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Guide to Computer Forensics and Investigations, 5e, 9781285060033

Ch. 1 Solutions-1

Solution Manual for Guide to Computer

Forensics and Investigations, 5th Edition

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Chapter 1
Review Questions
1. Digital forensics and data recovery refer to the same activities. True or False?
False
2. Police in the United States must use procedures that adhere to which of the following?
b. Fourth Amendment
3. The triad of computing security includes which of the following?
c. Vulnerability/threat assessment, intrusion detection and incident response, and digital investigation
4. What’s the purpose of maintaining a network of digital forensics specialists?
To develop a list of colleagues who specialize in areas different from your own specialties in case you
need help on an investigation.
5. Policies can address rules for which of the following?
d. Any of the above
6. List two items that should appear on a warning banner.
Statements that the organization has the right to monitor what users do, that their e-mail is not
personal, and so on
7. Under normal circumstances, a private-sector investigator is considered an agent of law enforcement.
True or False?
False
8. List two types of digital investigations typically conducted in a business environment.
Fraud, embezzlement, insider trading, espionage, and e-mail harassment
9. What is professional conduct, and why is it important?
Professional conduct includes ethics, morals, and standards of behavior. It affects your credibility.
10. What’s the purpose of an affidavit?
To provide facts in support of evidence of a crime to submit to a judge when requesting a search
warrant
Guide to Computer Forensics and Investigations, 5e, 9781285060033

Ch. 1 Solutions-2

11. What are the necessary components of a search warrant?

A search warrant must specify who, what, when, and where—that is, specifics on place, time, items
being searched for, and so forth—and include any supporting materials (affidavits and exhibits, for
example). In addition, a search warrant must be signed by an impartial judicial officer. In many cases, a
search warrant can limit the scope of what can be seized.
12. What are some ways to determine the resources needed for an investigation?
Determine the OS of the suspect computer and list the software needed for the examination.
13. List three items that should be on an evidence custody form.
Answers include case number, name of the investigator assigned to the case, nature of the case,
location where evidence was obtained, description of the evidence, and so on.
14. Why should you do a standard risk assessment to prepare for an investigation?
To list problems that might happen when conducting an investigation, which can help in planning your
case
15. You should always prove the allegations made by the person who hired you. True or False?
False
16. For digital evidence, an evidence bag is typically made of antistatic material. True or False?
True
17. Why should evidence media be write-protected?
To make sure data isn’t altered
18. List three items that should be in your case report.
Answers can include an explanation of basic computer and network processes, a narrative of what
steps you took, a description of your findings, and log files generated from your analysis tools.
19. Why should you critique your case after it’s finished?
To improve your work
20. What do you call a list of people who have had physical possession of the evidence?
Chain of custody
21. Data collected before an attorney issues a memo for an attorney-client privilege case is
protected under the confidential work product rule. True or False?
False. All data collected before an attorney issues notice of attorney-client privilege is subject to
discovery by opposing counsel.

Hands-On Projects

Hands-On Project 1-1

Students should extract two files with the Copy File feature: a spreadsheet listing several accounts and a
life insurance policy (Sylvia's Assets.xls) and a text message (suicide1.txt). To start the
program associated with each file, students should right-click the file and click View. Students should write
a brief statement of their findings from these two files. Reports shouldn’t make any conclusions about the
nature of the file contents.
Guide to Computer Forensics and Investigations, 5e, 9781285060033

Ch. 1 Solutions-3

Hands-On Project 1-2

Students should use the Content Search and Cluster Search tabs in the Search dialog box and enter the
keyword “book.” Their memos should describe the filename and cluster location of each hit. Students
should find approximately 24 hits.

Hands-On Project 1-3

This project allows students to practice keyword searches and shows that the information they seek might
not be in obvious places. In this project, for example, the account number students need to locate is in the
Count.gif file, so they must examine graphics files, too. Students should also perform the same search
for the keyword “book” in C1Prj03.dd as they did in Hands-On Project 1-2 with C1Prj02.eve and
find similar results—that is, more than 20 hits on the keyword “book.”

Hands-On Project 1-4

The project shows students how to extract specific data—in this case, files that haven’t been deleted in an
image.

Hands-On Project 1-5

Students practice selecting unallocated files and then generating a report.

Hands-On Project 1-6

Students need to apply all the skills they learned in the chapter to do this project on searching for keywords.

Case Projects

Case Project 1-1

Students need to do an assessment of what the case involves. What is the nature of the case? What
challenges do they expect to encounter, and how much time do they think the investigation will take?

Case Project 1-2

Most likely, Jonathan needs his computer to do other things in his business. Students need to acquire an
image (preferably two) of the drive. Also, they should look around for clues of other storage media, and
then go back to the lab and analyze the image. They should get as much detail as possible about the
company and the other person.

Case Project 1-3

Students need to ask who else had access to the computer, find out whether the firm that fired her did its
own investigation, and determine whether they can have access to the images. If no investigation has been
done, students should state whether they can make copies now.
Guide to Computer Forensics and Investigations, 5e, 9781285060033

Ch. 1 Solutions-4

Case Project 1-4

Students need to find out which OS she was using and ask whether she knows the names of essential files
or folders to make their search easier. Students need to formulate interview questions to determine whether
she might have added new data or altered data since the file deletion. They should understand that any file
deletion recovery depends on the amount of computer activity immediately following the data loss.
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Prose is the language of personality; and no doubt it was first
invented when first the souls rayed out personalities from
themselves; no doubt poetry is the older, as it is the more august.
So the style used in The Princess is suitable, well-chosen, artistic; it
fits the subject admirably; which proves that the subject is
essentially a prose one. For prose—history, philosophy, criticism—
examines and criticises life from without; but poetry illumines it from
within. Prose considers and passes judgment on the external, the
seeming, the current: Poetry dwells within the holy of holies and her
whole burden is the story of the Soul.
If she looks outward at all—and she does that too, at times—it is
from her own standpoint, and in the eternal manner. She does not
then criticise; her tones do not mince nor falter. The bardic schools
had a law, that the office of the Bard was solely to extol what was
noble; there were other orders, not sacred like the bardic, whose
business was to satirize or to amuse. One can see that such a law
must have come from a time when that one force which, as was said
above, alone can move poetry to anger absolute, was not in
evidence: for, except that they must fight that force, that old law
holds for the bards now. So poetry, looking down into this world,
criticises no one and nothing. She exalts whom she will; she mantles
humanity with godhood: and whom she will—the antihumanists, the
plotters against the freedom and beauty of the soul—she thunders
upon.
Swinburne, looking at the roadside crucifix ghastly in its deification
of decay and death, criticises that—nay, scourges the idea it
symbolizes, the soul-fettering dogmatism; pours on it the hate of
hate, the scorn of scorn, if you like—but it is because the awful
vision of the real Crucified burns up before him; the tragedy of the
ages, the enslaved, thwarted, hindered, persecuted Soul of Man.
Dante beholds the severe mercy of the Great Law, "that straightens
us, whom the world has made crooked." Milton, vainly endeavoring
to be orthodox, to write within the limits of the dogmas, justifying
the ways of his strange deity, and holding up Satan for our
abhorrence, gives way to the great spirit of the Poet within him time
and again; and shows, time and again, the sublime pathos of the
Soul, Unchanged, though fallen on evil days. Nay, but they do not
tell of these things; they make them live; they are revelations shown
before us; so that our own eyes have seen, and the universe has
undergone transfiguration, and ourselves. For Poetry is no little
thing, no mere refinement. It is magic; it is the life of the Gods; it is
the secret and spiritual nature of things. Without it, this Universe like
a rotten bough, would break off from the Tree of Life. Without it,
there would be no Tree of Life. It is the living sap, the greenness,
the subtle vigor, and the beauty of the Tree.
"THE MUSIC OF THE SPHERES":
by H. Coryn, M. D., M. R. C. S.
EGEL, commenting upon the Pythagorean doctrine of number
as the basis of all things says:

Numbers have been much used as the expression of

ideas. This, on one side, has a look of depth. For, that
another meaning is implied in them than they immediately
present, is seen at once; but how much is implied in them is
known neither to him who proposes, nor by him who tries to
understand.... The more obscure the thoughts, the deeper they
seem; the thing is, that what is most essential, but also what is
hardest, namely, the expression of one's self in definite notions
—is precisely what the proposer spares himself.

Upon which Stirling remarks:

But the curious point is that Hegel himself adopts this very
numerical symbolism, so far as it suits the system! It is only,
indeed, when that agreement fails, that the agreement of Hegel
fails also. The moment it does fail, however, his impatience
breaks out. The one, the two, the three, he contentedly, even
warmly and admiringly accepts, nay, "as far as five," he says,
"there may well be something like a thought in numbers, but on
from six there are simply arbitrary determinations!"

Especially, said Hegel, there is meaning in three, the Trinity. The

Trinity is only unintelligible when considered as three separate units;
its divine meaning appears when we take it as a whole.

It would be a strange thing if there were no sense in what for

two thousand years has been the holiest Christian idea.
It would be stranger if one of the profoundest thinkers that ever
lived, a teacher whose grandeur of character made him almost an
object of worship to his pupils, had selected his symbols to "spare
himself" the labor of clear conception (or had let them conceal from
himself the confusion of his own thought). According to Hegel we
must respectfully see philosophy in the Christian Trinity; in the
Pythagorean Dekad, none.
Pythagoras wrote nothing. And his teaching was esoteric, delivered
under pledge of secrecy. The essence of the echoes that reach us
amounts to this: that numbers and ratio are the soul of things; that
the soul itself is a number and a harmony.
Is there any possible reading of this from which it might appear
profoundly true and illuminating?
We sometimes estimate savage intelligence by the power of
counting, of adding units. From one point of view the power does
not seem to go very far with ourselves. We cannot in one act of
perception count more than a very few dots irregularly placed on a
sheet of paper. If more than that few they must have some
arrangement. Nine must be perhaps in three threes, twelve in four
threes or three fours. But even before twenty is reached, no
arrangement will permit one act of perception to accomplish the
numbering. There is merely a considerable number, and actual
unitary counting—of units or groups—is necessary to know how
large it is.
But now let there be a sufficient number of dots to suggest to the
eye say a flower form or a frieze pattern, and let them be so
arranged. Before that arrangement they were a mere horde of ones;
in their definite arrangement they have a meaning, excite an idea, a
state of consciousness. Is not the advent of this meaning, the
perception of this form as a whole, a new and transcendental kind of
counting? Number in this sense, is form; and the form is form and
not inchoateness, chaos, just because of its meaning; that is,
because of the state of consciousness it excites in us.
You can count the ticks of the clock—as ones. If they were four
times as fast you could perhaps still count them. As they became
more rapid than that they would pass beyond the power of counting.
As they became still more rapid they would presently cease to be
units at all and become a musical note. Now they excite what might
be called an idea, a state of feeling peculiar to that number per
second. Is not the perception of that number as a note a kind of
counting? Let the number per second be now suddenly doubled. Are
we aware of the ratio of this new number to the previous one? Yes,
but as a rise of an octave in the note, not as a counted doubling. To
this corresponds another state of feeling, partly due to the new note
as it is, partly due to its relation to the old one. It is a perception of
ratio appearing in consciousness as aesthetic feeling.
Set this clock to beat twice as fast again, and having listened a
moment so as to get the sense of the new note, stop it. Set a
second clock to beat five for the first one's four. Listen so as to get
the sense of it and then stop that clock also. Set a third to beat six
for the first one's four and do the same.
Now start them all at once. You cannot by counting ascertain that
whilst one beats six the other two are respectively beating five and
four. But your appreciation of the fact takes the form of hearing the
musical chord do, mi, sol, c, e, g, the common chord in its first
position. Is not the perception of that chord, the acceptation of that
state of feeling, really a recognition of the ratio, a highly
transcendental counting? In the feeling you have the meaning of the
numbers and of the ratios between them. It is those numbers
themselves viewed from a high standpoint.
The same might be said of every other chord. Listening to music is
perceiving ratios of vibratory speed between the successive notes
and chords, transcendental counting. The feelings aroused are what
those ratios mean. The meaning, the feeling, of the composer gets
out into expression through those numbers and ratios. Number in
the ordinary one-plus-one sense is the body of music; number in the
transcendental sense is its soul.
We cannot in the ordinary sense count ether-touches on the optic
nerve. But when they reach a certain number of trillions per second
we suddenly perceive the meaning of that number—which we call
the color red or the sensation of redness. When the rapidity is
seven-fourths as many we get the sensation violet. But there is more
than a sensation; the colors have an aesthetic and emotional value.
And when colors, that is rates, are juxtaposited in certain ways we
get art and the value may become spiritual.
But no two people are affected in exactly the same way by the same
piece of music or of art work, though the souls of both may be
touched. Since, as we have seen, the highest aspect of number and
ratio is spiritual meaning, we can already see something in the
Pythagorean saying that the soul is a number and a ratio or
harmony. In its self-consciousness it has a spiritual meaning for
itself; it means something to itself; it understands itself. And so each
soul, each with its own special nature or meaning, reacts a little
differently to the spiritual meaning of numbers and ratios coming to
it from without.
Nature herself, thought the Pythagoreans, is instinct with spiritual
meanings. Whilst the soul is embodied and limited by the senses she
cannot ordinarily or easily get these meanings direct. They have to
be clothed or bodied in those masses of units and ratios that are
color, sound, and form. She touches these ordered aggregations
(numbers them, understands them) on three planes: first as
sensation; then as aesthetic feeling; then, perhaps, in their spiritual
meaning. The musician, as he composes, does receive direct a bit of
nature's spiritual meaning and then aggregates such numbers and
ratios of vibration as will express it. And if his music, carrying this
meaning, be so sounded as to affect plates of sand or other fine
powder, forms will result such as nature herself makes—perhaps in
the same way, though we cannot hear the sound for its subtlety—
forms of flowers, trees, groves, and what not. For any of nature's
meanings may get out along the ways of sound, color, or form. We
can conceive that the whole of evolution is guided by number,
ordered number, ratio. The electrons in an atom and the atoms in a
molecule and the molecules in a cell or crystal are not only so many
in number but definite in arrangement, in form. They mean
something; they express in arrangement and in successive changes
in arrangement a unitary spiritual idea of nature's, and in that is the
force of evolution. If the units disintegrate and scatter so that we
speak of death, the idea, the real life, remains and embodies again
in a new harmonized mass of units. The idea is the magnet that
attracts and arranges them and incarnates among them. It is their
spiritual number, the cause of their countable number and
scientifically ascertainable arrangement.
Number, therefore, in the highest sense, is not the same as a heap,
a mass, an anyhowness; it is an order expressive of a spiritual
meaning. In the highest sense it is that spiritual meaning itself even
before expression in an ordered mass of items or vibrations. And in
this sense the soul is a number and nature the synthesis of
numbers; both finding expression, the one in the soul's several
garments (one only known to science) and works; the other in what
we call "nature." Pythagoras will yet find his full vindication in
philosophy. He is of the future, not the past.
DOES NIRVÂNA MEAN ANNIHILATION?
by T. H.
I
T is sometimes said by superficial students that Nirvâna means
total annihilation; while more accurate scholars point out that it
means the extinction of the impermanent part of our nature,
whereby the permanent prevails. This is well brought out in the
following quotation from The Kashf al-Mahjûb, the oldest Persian
treatise on Sûfiism, translated by Reynold A. Nicholson.

Annihilation is the annihilation of one attribute through the

subsistence of another attribute.... Whoever is annihilated from
his own will subsists in the will of God, as the power of fire
transmutes to its own quality anything that falls into it ... but
fire affects only the quality of iron without changing its
substance.

It is evident that what is annihilated is the personality, which,

according to the teachings, is an erroneous conception preventing
the manifestation of the real Self. Thus the doctrine of annihilation is
seen to be a consistent part of a logical teaching and not the
untenable idea which some critics have represented it to be. The fact
that most of us in our present state of development look with
reluctance at the idea of losing our transitory personality does not
invalidate the truth of the teaching; for the teaching relates to the
destinies of the permanent Spirit, in which the wishes of our erring,
transitory personality play but little part. Were we washed clean,
standing forth in robes of light, as most religious believers hope to
be at some time or other, we might consent in will and
understanding to this teaching; seeing then that the personality is
indeed a delusion and a source of woe, whose annihilation is even to
be desired.
In the meantime, and for immediate practical purposes, we can
consider annihilation as a process applicable to the development of
our character; substituting, however, a less harsh word—say
neutralization. There are in our character many elements which we
should wish to reduce to nothing; there are many false selves which
obtrude themselves on us, claiming a share of our life and crowding
out the better phases of our character. The elimination of these, in
order that the better elements may shine forth unobscured, is a
process of purification. Why, then, may not Nirvâna be so
considered? To what extent have our prejudices on the subject been
aroused by the mere use of an inadequate word in translation?
Nirvâna is extinction of the false. "Ring out the false, ring in the
true!"
CATHEDRALS IN ANCIENT CRETE: by a
Student
G
REAT as is the reverence which we have for our religion, we
scarcely realize how much more ancient and venerable it is than
is usually supposed. But archaeology is doing much to enlighten
opinion on that point. For instance, we read in The Discoveries in
Crete, by Ronald M. Burrows, that

It was long ago suggested that the Roman Basilica, which

formed the earliest type of Christian church, was derived both in
structure and in name from the "Stoa Basilike" or King's
Colonnade at Athens. This was the place where the King
Archon, the particular member of the board of nine annual
magistrates who inherited the sacred and judicial functions of
the old kings, tried cases of impiety. It had further seemed
possible that the building as well as the title was a survival from
some earlier stage, when a king was a king in more than name.
What we have found at Knossos seems curiously to confirm this
suggested chain of inheritance.
At one end of a pillared hall, about thirty-seven feet long by
fifteen wide there is a narrow raised dais, separated from the
rest of the hall by stone balustrades, with an opening between
them in which three steps give access to the center of the dais.
At this center point, immediately in front of the steps, a square
niche is set back in the wall, and in this niche are the remains of
a gypsum throne.... We seem to have here ... a pillar hall with a
raised "Tribunal" or dais bounded by "Cancelli" or balustrades,
and with an "Exedra" or seated central niche which was the
place of honor. Even the elements of a triple longitudinal
division are indicated by the two rows of columns that run down
the Hall. Is the Priest-King of Knossos, who here gave his
 judgments, a direct ancestor of Praetor and Bishop seated in the
Apse within the Chancel, speaking to the people that stood
below in Nave and Aisles?

The antiquity and universality of the doctrinal basis of Christianity

forms the subject of frequent remarks in Theosophical writings, as it
is a topic much to the fore in religious circles just now. But here the
question is of ecclesiastical architecture; and that too, as we see, is
ancient and pre-Christian. Little do many people seem to suspect
that the grand cathedral, with its nave and aisles, its transept, its
chancel, and its altar, are founded on such ancient models. While
such facts are for the most part unknown or deliberately ignored,
there are some Christian writers who admit them, but are disposed
to regard Christianity as a capstone to the entire edifice of ancient
wisdom, a final and complete revelation. Whether or not Christianity
really occupies or can occupy such a commanding position is of
course a question of fact; the proofs must be practical; by results we
must judge.
Mere claims will not replace actualities, nor would claims be needed
where actualities were present. If Christianity can maintain such a
position, it will doubtless win the respect it so yearns for.
THE WORLD OF WOMANHOOD: by
Grace Knoche
HERE are subjects which even thought floats round and
round, as a bird above her nestlings or incense over the
flame which gave it birth—subjects which the brain-mind
hesitates to touch directly, so reverential is the appeal
they make to the inner and the best in heart-life. Words
seem out of place. Even reason before them pauses, makes
obeisance, and dowered with glamor, passes on, as one might pass
who stands for a moment in the presence of a new light. There are
events, though they are few, that so enshrine within themselves the
deeper sacredness of soul-life that words seem poor and mean as
carriers of their largess. The heart feels intuitively that silence, "the
great Empire of Silence," alone could hope to attune human lives to
the voice of them.
Deep answereth unto deep, but sometimes not by the Marconi
messages of the soul. There are times when from deep to deep the
mystic, intangible bridge that is to be builded must use living words
for its piers and masonry. But they must be living words, golden-
tongued words, words glowing with the lambent touch of flame
rekindling flame. They must be vital, electric, surcharged with the
mighty currents of compassion and that love that layeth down its life
for a friend; heart-messengers of Wisdom herself they must be, and
even then can build no bridge royal enough for Wisdom's whole
mighty entourage to pass over when the Event is such as recent
days have brought forth in the world of womanhood—the world of
womanhood, bear in mind, which is a larger, more soulful realm than
the world of women, merely.
Yet words are the only masonry-stuff at hand, and so build we must
with them. Hearts that respond to the finer harmonies of life and
nature, and minds that have touched understandingly to a degree
the great problem of woman's work and woman's true place in life,
will quicken and respond.
At Isis Theater, San Diego, on the evening of Monday, February 19,
and again on February 27, Anno Fraternitatis Universalis XIV,
Katherine Tingley looked into the eager, upturned faces of more than
a thousand women, respectful, waiting, aspiring, dead-in-earnest
women. Both meetings had been called for women only. As I
glanced over pit and gallery while the strains of music announced
that the meeting was about to begin, the words which Mr. Judge
once used in reference to right action and the altruistic life, seemed
to sing out in tones of unmistakable triumph from the very bosom of
the air: "It is better than philosophy, for it enables us to know
philosophy."
Nothing in this world of unity can be rightly judged if conceived of as
an isolated something, just a fragment. "A primrose by the river's
brim" is far other than "a yellow primrose ... and nothing more" to
the rational, open mind. It is a part of all the rich nature-
environment which, when we think of it in parts, as some mosaicist
might think of his design, we call river and bank and forest-wildness
and sedge and shimmer and sky. The distant mountain is no
mountain, merely, but part of a noble panorama, its base melting
into gentler slope and foreground at just what point no living soul
can say, its heights suffused in sunshine, its edges softened and
purpled and cooled and warmed in the shimmering atmosphere, its
stature rising grandly undefined against the misty, illimitable Beyond
of azure or gold or gray. No more can the artist in color say "Here,
definitely here, the foreground or distance end and the mountain
begins," than the artist in life can say, "Here we will mark off and
limit truthfulness, and next to it, virtue, and beyond the next hard
dividing-line, compassion, and a goodly collection of such separate
items we will call character." Ah no, life is no rag-bag of scraps and
shreds and patches, nor is nature. It is one grand whole and no part
can be understood, or even seen as it is, unless looked at and
studied in its relation to all the other parts which with it constitute
the whole.
So also with historic truth. The mountain-peaks of history, rising as
they do above the plain and level of general human action, never
rise separate to the philosopher's vision from all that lies behind
them, nor are they ever wholly unsuffused by the glow or the
dimness that speaks to the prescient mind of glories or of
disillusionments ahead.
There could be no question, in the minds of those whose duties led
them both before and behind the scenes of action at the two
meetings referred to, that the twentieth century call for women had
come. Katherine Tingley, in inaugurating this work, issued a
challenge to all the nobler possibilities of womanhood. Those who
could look beyond the present into the dim aerial distance and
adown the vistas of the past, knew the Event for what it was and
made no mistake in prophesying wonderful things for the future
from the glow of promise which fell upon it. It was part of the past,
yes, but a nobler than the common part; one felt that it had
somehow swung out from old limitations, as some great glorious
member of a star group might be conceived of as swinging out into
space, into a greater orbit and an orbit of its own. It was as a new
note sounded in the long, ascending gamut of woman's evolution, a
gamut in which there are, here and there, glorious notes, royal
notes, with echoing overtones of soulfulness and strength, but which
has, alas! its burden of discord to carry, as well.
There has been no unity of soul in past efforts, as a whole, and the
keynote struck by Katherine Tingley had a ring of newness,
somehow, on very real lines. Which does not mean that women have
not worked together, often in large bodies, as we see them doing
today. But both their aims and the quality of result that grew from
these showed that real unity on lines of soul-strength and soul-effort
has been lacking. For example, we have today the apparently united
body of women who are storming council-chambers and invoking
hand-to-hand battles with policemen; and yesterday we had their
prototypes in old Rome, excited groups of fad-ridden women who
even barred the approaches to the Forum as an argument in support
of their demands for political equality—and Roman homes going to
pieces by the hundred for lack of true womanhood at the helm. Oh,
if women would read history in a new way!
Efforts characterized by a certain outer binding-together, while of
real inner unity there was none, there have been in all ages. But,
strange to say, until the inauguration of Theosophical work for
women in this year of the twentieth century, the true note has been
sounded, in most cases, by some one woman who was more or less
unhelped by the women about her. History inspires us with the
virtues of Alcestis, that peerless wife; of Antigone; of that perfect
exemplar of motherhood, Cornelia, mother of the Gracchi; of the
queenly Thusnelda; of Cleopatra, Semiramis, and Zenobia; and let us
not forget the peasant girl of Domremy, whose simple purity and
absolute self-forgetfulness did more for the "woman movement" of
the ages than even her generalship did for France.
Yet these are isolated types. Barring Sappho and her woman pupils,
Birgitta of Sweden and her wonderful work for and with the women
who flocked to the home centers that ecclesiastical enemies
fortunately did not prevent her from establishing, history has little to
say as to women who have worked together for some truly spiritual
cause, in which the noblest they had was placed on Humanity's altar.
Copyright by Katherine Tingley, 1911
Lomaland Photo. and Engraving Dept.

PHEIDIAS
"THE AROMA OF ATHENS"
 Copyright by Katherine Tingley, 1911

KRATINOS IN CENTER, EURIPIDES TO LEFT,

ATTENDANT AT RIGHT
"THE AROMA OF ATHENS"
"MAGNETONS," FORCE AND MATTER: by
H. Travers
MAN of science has presented to the Paris Academy of
Sciences a paper in which he attempts to prove from the
results of certain experiments that the atoms of magnetic
bodies, such as iron and manganese, contain definite
quantities of an elementary magnetic substance, which he
proposes to call "magneton." This is regarded as a sequel to the new
way of regarding electricity; for in the electrons we now seem to find
a means of defining electricity in terms of a unit of substance.
Electricity, light, and other physical forces, have at different times
been defined either as kinds of matter or as modes of motion. At the
present moment, many people think, we are passing from the kinetic
to the corpuscular view again. But it is more likely that our present
studies will end by giving us a more accurate and adequate notion of
the nature of force on the one hand and matter on the other. We
shall see more clearly that force and matter are inseparable, and
that in our use of these words we are merely making mental
abstractions for the purpose of calculation. What was at one time
considered to be inert matter was later found to be teeming with
energy; so that this kind of matter, instead of being inert substance,
was found to be the result of forces acting in some finer kind of
matter. This finer kind of matter—hypothetical so far—was
denominated "ether"; and should we succeed in examining this
ether, we should probably find that it too is the result of forces
acting in a still more recondite form of matter—a sub-ether, as it
were. At all events we should have no choice but to describe it in
that way. In the same way force must always be inseparably
associated with mass, for the quantity denoted by the term "mass" is
included in the definition of force. Thus the question whether
electricity, magnetism, etc., are "forces" or "forms of matter" loses
its meaning, since (strictly speaking) they cannot be either but must
be both.
The experiments mentioned seem to have shown that there is a
definite physical unit of quantity for magnetism, just as the negative
electron is said to be a definite unit of quantity for negative
electricity. In this case we should have arrived at the conclusion that
magnetic substances are those to whose atoms or molecules are
attached these magnetic atoms.
As to the kinetic theory of electricity, light, and other physical forces,
we certainly know that kinetic effects attend the manifestation of
these forces; and where there is no physical matter present we have
predicated an ether to serve as a substratum for these kinetic
effects. But is that the same as saying that electricity and light are
modes of energy or forms of motion? Later research has shown us
that these physical forces are attended, not only by kinetic effects,
but also by those other effects which we denote by such terms as
"mass," "inertia," or "substance." Again, are we entitled to say that
electricity, light, etc., are substances, or forms of matter? It would
seem more reasonable to say that both energy and mass are to be
classed among the effects or accompaniments of electricity and light,
electricity and light themselves being something that is neither
energy nor mass but parent to both.
In brief, the life or vis viva of the physical universe escapes
observation and analysis, while its various effects, appearing in the
forms which we describe as light, heat, electricity, etc., are defined
by us in terms of our two mental concepts "mass" and "energy." The
farthest limit to which physical observation has reached, or seems
likely to reach, is that of minute and extremely active particles,
whose motions are attended with luminous, thermal, and electric
phenomena. To put the matter in a nutshell: we find that the so-
called inert matter of the universe is composed of what are to all
intents and purposes small beings, very much alive and endowed
with proclivities. Given our electron or magneton, we are obliged to
take for granted its innate properties of energy, etc., for we have no
means of explaining them except by reducing them to smaller
factors of precisely the same kind—and this is no explanation. That
is, we have to assume the universal presence of active and
purposeful life—for that is what it amounts to, whatever names we
may give. And behind all this manifestation of life there of course
lies mind; otherwise we must suppose the existence of causeless
and purposeless life—a conception which is highly arbitrary and
unnecessary.
Science has a great future before it, but at present it is laboring
under limitations due to the restriction of its sphere. A large portion
of its proper domain having been usurped by theology and wild
deductive philosophy, science has confined itself to such limits as
give it a free field. But if the careful and logical methods of true
science could be applied to all departments of investigation,
knowledge would take a great leap. Of late years we have seen
many foolish attempts to establish a "higher science," many of them
associated with "psychism" and similar eccentricities. All this
naturally arouses the antagonism of true men of science and causes
them to shun the possibility of association with such movements.
Take the psychical research movements, for example; is it not
evident that in many cases these are destined to achieve delusion
rather than any useful truth? Or take hypnotism: how can such a
dangerous pseudo-science be adequately studied without the grave
risks which its knowledge brings upon society in the shape of
credulous folly and a cover for cowardly vice?
It seems evident that science is too unorganized and indiscriminate
at present, and that when it extends its boundaries so as to include
the larger fields it will also have to raise its standards. Scientific
work, if valuable, should be treated like other valuables—that is,
protected. This can only be done by intrusting it to worthy and
competent people; from which we see that the character of the
professors becomes an important matter. This principle is recognized
in many of our departments; for we do not intrust the performing of
surgical operations nor the care of lunatics to all and sundry. Why
then should other departments be thrown open, allowing dangerous
drugs and dynamite to pass into the hands of weaklings and
criminals? Above all, why should the far more dangerous powers of
hypnotism and so forth be made thus free to all?
In brief, knowledge is as inseparably connected with conduct as
force is with matter. He who attempts to separate them and to
pursue knowledge independently of duty and conduct, does not
achieve knowledge; he achieves only partial knowledge or harmful
knowledge. The fair bride is won only by the pure and valiant knight.
One of the most important adjustments which our views have to
undergo is that of recognizing the proper relative positions of
religion and science. They should be one and not separate. But
before this can be done there is much rubbish to be cleared away
from the foundations.
THE NATURAL HISTORY MUSEUM,
SOUTH
KENSINGTON, LONDON
T
HE British Museum was completed as recently as 1847, yet hardly
thirty years elapsed before it was found to be too small to hold
the continually accumulating specimens, and an enlargement had to
be made. To preserve and properly exhibit the enormous collection
of natural history objects a commodious building was erected at
South Kensington, near the well-known Museum of Science and Art.
It was finished in 1880 and stocked with the old specimens from the
British Museum and many new ones; the crowded rooms from which
the old specimens were taken being immediately filled with other
objects which had been waiting for exhibition.
The Natural History Museum was designed by Waterhouse, and
there has always been a strong difference of opinion as to its
architectural beauty, at least externally. The interior design and
decoration is generally approved. The large towers are 192 feet
high, and the length of the building is 675 feet. The ornamental
decoration is composed of terra cotta, and consists of bands and
dressings of animals and other natural objects.
The interior consists of a great central hall with long side galleries
and basement. The eastern galleries are devoted to the geological,
mineralogical, and botanical collections; the western to the
zoological collections. The great hall is an index or typical museum,
arranged with such specimens as to give a general idea of the scope
of the subject of natural history. The historical development of those
species of whose past there is definite knowledge, the effect of
seasonal changes upon the colors of certain animals and birds,
protective resemblances and mimicry, etc., are here displayed.
Among the most interesting and rare fossils are the gigantic
kangaroo of Australia (six times larger than the present
representative, which is placed near it), the gigantic armadillo of
Buenos Aires and its modern dwarfed descendant, the huge
megatherium from Buenos Aires compared with the sloth of today,
etc. The collection of stuffed birds shown in natural positions and
with the correct surroundings always attracts admiring attention
from the general public. In a commanding position on the first
landing of the main staircase there is a fine statue by Böhm of the
great naturalist, Charles Darwin. The Natural History Museum faces
Cromwell road, a street of palatial residences, called after one of
Oliver Cromwell's sons, who lived in a house once existing there.

Lomaland Photo. and Engraving Dept.

NATURAL HISTORY MUSEUM, SOUTH KENSINGTON, LONDON

 Lomaland Photo. and Engraving Dept.

A BIRD'S EYE VIEW OF PART OF GENEVA, SWITZERLAND

SHOWING THE END OF THE LAKE OF GENEVA, THE RIVER RHÔNE,
AND "OLD GENEVA" IN THE CENTER
 Lomaland Photo. and Engraving Dept.

NEAR CHAMPÉRY (VALAIS), SWITZERLAND

THE ROUTE DU COL DE COUX; AND LA DENT DU MIDI
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