 2,100 miles (3379 kilometers) from the coast of South America, 13 miles (20.92 kilometers) in its greatest length and 7 in its greatest width. There are at present 555 carved stones, colossal statues, and other works. W. J. Thomson, whom he takes as the best authority, says the largest image is in a quarry, unfinished, and measures 70 feet (21.34 meters) in height. The smallest, found in a cave, was about 3 feet (0.91 meters). The majority are from 15 to 18 feet (5.49 meters). They are supposed to represent distinguished personages. Some are capped with huge spheres that show red in the distance, carved from the red igneous rock of silent volcanoes. One sphere of red sandstone, 12 feet (3.66 meters) in diameter, is at the quarry at Terrai Hills. Platform-like piles of cut stone are about 30 feet (9.14 meters) high and from 200 to 300 feet (91 meters) long, awaiting shipment, in his reading, to some other part of the continent. Near the extinct volcanoes Rana Roraka and Rana Rao are the remains of a stone temple, about 100 feet (30.48 meters) long and 20 feet (6.1 meters) wide as the fallen stones lie, with walls still 5 feet (1.52 meters) high and 5 feet (1.52 meters) thick, and sacred symbols carved on some stones (pp. 64 to 66).

Thomson says there are in existence about seven tablets, all that are left of a vast number. With the only old native on the island who knew the glyphs, Thomson translated some. Tablet 1: when the island was first created and became known to the forefathers, the land was crossed with roads beautifully paved with flat stones, laid so that no rough edges were exposed. Trees, which the translation gives as coffee and which Churchward marks as a mistranslation, grew along the borders and met overhead, their branches laced like muscles. Heke was the builder of the roads, and sat in the place of honor where the roads branched. In that happy land Romaha lived with his beloved Hangarva. Turaki listened to the voices of the birds and fed them. In that beautiful land the gods from heaven governed, who lived in the waters when it was cold. The black and white pointed spider would have mounted to heaven, but was held back by the bitterness of the cold. Remains of the roads are on Easter and on many other islands (pp. 66 to 68).

Tablet 2 is entitled The Great King. What power has the Great King on land. He has the power to make the plants grow and to change the color of the sky. The hymn that follows hails his power over young plants, the colors of the sky, clouds, bright stars, dew, rain, and the light of the sun and the moon. He has the power to populate the earth and to create both kings and subjects. He has the power to create the lobsters, whitebait, eels, ape-fish, and everything in the sea, and the mighty fish that swim in deep water, and to enable the people to withstand maggots, flies, worms, fleas, and all manner of insects (pp. 68 to 69).

A legend says the little island had once been part of a great continent, crossed with roads paved with flat stones, cunningly constructed to represent the web of the gray and black pointed spider, so that no man could discover the beginning or the end (p. 69).

Thomson, again: at the south end of the island there are from 80 to 100 stone houses, built in a regular line against a terrace. The walls average 5 feet (1.52 meters) in thickness and 4 1/2 feet (0.61 meters) in height. They are 4 1/2 feet (0.61 meters) broad and 13 feet (3.96 meters) long. The doorways are not more than 20 inches high and 19 inches wide. Stones are often painted red, white, and black, with birds, faces, and figures. Near the houses the rocks of the sea-cliff are carved into human faces, tortoises, birds, fishes, and mythical animals. The history of the island since the white man discovered it is one long scene of tragedies (pp. 69 to 70).

The Cook group lies directly south of Hawaii about 40 degrees, and about halfway between Tahiti and Fiji, but south of a direct line. On Raratonga there is a small section of the road of the Easter Island tablet. Mangaia is the southernmost of the group and about half the size of Easter. The remains are similar. There are no quarries, so he presumes the stones were brought there (p. 70).

Tonga-tabu is a coral atoll of the Tonga group, with no natural stone, only coral. An arch is formed of two uprights weighing about 70 tons each, bound at the top by a stone of about 25 tons. The nearest available stone is over 200 miles (321 kilometers) away (pp. 70 to 72).

On several islands of the Gilbert and Marshall groups there are tall slender pyramids of stone. The people use the sacred symbols of the motherland as ornament, without knowing the meanings. He points back to Princess Arawali’s fan (p. 72).

The Caroline group has, for prehistoric remains, the most astounding ruins in the Pacific. They lie one moon’s journey towards the rising sun from Burma, where the Naacal tablets and Valmiki put the motherland, the place from which the first settlers of Burma and India came. On Panape, a temple 300 feet (91 meters) long by 60 feet (18.29 meters) wide, walls still standing in 1874 to 30 feet (9.14 meters), and at the ground 5 feet (1.52 meters) thick, with carvings of sacred symbols, connected with canals and earthworks, vaults, passages, and platforms, all of basaltic stone. Two passages or gateways, each about 10 feet (3.05 meters) square, pierce the outer wall down to the canal. Within the quadrangle a central pyramidal chamber is the holy of holies. Natives say that many generations ago the temple was occupied for a time by the shipwrecked crew of a Spanish buccaneer, and relics are still found in a vault they used as a storehouse. The people will not go near it, because of the mauli. Other ruins stand on the shore, on mounds, and on cleared ground toward the center, all with a view of the ocean. One heap covers between 5 and 6 acres on a tableland, with what appears to have been a ditch or canal, and tall mounds at the corners, which were at the cardinal points, so that the building was square. He reads the Panape ruins as one of the motherland’s seven sacred cities, a capital, and he will not estimate the population below a hundred thousand (pp. 72 to 74).

Swallow Island, 12 degrees east of Panape, has a pyramid like those on Guam and Tinian, and on the west side a vast quadrangular stone enclosure with several mounds. On Kusai, at the southeast corner of the group, the ruins are similar to Panape but not as extensive. On the south side of the harbor, canals lined with stone cross at right angles, with artificial islands between them, and one tower still about 35 feet (10.67 meters) high. Native tradition: the people who once lived here were very powerful. They had large vessels in which they made voyages far distant, east and west, taking many moons. He sets that beside Valmiki on the Mayas as navigators. Lele, separated from Kusai by a narrow channel, has a conical hill surrounded by a wall 18 or 20 feet (6.1 meters) high and of enormous thickness, and cyclopean enclosures, some parallelograms 200 by 100 feet (30.48 meters), and one between 300 and 400 feet (121 meters) long and over 150 feet (45 meters) wide. Walls generally 12 feet (3.66 meters) thick, with vaults, artificial caverns, and secret passages. In 1874 the people of this corner of the Carolines were extremely hostile and cannibals of the worst description (pp. 74 to 75).

On Tapiteau, in the Kingsmill Islands, the same tall slender stone pyramids. On the Navigator Islands, great stone structures. On one, a platform of huge blocks of igneous stone, 150 feet (45 meters) in diameter and 20 feet (6.1 meters) high, stands on a 1,500-foot hill near the edge of a sheer drop of 500 feet (152 meters), with a ditch on the other side that might once have been 18 or 20 feet (6.1 meters) deep (p. 75).

The Ladrone or Mariana group, including Guam, has a relic of its own: solid stone truncated pyramidal columns, usually about 20 feet (6.1 meters) high including the hemispherical capital, and ten feet square at the base. Some capitals lie on the ground as if shaken off. On Tinian they are arranged in columns. Larrin Tarr Gill, whom he quotes, describes pillars at the House of Taga: shaped like truncated pyramids, capped by hemispherical stones, 18 feet (5.49 meters) in circumference at the base, 11 feet (3.35 meters) high, tapering to a little over 15 feet (4.57 meters) around, capitals 5 feet (1.52 meters) high and 6 feet (1.83 meters) thick, each close to 30 tons, the two parallel lines originally 7 feet (2.13 meters) apart, a ground plan almost 54 feet (16.46 meters) long by 10 1/2 wide. Plates from the Bishop Museum show the House of Taga on Tinian and a latte on Hinapsan (pp. 75 to 77).

Hawaii. About 30 miles (48.28 kilometers) from Hilo, a great ruin on a hill called Kukii. There are no stones on the hill except those carried there. The summit was leveled and squared, the building laid out to the cardinal points, the floor paved. Two square blocks stand upright, about 15 or 16 feet (4.88 meters) apart, ranging exactly east and west. The upper hill was terraced and faced with hewn stone, perfect squares, the smallest 3 feet (0.91 meters), some larger, faced and polished on all sides. About 30 feet (9.14 meters) of facing remain on the lower terrace. On the western side a stairway ran from the base to the top, a height of nearly 300 feet (91 meters). On Kona there is another ruin (p. 78).

The Marquesas have several noteworthy ruins. He believes the fact that they are there has never been published. He has not enumerated half of what is on the South Sea Islands. The only conclusion he allows is a continent that embraced every group where the remains are found, and that continent was Mu. Her name and position are attested by the records of India, the Uighur, Egypt, Mayax, Peru, and the cliff dwellers of North America. The cyclopean remains are her footprints (pp. 78 to 79).

New Zealand. The Maoris are rich in legends. The most prominent symbol is the Tat, or totem pillar, at the entrance of their villages. He is using the Egyptian name Tat. The same pillars were used by the Mayas, the Incas, the Atlanteans, the Egyptians, the Chaldeans, and others. The meaning is reserved for the symbol chapter (p. 79).

Australia is particularly bare of ancient records, which would not surprise him if his geological deductions are right. Geometrical figures are rudely carved on some boomerangs of the northern tribes. The bushmen of northern Australia are probably the lowest type of humanity on earth, lower than the ordinary forest beasts. A cave painting, which he says antedates their low savagery, shows three remarkable objects: Ra the sun, the numeral 3 twice, which is the symbol of Mu, and an axe. When the English first settled, axes of any description were unknown to the savage natives. He has never heard of legends among the native Australians. The plate is captioned a sample of the art of prehistoric man, hands, feet, and weapons printed in colors on the walls of an Australian cave (pp. 79 to 80).

He then caps South Sea traditions from O’Brien’s Mystic Isles of the South Seas with the biblical legends (pp. 81 to 86).

Page 21 of O’Brien: the great god Ra of the Polynesians. Ra was the symbol of the sun, and the sun was the collective symbol of the Deity among the Mayas, Quiches, Incas, Hindus, Chaldeans, Babylonians, Assyrians, and Egyptians. Easter Island, pages 64 to 66: huge stone gods thrown down, some 37 feet (11.28 meters) high, with red stone crowns ten feet in diameter. Churchward says they were not meant as gods. They were statues to be set up elsewhere in memory of an important personage. Thomson takes the same view. Red circles, red discs, and red spheres have been, from the beginning, a picture of the sun, called Ra in the mother tongue. The Easter Islanders possessed a complicated religion of the pantheistic character, having a triune Godhead (pp. 81 to 82).

Among the Marquesas and other Polynesian groups, O’Brien found descendants of the original white race from which the Aryans sprang. The Marquesans are today one of the handsomest races on earth. Traditions in Central America and Mexico say the first people there were a white race. The Mayas of Mayax, who built the great edifices, were a white race. Temple inscriptions in Yucatan say they came from lands to the west of America. Polynesia lies to the west of America. A Guatemalan tradition, which he points ahead to his page 247, shows the white race advancing east from America. Hindu records say the central parts of India, the Deccan, were first colonized by a white race called Mayas, who came via Burma, and that their motherland was one moon’s journey towards the rising sun, east of Burma. Polynesia lies east of Burma. Those who came to America came from the west, and those who came to India came from the east, so the original home lay between America and Asia (pp. 82 to 84).

The Marquesan creation. In the beginning there was no light, life, or sound. A boundless night called Po enveloped everything, over which Tanaoa, darkness, and Mutu-hei, silence, reigned. Then the god of light separated from Tanaoa, fought him, and confined him to the night. Then the god Ono, sound, was evolved from Atea, light, and banished silence. From the struggle was born Atauana, dawn. Atea married Atauana, and they created earth, animals, and man. This, he says, is not the cosmogony of savages, yet fifty years ago these people were cannibals, and O’Brien thinks some are not averse to long pig today (pp. 84 to 85).

Ellis, Polynesian Researches, volume I, page 100. In the Sandwich Islands, Hawaii, a tradition says that in the beginning there was nothing but water, when a big bird descended from on high and laid an egg in the sea. The egg burst and Hawaii came forth. This is the cosmogony of all the ancients: water covered the earth, and life started from a cosmic egg laid in the sea. The Samoans say that in the beginning the whole earth was covered with water (p. 85).

The flood. O’Brien says that in most of Polynesia there are legends of a universal flood from which but few escaped. On Adam and Eve, the Polynesians had very fixed ideas. In Hawaii, Taaroa made man out of red earth, Araea, and breathed into his nostrils. He made woman from man’s bones and called her Ivi. In the Polynesian language Ivi is pronounced Eve-y. A Tonga tradition and a Maori tradition both say that the son of the first man killed his brother. In Fiji the site is still shown where a vast tower was built, because the Fijians were curious and wanted to peep into the moon to see if it was inhabited (p. 85).

Tahitian cosmogony. Taaroa, spelled differently in separate archipelagos, was the father. His wife was Hina, the earth, and his son Oro was the ruler of the world. Tane, the Huahine god, was a brother of Oro and his equal. Churchward reads this as a trinity, a triune Godhead (p. 85).

Mystic forces of the first civilization have been lost. The adepts could walk through fire without being scorched, as related in the Bible and the Popol Vuh. O’Brien gives a Tahitian adept walking barefoot on red-hot stones. The same has been shown in Hawaii, and Churchward has seen it in the Fiji Islands. A report from Samoa that the blind were made to see through their flesh was sneered at. He prints a New York World report from Paris on Jules Romain, who claimed that just beneath the skin are ocelles, dormant eyes, and that subjects could read while blindfolded, some with cheeks and fingers, some with the nose, after great concentration not allied to hypnotism. The Samoans, he says, practised it thousands of years ago (pp. 86 to 87).

These traditions are among savages shut off from the outside world until within 300 years, and most of them within 200 years, and they match the biblical legends of creation and of early man (p. 87).

The Greek alphabet follows, pages 87 to 90. He prints a table of Greek letter, Kara Maya syllables, and English meanings, from Alpha through Omega, then a free reading, then the straight reading. Alpha is Al, heavy, paa, break, ha, water: heavily break the waters. Beta is be-ta, walk, and place or plain. Gamma is kam-ma, receive, mother, earth. Delta is tel-ta, deep bottom, place. Epsilon is obstructions, edges, whirlwind. The column runs on through Mu, which is simply Mu, and through peaks, rising, whirlwinds, cold, abyss, mud, mouth, vapor, and volcanic sediments. The straight reading says the waters break heavily over the plains, cover the low places, and form shores where there are obstructions. The earth is struck with water. The waters spread on all that lives and moves, the foundations give way, and submerged is the land of Mu. Only the peaks appear above the water. Whirlwinds blow until cold air comes. Where valleys existed there are now cold depths. In circular places mud banks formed. A mouth opens, vapors pour forth, and volcanic sediments come out (p. 90). He also prints the Greek alphabet in the hieratic characters of Mu, written to be read from left to right, and notes that the ancients generally wrote horizontal lines to be read from right to left (p. 90).

The Greek cross, found especially in Yucatan and Central America, and noted by Winter in Guatemala, page 156, on the stones of Quirigua and Copan, was the central figure of the royal escutcheon of Mu. The hieroglyph is a phrase in the mother tongue, U-luumil, pronounced Oo-loo-oom-il. It means the land of, the country of, and by extension the Empire of or the Kingdom of. The cross confirms his reading of the alphabet, the alphabet confirms the cross, and the two confirm Mu, the Empire of the Sun, as the motherland of the Greeks (p. 91).

The Egyptian Sacred Volume, Book of the Dead

The Egyptian name, in hieroglyphics, is Per-m-hru. Egyptologists, he says, take per as coming forth, hru as day, and m as a preposition meaning from. Dr. Pleyte, in Chapitres Supplementaires du Livre des Morts, reads going forth from the day. Brugsch Bey, in Steinschrift und Bibelwort, page 257, reads Book of the outgoing by day. Lefebure, Maspero, and Renouf read Coming forth by day (pp. 92 to 93).

Churchward’s reading is that the book is a sacred commemorative memorial to the multitudes who lost their lives at the destruction of Mu, the forefathers of the Egyptians and of all mankind. Those are the dead of the title. Love of the motherland and respect for forefathers are the origin of ancestor worship. The letter m is not a preposition. It is the symbolic letter and the name of Mu.

"Mu has gone forth from the day."

James Churchward. The Lost Continent of Mu (1926), p. 94

That reading, he says, makes the book a memorial to the 64,000,000 who died at the destruction. His years in the Orient let him read many of the esoteric meanings, because the ancient learning of India and of Egypt are closely connected. Upper Egypt was colonized and settled by Mayas from India, and when their settlement Maioo was firmly established, a party of Naacals left India for Egypt to teach the Seven Sacred Inspired Writings, religion, and the sciences. The date when the Book of the Dead was first formed is unknown. The first copies had only a few chapters and grew, as the Hindu Maha-bharatta did. Every chapter refers directly or indirectly to Mu, and the book is permeated with symbols assigned to Mu before man trod the soil of Egypt (pp. 94 to 95).

One vignette is flames, the hieratic letter M, an abyss or tank, and that tank filled with fire. It reads: Mu has gone down into an abyss of fire, and as she sank, flames shot up around her and enveloped her. Another, repeated scores of times, is a conventional altar, a rayless sun, and a dead closed lotus. The lotus is Mu. The rayless sun below the lotus means the sun has dropped below the horizon of Mu. The sun has forever set on dead Mu. Before the submersion her common geographical symbol was a three-pointed figure, the Lands of the West, the three lands. After the submersion her place was called the region of darkness, drawn as a rayless sun over the center point, or the center point cut out and a rayless sun put in its place (pp. 95 to 96).

The vignette of chapter 81 is described by Egyptologists as a head peeping out of a lotus. The last line of that chapter reads: I am a pure lotus sprung out of the Field of the Sun. The head, by the head-dress, is an Egyptian, risen out of a lotus shown dead and closed. The dead lotus is dead Mu. His translation: the Egyptians came from Mu, a land which is dead and exists no more. I am a pure lotus means I am a pure descendant from the people of Mu. The Field of the Sun is the Empire of the Sun, the imperial name. In the tongue of the motherland, Mu meant mother, land, field, country, empire, and mouth. A free reading: I am an Egyptian of pure descent; my forefathers came from the motherland Mu, the Empire of the Sun, which is now dead and gone (pp. 96 to 97).

All ancient peoples, including the Egyptians, believed in reincarnation. An exhausted force is not dead. It is drawn back to the source for regeneration and waits in nature’s storehouse. Man’s soul is the greatest force connected with the earth except the Deity. The soul was incarnated in Mu, the Lands of the West. When the body dies, the soul returns to the place of incarnation, Mu, to await reincarnation (pp. 97 to 98).

From the time of Menes, when Upper and Lower Egypt became one kingdom, down to about 2700 B.C., there were two cults, the West cult and the East cult. Lower Egyptians said the soul traveled west to the place of reincarnation. Upper Egyptians said the soul must travel east to a celestial paradise. Both said the soul must go back over the road by which the forefathers came. Lower Egypt was settled from the motherland via Mayax and Atlantis, both west of Egypt, so the soul traveled west. The Upper Egyptians came by way of Burma and India, both east of Egypt, so the soul traveled east. Both cults were right (pp. 98 to 99).

He quotes Donald A. Mackenzie. The fusion of the two cults was that of Osiris, which originally believed in a paradise in the west, and that of the sun-worshippers, who believed in a celestial paradise in the east. Osiris, an ancient deified king, was identified with the gods of the western cult. The early conflict is echoed in the mortuary texts dating back till about 2700 B.C. Churchward says Mackenzie fails to see that the sun was the collective symbol of the Deity, not the object of worship. The Upper Egyptians were not sun-worshippers. Ra was their collective symbol, and temples were dedicated to Ra as the cross today represents Christ. Mackenzie calls Osiris an ancient king and leaves the people unstated. If he means the Egyptians, he is wrong, because when Thoth started the first Lower Egyptian colony at Saïs he taught the Osirian religion, as various papyri show, and that was 16,000 years ago.

From two different sources he finds it stated that Osiris lived in Atlantis 18,000 or 20,000 years ago, and that he was a great religious teacher and a master (p. 100).

The two cults are, for him, another proof that man appeared on Mu and that Mu lay east of Burma and west of Mayax, therefore in the Pacific (p. 100).

The destruction was commemorated in ceremony. The novice advanced through the second degree by being symbolically submerged in a tank of fire, to remind him of the fate of his forefathers and to hint where the soul must go for reincarnation. Book of the Dead, chapter 22: I come, I do that which my heart wishes on the day of the Fire, when I extinguish the flames as soon as they appear (p. 100).

He then runs a circuit of the royal escutcheon, a sun with eight rays, around the ocean. The design given here was found on the dress of a Kootenay Indian in British Columbia. He prints the name Kooteney. The border of another such dress was a continuation of a symbol of Mu submerged, which he points to his page 139. The garment with the sun was black, the sun pale yellow, the points of the rays pale indigo, and the space between a pale reddish pink. The totem pillars of the Indians of northwestern North America are explained on his page 159. The fan of the Gilbert Islands, his page 49, is 7,000 miles (11265 kilometers) from British Columbia. The totem poles of the Maoris, his page 79, are 12,000 miles (19312 kilometers) from the Kooteney. Cliff writings in Nevada, New Mexico, Niven’s cities, and Yucatan carry the same symbols (pp. 101 to 102).

A great forest covers the southern half of Yucatan and runs into Guatemala, Chiapas, Tabasco, and Honduras. It is not primeval. The land was once densely populated, with cities and cultivated fields. Copan and Quirigua, on the outer edge, are only samples of greater ruins inside, if the Indians are to be believed. He believes them, and he says Egyptian records confirm them. This forest is part of the country beyond, made a ruin and impassable, with the loss of nearly all the people, by cataclysmic floods. The civilization was wiped out and the cities wrecked between 11,500 and 11,750 years ago, when the gas belts under and around this area were being forged, with the attendant mountain raising, a little while before the submersion of Atlantis (pp. 102 to 103).

At Copan in Honduras, Quirigua in Guatemala, and Opico and Cirraca-Mecallo in Salvador, there are vast prehistoric ruins, and among each are symbols referring to Mu. At Quirigua, thirteen stelae or obelisks carry symbolical human figures, each wearing a triple crown, showing allegiance to the motherland. Each stela has a different totem, so they refer to various dynasties. Ancient dynasties had totems such as the Elephant, the Tiger, and the Serpent (pp. 103 to 104).

The great monolith at Tiahuanaco, on Lake Titicaca, is reserved for his page 162. From the South Pacific he goes to New Zealand, and then Asia completes the circuit. Burma and India are full of records corresponding in detail with those of America (p. 104).

The Uighur was the principal colonial empire belonging to Mu at the time of the biblical flood, which destroyed its eastern half. Chinese legends tell that the Uighurs were at the height of their civilization about 17,000 years ago. This date agrees with geological phenomena.

The Uighur Empire stretched its powerful arms from the Pacific Ocean across Central Asia and into Eastern Europe from the Caspian Sea on.

James Churchward. The Lost Continent of Mu (1926), p. 106

This was before the British Isles became separated from Europe. The southern boundary ran along the northern boundaries of Cochin China, Burma, India, and Persia, and this was before the Himalayas and the other Asiatic mountains were raised. The northern boundary extended into Siberia, but how far there is no record. Remains of their cities have been found in the southern parts of Siberia. They extended around the western and northern shores of the Caspian, as an ancient Hindu record relates, and on through Central Europe to Ireland. They settled in northern Spain, northern France, and far down into the Balkan region. The archaeological discoveries in Moravia are Uighur remains. The marks on which ethnologists have based an Asiatic origin of man are marks left by the advancing Uighurs. The history of the Uighurs is the history of the Aryans. Some white races classed as Aryan are not Aryans at all, but another line of colonization (pp. 106 to 107).

The capital was where the ruins of Khara Khoto now stand, in the Gobi Desert. At the time of the empire the Gobi was exceedingly fertile. The Uighurs knew astrology, mining, the textile industries, architecture, mathematics, agriculture, writing, reading, and medicine. They were experts in decorative art on silk, metals, and wood, and they made statues of gold, silver, bronze, and clay, and this was before the history of Egypt commenced. About one half of the empire was destroyed before Mu went down, and the other half after Mu’s submersion (p. 107).

Professor Kozloff unearthed a tomb 50 feet (15.24 meters) below the surface at Khara Khoto and photographed treasures he was not allowed to remove. Through the Sunday American, Churchward prints two pictures. He believes they represent a time between 16,000 and 18,000 years ago. They are paintings on silk, a queen and her consort seated. On her head is a three-pointed crown with a disc and three sets of rays. Behind her body is a large disc, the sun, symbolizing Mu. At the back of her head a smaller disc, an inferior sun, is the Uighur colonial empire. The crown, a sun with rays on one half only, is the escutcheon of a colonial empire. In her left hand a scepter ends in a trident, three points, the motherland’s numeral. Her seat is a full-blown sacred lotus, so she sits in the lap of Mu. The consort carries no scepter and no rayed sun, but a sphere. His crown also shows the numeral three. A later scepter, also with ends divided into three, reads the same (pp. 107 to 110).

Mu, the Empire of the Sun

Kings and emperors took the title Son of the Sun. The usual explanation, that they claimed to be sons of the celestial orb, is not the one he wants. The title goes back to the first empire, the Empire of the Sun, formed in the motherland, with a royal escutcheon (p. 111).

The escutcheon, deciphered on pages 112 to 113. The shield is a conventional letter M, pronounced Mu and Moo, and it was her name. The central hieroglyph reads U-luumil, pronounced Oo-loo-oom-il, the Empire of. The circle enclosing that glyph is the sun, so the compound reads the Empire of the Sun. Prefix the shield and it is Mu, the Empire of the Sun. The sun has eight rays, the eight cardinal points, saying the whole earth was dominated by her. The circle enclosing the rays is the universe as applied to man, the earth, so her rays fall on all mankind. The Codex Cortesianus calls Mu the Ruler.

Traditions say that when Mu was turned into an empire, the hieratic head was selected to be king. He represented the Deity. The sun, Ra, was the collective and highest symbol, the King of Kings. The new king assumed the title Ra, and to it was added the name of the land, so the full title was Ra Mu, or Sun Mu. The land was then also called the Empire of the Sun (p. 113).

When the Empire of the Sun began is unknown. Empires and kingdoms under her suzerainty are traced back for more than 35,000 years, so the empire antedates that by a long time, whether a thousand years or tens of thousands. No record gives a clue. As colonies became able to govern themselves, they were turned into empires or kingdoms, still under the motherland, so the whole world was one family. The first king of a new kingdom was one of the royal family, or in some cases an appointee. He assumed the title Son of the Sun. This did not mean the son of the celestial orb. It meant the son of the Sun dynasty, or son of the Empire of the Sun (p. 113).

The new king’s emblem was still the sun, but only one half of the orb was shown above the horizon, with rays ascending, to show he was a subject of the motherland. Valmiki, speaking of the works of the Mayas in India, says before the sun rose above the horizon, meaning before the Hindu colony was turned into an empire. When the Maya colony of the Deccan was turned into a kingdom, the first king was called Ra Ma. His emblem was the rising sun. He assumed the title Son of the Sun. The present Maharajah of Udipoor is said to be a direct descendant of Ra Ma. If so, his forefathers were kings more than 30,000 years ago, and the family is the oldest royal family on earth. The rising sun is still the emblem of the Japanese, the Persians, and some of the Central American republics. The ancients drew the rising sun with rays and the setting sun as a plain disc. After the empire ended, the sun shown with the motherland is always the setting sun (pp. 115 to 116).

A plate of ancient symbols, and the readings on pages 116 to 117, distinguish the imperial crown, the rayless sun of the region of darkness, peaks only appearing, the abyss, the other two Lands of the West carried down into the tank of fire, the numeral three, the letter M, the three-pointed geographical figure, the lotus alive, closed and dead, and in bud, a Maya vignette of the submersion of the Land of Kui, a hieratic writing Land of Kui, and an Egyptian vignette of the destruction. The free reading of the first compound glyph: Mu, the Empire of the Sun, has fallen into an abyss; she is in the region of darkness, where the sun never shines upon her. The other Lands of the West were blotted out with her. Her crown no longer rules the earth (p. 117).

Age of Mu’s Civilization

He has asserted that the civilization of Mu dates back to more than 50,000 years ago, and this chapter is the arithmetic.

Le Plongeon found, in the center of the mausoleum of Cay, the high priest and eldest son of King Can, at Chichen Itza, a carving of a serpent with twelve heads. The inscription said the serpent was a symbol of the twelve Maya dynasties that had reigned over Mayax before the Can dynasty, and that their combined reigns covered 18,000 years. The last King Can lived 16,000 years ago, as proved by the Troano Manuscript. Add 16,000 to 18,000 and kings reigned over Mayax 34,000 years ago. The length of the Can dynasty is unknown. There were at least six kings, and there might have been a dozen or more, so about 35,000 years may be accepted for the first Mayax king. Mayax had advanced from a settlement to a colonial empire, which takes time, so Mu is much older than 35,000 years (pp. 118 to 119).

The twelve dynasties and the 18,000 years are confirmed in the Chinese book Tchi. Japan has a record that twelve dynasties of kings reigned 18,000 years ago. An old Hindu tablet and an ancient Hindu manuscript say the same, and so do legends in India and China. None of them, except the Chichen Itza inscription, says where those kings reigned (p. 119).

Manetho, in one of his papyri, writes that the reign of the Sages of Atlantis was 13,900 years. Atlantis was submerged 11,500 years ago. Add 11,500 to 13,900 and Atlantis was governed by kings 25,000 years ago. The first king of Atlantis commenced his reign 25,400 years ago, and the first king of Mayax 34,000 years ago. The time between them is 8,500 years. Granting the same interval between the first emperor of Mu and the first king of Mayax, Mu was at the height of her magnificence 50,000 or more years ago (p. 119).

If that is called speculative, he brings in geology, and he quotes John Tyndall’s phrase about clinching the point. The myth of geology would put the mountains that succeeded the great magnetic cataclysm hundreds of thousands of years ago, and some of them millions. He is going to show seven civilizations that existed before the mountains were raised. On geology’s own clock those civilizations, which came out of Mu, would date her hundreds of thousands of years back. They do not, and geology, as usual, is wrong (pp. 119 to 120).

On Capital Hill, Smyrna, Asia Minor, 500 feet (152 meters) above the sea, are the remains of three prehistoric civilizations, one above the other, with sand, gravel, and boulders between them. They lie at an angle of 45 degrees, following the angle of the mountain, so they were not built on top of the hill after it was raised. The plate is captioned as three civilizations, 500 feet (152 meters) above sea level, that existed before the mountains were raised (pp. 120 to 121).

Twenty-nine miles north of Mexico City, Niven has found three civilizations, one beneath the other, with sand, gravel, and boulders between them. These cities are more than 1,000 feet (304 meters) above sea level, with mountains of from 5,000 to 15,000 feet (4572 meters) between them and the sea. He has traced the boulders to a formation on the west coast of Mexico, and the lowest mountain between the cities and that source is 5,000 feet (1524 meters). The ocean did not raise waves of more than 5,000 feet (1524 meters), and Mexico did not borrow a glacier. The cities were built before the mountains were raised, and tablets from them, which he has deciphered, show they were Mu’s colonies.

Geologically, the lowest city dates far back into the Tertiary Era and was in existence more than 50,000 years ago as a colony of Mu.

James Churchward. The Lost Continent of Mu (1926), p. 122

Pictures are promised for chapter 11, his page 223. The last example is Tiahuanaco on Lake Titicaca. When it was built, the ground was just above sea level. Now it is 15,000 feet (4572 meters) above the sea. These facts, he says, prove that the civilization of Mu dates back more than 50,000 years (p. 122). The symbols chapter puts the great monolith on the shores of the same lake at 13,500 feet (4114 meters) above the Pacific (p. 164).

Simple Symbols

Primitive man could not be brought to understand infinite, everlasting, and almighty without a special teaching. He was first taught that there was a Deity and a heaven hereafter, that he had an everlasting soul, and that the Deity had many attributes and was all-powerful. Symbols he could understand were then selected for each attribute. That laid the foundation of the pantheons which have crept into every religion down to and including modern Christianity. The most primitive symbols were lines and simple geometrical figures. They grew in number and intricacy until the Egyptians, when not more than one half of the priesthood understood them all (p. 123).

Hermes Trismegistus in his writings said: Oh, Egypt! Egypt! of all thy religion, fables only will remain, which thy disciples will understand as little as they do thy religion. Words cut into stone alone will remain telling of thy pious deeds. The Sythians, or the dwellers by the Indus, or some other barbarians will inhabit thy fair land. Moses fathered the doctrine of monotheism as an outgrowth of the Osirian religion, yet he continued many of the original symbols, some of which are still seen in Jewish synagogues. Christ’s teachings were always in parables, because that was the only way the people could be brought to understand. Parables are phraseological symbols. Max Müller writes that as soon as we know aught of the thoughts and feelings of primitive man, we find him in possession of a religion, a reverence of the Great God through various symbols (p. 124).

The symbols on the walls of the Temple of Sacred Mysteries at Uxmal are exact duplicates, he says, of the symbols first used in man’s religious teaching, because an inscription says they came from the Lands of the West, and because many of them are carved on the South Sea ruins. Tens of thousands of years passed between the teaching that the circle meant infinity and the intricate cosmogonic diagrams. Tens of thousands of years ago man could already master those diagrams. Some of the symbols are found even among savages. Records in Yucatan say they came from Mu. Egyptian records say they originated in the Lands of the West. Hindu records say they came from the motherland in the East. Therefore Mu, the Lands of the West, that land of Kui, and the biblical Garden of Eden are one and the same (pp. 125 to 126).

The oldest three, on the plate at page 127.

The circle was one of the first three, and the most sacred. It was a picture of the sun, Ra, the collective symbol of all the attributes of the Deity, not the Deity himself. Hindus and Mayas spoke of the Deity as the Nameless. The circle has no beginning and no end, so it could teach infinity. The sun was chosen because it was the most powerful object in the sight of primitive man. The circle is on the Polynesian stones and on the walls at Uxmal. The red spheres on the Easter Island statues represented the sun and were used with the dead as the cross is used today. In Egyptian symbols connected with the Deity, the heads are crowned with a red disc (pp. 126 to 128).

Egyptian papyrus Anana, which he dates 1320 B.C. Eternity has no end, therefore no beginning, so eternity is a circle. If we live on we must continue forever, and if we continue forever, like the circle and eternity, man had no beginning. Man comes into being many times, yet knows nothing of his past lives, except occasionally a day-dream that carries him back, without his being able to say when or where. In the end all of his pasts will reveal themselves. The spirits of one incarnation may meet again in another and be drawn together as if by a magnet, but for what cause neither knows. Christ said: except ye be born again ye cannot enter the kingdom of heaven (p. 128).

The equilateral triangle is one of the first three, dates back more than 50,000 years, and was designed to symbolize both a Trinity and Heaven. Its origin is the geographical makeup of the motherland, three lands, the Lands of the West, apparently emerged one after another. Three attributes of one Creator were taught as the instruments of that emerging. Those three attributes were the first Trinity. As the triangle symbolized the Triune Godhead, and God’s house was Heaven, the triangle also symbolized Heaven. The conception has come down from more than 50,000 years ago (pp. 128 to 129).

The four-sided square is the third of the oldest symbols. It symbolized the earth. The four corners were north, south, east, and west, and at each corner a keeper was assigned. He connects this with the phrase the four corners of the earth. All three are carved on South Sea ruins and at Uxmal. Later symbols are compounds of these three, ending in the cosmogonic diagrams (pp. 129 to 130).

A triangle with three stars is heaven with the Triune Godhead. A triangle with five stars is a full Godhead of five members. He has found the five names, and the attributes, only in the Egyptian. The symbol itself is common, and often the meaning is given without the names. A triangle above a square is heaven above earth. Above did not mean altitude. It meant perfection. That compound with three stars is at the end of the north room of the Temple of Sacred Mysteries, the room of initiation. With five stars it is at the end of the south room, where the initiate was raised. From the room of raising he passed to the central room and became a master or adept. In the north room he was initiated into the Triune Godhead, and in the south room he was taught the full Godhead of five (p. 130).

The Tau is in the earliest writings of the motherland. It symbolizes resurrection, a springing into life, and in the writings of Mu it is used for the emersion of land. It is a picture of the Southern Cross. When the Cross appeared at a certain angle over Mu, it brought the rains. Seeds sprang, foliage revived, flowers and fruit came, and it was a time of plenty. In old Maya writings it is generally a tree with two branches, flowers, and fruit. A vignette from a Maya manuscript in the British Museum, number 9,789, represents the arrival of the rain in Yucatan. The two figures are allegorical, the divisions of Mayax. The Tau is also prominent among the Hindus, Chinese, Chaldeans, Incas, Quiches, and Egyptians. Tau is a word of the motherland meaning resurrection. Altars on which offerings of fruit and flowers were made were shaped like the Tau, and quite frequently the double triangle, the symbol for an offering, was carved under each branch. The name has never been changed (pp. 131 to 133).

A later series, pages 134 to 137. The Eight Roads to Heaven were drawn differently by almost every ancient people. From the Hindu, the eight roads were right belief, right speech, right living, right adoration of God, right thought, right action, right exertion, and right meditation. One figure is Central American, one Egyptian, one Oriental, and one from the Pueblo Indians. The Ka appears many times on a cornice above the lintel of the Holy of Holies at Uxmal. These emblems of mortality were used to impress on the adept his end. The Egyptian rite was a reflex of the Maya. In the temple of the Great Pyramid a sarcophagus was found with the emblems of mortality beside it. The adept was placed in it, and when he emerged he was reminded that another life awaited the soul. A pair of double triangles bound at their bases is the symbol for an offering. One Pueblo figure, the only one of its design he has found, has an outer triangle for heaven, three small triangles for the Triune Godhead, and a diamond for the full Godhead. The three inner triangles have three points, the motherland’s numeral, so the origin of the symbol and of the people who use it was in Mu. He asked the chief, who said he was right as far as he had gone, and that he had omitted that point. Two pairs of interlaced equilateral triangles, one pair within the other, are the central figure of the Sri Santara, the Hindu cosmic diagram, and they convey the same meaning to the Pueblo as to the Hindu. The Chinese, taking their learning from the Uighurs, replaced the equilateral triangle with the figure Y. At the time of Confucius they had the Great Term, the Great Unit, the great Y. The Y has neither body nor shape. All that has a body and shape was made by that which has no shape. The Great Term comprehends three. One is three and three are one (pp. 135 to 137).

Two interlaced triangles within a circle are one of the most ancient compound symbols, from an early date in the motherland, and they are the proof, for him, of an advanced civilization more than 50,000 years ago. The deciphering is the next chapter. Plates give hieratic letters from various ancient alphabets and a few simple symbols used in ancient writings (pp. 137 to 139).

Symbols

The cosmic diagram of the land of Mu was the first book ever written by man. He has traced it back to more than 35,000 years ago. How long it had been in use before that, no one can say. All the ancient nations copied it: the Mayas of Yucatan, the Naga-Mayas of India, the Babylonians, the Assyrians, the Egyptians, and the Pueblo Indians of southwestern North America. Only the Yucatan Mayas retained its simple character and its original meanings. The Pueblos did not add dogmas. The rest added figures, changed meanings, and distorted it. The unscrupulous Egyptian priesthood first invented the devil, then had to find an abode for him, and invented hell. Five thousand years ago the devil and hell were unknown. The priesthood of India, seeing the effect, were quick to follow Set with Siva (p. 140).

In Mu the novice learned this book and repeated it as his belief in God and the hereafter, as children are taught their Bibles. The figure is a central circle enclosed in two interlaced equilateral triangles, one figure with one meaning. Those triangles are enclosed in an outer circle, leaving twelve divisions. The outer circle is enclosed in twelve scallops. A ribbon falling downward has eight divisions (pp. 142 to 143).

The central circle is Ra, the collective symbol of the Deity, and because the Deity is in Heaven the circle is both. The twelve divisions are the twelve gates to Heaven, each a virtue, so the soul must possess the twelve virtues. The outer circle is the intermediate world, the world beyond, the Amenti of the Egyptians. The twelve scallops are twelve temptations, which must be overcome before the soul can enter the twelve gates of the world beyond. The ribbon means the soul must ascend. Ascend did not mean altitude. It meant a rise toward perfection. The eight divisions are the eight roads. He was never able to discover the twelve temptations and the twelve virtues collectively. Put into modern language, the belief reads: there are eight roads I must travel to reach Heaven. After them I arrive at the twelve gates of the world beyond, and I must prove I have overcome the twelve earthly temptations. I then pass into the world beyond and reach the gates of Heaven, and I must show that I learned and practised the twelve virtues. Then I am taken to the throne of glory, where sits the Heavenly King (p. 143).

Many-armed figures, which writers call grotesque gods, are not idols. He quotes a specimen of the abuse, grotesque idols worshipped by poor unenlightened Hindu idolators, and says fanatics who write that would destroy the relics. The figures are sacred symbols of the Creator and creation. They symbolize the Infinite as having seven great forces, attributes, powers, desires, commands, or intellects. He has found each of those words used, including the serpent with seven heads, and the serpent covered with feathers whose seven commands brought the world into existence and created man to govern it. The many-armed figures originated in the motherland, though he first found them among the ancient Brahmins. The Brahmins obtained their cosmogony, science, and arts from the Nagas. The Mayas in India, first called Nagas and afterwards Danavas, came from the motherland many thousands of years before the Aryans became known in India. Brahmins and Nagas both used the Seven-headed Serpent for the Creator. A man instead of a serpent was used especially for special creations (pp. 143 to 145).

The carving he deciphers is in the temple caves of Ajanta, near Bombay. It symbolizes the raising of the motherland above the waters, the land made fruitful, and man about to appear. The central figure has seven points, the numeral of creation, and wears the sacred crown of pearls assigned to the Deity. In the upper left hand, a fruit. In the right, the royal lotus, so the motherland is habitable. He stands in water, shown by irregular horizontal lines and by a single-headed serpent in the lower right hand. Below that hand the serpent’s body becomes a pod, and seeds roll down. Those are nature’s germs, the cosmic eggs, life still dormant. The ancients called the sea the Mother of Life, which the early Paleozoic rocks have proved correct. At the lower left, a deer is leaping to the land. The deer is first man. Nature’s creations are seeds that must develop. Man appears fully developed, without evolutionary changes. The lower left hand is mutilated, so the reading is not complete (pp. 145 to 148).

The Seven-headed Serpent originated in the motherland and symbolizes the Creator and creation. He has not found its original name there. In Hindu works it is called both Caisha and Narayana. In the Yucatan Maya it is Ah-ac-chapat. Today in Cambodia it is called Naga, which he thinks is a modern christening, the name of the people given to the serpent. At Angkor Thom, part of ancient Burma, the approach to a temple is lined with seven-headed serpents, heads raised from eight to ten feet, tails ending at the temple walls. Archaeologists have called the builders serpent-worshippers, all except Helen Churchill Candee, whose Angkor the Magnificent treats the form as the symbol of a demigod, the result of centuries of legend. He says she is right that it is a symbol, and wrong that it is only a demigod. It is the Great Creator. Carved at the neck and the back are symbols of the motherland. He sketched them many years ago, before the French got possession of Angkor, when the journey from the coast was hard and dangerous. One carving has a central lotus, a sun surrounded by rays, the rays divided into three sections, and an outer sun. Another has the royal lotus and inner circles for the numeral and for colonies. The Nagas brought the design from the motherland tens of thousands of years ago, were wiped out by a cataclysm, and a later people named the serpent after them (pp. 148 to 151).

The conventional beasts called lions have elongated square mouths, a symbol of Mu, and they rise with their faces to the east, the direction of the burial ground. From end to end the stones cry Mu (p. 151).

Ganesha has been called many bad names. The Hindus knew him and adorned the likeness with flowers. He was the symbol of the god who cared for the fields and crops, anciently Lord of the Lands and Crops. The symbol came from Mu. Churchward does not know the motherland name, but judges it was either Ra-Ma, God of the Lands, or Ra-Mana, Lord of the Field and Crops. The Yucatan PPeu dynasty adopted him, claiming they were the lords and owners of the land. On buildings of that dynasty, elephants’ heads are carved in prominent places, the usual way of carving the symbol of the reigning kings (p. 152).

He owns what he believes to be the oldest knife in the world, said to have been worn by an ancient Naga king. The Nagas were Mayas who came from the motherland by way of Burma, settled in the Deccan, and turned the settlement into the Naga Empire. The capital was where Nagpur now stands. It is not known when the empire ended. Legends point to about 5,000 years ago. Valmiki does say it was the first Hindu colonial empire of the motherland. The present blade is not the original. It is hard iron, not steel, riveted with a hardened copper rivet, with a ring so that it fits the sheath. He thinks the original blade was bronze or tempered copper. Handle and scabbard are silver, carved with symbols and Maya tracings (p. 153).

On the front of the handle, the numeral three is repeated, and an elongated square forms mouth and nose, reading Mu. The headdress is three, three times. An ancient water jar has a bud of the royal lotus on either side, so the land stood in water and was the land of the royal lotus. On each side of the nose is the hieratic letter k, used for the four cardinal points, conventional eyes looking east and west, the two main lines of colonization. The cheeks arch into a horizon, and on both horizons three suns appear as semispheres without rays. A sun on the horizon without rays symbolized a colony. With rays, a colonial empire. Fully open royal lotuses at each side emphasize Mu. He dates the knife to the Naga colonial days, before the empire (pp. 155 to 156).

On the back, the motherland stands in water, with two fish hopping on the surface, one east and one west. India was separated from the motherland by water, and the Nagas crossed the ocean. They are neither flying nor swimming. Berosus, the Chaldean priest and historian, spoke of the Akkad-Mayas as half fish and half man (p. 156).

The scabbard starts with five bands of Maya tracery, then a scarab rising through rays, the hieratic letter M made productive by leaves, two unborn scarabs beneath the earth, and on each side Keh, the deer, in adoration. This is the first time he has found the scarab in India. It has been taken as purely Egyptian, the symbol of the Creator called Kephera. Anani, the king’s scribe and companion of Seti II, in one of his papyri, says the scarab rolls little balls of mud and deposits its eggs in them, and the Egyptians thought this a perfect example of the Creator rolling the world around and causing it to produce life. That carries the Egyptians’ knowledge of the forces back 3,000 or 3,500 years. The knife, made when the Nagas were only a colony, is older than the Egyptians in Egypt (pp. 157 to 158).

Prince Maya was a prominent figure of the Naga or Maya empire. No record estimates his date. Traditions, as plentiful as leaves on a tree, say he lived 15,000 to 20,000 years ago. The Ramayana says that in olden times there was a prince of the Nagas whose name was Maya. He was the author of the Sourya Siddhanta, the most ancient treatise on astronomy in India, variously estimated at from 10,000 to 22,000 years. At his time the Nagas were an empire. The knife, with suns on the horizon and no rays, is colonial, and therefore older (p. 158).

Pillars, he believes, date from the first temple erected for the worship of God. They stood in the porches. The oldest record of that use comes from Niven’s Mexican buried cities. In Egyptian mythology they stood at the entrance to Amenti. A cut from the Papyrus of Ani, which he dates 1500 B.C., in the British Museum, shows one of the two Tat pillars. The Egyptians called them Tat. They are more commonly totem pillars. The Mayas are the source, and the Egyptian conception follows. One pillar is Tat, in strength. The other is Tattu, to establish. Together: in strength this place is established forever. The Tat is a figure of stability, represents four corners, and is equal to a square. Two Tats form the entrance to Tattu, the gateway where the mortal soul is blended with an immortal spirit and established in the mysteries of Amenti forever (pp. 159 to 160).

At the porch of King Solomon’s temple, 1 Kings 7, verses 21 and 22, he set up the right pillar and called it Jachin, and the left and called it Boaz. In Hebrew, jachin means to establish, and boaz means in strength. The same pair, the same meaning, and the same ornament down to the lily work, stood at the Judgment Hall of Osiris. Solomon made a complete copy for Jerusalem (p. 160).

The Maoris erect pillars at the entrances of their villages, and the Indians of the Northwest use similar pillars. Plato, speaking of Atlantis, says the people gathered every fifth year and sixth year alternately, and with sacrifices of bulls swore to observe the sacred inscriptions carved on the pillars of the temple (p. 161).

Forbes, on Java: a tribe called the Karangs, supposed to be descendants of the aborigines, whose old men and youths, four times a year, go secretly to a sacred grove in a dense forest. The old men worship. The youths see and learn the mysteries of their forefathers. In the grove are ruins of terraces in quadrilateral enclosures, boundaries marked by blocks of stone, and especially a pillar erect within a square. These people repeat a litany they do not understand, handed down from vastly remote ages, which he puts at 12,000 to 13,000 years. The litany is found in the Egyptian Book of the Dead, and so is a pillar erect within a square (p. 161).

The great monolith at Tiahuanaco has been an enigma. It rests as part of a ruined temple on the shores of Lake Titicaca, 13,500 feet (4114 meters) above the Pacific. If it could be read, writers have said, it might tell a wonderful tale. His reading takes the beholder back 16,000 years, when Mu still held sway, before she sank, and to the time when the first settlements were being made in Egypt on the Nile Delta under Thoth, the dawn of Egyptian history. When the temple was built, the Andes did not exist. The raising of those mountains destroyed the country, most of the people, and the temple, and fractured the monolith into two pieces. He refuses the Incas. The Incas did not come to Peru for about 15,000 years after the temple was built, and by then the Andes had existed for many thousands of years (pp. 162 to 164).

Not a hieratic letter appears on it, though an alphabet had long been in use. It is a picture made of symbols, the earliest form of writing. The head repeats the numeral three nine times: three superimposed layers, three feathers, a triple throne, three dots on each cheek, three oblong squares on the breastplate, three macaws’ heads on the scepter, and a conventional oblong mouth. Rays divided into groups of four make a complete circle, part of the symbol Mu, the Empire of the Sun. Each ray ends in a sign he reads Ahau, King of Kings, so the emperor was king over all earthly kings. The macaws are a colonial symbol, the totem of Queen Moo of Mayax, and on the scepter they say Mayax was a vassal or a colonial empire. Leopards’ heads on the upper rays and beside the escutcheon are the totem of Prince Coh, the brother husband of Queen Moo. Serpents’ heads at the lower angles are the Can dynasty. Queen Moo and her husband Coh of the Can family are reigning in Mayax, and Mayax is one of Mu’s colonial empires (pp. 164 to 166).

On the lower band, seventeen small heads, each with the symbols for land on either side. He cannot say whether this means Mu has seventeen colonies. Above, three bands of winged figures. The middle row has macaw heads, allegiance to Queen Moo. The other rows have human heads wearing her totem. All the figures are ornamented with twelve serpents, the twelve Maya dynasties. The people of the land where the temple stood were vassals, or a sub-colony, of Mayax at the time Queen Moo and Coh reigned. Queen Moo visited the Maya colony at Saïs on the Nile Delta during the first century of its existence and there met Thoth, its founder, according to the Troano Manuscript. The Nile colony was started 16,000 years ago, therefore the monolith was carved just 16,000 years ago (p. 166).

The half-sphere stones at Anarajapoora, Ceylon, called moon stones by archaeologists because of the shape, stand at the foot of the steps into the temple. The center is an elaborate lotus in full bloom, the motherland. A series of half-circles is a symbol of a colony. The outer band is too worn for him to say whether it was an ordinary colony or a colonial empire. A procession of ducks shows how the colonists came: on the surface of the water, in their boats. A procession of animals is divided into sets of three. Freely read: these people who came to Ceylon came from a colony of Mu, in their boats, the road being across the ocean, and their forefathers came to that colony from the motherland. Anarajapoora was not an old city, about 2,200 years only, but before it was built Ceylon had been occupied by a warlike race for at least 10,000 years, as recorded by Valmiki (pp. 167 to 169).

North America’s Place Among the Ancient Civilizations

The two questions are where man first appeared, and how far back. The first he says he can answer from documents, inscriptions, traditions, and geology. The second cannot be answered, and probably never will be, because the records lie in the bed of one of the deepest oceans. There is a possibility that complete copies of the Seven Sacred Inspired Writings of Mu may be found in the ruins of ancient Hindu Rishi temples. The seventh writing tells the history of man from his advent. The Bible says man first appeared in the Garden of Eden, and no two authorities agree where that was. He maintains it was the Egyptian Lands of the West, the Maya Land of Kui, and the Hindu motherland. The hieratic name for all of these was the Land of Mu (p. 170).

He will start the circuit from the United States, because North America and eastern Asia were the two countries where man made his first settlements away from the motherland. The excitement over Neanderthal, Piltdown, and Heidelberg man has ignored ancient man in North America. The European remains were those of idiots and degenerates, obvious from the abnormal skulls, outcasts from civilized communities. From Valmiki, Druidical works, the Popol Vuh, and other writings, such characters were driven into the forests to live and die like the beasts. The usual method of disposing of bodies was cremation, so the civilized left no bones. Bones do not show the degree of civilization. Works do. Scientists agree the European bones are Pleistocene, or after the glacial period. North Americans were highly civilized tens of thousands of years before those European remains. The claim that Egypt was the mother of civilization is contradicted by ancient documents, many written by the Egyptians themselves, saying the soil of Egypt was first trod by colonists from America and India, who brought the learning of the motherland. Schliemann has shown that Egyptian civilization declined when the support of the motherland was lost (pp. 171 to 172).

The Sacred and Inspired Writings of Mu tell what life is, how it originated, and the forces that govern it. Written more than 50,000 years ago, they inform us of the force scientists call the electron: its origin, how it works, what it does, and its final disposition. North American remains date far back into the Tertiary and antedate the glacial period by tens of thousands of years. The Sacred Mysteries of Egypt tell what the so-called glacial period was and what caused it (p. 172).

Many North American remains date from before the western mountain ranges were raised. In the western states, four civilizations occupied the land before the cliff dwellers and the present red Indians. The cliff dwellers and the red Indians may have descended from remnants saved during the raising of the mountains. The four civilizations are shown by different writings and by the remains of their houses, on boulders and cliffs. The keys are a hieratic alphabet and a picture writing from the motherland. The pictures form an alphabet of words rather than letters (p. 173).

Oregon. At Fossil Lake, the dried bed of an ancient sheet of water, remains of a very ancient civilization have been found. From the animals, the lake existed in the Mesozoic age. It stands in the Oregon desert, once a fertile plain, made waterless when the mountains diverted the surface water. Lower strata have dinosaurs and other Mesozoic animals. Upper strata have mastodons and other Pleistocene mammals. Among the mastodon bones, arrow and spear heads of volcanic glass have been found (p. 173).

Nevada. A plate of cliff-dweller symbols is his key (p. 174). The readings that bear on Mu are these. A sun in mid-heaven with rays is one symbol of the Empire of the Sun. A rising sun, a meridian sun, and a black disc for something that has forever passed from the sun’s rays. Mu forever in darkness is the numeral three on top of the black disc. A vignette says Mu lies across the ocean in the direction of the setting sun. The serpent is Can, symbolic of the ocean Canab, the great waters, and three feathers on the western horizon again give her name. U-lummil, the Empire of, is the central figure of the royal escutcheon. A lotus bud is the royal flower. A single-headed unadorned serpent, or another water sign used in its place, is the waters. A plain cross can replace the four-sided square for the four cardinal points. The first letter of the motherland alphabet, pronounced ah, is also the numeral one, hun, and was extended to King Ahau, the King of Kings. One symbol of the serpent and the tree came into existence after the submersion. Another symbolizes creation and also the numeral nine. There is an Uighur-Maya religious symbol and the Uighur letter h. A feather or shrub he cannot decide. An ancient symbol for a hundred. A symbol for mountains, not very old. One sign is a map of the western coastline of North, Central, and South America. Painted hands have no symbolical significance and are found in caves throughout the world. A cross reads the active and passive elements in nature and also has an esoteric meaning. A three-pointed figure, usually pointing down, symbolizes multitudes. A guide-post tells direction and length of journey. The writings prove the writers came from the motherland and were intimately connected with the Mayas of Mexico and Central America, their language a branch of the Maya (pp. 175 to 177).

At Grapevine Canyon a ground plan of a temple, a submersion symbol, and a compound of sunset, the life cross, and submersion, read: this temple is erected to the memory of Mu, the Motherland of Man, which has been submerged with myriads of souls. The central shrine has m reversed, Mu, and she is dead. On either side, three taus, resurrection, a common way of referring to the motherland. He compares the groups of three on the moon stones of Anarajapoora, the thrones at Tiahuanaco, and the triple crowns in Central America. Three rooms are the three degrees. The end of each room is the figure of heaven and earth, and the degree is shown by the number of stars in the triangle. Beside the plan, a glyph reads lands submerged, with a sign for multitudes of souls, and another reads that the sun shines no more on these lands. The whole tableau: Mu, with myriads of souls, has been submerged. The sun shines no more upon her. She is in darkness. She is dead. An adjacent stone is a sacrificial scene, an animal on an altar, fires, and the symbol of submerged Mu. There were no burnt sacrifices before the destruction of the motherland. Burnt sacrifices were introduced to commemorate Mu and her people being consumed by fire as she sank into the fiery abyss (pp. 178 to 180).

At Gold Gulch, Beatty, Nevada, a natural rock was used thousands of years ago as a guide and as a monument to Mu. It resembles a squat bent figure in grief, cloaked in the ancient Manchu style, arms folded. In place of eyes, two symbols. One reads chi-pe-zi: a mouth opened, fires came forth with vapors, the land gave way and went down. The other is the escutcheon, a sun with eight rays, and in the center Ahau, the Great Ruler, instead of the usual Empire of. Freely read: a mouth opened, volcanic fires and vapors came forth, the land gave way, and Mu, the Great Ruler, the Empire of the Sun, sank into that abyss of fire. On the left arm, the-ha, toward water. Streams join. The characters are all Uighur-Maya. These people may have been Mongols. A second figure is only a guide-post, a conventional face looking toward water, first a spring, pond, or lake, and farther on a river (pp. 180 to 183).

The first settlers in the United States settled along the southwestern states. Those settlements were wiped out by cataclysms at the same time as contemporary settlements in Mexico, probably during Pliocene times. A second civilization, and probably a third, followed, destroyed by cataclysms and by the raising of the mountains, which made deserts of fertile lands in Colorado, Arizona, and Nevada. The cliff dwellers were the last colonizers to arrive from Mu. The first southwestern settlements were before the mountains. When the cliff dwellers entered, the mountains had probably been raised, because their houses are in the cliffs. They spoke the Yucatan-Maya language, shown by the Maya hieratic alphabet he has found in Nevada. From the remains in Colorado, the mouth of the Colorado River was their port of entry. They worked up the river and its branches, the Gila, the Little Colorado, and the Grand, and some went beyond the water by land trails such as the old Zuni trail. Remains are abundant in Arizona, New Mexico, and Utah, and branches of the river continue into Nevada and Wyoming. The Grand, San Juan, White, and Yampa would carry them into Colorado. The great figures pecked and painted on the rocks, with extraordinary hands and feet, were guide-posts. He has deciphered some. The time they came is problematical. There is no positive evidence. They or their ancestors were here before the mountains were raised, which would fix that date at 12,500 years ago (pp. 183 to 186).

Dr. Walter Hough of the Smithsonian, examining the petrified forests of Arizona, reported four distinct peoples. Three of those civilizations existed before the mountains were raised. A rock picture in the Hava Supai Canyon, more than 12,000 years old, shows that man was living in Arizona at the same time as the mastodon (p. 186).

New Mexico is the history of the Pueblo Indians, a highly civilized people when they first came, with the oldest records of any North Americans who came from the motherland. Scientists have been bashful, and the most they say is that the writings are from 3,000 to 5,000 years old. The Hopi and the Zuni give the most information. Their connection with the motherland is established, and their traditions say they came from Mu. Their sacred symbols are virtually those of Mu. He has a Pueblo ceremonial blanket ornamented with those symbols (p. 187).

Their tradition of the first man and woman uses the mother tongue in the esoteric meanings. The Zunis and the Hopis have two special gods who shape the destinies of mankind. They are held sacred but not worshipped, comparable to saints. Their names are Ahaiinta and Matsailema. They were the first children of the God of the Sun. The Hopi have distinguished the Sun, the symbol, from God himself. Man and woman were the children of God, not of the symbol. In Hindu and Egyptian writings the sun is called the father of life and the waters the mother of life, but there they are speaking of nature’s products, not of the special creation man. Ahaiinta is the motherland words A-hai-in-ta, and Matsailema is Ma-tsai-le-ma. Conjoined, they read: God created the first man and the first woman to occupy the earth. These first children of God were the parents of all mankind (pp. 188 to 189).

Another legend: their forefathers came to America in their ships from across the sea in the direction of the setting sun. Not over the Bering land bridge. They came in a highly civilized state, shown by their geology, their language, and the sacred symbols. They had Seven Sacred Cities of Cibola, a copy of the motherland and a custom of her colonial empires. The motherland had seven sacred cities of religion and the sciences. Atlantis had the same. India had her seven Rishi cities (p. 189).

Lieutenant Cushing lived among the Hopi and translated the Zuni myths, which are myths only because later hands failed to understand them. The traditions have been oral from father to son for thousands of years, and a tradition is history. One says that once the earth was covered with water and no land appeared. Another says that just before man appeared the ground was so soft and watery that his feet would sink, and the description of the footwear needed to cross it is very amusing. Geological works do not mention this ground, but the feet of the early Tertiary animals, long spreading toes like wading birds, show that it was so (pp. 189 to 190).

The ancient Zunis had a knowledge of the great reptiles from the Carboniferous down to the end of the Cretaceous. The tradition calls them monsters of prey, with claws and terrible teeth, a mountain lion but a mole beside them. Those Above said the animals should be changed into stone, that they be not evil omens but a great good. Thus the surface of the earth was hardened and many beasts turned into stone. We find them throughout the world, sometimes large like themselves, sometimes shriveled, and among the rocks many beasts that no longer live, which show that all was different in the days of the new. He italicizes phrases he thinks Cushing missed, without changing the meaning. The Museum of Natural History in New York has the crested trachodont. The National Museum in Washington has a crushed Stegosaurus. In the Hava Supai Canyon a rock carving shows Tyrannosaurus of the late Cretaceous, probably drawn more than 12,000 years ago. Cuvier found part of a skeleton and restored a great lizard walking on all fours. The true form has been known to scientists, he thinks, only within the last fifty years, though ancient man depicted it (pp. 190 to 193). The plate of the carving is captioned as the reptile Tyrannosaurus, and the Hopi legend refers to the great reptiles (p. 192).

The Zuni flood, as published by G. W. James. In the long, long ago the Zunis were wicked. In spite of the warnings of Those Above, the Shadow people determined to destroy them. The two great water sources were opened, the reservoir above from which rains descend, and the reservoir below from which springs, creeks, and rivers flow. The plugs were withdrawn. The people fled to the summit of Tai-yo-al-la-ne, Thunder Mountain. The priests danced, sang, prayed, made big smoke, made medicine, and offered gifts. The Chief of the Priests said Those Above could be turned only if the choicest young man and the fairest maiden were sacrificed and flung into the waters. The youth was handsome as a young god. The only worthy maiden was the beloved daughter of the Cacique. He flung them headlong. Within an hour the waters began to subside. Later two figures were seen on the mesa, the heavenly images of the pair, and the Cacique said so. James thanked the narrator and pointed out that there are six shafts on Thunder Mountain, two large and four small. The Zuni replied that the youth and the maiden cried that they were lonesome, so the gods married them, and by and by four children came, two boys and two girls (pp. 193 to 196).

Cacique is a Quiche-Maya word meaning the principal head. In Peru the Quiches, who came from Central America, are now known as Quichuas, and their word is the same. It is the same in Venezuela among the descendants of the Kara-Mayas. The tradition proves, for him, that the waters of the last magnetic cataclysm extended far beyond the geological drift line in America. The Pueblos came directly from Mu, submerged some 12,000 years ago, so they were in America at least 12,000 years. They have many Quiche-Maya words and conceptions. They have been little influenced by white people, and they teach their children to speak the language correctly. Their prominent symbol, the bearded serpent Quetzalcoatl, is found principally in the Pajarito Park region. Professor E. L. Hewitt of Las Vegas University reports fossil remains of the mastodon and the sabre-tooth tiger in the homes of an ancient people, and utensils made of live, not fossil, ivory, which corroborates the Hava Supai picture (pp. 196 to 197).

The Colorado Desert, like the Oregon desert and most others, was fertile land made waterless by the mountains. The people who lived there lived before the western ranges were raised (p. 197).

Nebraska. Professor R. W. Gilder of Omaha has found a civilization wiped out by the waters of the last magnetic cataclysm, the biblical flood and the geological glacial period, so it was a Tertiary civilization. The familiar buffalo wallows were never made by buffaloes. They are the entrances to underground dwellings of a vanished race. He found a glazed clay pipe, a fish-hook of bone, a clay face with prominently sloping eyes, a small pink soapstone head, an ornament of shell, and a comb of elk-horn. Of the pink head he says it is Egyptian in every feature, delicately carved, with the rectangular ear-guards, and more than Egyptian, resembling the face of Rameses II if the marble busts are his image. Floors are strewn with charred sticks, reeds, coarse grasses, and corncobs. In the floor of every cave is a cache, sometimes several, the mouths plugged with burnt clay, then ashes, the cavity widening like a jug, often the size of a hogshead. The caves were filled with soil and drift torn up by the waves. In time the filling packed and left a hollow, the so-called wallow (pp. 197 to 199).

Kentucky was contemporaneous. At Blue Lick Springs, twelve feet down, workmen found the bones of a mastodon, then a stratum of gravel, and under the gravel a stone pavement. The stones had been quarried, the upper surfaces cut and dressed, the lower sides rough. The mastodon, above the gravel, was Pleistocene. The gravel was formed by the waters of the last magnetic cataclysm. The pavement below the gravel is Tertiary, like Gilder’s. George W. Ranck, in his history of Lexington, wrote that the city is built of the dust of a dead metropolis of a lost race, whose name, language, and history leave not a vestige, known only by decaying ruins found by early pioneers in the Elkhorn lands. They erected Cyclopean temples and cities before Columbus, while Gaul, Britain, and Germany were held by roving barbarians, and it may be before Rome reached her height. They had no literature, and when they died they were forgotten. Churchward answers that their hands left records on the rocks, and by those records they are colonizers from Mu (pp. 199 to 201).

A plate of cliff writings in Nevada, and another of guide-posts in three forms. The Arizona figure gives directions about an overland trail. The New Mexico figure is a land trail in a different language. The Utah figure gives land and water routes to a settlement, and not the same people as the other two (pp. 202 to 203).

The whole of western North America was peopled by highly civilized races during the latter part of the Tertiary, before the glacial period. Hundreds of rock writings, and many legends, say these first civilizations came from a country called Mu, and that Mu lay to the west of America, beyond the horizon of the great water. The Nebraska and Kentucky civilizations existed during the Pliocene. Oregon, Nevada, Utah, Colorado, Arizona, and New Mexico show civilizations before the mountains, and therefore also Tertiary. How far back is an open question. The cliff dwellers were several distinct tribes, and possibly distinct nationalities, because different tongues appear. Some writings assigned to them are thousands of years older than others a stone’s throw away. Rocks are fractured and displaced, and the fracture divides a writing, so the writing was made before the ground was elevated. Other writings were made after. Not everyone classed as a cliff dweller was one. Every guide-post picture contains a reference to Mu, both before and after the submersion. Among the rock writings he has found four different branches of the Maya language, and evidence that these ancient Americans used three differently arranged alphabets (pp. 204 to 205).

Niven’s Mexican Buried Cities

Leaving the United States, he crosses the Rio Grande. The first stop is about 29 miles (46.67 kilometers) north of Mexico City. William Niven, mineralogist of Mexico, recorded the discovery some years ago, and the scientific world, as with other American discoveries, did not consider it. It dates a civilization far back into the Tertiary, thousands of years before the mountains, and it gives a clue to when the gas belts were formed. Highly civilized races lived through the most appalling volcanic workings the earth has known, tens of thousands of years before the glacial period and the European Pleistocene ape-man. The earth’s civilization can be divided into two parts, before and after. Before and after what, the future will disclose (p. 206).

He then prints Niven’s own wording. Over an area of about 200 square miles in the Valley of Mexico, from Texcoco to Haluepantla, there are hundreds and thousands of clay pits. After serving Mexico City for building material for more than 300 years, the pits have let him examine a vast ruin. His operations covered some 20 miles (32.19 kilometers) long by 10 miles (16.09 kilometers) wide, in the northwestern portion of the valley. He found traces of two civilizations and three well preserved concrete floors or pavements, each at some time underlying a large city, at depths of from 6 to 25 feet (7.62 meters). Above the first, small boulders, pebbles, and sand, covered with a foot of rich soil. In that deposit, fragments of pottery, small clay figures, diorite beads, spear and arrow heads, spindle whorls, and other artifacts, mostly broken. The second floor is from 4 to 6 feet (1.83 meters) below the first, the difference due to the broken condition of the lower pavement, probably from seismic disturbance. Between the two pavements, not a single piece of pottery. Under the second, a layer of ashes two to three feet thick, proved by analysis to be volcanic, and just below the ashes the traces of innumerable buildings, large but regular, uniformly in more than 100 pits. The houses are crushed and filled with ashes. He found a wooden door, the wood petrified, arched with a semicircular lintel made by bending a tree trunk about five inches thick. This is the first curved arch ever found in the ruins of Mexico. The walls were stone bound with a white cement harder than the stone, so the wooden arch was an ornament. A room about 30 feet (9.14 meters) square was filled with almost pure volcanic ash. The flat concrete roof had caved, but fragments formed little caves in which artifacts were preserved, with human bones that crumbled like slaked lime. Above their tomb the waters of a great flood had raged, wiping out another civilization, and had not disturbed this sleep (pp. 207 to 211).

The doorway was over six feet deep. Thirteen feet from the door, a complete goldsmith’s outfit: a terra-cotta chimney 25 inches high, tapering up from a round furnace 15 inches in diameter, bits of pure gold still adhering, and more than 200 models, once baked clay and now stone, duplicating figures found later in the same house. Some models were less than one twentieth of an inch thick, for gold, silver, and copper dress, head, breast, arm, and ankle ornaments. Each was coated with iron oxide, bright and yellow, to keep the molten metal from adhering. A thin gold breastplate and ornaments with characters unlike any at Palenque or Mitla rewarded him later. The work is as high as, if not higher than, that of the Aztecs when Hernando Cortez invaded Mexico. Wall paintings in red, blue, yellow, green, and black compare with Greek, Etruscan, or Egyptian work. The ground was pale blue. Six inches down from the fourteen-foot ceiling, a frieze in dark red and black, glazed with a native wax, depicts the life of some person, evidently a shepherd, from babyhood to his deathbed. Beneath the room, a vault three feet deep, lined with cement, held seventy-five pieces of bone. A large fragment of the skull contained the blade of a hammered copper ax, which had dealt the death and had not been removed. One hundred and twenty-five small clay idols, mannikins, images, and dishes were ranged around the tomb. The most striking figure sits cross-legged, hands on the knees, a type he calls strongly Phoenician or Semitic, the head hollow and movable on a truncated tenon. The ruin is 200 square miles. Less than three miles away, a dry river bed held thousands of terra-cotta figures with the faces of all the races of southern Asia. The best pottery is the lowest, eighteen feet down. He expects temples comparable with Mitla, Palenque, and Chichen Itza, preserved by the ashes as at Pompeii and Herculaneum. The Aztecs will prove the least important, and probably the latest, of the races that peopled Mexico (pp. 211 to 215).

A later note, the Little Chinaman. The image proves that the people of the Valley of Mexico knew the Mongolian type. It was found in the third or lowest civilization, thirty feet down, in a pit at San Miguel Amantla, near Haluepantla, nineteen miles from the national palace. The upper civilization, a cement floor and concrete walls, was at eight feet. Eleven feet below that, the second civilization, about the same grade. At 30 feet (9.14 meters) 3 inches, a bedchamber or tomb in the third stratum. The room was about thirty feet square, the walls crushed to within a foot of their bases. On a raised concrete platform lay the skull and some bones of a man who could not have been more than five feet tall, with very long arms, almost to the knees, and a skull decidedly Mongolian. Around his neck, green jade beads. Green jade is not a Mexican mineral. Beside the body, 597 pieces of shell, the buckskin thong rotted, and with this money the little Chinaman. Oblique eye-slits, padded coat, flowing trousers, and slippers, but no queue. The Chinese did not adopt the queue until the Tartar conquest. The statuette is about 7 inches high. The clay is red and friable inside, and outside it has metamorphosed into stone. Huge rings in the ears, a skullcap with a tiny button like a mandarin cap, the coat fastened with a frog and a button, and a circular breast ornament once covered with beaten gold. It had been buried for thousands of years before the Aztecs set foot on the plateau. The Aztecs were the blood-thirsty conquerors of the civilized races, the builders, the Toltecs, the Ohmecs, and the Mayas. The Aztecs did not build. They took buildings by force. Niven reads the figure as saying, without speaking, that the most ancient tribes of Mexico were offshoots of the Mongoloid. Near the skeleton, a flower vase about 15 inches high, undoubtedly once filled with Xochitl, the yellow sacred flower of practically all the ancient races of the country (pp. 215 to 218).

Churchward’s review of that report. Geologically this is the most ancient work of man yet found. The youngest, the upper civilization, dates far back into the Pliocene, the Tertiary. The oldest was a highly civilized people, tens of thousands of years before the European Pleistocene degenerates. The iron oxide used in casting precious metals is the oldest record of the use of iron, and it antedates the bronze age by tens of thousands of years. The characters on the gold and silver differ from Mitla and from Palenque. Le Plongeon has said the characters at Palenque, Mitla, and Copan are totally unlike the Maya. The life of the man in the vault was painted on the walls above. When Prince Coh of the Can dynasty of Mayax was buried 16,000 years ago, his life was depicted in fresco on the walls of his mausoleum. Thousands of years later the same custom was followed in the burial chambers of the Egyptian kings. The copper ax was very highly tempered, so that art dates far into the Tertiary. Objects placed around the corpse are a custom among all the ancients and are still practised by some peoples. Images of the southern Asiatic races are what one should expect, because the people of southern Asia and the builders of these cities both came from the same motherland. The green jade is not New Zealand jade. He has examined the ornament Le Plongeon found in the tomb of Queen Moo and called Queen Moo’s Talisman, and it is not New Zealand jade either, so the Mexican jade came from China or from the motherland (pp. 218 to 219).

Niven’s statement that the most ancient tribes of Mexico were offshoots of the Mongoloids needs qualification. Along the shores of the Caribbean the original settlers appear to have been mixed, with Mongoloids predominating. Through Yucatan and the inland parts of Central America a white race predominated. They were called Mayas, and the white races of Europe, Asia Minor, and northern Africa are easily traced from them. North of the peninsula of Yucatan every record points to Mongoloids as the great bulk, and possibly all, of the original settlers. Eventually the northern hordes of Mongols overran Mexico and Central America, put the men to the sword, and made slaves of the women, so that Mongol blood is now traceable in all of the Mexican Indians. Yellow flowers in the second tomb match a custom of all the ancient races of Mexico. Yellow has ever been the sacred color (pp. 219 to 220).

Further tablets, probably the most valuable works of man from 35,000 to 40,000 years ago, were supplied as cuts by the Dearborn Independent. They are in two forms, pictures of symbols and some Uighur-Maya hieratic sentences. The alphabet came out of the motherland’s and includes many of its letters unchanged. The tablets were found in the remains of the second city, made of volcanic rock and lined in red (p. 220).

Tablet 1 refers to one of Mu’s colonies and gives the shape, not the name. Three circles are a common way of writing Mu. The central figure reads Ahau, the King of Kings, using the symbol of the motherland. Eight conventional rays say this king rules the whole earth. A further symbol is an area of land, colony or colonial empire, somewhat triangular. Tablet 2 is a picture of the hieratic head of Mu. The temple was called the Temple of Truth and dedicated to the sun. He wears the crown of the King of Kings. Three feathers adorn the front. The feather was the symbol of truth, and three again gives Mu’s name, so he is the king high priest of Mu. A circle around the left eye, connecting with the mouth, is the sun, so the eye of the Deity sees truth and from his mouth truth issues. A circle around the right eye is the moon, so by day and night the eyes of God are on us. Tablet 3 has a face with hands outspread in blessing, the hieratic head. Beneath the right hand, Ahau. Beneath the left, the sun. The top reads: benedictions and blessings on your temple and people from Ra Mu, the king high priest of the Empire of the Sun. A compound Uighur symbol in the holy of holies reads: a temple of truth, dedicated to the Sun and under the jurisdiction of the motherland. A cartouche shows a colony, and at top and bottom a word he thinks may be Max, but he is not sure of one letter. Two pillars read in strength and to establish, comparable with the later Tat pillars. Tablet 4 depicts colonizers leaving Mu to join a colony already established in Mexico and to settle north of it. The letter M, a circle with seven dots for the creation and advent of man, a bird flying east, the two symbols of colonists being a flying bird and a jumping fish, a sign that they came from each of the three lands in three lines, a symbol of the colony already there, also by three routes, and a symbol of where they are going. The tablets were found at the place indicated by tablet 4 (pp. 221 to 225).

He warns the layman about the numbering. Archaeologists count first, second, and third from the surface down, so the first found is the youngest. And civilization is the wrong word if it suggests several civilizations. There have been only two since man appeared, the First and the Present Great Civilizations. The better word is colonization or settlement. Buried cities are generally prehistoric and belong to the First. Niven’s cities and Schliemann’s ancient Troys are examples. Pompeii and Herculaneum are buried but not prehistoric, because their histories are known. Other cities of the First Civilization lie in heaps on the ground: Baalbek, the old Maya ruins in Yucatan, and the South Sea ruins. Niven’s prehistoric city was thrice built. He asks the reader to remember that, because records say another prehistoric city only a few miles away was also thrice built (pp. 225 to 226).

The altitude of Mexico City is 7,400 feet (2255 meters), so Niven’s cities are at the same altitude. A diagram caption says they are now 7,000 feet (2133 meters) above the sea, with mountains of 5,000 feet (1524 meters) intervening. The facts he lines up are a prehistoric city 7,400 feet (2255 meters) above the sea, 30 feet (9.14 meters) below the surface, covered with volcanic ash, on a plain with mountains many miles distant, and two later cities above it, the upper ones covered with boulders, gravel, and sand. Niven does not record lava at the lowest city, so the ashes buried it and the lava did not reach it. The volcano was near, and the land was already a plain. Ancient volcanoes piled cones, as in South Africa and the South Sea Islands, or ejected very little lava. Ashes alone would not crush the walls. Earthquakes preceding and accompanying the outbreak did that. He quotes the Troano, the land constantly shaken by the fires of the underneath, rising and sinking, and the Codex, the land trembling like the leaves of a tree, and the Lhasa record to the same effect (pp. 226 to 228).

The second city, 14 to 16 feet (4.88 meters) under the surface, is covered by 4 to 6 feet (1.83 meters) of boulders, rocks, pebbles, gravel, and sand. Volcanoes do not make that layer. Water does, huge tidal or cataclysmic waves, the biggest stones dropping first. The waves came from an ocean. The cities are now 7,000 feet (2133 meters) above the ocean, with higher mountains around the plain. No wave could reach the Valley of Mexico over those mountains without destroying the whole earth. A wave even 200 feet (60 meters) high could not be formed from volcanic workings. Therefore the land, when the waves swept it, was only a few feet above the ocean. During the life of these cities there were no mountains between Mexico City and the oceans, and the plateau had not been raised to 7,400 feet (2255 meters). The probability is that all Mexico was flat land less than 100 feet (30.48 meters) above sea level (pp. 228 to 230).

Mountains are of comparatively recent origin, because they were formed by the gas belts. Up to the time the earth went into final magnetic balance at the end of the Pliocene, the gases were not controlled, and until they were controlled, mountains could not be raised. Up to the beginning of the Pleistocene, no mountains existed. European geologists are wavering on the age of mountains. If the upper city was built and destroyed before the Pleistocene, geological calculations, which he calls absurd, would make it over 200,000 years old, and the lowest still older. All three date to the Tertiary. He thinks the lowest is at least 50,000 years old (p. 231).

What volcanic workings took place before the gas belts were formed must have been very violent, corroborated by old Maya traditions. Mexico, Central America, and the West Indies have one of the greatest gas-belt junctions. Belts join, and some pass over and under others. It is one of the earth’s greatest volcanic danger spots. During the formation of the belts the workings were extremely violent. Lands were upheaved above and below the water. Submarine lands displaced the sea and sent waves over low country. Four continental stretches were submerged. Once the belts were formed and the mountains raised, such cataclysms were prevented. The European ape-like beings, Piltdown, Heidelberg, and Neanderthal, lived sometime during the early Pleistocene, after Niven’s upper city. Man was in America, highly civilized, tens of thousands of years before them, and they were individuals, not types (pp. 231 to 232).

The two concrete pavements above the lowest city are two later colonizations, destroyed by waves from an ocean far away, because the covering is boulders, pebbles, and sand, not local ash. The thickness of the deposit does not measure the time between the cities. It measures the size of the waves. He has received information that the boulders over the upper and second cities originated on the Pacific coast of Mexico. Niven’s discoveries, he says, prove the answer he has already given for what happened between that civilization and our own (pp. 232 to 233).

Yucatan’s Place Among the Ancient Civilizations

Yucatan is the southeastern part of Mexico, a peninsula bounded on the north by the Gulf of Mexico and on the east and southeast by the Caribbean. It is filled with remains, though none as old as Niven’s buried cities. Central America and Yucatan formed one of the first colonies from the motherland. Eventually it became an empire and was called Mayax (p. 234).

The oldest remains are temples, tombs, and government buildings of stone, partly or completely covered with earth. Next, the structures completely above ground, variously estimated at from 2,000 to 15,000 years. Ancient writings seem to show that the youngest is at least 15,000 years old, and most are older. Man did not crack these walls. It was the volcanic working when the great central gas belt was forging under Yucatan. Up to that time the buildings stood intact. As a guide, every building carved with the feathered serpent, Kukul Khan, is 15,000 or more years old. Those buildings were erected during the Can, or serpent, dynasty. The Can dynasty ended with Queen Moo. Queen Moo lived during the first century of Egyptian history (pp. 234 to 235).

Dr. Le Plongeon and his wife, Alice D. Le Plongeon, very dear friends of the writer, were the first archaeological explorers to delve among the buried parts of the Yucatan ruins. Not half of their discoveries were published. Before his death, Le Plongeon gave Churchward his unpublished notes and translations to copy. What this chapter says comes principally from Le Plongeon’s twelve years among the ruins, much of it corroborated by Churchward’s own examination (p. 235).

At Uxmal, the Temple of Sacred Mysteries. The inscriptions and the sacred symbols are a chapter of prehistoric history, connecting ancient man with early Babylonia and Egypt. The building, an emblem of the Lands of the West, has three compartments. The door of the central chamber, the holy of holies, faced west, where the motherland stood, corresponding to the temples and statuary at Angkor, which face east. A small stairway led to a terrace formed by this sanctuary. The doors of the other two rooms faced east. The ceilings formed a triangular arch. Inside the triangle at each end of the two eastward rooms are semispheres, three in the north room and five in the south, the figures of his chapter 8. A cornice above the lintel of the sanctuary, surrounding the whole edifice, repeats a skeleton with cross-bones. The most remarkable symbol is the cosmogonic diagram of Mu. The temple is more than 11,500 years old, verified as follows. Plutarch relates that the priests of Egypt told Solon that communications with the Lands of the West had been interrupted 9,000 years before, because of the sinking of Atlantis, which made the Atlantic impassable on account of the mud and seaweed, and because of the destruction of the country beyond by cataclysms. Solon visited Egypt in 600 B.C. Atlantis sank 9,000 years before that. Adding A.D. 2000 to 600, plus 9,000, he gets 11,600 years ago (pp. 237 to 238).

Further proof is in the Spanish historian Dr. Aguilar, who relates that in a book taken from the idolaters there was an account of an inundation to which they gave the name Unuycit, flooding, confirmed by the strata around the bases of the old structures. How long the temple had stood beyond the date he assigns, no one can say, but not very long, because it commemorates the Lands of the West, and they disappeared only a short time before Atlantis. The inscription Le Plongeon found, and which a native gentleman who understood the Maya writings verified for Churchward, says this edifice is a memorial commemorating the destruction of Mu, the Lands of the West, whence came our sacred mysteries. Being a memorial, it was erected after the Lands of the West had disappeared. Another inscription says Uxmal had been destroyed by earthquakes three times and thrice rebuilt. Educated natives know it as the Thrice Built City. Niven’s cities are, comparatively, only a few miles away, so the disturbances that ruined Niven’s upper cities probably reached Uxmal (pp. 238 to 239).

Scientists who have been picnicking at Chichen Itza come back with the tale that the old structures were built only 1,500 years ago. Most of them were standing 11,500 years ago, and some are older. He means those built during the PPeu dynasty, which immediately preceded the Can (p. 239).

Bishop Landa, who accompanied the Spanish under Cortez in the sixteenth century, is a great authority on the antiquity. In Relacion de las cosas, page 328, written 400 years ago, he says the ancient buildings of the Mayas, at the arrival of the Spaniards, were already heaps of ruins, objects of awe and veneration. The people had lost the memory of who built them and why. The Maya priests wrote books about their sciences and imparted knowledge to those they considered worthy. They had books of the early history of their own nation and of other peoples, with complete records of wars, inundations, epidemics, plagues, famines, and every important event. Landa burnt thousands of these books and twenty-seven large manuscripts on parchment. He destroyed 5,000 statues and 197 vases (pp. 239 to 240).

Cogolludo, Historia de Yucathan, book IV, chapter III, page 177, could obtain no other data on the first settlers. The Spanish chronicles do not give one reliable word about the manners and customs of the builders. The only answer of the natives was, we do not know. Lizana, Historia de Nuestra Senora de Ytzamal, chapter II, says that when the Spaniards came, some monuments appeared new, as if built only twenty years before, but the Indians did not live in them. They used them as temples and sanctuaries, offering sacrifices sometimes of men, women, and children, and the construction dates back to great antiquity. Le Plongeon says the buildings were constructed neither by the present race nor by their ancestors. Pedro Beltram, Arte del Idioma Maya, says that in the Maya sculptures, particularly on the trunks of the mastodon heads that adorn the most ancient buildings, the name is written that which is necessary. Le Plongeon adds that among the symbols on those trunks the signs, taken collectively, read Chaac, thunder (pp. 240 to 241).

The great edifices did not fall from age, and man did not ruin them. Volcanic workings began it, and water completed it. During the forging of the great central gas belt under Central America and Yucatan, 11,500 years ago, huge cataclysmic waves were formed. While the rocks were splitting, earthquakes shook the land like the leaves of a tree in a storm, and the land rose and rolled like ocean waves. The shocks ruined the structures. The waves blotted out all life, including the white Mayas of Yucatan. The builders were destroyed with the buildings. Sand, gravel, and small boulders still lie around and against the ruins, and where a building was shaken completely down the stratum covers it. Old Egyptian papyri refer to these cataclysms, confirmed by Plato and by Plutarch’s Life of Solon. Afterward the country was for a long time uninhabitable. When it could be lived in again, surrounding peoples drifted in. These were brown races speaking the Maya language. They were not a part of the white Mayas. They came from a long way off. That is why the Spaniards found no traditions of the builders. These newcomers were neither Nahuatls nor Aztecs. The Nahuatls came from the south and conquered them. The Aztecs also came from the south and conquered the country in turn. The brown races of Central America and Yucatan today are a mixture of the three, mostly Mongol. The forefathers of the people who now call themselves Mayas were not the builders (pp. 241 to 244).

The principal structures at Chichen Itza are still standing, in ruins. They were built during the Can dynasty and the PPeu dynasty. The PPeu buildings are recognizable by the totem, an elephant, or the head of an elephant. Beltram again notes the mastodon heads on the most ancient buildings. On every Can building the feathered serpent was carved many times, which accounts for the number at Chichen Itza. In battle and on state occasions the feathered serpent appeared on the royal banner. A drawing shows Prince Coh, the youngest son of the last King Can, in battle, surrounded and protected by the royal emblem. It is one of the murals in his funeral chamber, Memorial Hall, Chichen Itza, where his life is shown from boyhood to death. The same custom of painting a life on the wall was observed in Niven’s lowest city, there described as the life of a shepherd. Wherever the feathered serpent is carved or painted, it is connected with the royal family of Can. The Can dynasty was the last reigning line of Maya monarchs of Mayax. The last was Queen Moo. She visited the Maya Nile colony in Egypt during the first century of its existence, 16,000 years ago, as related in the Troano (pp. 244 to 246).

The present natives of Yucatan are not pure-blooded. What remained of the Maya stock after the cataclysm was conquered by a Mongol race. The men were put to the sword, the women enslaved, and the marriages that followed put Mongol blood in their veins. When Cortez invaded Yucatan, Bishop Landa asked who built the old ruins. The answer was, the Toltecs. Toltec is a Maya word meaning builder. The answer was the builders. Who the builders were, they did not know. Toltec means not a race, but a builder (p. 246).

A very ancient Aztec tradition says the first settlers in Mexico were a white race. This white race was conquered by a race with darker skins, and the darker race drove the white race from the land. The white people took their ships and sailed to a far-off land in the east, towards the rising sun, and there settled. A prophecy says that at some future time this white race will return and reconquer the land. Rider Haggard must have found the same tradition. In Montezuma’s Daughter he says Quetzal, or more properly Quetzalcoatl, taught the natives of Anahuac all the useful arts, including government, and was white-skinned and light-haired. Finally he sailed from Anahuac for the fabulous country of Hapallan in a bark of serpent skins (pp. 246 to 247).

The Guatemalan tradition is the clearest, because Guatemala was Quetzal’s capital. The wonderful old sacred book of the Quiches, the Popol Vuh, was written in Guatemala. When King Quetzalcoatl, with the very white race, was conquered by the invading darker race, he refused to surrender, saying he could not live in captivity. He could not survive. Then, with as many of his people as his ships could carry, he sailed to a far-off land in the direction of the rising sun, settled, prospered, and became a great people. During the battle many escaped into the forests and were never heard of again. The rest were enslaved. The quetzal is the national bird of Guatemala, named for the last white king, because, like him, it cannot be made to survive in captivity (pp. 247 to 248).

The Aztec tradition is garbled and filled with priestly myths. The changes do not appear in any of the other traditions, a dozen at least, which agree in all material points. The Aztecs began to drift into the Mexican Valley about A.D. 1090, but it was not until about A.D. 1216 that they made an actual settlement. They originally formed a part of the empire of Mayax, and Kukul Khan, the feathered serpent, was their symbol for the Deity, as it was for the Quiches, their neighbors. The exact date of Quetzal’s reign is unknown, because he was driven out by the darker people whom we know as Mayas. Evidences seem to show that he lived more than 34,000 years ago. Other evidences would point him out as belonging to one of the eleven dynasties. Either way, he lived far back beyond 16,000 years ago (p. 248).

One Aztec change was made in their southern home, before the valley. They abandoned a symbol used for the Deity and adopted the great white king Quetzal as their god. They invented a son, Tescat. Tescat was made to escape with his father. A prophecy was invented: Tescat’s spirit will return in the body of a white man with many soldiers, conquer the country, put the men to the sword, and enslave the women. Constant sacrifices were demanded to propitiate Tescat. Human sacrifices commenced, and the priesthood was in absolute control. Anyone might be the next called to the bloody stone. At the time Cortez invaded Mexico, if Spanish writers can be believed, the sacrifices were going on at the rate of from 30,000 to 40,000 a year. This spark of savagery flew to Egypt, India, Phoenicia, and elsewhere. Archaeologists have found something Aztec dating from 1100 to 1200 A.D., the period when Quetzal was made the god of the Aztecs, and have published that Quetzal lived only a few hundreds of years ago (pp. 248 to 249).

The name is intertwined with the ancient history of Mexico and Central America, and it extends to Arizona and New Mexico, where the Pueblos used the feathered or bearded serpent in their rites and called it Quetzalcoatl. They cannot now say why. Each teller has a different tale. Joining the traditions, a white race once dominated Mexico and Central America, formed a kingdom, and the name of their last king was Quetzal. The empire of Mayax was made up of at least seven distinct peoples, all from the motherland and apparently all speaking the Maya tongue. All the kings and queens of Mayax during the twelve dynasties were of the white race. The last white race was the forerunner of the Latins. The forefathers of the white Polynesians, of the white Mayas of Yucatan, and of all the white races were one and the same (p. 249).

Two plates from Schliemann’s Treasures of Priam, ancient Troy. An owl vase, the inscription reading: From the King Chronos of Atlantis. A hawk-headed sphinx, a relic from Atlantis (p. 251).

The Geological History of Mu

The scientific cause of the destruction. The subterranean foundation was undermined by volcanic gases. Granite, the primary rock, was honeycombed with huge chambers filled with highly explosive gases. When the chambers were emptied, the roofs caved in and the land above went down. The calamity was the emptying of a series of isolated upper gas chambers, probably connected by cracks and fissures (p. 252).

His sketch of Archaean gas chambers. The upper series is fifteen miles deep, the middle from fifteen to thirty, the lower from thirty miles to the molten center. The upper series is in three divisions. Division O runs from the surface to five miles, and its chambers are isolated. They have no connection with the chambers below or with the earth’s center, so no new gas can be driven into them, and unless it is forced in they will stand through all eternity. Division X, from five to ten miles, holds live chambers, constantly receiving gas from Division W, which passes from chamber to chamber through cracks. To drive gas into the isolated chambers, volcanic workings must open cracks from X into the lower isolated group and then into the upper. Overcompressed chambers raise their roofs, split the rock, and at last the gases puncture the surface as volcanoes, empty the chambers until the remaining gas cannot hold the roof, and the roofs crash to the floors. The remaining gases become huge flames and envelop the land as it goes down. The surrounding waters flow into the hole (pp. 253 to 255).

Gas belts run at irregular depths. From observations covering more than fifty years, he concludes that the great belts have generally been forged along the upper half of the middle series and the lower parts of the upper series. They do not keep a regular depth. A section may run through one division and the next through another. In short stretches they come within a mile or two of the surface, most often when approaching their safety valves, the volcanoes, as in Hawaii, Ecuador, Central America, and elsewhere. No belt runs below twenty miles, and usually much less. The average depth is from fifteen to eighteen miles, except near the volcanoes (p. 255).

Before her submersion, a series of isolated chambers lay very near the surface of Mu, holding her up, and the next line was many miles below. The chambers were connected by fissures. The principal belts that now run under and around the Pacific are the great central belt, the South Pacific cross belts, the Japanese-Ladrone belt, and the great Pacific circuit belt. During the forging, the deep chambers became overcompressed, cracks opened upward, and at last the roofs of the chambers under Mu were punctured, the land crashed to the floors, the Pacific flowed in, and Mu was no more (pp. 256 to 257).

He believes the supporting chambers were very near the surface, from the depth of the Pacific and from the Troano, the Codex Cortesianus, and the Lhasa record. None of them speaks of the land being raised to any great height before it sank. They say the land was rent and torn to pieces, quivering like leaves, rising and falling like the waves, and during the night went down. Had the chambers been deep, the land would have been lifted like a mountain range and would have been thick enough to form retaining angles and stay up. Twice upheaved, twice kicked from her foundations, means a second series of isolated chambers below the first. The first upheaval was when the gases entered the lower isolated group, and the second was when that group broke into the upper (pp. 257 to 258).

Lands have been submerged this way since the beginning of time, through the pre-Cambrian, the Paleozoic, the Mesozoic, and the Cenozoic, through the Pleistocene, and down to the edge of history. It went on until the primary rock was thick enough to form retaining angles when lifted, opening tunnels between chambers and forming belts. When the belts were completed, this destructive submersion of land practically ended (p. 258).

The chambers under Mu were eliminated during the forging of the Pacific division of the great central gas belt and the Pacific cross belts. It was a series of chambers, not one huge chamber, which is how he pictures Atlantis. The evidence. The different depths of the Pacific between the island groups mean a different chamber, or one chamber under another. One chamber would have left a comparatively level bottom. Certain islands were once parts of the continent. One chamber would have taken them down too. Those islands lay over the passageways between the chambers, not over the chambers, so there was nothing under them to drop. That the chambers were connected is shown by volcanic workings on the islands. The gases worked from chamber to chamber and left the islands mountainous and jagged. He bases this on volcanic disturbances reported in the Pacific during the last fifty years. There appear to be two main belts, with many cross belts. He believes other ramifications exist which he has not been able to define. The chambers marked as the upper isolated series were the final assassins of Mu. On surmise, from the positions of the islands, he has given the location of several. The shallow depths of many parts of the Pacific show they were near the surface (pp. 259 to 260).

Nowhere else are volcanic outbursts equal to those in Polynesia. Kilauea, an extinct volcano on one of the Hawaiian Islands, has a crater three miles in diameter. There were undoubtedly others still larger, from the size of the chamber, the quantity of gas, the force of the overcompressed belt, and the weight of the land. The wonder is that the earth was not hurled into the sky by one blast, instead of being punctured with volcanoes. When the northern main division of the great central belt was completed through the Pacific, a safety valve was formed. A new crater was pierced through the center of Kilauea, only 300 yards in diameter, called Halemaumau. It is only one eighteenth the diameter of Kilauea, and it still ranks among the largest craters of today. The northern main Pacific division runs directly under the Hawaiian Islands, and there it is nearer the surface than at any other point along its course, which encircles the central part of the earth (pp. 260 to 262).

The Niuafou crater is on a small island northeast of the Fijis, nearly midway between Fiji and Samoa. The extinct crater is two miles in diameter. Since it helped submerge Mu it has filled with water and forms a lake. Nothing in the nature of volcanic disturbance, before or since, compares with the cataclysm that destroyed the land of Mu some twelve or thirteen thousands of years ago (p. 262).

Geology says the western shores of North America were once raised, and the shoreline extended. He reverses it. The level of the Pacific was lowered. Mu covered nearly one half of the Pacific. In some places the ocean went down thousands of feet. To fill a hole from 5,000 to 6,000 miles (9656 kilometers) long and at least 2,000 or 3,000 miles (4828 kilometers) broad, to the present depths, the surrounding waters had to be drawn upon. To have kept the original level after Mu went down, twice as much water would have been required as the ocean then contained. Even after drawing on surrounding shores there was not enough to bring the ocean back to its original level. Mu was not the only land that went down. An immense northern area was submerged, and a smaller area to the west (pp. 262 to 263).

The Atlantic could not simply flow around Cape Horn and level the oceans, because the Atlantic had its own losses. He lists them. The land of Mu, several thousands of miles long and thousands of miles wide. The Bering land bridge, connecting America with Asia, not the narrow strip geology assigns. Its southern shoreline ran from Alaska to Kamchatka by way of the Aleutian Islands. Its northern shore was in the Arctic, and he cannot trace it. This submerged land has been the scientists’ scapegoat. Whenever something in America could not be understood, it was agreed that it came from Asia by the Bering bridge, and eastern Asia was chosen because nothing is known about it and there was no fear of contradiction. A stretch from California to the northwest corner of Colombia went down, apparently a narrow strip. Land was submerged where the Malay Archipelago now stands, extent unknown. Atlantis, in the center of the Atlantic, an immense continental island, was at the time of its submersion the center of the earth’s civilization. The overland route to Europe, in the north Atlantic, was land between America and Greenland and between Greenland and Norway, together with a great triangular piece whose western line ran from Iceland to Cape Finisterre, in the northwest corner of France. A small area off the coasts of Central America, once part of the mainland, also went down (pp. 263 to 264).

All of these submersions were caused by the volcanic workings during the forging of the gas belts. The great central belt submerged Mu and Atlantis. The Pacific circuit belt submerged the Bering land bridge. The Appalachian-Iceland-Scandinavian belt submerged the overland route to Europe. By the lowering of the oceans, many lands emerged, and shorelines were extended. Apparently all of these great areas were thickly peopled, so that the loss of life was appalling. Without doubt hundreds of millions perished. Mu alone accounted for 64,000,000. This cycle confirms the data about Mu and proves a great prehistoric continent in the Pacific. Much of the present elevation of the Pacific islands is due to the lowering of the ocean. A rough calculation of how much the earth’s diameter has been reduced, by the blowing out of gas chambers and the compacting of the rocks, totals between 17 and 21 miles (33.8 kilometers) (pp. 264 to 265).

The Origin of Savagery

The destruction chapter showed how the first savagery began. Man was created civilized. The catastrophe made savages only of those who survived on the barren islands. A nation loses its place when money becomes more precious than honesty and honor. A universal greed of gain is the forewarning of some great upheaval. Civilizations have been born, completed, and forgotten again and again. There is nothing new under the sun. What is, has been. Our inventions and discoveries are re-inventions and re-discoveries (p. 266).

The orthodox theory is that man came up from a brute beast to a savage, and from savagery by degrees to civilization. He does not stand alone in saying the reverse. It is only those who know nothing of savages who maintain that civilization emerged from savagery. Baron Von Humboldt, speaking of wretched groups of Indians along the Amazon and the Orinoco, remarks that they are not the crude material of humanity, nor have we arisen from this state. They are the last degraded remnants of some dying race. Man in a state of nature is a doomed being, doomed to death. A savage left to himself does not rise. He has fallen, and he is still going down. Brought into contact with civilization, he either absorbs it and rises, or he absorbs only the vices, adds them to his own, and falls lower. Such are doomed to early extinction (pp. 266 to 267).

There have been two causes of savagery, and both were geological. At the end of the Tertiary the crust had been cleared of old Archaean gas chambers to a depth sufficient for the gases to form belts and raise mountains. Before that time there were no mountains, or even high hills. The habitable earth was immense fertile plains, thickly populated. A belt passing under a thickly populated plain fractured it and killed most of the people. A few survived among the broken mountains. Those left on the plains that were not raised suffered worse, because cataclysmic waves from the oceans destroyed all life and, for a time, the productiveness of the land. The survivors could not return to the plains. Nothing was there to eat. Their sufferings became so great that they ate one another, and thus, through mountain raising, cannibalism was born. In some cases large flat areas were carried up, and the men and women who had known the luxuries of a great civilization lived on those plateaus. In time they lost the higher arts and sciences and became savages (pp. 267 to 268).

The most conspicuous instance was the Uighur empire of central Asia. The eastern half was destroyed by the waters of the biblical flood, and all thereon perished. Afterward the western half went up, forming the Himalayas and the other central Asiatic mountains. Among those mountains many plateaus survived, and the people finally worked their way back into flat countries. The Uighurs who survived were the forefathers of the Aryan races. Both in India and in China there are traditions of the raising of the mountains, the loss of life, and the survival of many who lived in the mountains. Among the Zulus of South Africa there are traditions that their forefathers were a company who survived the raising of the mountains in the north. In South America the whole city of Tiahuanaco went up with the great plateau between the two ranges of the Andes, told by the inscription on the great door on the shores of Lake Titicaca. In most mountainous countries there are traditions of the raising. The Bible refers to it in one of the psalms of David, called the Song of Moses, Psalm 90, verse 2 (pp. 268 to 269).

Scientists judge a civilization by flint arrow and spear heads, and say the Neolithic heads, being better made, mean a higher civilization than the Paleolithic. He reads the evidence the other way. The Paleolithic men were the more civilized. They were novices at flint, the remnants of a highly civilized people thrown on their beam-ends, with nothing left but brains and fingers, and without a knowledge of mechanics. The crudest heads show a high civilization passing down into savagery. As the manufacture improved, the people went down (pp. 269 to 270). A plate is captioned After the Submersion of Mu (p. 271).

Ancient Religious Conceptions

He builds this chapter on Max Müller. Religion is a mental faculty which, independent of sense and reason, enables man to apprehend the Infinite under different names. Without it, not even the lowest worship of idols would be possible. The intention of religion, wherever found, is always holy. It places the soul in the presence of God, and the conception of God expresses the highest ideal the soul can then reach. Every mythology is the earliest effort to explain the sky, the sun, the planets, the winds, the clouds, summer and winter, dawn and darkness. A myth starts from a conception. The mind invents facts to embody it. Myths are the way primitive man represented things under the influence of naturalism (p. 272).

In one sense every religion was a true religion at the start, the only one possible at the time. The apparent absurdities deserve the most charitable interpretation. As soon as we know anything of man’s thoughts, we find him in possession of a religion. Thales declared all things full of gods. Buddha denied that there were any gods except the Supreme Being. Both were stating religious convictions. The external aspect shown to strangers is not to be trusted. In the earliest days of Christianity, if we believed the most enlightened heathen writers, the religion consisted of the worship of animals. That idea possibly arose because the earliest pictures of Mary nursing Christ show the cow’s horns of the Egyptian goddess Sati, and sometimes the horns of Hathor (pp. 273 to 274).

From the Book of the Dead, Hathor in Egyptian means the house of horns. She is frequently represented with the attributes of Isis. She symbolizes and personifies all that is beautiful and all that is true. Isis was the personification of the female or creative attribute of the Deity. Sati had the same attributes as Hathor, wears the crown of Upper Egypt with cow’s horns, and symbolizes motherhood (p. 274).

Müller, on ancestral worship. It sprang out of the universal faith of primitive peoples in the persistence of human responsibility after death, and it seems to have been almost universal at a certain stage. Traces are everywhere. The religious ideas of the Hebrews present traces of it. The special God of the Hebrew patriarch, the family God of Abraham, with whom he conversed, represented an ancestral divinity. From a number of ancient writings, Churchward concludes that ancestral worship originated through the destruction of Mu. It is prominent in the Egyptian rites, where the forefathers of the land of Mu furnish the principal theme, and it is reflected in some Maya monuments and in the Greek alphabet (pp. 274 to 275).

On the origin of religious laws, Müller says the belief that the law-giver enjoyed a closer intimacy with the Deity pervades many nations. According to a passage in Diodorus Siculus, the Egyptians believed their laws were communicated to Mnevis by Hermes. The Cretans held that Minos received the laws from Zeus. The Lacedaemonians held that Lykurgus received his laws from Appolon. The Aryans believed that Zathraustes received them from the Good Spirit. According to Gatel, Zamolscis received his laws from the goddess Hestia, and according to the Jews, Moses received his laws from the God Iao. Churchward’s footnote says the Seven Sacred Inspired Writings of the motherland are unquestionably the foundation of this universal belief (p. 275).

There was a primitive Aryan religion, a primitive Semitic religion, and a primitive Turanian religion, before each race was broken up. The highest God received the same name in the ancient mythology of India, Greece, Italy, and Germany, and retained it whether worshipped in the Himalayas, among the oaks of Dodona, on the Capital, or in the forests of Germany. The name was Dyaus in Sanskrit, Zeus in Greek, Jovis in Latin, and Tiu in German. The ancestors of the whole Aryan race, thousands of years it may be before Homer and the Veda, worshipped an unseen being under the name Light and Sky. This was not meant for nature worship, though it may have degenerated into that. Dyaus did not mean the blue sky, nor the sky personified. The Veda has Dyaus Pitar, the Greek Zeus Pater, and the Latin Jupiter, and in all these languages, before they were torn asunder, that means Heaven Father (pp. 275 to 276).

Owen, on the ancient religion of China. The oldest classics, going back to the time of Abraham, show a wonderful knowledge of God. Passages stand beside kindred passages in the Bible. God was omnipotent, omniscient, and omnipresent, the moral governor of the world and the impartial judge of men (p. 276).

Man’s first religion was a simple, pure worship of the Deity. The extravagances were the degradation priesthood always inflicts on great ideas committed to its charge. Manetho tells us that animal worship was introduced into Egypt in the reign of the second king of the Eleventh Dynasty. In all his Egyptian research Churchward has found no traces of it during the early dynasties, and it is rarely referred to between the age of Kufu and the reign of Rameses II. What is shown is that quite early the Egyptians began to worship the symbols instead of what they represented, the first step toward animal worship. Manetho says it was not until the Eighteenth Dynasty that animal forms of gods were depicted in the memorial chambers. Under Thotmes III these figures are constantly met with, having the head of the symbolic animal that was embalmed. After Rameses, the worship of animals grew greatly. An unscrupulous priesthood, craving power and control of wealth, degraded the Osirian religion as taught by Thoth at Saïs (pp. 276 to 277).

From ancient records, about 2000 B.C. religions all over the world became degraded, dropping in many places to human sacrifice. Only Moses stood up against it and kept his people in the true road. They have been called God’s favored people. They were favored when they were selected to retain and carry on the worship of the Deity, and they were not found wanting (p. 277).

Conceptions of the creation, whether prehistoric, philosophical, or those of present cannibals, are substantially the same in the main points, so they have a common origin. The prehistoric writings are in symbolic phrases. Water above the firmament and waters below, the plural, runs through all the ancient traditions down to the time of Moses. Water in these cases refers to the ether which fills space beyond the atmosphere. The original source dates back to very early man, tens of thousands of years ago, and maybe even more. The most astounding point is that the Polynesians, shut in from the rest of the world for over 12,000 years, have traditions of the creation identically like the biblical account, including the names of the first man and woman, the making of the first woman out of man’s bones, and man as a special creation. They could not have got these from the outside. Their traditions start from 12,000 years back. The biblical tradition started with Moses some three thousand years ago, which proves it was handed down to him. The Naacal and the Egyptian show in what form, and from whom (pp. 277 to 279).

Plato recounts, amusingly, how the human race became divided into man and woman. Human beings were originally created with man and woman combined in one body, four arms and four legs, the bodies round, rolling over and over. They began to treat the gods badly, stopped sacrifices, and threatened to roll up Mount Olympus. One god said to kill them. Another said to cut them in half. Then they would have only two arms and two legs, they could not roll, they would offer twice as many sacrifices, and each half would be so busy looking for the other half that they would not have time to bother the gods. The second god was the wise one (pp. 279 to 280).

From the most remote times the serpent has been held in the greatest veneration, as the embodiment of divine wisdom. Eusebius tells us the Egyptians called the Creator Kneph, symbolized by a serpent. That is why the serpent was venerated. The Mayas represented the Creator as protected within the coils of a serpent. The Manava Dharma Sastra refers to the serpent as the Creator. In the Aitareya Brahmana, Sarpa Rajni is the Queen of the Serpents, the mother of all that moves, and Caisha is the Seven-headed Serpent, the Creator. The Mayas of America used Ah-ac-chapat. In the Popol Vuh the Creator is the serpent covered with feathers (p. 280).

His deductions. Much of what old works say about the serpent is myth grown out of legend, and much of what present scientists write is worse than myth, pure invention. The serpent adorned, with feathers, wings, or many heads, is a symbol only of the Creator and creation. The serpent unadorned is the symbol of the waters. The circular serpent, tail in mouth, is one of the symbols of the universe. The unadorned serpent was selected, in the Maya, because the movements of its body duplicated the ocean’s roll. It originated in the motherland and was carried to Burma, India, and Babylonia, and from the motherland to Yucatan, Central America, Greece, Asia Minor, and Egypt. The waters were the mother of nature’s life, so the serpent was associated with creation, but the ancients differentiated the Deity from nature’s forces by adorning the serpent that symbolizes the Creator. In all the ancient writings the sun is shown fighting and overcoming the serpent of the waters, the single-headed one. Many writers fail to distinguish the two serpents. The sun is not fighting the Creator. The spear is the sun’s forces penetrating the waters and bringing the cosmic eggs to life. In Egypt, Horus pierces the head of the serpent Aphophis. In Greece, Apollo overcomes Python. In India, Vishnu overcomes Anatha. The Church of Rome pictures the Virgin Mary with a serpent at her feet. The circular serpent he found in Naacal pictures, and the Egyptians adopted it as part of the head-dress of their symbols for the Deity (pp. 280 to 283).

One reason the ancients assigned so many symbols to the Deity is that they thought themselves unworthy to mention his name, and always referred to him as the Nameless. The symbols represented his attributes (p. 283).

Ancient rites have been placed before the public so as to cast a blot on ancient religions. Whether from bad translation or from ignorance, the printed accounts have generally produced that effect. The rites were symbolical, not literal. They symbolized the life a man must lead to attain perfection, so that when he passed into the Great Beyond he would go with a clear conscience. Many conceptions would look ridiculous today if we could not stand beside an untutored mind and see that the teaching was as complex as could then be comprehended. Whenever the bat is mentioned as a Maya symbol, writers say the Mayas looked on the bat as a god and worshipped it. They did not. The Seventh Trial, the House of the Bat, states that the Lord comes down from on high to see and to pass the candidate. The ceremony shows the candidate how he must be prepared to meet the end. Müller was right that one should never judge an ancient religion from appearances (pp. 283 to 285).

A great blot did come. The Mayas, the Egyptians, the Phoenicians, and others of the ancients, about 3,000 years ago, turned the pure worship of God into idolatry. An unscrupulous priesthood taught them to worship first the symbols, then fetishes of wood and stone, and finally, the crowning disgrace, human sacrifice (p. 285).

The early books of the Old Testament were written by Moses from Egyptian temple records. A hieroglyph must not be taken literally. Failure to distinguish the symbol from what it represents has left an impression of idolatry where there was worship of the Deity. This has been especially so in the Osirian religion, by which he means the religion taught by Thoth at Saïs at the commencement of Egyptian history, not the religion preached by the unscrupulous priesthood of a later period, which commenced during the reign of the second king of the Eleventh Dynasty and reached its climax during the Eighteenth (p. 285).

According to the Old Testament, Moses wrote that man was a special creation and made his advent in the Garden of Eden. The biblical boundaries are geographically impossible. Rivers are made to run over mountains and across oceans. Moses was a Master. He had attained the highest degrees. It would have been impossible for him to suggest such impossibilities. What he wrote were plain facts in symbolical language. Subsequent translations perverted them. His writings were in Egyptian hieroglyphics and hieratic characters. Hebrew scientists have informed Churchward that some were on clay tablets and others on papyrus. He passes that on as he received it. Eight hundred years after the Israelite Exodus, Ezra, with a body of co-workers, collected the tablets and writings connected with the family history and put them into book form, which became the Bible. None of them thoroughly understood the Egyptian writings. Only a Master could. Their incapability shows when their translations are set beside the original records in the Egyptian, the Chaldean, the Hindu, and the Maya. Moses wrote sense. His translators made nonsense of many passages, and when they met hieroglyphs they did not understand they added a myth. The boundaries of Eden are one of those myths (pp. 285 to 287).

The research shows that Moses wrote the first books of the Bible from the temple records brought to Egypt from the motherland by the Naacals, via Burma and India, and that those Egyptian temple records were copies of the Seven Sacred Inspired Writings of Mu. These were written on clay tablets and referred to the creation. The legends of the Garden of Eden, the flood, the last magnetic cataclysm, and the raising of the mountains are records of later date. Moses could have made no mistake in the copying. Eight hundred years after, men who did not understand the esoteric temple writings tried to translate them into Hebrew. So little did Ezra and his associates understand that Churchward doubts if there is a single Hebrew today who knows the meaning of the burnt sacrifice and what it symbolized. Before the submersion of Mu, the word sacrifice was unknown in any language. It was coined to describe the way Mu was destroyed, and a fire upon an altar symbolizes the remembrance of the motherland (pp. 287 to 288).

Ancestral worship is so universally acknowledged to be of common origin that he will not prove the point. He will show which land first fathered the custom.

Egypt, Papyrus IV, Boulak Museum. Bring offerings to thy father and to thy mother who rest in the valley of tombs, for he who gives these offerings is as acceptable to the gods as if they were brought to the gods themselves. Often visit the dead, so that what thou doest for them they may do for thee.

India, the Dharma Lastra, as he spells it. The ceremony in honor of the Manes is superior, for the Brahmins, to the worship of the gods, and the offerings to the gods that take place before the offerings to the Manes have been declared to increase their merit.

China. Confucius in Khoung Tsen. The whole of chapter 19 describes the ceremony in honor of ancestors, practised twice a year, in the spring and in the autumn. In the Lun Yu he says it is necessary to sacrifice to the ancestors as if they were present.

Japan. On the fifteenth day of the seventh month, a festival in honor of the ancestors, a repast of fruit and vegetables before the Itays, on wooden tables of peculiar shape, with inscriptions commemorative of the dead.

Peru, Fables and Rites of the Incas, pages 36 to 50. Festivities to commemorate deceased friends and relatives, with tears, mournful songs, plaintive music, and visits to the tombs, whose provision of corn and chicha they received through openings from the exterior to vessels placed near the body. Great festivals in honor of the dead in the month of Aya-Marca.

Le Plongeon, in Central America, says that even today the aborigines of Yucatan, Peten, and other countries where the Maya language is spoken, at the beginning of November hang from the branches of certain trees, in clearings, at crossroads, and in isolated nooks, cakes of the best corn and meal they can procure, for the souls of the departed.

R. G. Haliburton, on the Festival of Ancestors. It is now, as it was formerly, held at or near the beginning of November by the Peruvians, the Hindus, the Pacific Islanders, the people of the Tonga Islands, the Australians, the ancient Persians, the ancient Egyptians, and the northern nations of Europe, and it continues for three days among the Japanese, the Hindus, the Australians, the ancient Romans, and the ancient Egyptians. The question is how that uniformity of date was preserved, in far distant quarters and through the vast lapse since the Peruvians and the Indo-Chinese inherited the festival from a common source (pp. 288 to 290).

Between the columns in the Temple of Sacred Mysteries at Uxmal there was a grand altar, and on this altar, at the door of the inner chamber, they were wont to make offerings to their Manes. That decides the land of common origin. The offerings were a sacred rite of that temple, and the rites of that temple came from the motherland. Therefore Mu originated ancestral worship. The custom remains, in a modified form. We visit the graves and place flowers, and little do we know that the ceremony originated more than 12,000 years ago (p. 290).

Language is the most accurate guide to family relations, even across vast expanses of water. A startling fact is that Maya words are in every language. In Japan, one half of the language is Kara Maya. In India, a very large proportion of the languages came from the Naga-Maya, the proportion varying. The Kandian Cingalese is full of the original Maya words. All the European languages are permeated with them, especially the Greek, whose alphabet is composed of Kara Maya vocables. Fully fifty percent of the Mexican Indian language is Kara Maya. A Mexican Indian and a Japanese can converse intelligibly without an interpreter. The same may be said of the Incas. The old Akkadian and Chaldean languages were largely Naga Maya, and so was the Egyptian (pp. 290 to 291).

Time has changed words, but the root remains. In Greek, g often replaces the Maya k, d often replaces t, and r often replaces l. That last replacement occurs in many languages. In all words where c is sounded k, the word will be found to come out of the Maya. The greatest changes are where writing is unknown and the grammar has been lost. Max Müller says there was an original language. In all languages some words, roots, and vocables are identically the same and convey substantially the same meanings (p. 291).

Six Thousand Years of History is quoted. Comparison of Sanskrit, Zend, Greek, Latin, English, and other tongues has shown that all came from a distant common original, spoken by some race yet unparted by migration. The names of common things, the words for simple instruments and actions, the words for family relations such as father, brother, daughter, and son, the earlier numerals, the pronouns, and the endings of nouns and verbs are substantially the same. Borrowing is excluded by the distances. The only account is that these words were carried by the migratory Aryan tribes as a possession once shared in their original home. Each of these universal words may be traced back to the ancient mother Maya language. The natural deduction is that the Maya tongue was the mother tongue, or one of the very earliest offshoots (p. 292).

The present Maya is no more like the Maya of five or ten thousand years ago than the English of today is like that of five hundred years ago. It is made up of other languages intertwined with the original, by conquests. Much Aztec and Nahuatl has been added. The original language was contracted and short of words, so that one word had many meanings. The meaning depended on position in the sentence, and on accent when there was more than one syllable. The Maya word ma means mother, earth, and country. In Egyptian, ma means the same, but prefixed to nouns, verbs, or adjectives it is the sign of negation. The same occurs in Greek and in Cingalese (p. 292).

From Brasseur’s translations he selects a short vocabulary, so that one word can be seen to carry many senses. Be, to go, to leave, to walk, to move, to progress. Chi, a mouth, an opening, a border. Ka, the soul, barriers, sediments, anything ejected. Kaachac, exceedingly, abundant. Kab, a hand, an arm, a branch, anything extending. Kak, to finish, a fire, to burn, to destroy. Kul, to worship, the seal, the rump. Lal, to empty, to take away. Ni, a point, a ridge, a summit, a mountain. On, circular. On-on, circular, whirling, whirlpool, a tornado. Paa, a break, an opening. Ta, where, a place, smooth ground. Tan, towards, near, before, in the center. Tel, deep, bottom, abyss. Zi, cold, frozen, vapor, smoke. Ha, water, moisture. Pe, come, from, out. Because of the many meanings, the exact detail of an ancient sentence is doubtful even when the general meaning is clear. Translations depend on the temperament of the translator. An Oriental mind is figurative and often exaggerated. A phlegmatic translator is cold, blunt, and curtailed (pp. 293 to 294).

The Four Genii are another very ancient conception, associated with all histories of the creation, and purely symbolical. The oldest account is among the Mayas of Yucatan, and it came from the motherland. The symbol for the earth was a four-sided square, with four corners, the cardinal points. Heaven is sustained on four pillars, one at each corner, and each pillar had a keeper. The Maya keepers were Kan-Bacab, the Yellow Bacab, in the South; Chac-Bacab, the Red, in the East; Zac-Bacab, the White, in the North; and Ek-Bacab, the Black, in the West (p. 294).

The Egyptian genii of Amenti were Amset in the East, Hapu in the West, Tesautmutf in the North, and Quabsenuf in the South. The Chaldean protecting genii were Sed-Alap or Kirub, a bull with a human face; Lamas or Nigal, a lion with a man’s head; Ustar, after the human likeness; and Nattig, with the head of an eagle. The Hindu four were Indra, King of Heaven, in the East; Rouvera, God of Wealth, in the North; Varouna, God of the Waters, in the West; and Yama, Judge of the Dead, in the South. The Chinese four mountains, Tse-Yo, of the four quarters, were Tai-Tsong in the East, Saing-fou in the West, How-Kowang in the South, and Chen-si in the North (pp. 295 to 296).

The conception was not entirely rejected by the Jews. There is no mention of the four in the books written by Moses, but some of those books are lost, and the reference may have been in one of them. Later, Ezekiel 1:10, they four had the face of a man, the face of a lion, the face of an ox, and the face of an eagle. And 10:14, the first face was that of a cherub, the second that of a man, the third that of a lion, and the fourth that of an eagle. Ezekiel wrote as a captive among the Chaldeans. The Chaldean four were a human face, a bull, a lion, and an eagle. Ezekiel’s four were a man, an ox, a lion, and an eagle. If the vision was not an embellishment of the Chaldean creed, Churchward would like to know what it was. Four of these beasts are now in the British Museum, from the ruins of Nineveh, and they were common architectural embellishments, so Ezekiel was familiar with them (p. 296).

The Triune Godhead has been handed down from the beginning of man, preserved by the philosophers, and still held sacred by many, among them the Christians and the Brahmins. The ancient symbol was the equilateral triangle. Wherever it is found it refers to the ancient Trinity and to Heaven. It is constantly found among the temple carvings of Yucatan. He has been unable to determine the original names of the Maya Triune Godhead. Le Plongeon and others have given sets of three, and even five for the full Godhead, but the names are of people who lived tens of thousands of years after the conception, so they appear incorrect (pp. 296 to 297).

Guatemala, the Popol Vuh. All that exists is the work of Tzkol the Creator, who by his will caused the universe to spring into existence, and whose names are Bitol the maker, Alom the engenderer, and Quhalom, he who gives being. Tzkol is the collective God. Peru. The Incas worshipped a mighty unseen Being who had created all things, called Pacha-Camac, incomprehensible, not presented under any shape or name. He stood at the head of a trinity of himself, Con, and Uiracocha. Hindu. In the Sri Santara the Great Aum, the nameless, is figured as a trinity by the equilateral triangle. The Niroukta three times affirms that there are three gods only, and that these three designate one sole Deity. Pradjapati, or Mahatma, the Lord of all Creatures, is the collective God. Chaldean. Ensoph, the Great Light, is symbolized as a trinity by the triangle. Egyptian. The Triune Godhead consisted of Shu, Set, and Horus. Greek. Plato and Orpheus refer to the trinity as three kings, Phanes, Ouranos, and Kronos. Proclus asserts that the Demiurgos is triple, three intellects or kings, he who exists, he who possesses, and he who beholds. Pythagoras taught that God was numbers and harmony, and he caused his disciples to honor numbers and the equilateral triangle with the name of God. In the ancient Catholic churches, over the main altar, an equilateral triangle with an eye inside it. The eye was added in Egypt, the all-seeing eye of Osiris (pp. 297 to 298).

For many years he searched in India for the origin of the Trinity and traced it to the motherland without finding the origin. One day his old Hindu friend said there is a legend. It may be truth or it may be a myth. The Motherland consisted of three lands. Each land was raised by a separate god, so that it took three gods to raise the whole continent, but the three gods were only one after all, joined together like the sides of a triangle. Churchward repeats the friend’s caution. It may be the truth, or it may be a myth. He cannot say (pp. 298 to 299).

Ancient Sacred Mysteries, Rites and Ceremonies

By the aid of the Popol Vuh and the decipherings of the writings within the Great Pyramid at Cairo, he describes some of the mysteries. Le Plongeon translated the Popol Vuh into English from Brasseur’s French, checking it with the original Maya, and lent Churchward the copy. The following therefore comes through Le Plongeon (p. 300).

In Guatemala the Quiche Mayas disclosed their sacred mysteries in seven steps or degrees. After the first, initiatory degree, the rest were conducted in six chambers or houses. The same trials were practised later by the Egyptians and are reflected all through the Old Testament.

The first step. The applicants had to cross two rivers, one of mud and the other of blood, before they reached the four roads that led to the place where the priests waited. The roads were the white, the red, the green, and the black. A council of twelve priests, veiled, and a wooden statue dressed as a priest, awaited them. They were told to salute the King, the wooden statue, as a test of discernment. Then they had to salute each individual, giving his name or title without being told, and they were invited to sit on a certain seat. If they sat as invited, they regretted it, because the stone seat was burning hot. Having modestly declined, they were led to the second trial (pp. 300 to 301).

The Dark House. They had to pass the night. Guards prevented intercourse with the outer world. A lighted torch of pine and a cigar were given to each. These were not to be extinguished, and they had to be returned whole at sunrise. Woe to him who let the cigar or the torch be consumed. Terrible chastisement, even death, awaited him (p. 301).

The House of Spears. They had to produce four pots of certain rare flowers, without communicating with anyone outside or bringing the flowers in with them. They also had to defend themselves against the best spearmen, one for each candidate. Coming out victorious at dawn, they were worthy of the fourth trial (p. 301).

The Ice House. The cold was intense. They had to keep from being frozen to death. Then the Tiger House, the danger of being torn to pieces or devoured. Then the Fiery House, a burning furnace, from sunset to sunrise. Coming out unscorched, they were deemed worthy of the seventh and final trial, the most severe, the House of the Bat. This was the house of Camazotz, the God of the Bats, full of death-dealing weapons. Here the god himself, coming from on high, appeared and beheaded them if they were found off their guard (p. 302).

Le Plongeon says these rites were practised at Xibalba, in the heart of the Guatemala mountains. Churchward is afraid Le Plongeon failed to give the right impression. He should have said they were symbolical. He left the impression that they were literal, a blood-curdling mystery. Yet in the first trial Le Plongeon states that the candidate is prepared beforehand, and therefore knows what to say and what to do. The trials were examinations. This is borne out by the walls of the temple within the Great Pyramid. The candidate is prepared beforehand, and a friendly spirit, an instructor, accompanies him and guides him through the trials. A footnote says these initiations recall what Henoch said he saw in his vision, that blazing house of crystal, burning hot and icy cold, the habitation where one appeared in great glory sitting upon the orb of the sun (p. 302).

He repeats that the bat was not worshipped. The Lord comes down from on high to see and finally to pass the candidate (p. 303).

The Pyramid temple. The entrance door was in the north, a single stone in the form of an equilateral triangle surmounting a square, revolving on a pivot at the apex, Heaven and Earth. Through these the postulant must pass, the passage from this life to the future life. There were twelve entrances before the Grand Orient, with secrets and trials at each. The first could not be seen. It was apparently a blank, guarded by Horus, a blank because the postulant was blind and bereft of his senses except motion. It had to be passed with the aid of a friendly spirit. He was conducted to the place of initiation, where his Manes were regenerated by the descent of the Soul. He was then taken to the Chamber of Central Fire, which he extinguished. Book of the Dead, chapter 22: I come, I do that which my heart wishes on the day of the Fire, when I extinguish the flames as soon as they appear. Chapter 25: I make the man remember his name in the Great House. I make him remember his name in the House of Flame. References to the Tank of Fire run through the book (pp. 303 to 304).

From the Chamber of Central Fire he was conducted up the grand Horizon of Heaven to a portal, questioned, and then light was given him, and he saw his guide. Next, the Chamber of the Shadow, Judgment of the Justified, Truth and Darkness, the Seven Halls of Death. He had to pass an examination, and words were given him which he had to remember before the second portal. He then entered the Tenth Hall of Truth, or Trial Scene, a black-and-white tessellated pavement, right and wrong, truth or falsehood. From there, the Chamber of New Birth, or the place of coming forth with regeneration of soul, with the emblems of mortality and the sarcophagus empty. A small opening admits the light of the bright morning star Sothis. He emerged from the tomb, was taken to the Throne of Regeneration of the Soul, and the investiture of illumination took place. More ordeals led to the Chamber of the Orient, the Throne of Ra, to become a Master. The uncreated light, the whole happiness of the future, he could see in the distance. After another portal, where he had to bend, he was conducted to the Chamber of the Grand Orient. The initiate had to pass the fiery ordeal to be approved as an adept. The adept had to become justified. The justified must become illuminate. The illuminate must be consummated Master before he could obtain the innermost mansion of the Divine House (pp. 304 to 306).

A plate shows the construction: the pole star, the field of earth, the place of initiation, the passage to nothingness, the Chamber of Central Fire, the Hall of Truth, the double, the Grand Arch of the apex, the light of the Grand Orient, and Sothis (p. 306). Much of the detail comes from Dr. A. Churchward’s work (p. 307).

Comparing the two. In the pyramid, twelve rooms or portals. In the Maya, seven houses. Both have a dark room. The Egyptian had a tank of fire, the Maya a fiery house. The Egyptian had seven halls of death, and the Maya House of the Bat corresponded (p. 307).

After Mu was destroyed, the peoples symbolized her destruction so that her memory should not be forgotten among coming generations. The Mayas of Yucatan erected a pyramid as a monument, which stands to this day, and they erected temples to her memory. The Quiche Mayas introduced a symbolical Fiery House into their ceremonies. The Greeks symbolized it by a Maya epic, which forms their alphabet, describing the manner of her destruction. The Egyptians, like the Quiche Mayas, put it into the mysteries, so that as the initiate advanced he symbolically passed through the destruction, and through life kept her in memory. Moses, in a very abstruse manner, symbolized it in his writings, as we find in the Bible today (p. 307).

Omega, The Coping Stone

If the question is asked, how long ago was it that man first appeared on earth, his answer is, without question, in the Tertiary era. He cannot state the number of years. No one can. Man today has no more conception of how many years ago the Pleistocene commenced, or of the length of any geological time, than the ancient fossil on his library table (p. 308).

Under the great law of creation there must first come a condition, and with it a suitable life. A condition has always been subject to the workings of the earth’s primary force. At no time is the new creation behind the condition, because the condition is the parent of the creation. The condition for man’s welfare was far advanced at the end of the Oligocene, and was well advanced if not absolutely perfected during the later half of the Miocene or the beginning of the Pliocene. This was long before the gas belts, long before the mountains, and long before the glacial period (pp. 308 to 309).

He has placed before the reader such proofs that four points are clearly shown. At one time there was a great continent in the Pacific where now there is only water and groups of small islands. In ancient times that land had two names, a geographical and a hieratic. The hieratic name was Mu. The geographical name was the Lands of the West. In this land man made his advent. Man was a special creation, not of nature’s making. He came fully developed in form, but he required education and mental development (p. 309).

What is man. The late James D. Dana says man is not of nature’s making. He is a special act of the Infinite Being, whose image he bears. Churchward agrees, and is compelled to go further. All endeavors to determine when man first appeared must be futile. It has always been a veiled secret, because man’s first home, with the secret, now forms the bottom of the Pacific. Geological and archaeological research may some day get near the date. Many scientists have declared that they are descended from some forest beast, some monkey, and therefore that man, having descended from a monkey, is a monkey still, in a developed state. He has shown man on earth in a high state of civilization during the later Tertiary, from the quality of his works, and in existence an immensely long time before the end of that era. That would carry him back contemporary with the first apes who resembled men. If evolution were possible, which the Naacal tablets show it is not, the reverse would have occurred. Monkeys would have come out of man, and he is not at all certain that some men are not making monkeys of themselves today. The Maya, Hindu, and Egyptian writings already point out that tendency (pp. 309 to 310).

Man, the most complex form of life and the most perfect, was created for a special purpose, as the tablets say. He is an animal of the order of mammals, distinct from all other animals, because associated with his body is a force or soul, for the purpose of ruling the earth. This gift has been bestowed on no other form of life. It is impossible that he came out of, or evolved from, some animal not having that force. With this force he has been given the power, when he learns how to use it, to place himself next to the Infinite Being, a part of which he has within himself. Man is therefore a son of God (p. 310).

Like all other creatures he was started at the foot of the ladder, but unlike them he was given the power to rise. Influences strive for good and for evil. He calls them affinities. The soul’s affinities can only suggest what is good. Evil suggestions come from the material affinities. Not all material suggestions are evil. The mind determines which suggestions the body shall follow. Conscience is the mouthpiece of the soul to the mind. The material affinities may control the mind for a time, but before the earth can end her existence the soul must reign supreme. At the commencement, the material affinities were very powerful, from lack of experience, so advancement was slow. The task given to the soul was to govern this earth. By science and learning, man is now only approaching the threshold of knowledge. When knowledge is complete, which can only be when he understands and can control certain earthly forces that will enable him to understand his own greater force, the works of man will be beyond our present comprehension. With the soul force understood, man will be incapable of evil thoughts or actions (pp. 310 to 312).

All things point to a time when man will have perfect control over all of the earth’s elements and many of her forces. The power of the soul force is only now beginning to dawn. Many strange phenomena reach their object by the soul force, and the person accomplishing them does not know he is using a force. He discovers he has a power, but not what the power is. In some way he has been advanced far enough to work the soul force in a limited direction. The great mysteries of the Hindus, the Polynesians, and the Egyptians, and the biblical miracles, were the result of working the soul force. Hindu and Polynesian knowledge appear proficient along certain lines and extremely inefficient in others. They seem to have no conception that the force can be used in any other direction (p. 312).

Christ was the perfect example of the soul force in perfect control over mind and body. He appeared, as others did before him, in fulfillment of the Great Divine Law. Man’s mind had arrived at the condition. Christ was placed on earth as an example, to show what man eventually must become. The development is now going on. Man must become perfect, otherwise the law will have miscarried. As the law is divine, it cannot miscarry (pp. 312 to 313).

It is regrettable that many of the greatest scientists became atheists, and have been, as a rule, advocates of evolution, and that a true evolutionist cannot be anything but an atheist. It is more regrettable because they became atheists while struggling in the opposite direction. Science, fully understood, cannot but impress the student with the power of the Deity. Science is the twin sister of religion. Properly studied, it teaches man that he is a higher creation than he has appreciated, and it gives an impetus to the soul force. It teaches that within his house of clay there is an everlasting life, and that by following the suggestions of his soul, everlasting glory awaits him (p. 313).

The rock on which many scientists have wrecked is materialism. They have eliminated forces, saying a force is the result of atomic movements. True, all forces are, except the force which first starts atomic movements. This is the force the atheist has never found. He found only the minor forces from atomic movements, and he never came in direct touch with God. The movements of atoms are cogwheels. One turns the next, and so on. What turned the first wheel. Not any other wheel, because it was the first. Therefore something stands behind it, a force independent of all atoms. The universe is a set of atomic cogwheels. What turns the first wheel is the Great Primary Force, the Great Infinite Force, God. The atheist has never discovered that God is that force, working all things through subsidiary forces, and that the atomic forces are only subsidiary. His deductions are that elements govern forces, because without the elements the forces could not exist. Forces are then cast aside. The rudder is taken from his ship. Nothing remains except that he is a chemical compound, no soul, no God, chaos (pp. 314 to 315).

Had he studied forces as carefully as elements, working back from one force to another, he would have come to the origin of movement. It would have been disclosed that he himself contained a force other than the physical, a living soul. He would then know he is not the brute beast he is trying to make himself, but one who has within himself an actual part of the Supreme, and is therefore a son of God, just as the leaf of a tree is a part of the tree. Both Christ and Gautama declared they were only what other men might become (p. 315).

By his knowledge of elements the scientist appreciates that the compound of his body must decompose, and that the decomposition must release the soul. He knows the ultimate of his elements, so he knows that the soul, like the elements, cannot die. All must continue forever, for elements decomposed pass into other forms. It is preordained that all chemical compounds must eventually decompose, return to original form, and go back whence they came. The elements having released the soul from its bondage, the soul, governed by the same divine law, must also return whence it came. Coming from the Great Source, the glorious triumphant end of man’s soul must be its return to God (file p. 338).