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crust of the earth, the greater is the increasing heat, being, it is said, found in the ratio of a degree for every foot, commencing from fifty feet below the surface. But though the domains of the tribe I speak of were, on the higher ground, so comparatively near to the surface, that I could account for a temperature, therein, suitable to organic life, yet even the ravines and valleys of that realm were much less hot than philosophers would deem possible at such a depth—certainly not warmer than the south of France, or at least of Italy. And according to all the accounts I received, vast tracts immeasurably deeper beneath the surface, and in which one might have thought only salamanders could exist, were inhabited by innumerable races organised like ourselves, I cannot pretend in any way to account for a fact which is so at variance with the recognised laws of science, nor could Zee much help me towards a solution of it. She did but conjecture that sufficient allowance had not been made by our philosophers for the extreme porousness of the interior earth—the vastness of its cavities and irregularities, which served to create free currents of air and frequent winds—and for the various modes in which heat is evaporated and thrown off. She allowed, however, that there was a depth at which the heat was deemed to be intolerable to such organised life as was known to the experience of the Vril-ya, though their philosophers believed that even in such places life of some kind, life sentient, life intellectual, would be found abundant and thriving, could the philosophers penetrate to it. “Wherever the All-Good builds,” said she, “there, be sure, He places inhabitants. He loves not empty dwellings.” She added, however, that many changes in temperature and climate had been effected by the skill of the Vril-ya, and that the agency of vril had been successfully employed in such changes. She described a subtle and life-giving medium called Lai, which I suspect to be identical with the ethereal oxygen of Dr. Lewins, wherein work all the correlative forces united under the name of vril; and contended that wherever this medium could be expanded, as it were, sufficiently for the various agencies of vril to have ample play, a temperature congenial to the highest forms of life could be secured. She said also, that it was the belief of their naturalists that flowers and vegetation had been produced originally (whether developed from seeds borne from the surface of the earth in the earlier convulsions of nature, or imported by the tribes that first sought refuge in cavernous hollows) through the operations of the light constantly brought to bear on them, and the gradual improvement in culture. She said also, that since the vril light had superseded all other light-giving bodies, the colours of flower and foliage had become more brilliant, and vegetation had acquired larger growth.

Leaving these matters to the consideration of those better competent to deal with them, I must now devote a few pages to the very interesting questions connected with the language of the Vril-ya.





Chapter XII.

The language of the Vril-ya is peculiarly interesting, because it seems to me to exhibit with great clearness the traces of the three main transitions through which language passes in attaining to perfection of form.

One of the most illustrious of recent philologists, Max Muller, in arguing for the analogy between the strata of language and the strata of the earth, lays down this absolute dogma: “No language can, by any possibility, be inflectional without having passed through the agglutinative and isolating stratum. No language can be agglutinative without clinging with its roots to the underlying stratum of isolation.”—‘On the Stratification of Language,’ p. 20.

Taking then the Chinese language as the best existing type of the original isolating stratum, “as the faithful photograph of man in his leading-strings trying the muscles of his mind, groping his way, and so delighted with his first successful grasps that he repeats them again and again,” (Max Muller, p. 3)—we have, in the language of the Vril-ya, still “clinging with its roots to the underlying stratum,” the evidences of the original isolation. It abounds in monosyllables, which are the foundations of the language. The transition into the agglutinative form marks an epoch that must have gradually extended through ages, the written literature of which has only survived in a few fragments of symbolical mythology and certain pithy sentences which have passed into popular proverbs. With the extant literature of the Vril-ya the inflectional stratum commences. No doubt at that time there must have operated concurrent causes, in the fusion of races by some dominant people, and the rise of some great literary phenomena by which the form of language became arrested and fixed. As the inflectional stage prevailed over the agglutinative, it is surprising to see how much more boldly the original roots of the language project from the surface that conceals them. In the old fragments and proverbs of the preceding stage the monosyllables which compose those roots vanish amidst words of enormous length, comprehending whole sentences from which no one part can be disentangled from the other and employed separately. But when the inflectional form of language became so far advanced as to have its scholars and grammarians, they seem to have united in extirpating all such polysynthetical or polysyllabic monsters, as devouring invaders of the aboriginal forms. Words beyond three syllables became proscribed as barbarous and in proportion as the language grew thus simplified it increased in strength, in dignity, and in sweetness. Though now very compressed in sound, it gains in clearness by that compression. By a single letter, according to its position, they contrive to express all that with civilised nations in our upper world it takes the waste, sometimes of syllables, sometimes of sentences, to express. Let me here cite one or two instances: An (which I will translate man), Ana (men); the letter ‘s’ is with them a letter implying multitude, according to where it is placed; Sana means mankind; Ansa, a multitude of men. The prefix of certain letters in their alphabet invariably denotes compound significations. For instance, Gl (which with them is a single letter, as ‘th’ is a single letter with the Greeks) at the commencement of a word infers an assemblage or union of things, sometimes kindred, sometimes dissimilar—as Oon, a house; Gloon, a town (i. e., an assemblage of houses). Ata is sorrow; Glata, a public calamity. Aur-an is the health or wellbeing of a man; Glauran, the wellbeing of the state, the good of the community; and a word constantly in ther mouths is A-glauran, which denotes their political creed—viz., that “the first principle of a community is the good of all.” Aub is invention; Sila, a tone in music. Glaubsila, as uniting the ideas of invention and of musical intonation, is the classical word for poetry—abbreviated, in ordinary conversation, to Glaubs. Na, which with them is, like Gl, but a single letter, always, when an initial, implies something antagonistic to life or joy or comfort, resembling in this the Aryan root Nak, expressive of perishing or destruction. Nax is darkness; Narl, death; Naria, sin or evil. Nas—an uttermost condition of sin and evil—corruption. In writing, they deem it irreverent to express the Supreme Being by any special name. He is symbolized by what may be termed the heiroglyphic of a pyramid, /. In prayer they address Him by a name which they deem too sacred to confide to a stranger, and I know it not. In conversation they generally use a periphrastic epithet, such as the All-Good. The letter V, symbolical of the inverted pyramid, where it is an initial, nearly always denotes excellence of power; as Vril, of which I have said so much; Veed, an immortal spirit; Veed-ya, immortality; Koom, pronounced like the Welsh Cwm, denotes something of hollowness. Koom itself is a cave; Koom-in, a

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