LET us imagine a romance, such as most people must have heard, wherein some royal child is stolen away and reared amidst peasants in ignorance of his birth; and where some wise man comes and reveals to the youth the secret of his parentage. The young man forthwith steps out from his lowly life, and clothed in a new self-respect, begins to acquit himself worthily of his origin and destiny.

Thus has Theosophy declared to outcast humanity, "Thou art the king's son"; and in proof it has referred him to his ancestry. This is why H. P. Blavatsky, pointing out in the skein of history certain clues which scholars have hitherto overlooked, started that greater enthusiasm for archaeology which since her day has already borne such wonderful fruit.

In a dark age there is the danger that man might forget his divine origin altogether. The revelations of archaeology confirm the teachings of Theosophy that before the dark age of our historical period set in, there were brighter ages; and by showing what man has been, they are indicating what he may again be in the future.

The epochs and durations of the various ages are not uniform all over the earth, so that it cannot be said that the black age began, for the earth generally, at any definite time. The ancient HindÛs have their own chronology, showing the dates of the different ages for their race. We find in a very ancient work, the Vishnu-PurÂna, a prophecy of the characteristics of Kali-Yuga or the "Black Age," from which the following extracts are taken:

Then property alone will confer rank; wealth will be the only source of devotion; passion will be the sole bond of union between the sexes; falsehood will be the only means of success in litigation; and women will be objects merely of sensual gratification. Earth will be venerated but for its mineral treasures; the BrahmÂnical thread will constitute a BrÂhman; external types (as the staff and red garb) will be the only distinctions of the several orders of life; dishonesty will be the (universal) means of subsistence; weakness will be the cause of dependence; menace and presumption will be substituted for learning; liberality will be devotion; simple ablution will be purification; mutual assent will be marriage; fine clothes will be dignity.... Amidst all castes, he who is the strongest will reign over a principality thus vitiated by many faults.—iv, ch. xxiv. (From H. H. Wilson's translation, vol. iv, pp. 226-228.)

Some of these details may be thought to apply more to the East, some to the West; we can surely recognize many of the characteristics of our own civilization. What is particularly striking is the way in which things which we regard as inevitable qualities of human nature are here spoken of with horror and classed among the iniquities. And there are signs in our contemporary literature that some of the standard human frailties are now being exalted into virtues. One of the signs of decadence mentioned is the fact that passion will be regarded as the sole bond of union between the sexes. And we have philosophers who would persuade us that passion is and always has been and always will be the bond of union! For some writers, passion, even in its most material form, is the origin and supreme fact of all union. Here, then, is the danger—that having allowed our ideals to drag down our practices, we afterwards suffer our practices to drag down our ideals, thus descending by a continuous and periodical process of leveling down.

It seems as if the saying that "property alone will confer rank" has some meaning for us today, as also the phrase "wealth will be the only source of devotion." What is said about falsehood in litigation reflects no discredit on our jurisprudence, but surely it describes much of what occurs in practice. That about the mineral treasures of earth is very true; for we consider people simpletons when they fail to tear out the bowels of their homeland in order to coin them into "the only source of devotion." When the ancient scribe says that dishonesty will be the means of subsistence, he may seem to be going too far; but what does he mean by dishonesty? If it includes every form of insincerity and injustice, the statement may not be too extreme after all. The question, "Shall I do as the others do or let my family starve?" becomes every day more difficult to answer.

"Menace and presumption will be substituted for learning." This may allude to the fact that most people argue for the purpose of pushing their own ideas, losing their temper and resorting to tricks in order to attain this end; and that the attainment of knowledge is so often subordinated to the desire to compel assent or gain notoriety. "Liberality will be devotion," may be better understood if we substitute the word "munificence," as applying to large donations to churches and also to the prevalence of the charity of the purse rather than the charity of the heart.

A difficult subject to speak upon, in view of the mental chaos reigning today, is the hint that there can be higher motives for marriage than mere mutual attraction or worldly convenience. The quotation gives a rebuke to those who, seeing no farther back than the Black Age, argue that there never have been any higher ideals of marriage. We may point to the ancient Egyptian religion as an instance of a culture that is free from the erotic element; while in the quotation given above the erotic idea is expressly condemned. Clearly, then, that idea belongs to the age of decadence. The word "love" having now become practically useless from its association with passion, we must seek our clue to the real meaning of marriage in the word "duty." Regarded as a sacred rite involving vows of unselfishness and self-restraint, undertaken only in sober earnestness and with a vision undimmed by the colored mists of selfish romance, marriage might take its place among the blessings instead of among the problems of life.

In days when philosophicules try to define honor in terms of vanity, and devotion in terms of self-interest, it is beneficial to receive from antiquity a hint that may help us to understand that honor and devotion are the breath of the Soul. Pretended reformers, claiming a superior acumen and to be quite grown-up and out of leading-strings, may dissect before us the animal nature of man, pointing out its sordid details and requesting us to believe that these represent our entire endowment. Some prominent writers, whose outlook upon life has somehow suffered from unfortunate circumstances, would have us accept depravity and neurotic conditions as inevitable concomitants of human nature; and, profanely invoking Freedom, they recommend open license as a means of purity! Signs like these justify one in thinking that the Black Age is casting the shadow of its pinions over the firmament of modern thought; and we are grateful for the smallest hint of the possibility of an age free from the all-absorbing morbidity and itching self-consciousness that seem to dominate every department of inquiry.

Will society ever again be so constituted that honor and reverence and duty shall be a universal atmosphere, a currency in which all share, a life-force that flows from man to man, a common possession in the maintenance of whose integrity all are involved—as we are now all involved in the maintenance of commercial credit and the upkeep of standards of outer respectability? Can we imagine a society wherein no man would dare to sully the purity of this inner atmosphere by any unworthy thought? If so, then we might call honor and morality real existences instead of mere abstractions; these words might then convey the genuine qualities they were meant to denote, instead of the spurious imitations which they now seem to stand for in the minds of those who try to express them in terms of selfishness and passion. It is well to think that such things have been upon earth; and it is easier thus to account for some of the deeds of antiquity whose signs remain. It is easier to see in religion the faint echo of a former knowledge and conduct, than to interpret it as an outgrowth of fear and charlatanry. We need a greater faith in human nature.