entertained for it, and the mysteries it implied. By the square they symbolised matter or the womb of things: generating fire was pourtrayed by the triangle. From their conjunction, as in the quadrangular pyramid, all things according to them proceeded. Hence the allegory of the marriage of Venus and Vulcan, from whose embrace sprung Cupid, the beautiful frame of things. The curious fable that Harmony was the daughter of Mars and Venus is of a similar description. By the pyramid, then, was allegorised the mundane soul, or anima mundi:1 this we learn from the eclectics. They appear also to have attached something talismanic to the form; even the sedate Macrobius speaks of the "magic pyramid” and the "decad of perfection:" while the Cabbalists and the Rosycrucians, who succeeded the Platonists, mystified on it without bounds. Enough, perhaps, has been adduced, to show that a mysteriously religious character was attached to the pyramidal structures, which by no means applies to the carn or any of its family of tombs. Nor is it unlikely that the vulgar opinion of their casting no shadow may be traced to a mistaken association of the form with spirit.

Is it not, then, fair to imagine that the outward mysterious form was "" prologue to the swelling act" of mystery within? Is

Plato says "the soul has the form of a pyramid and is of a fiery nature." Timæus.

"The terrestrial element has the form of a square; fire, air, and water, of different species of triangles; and their various configurations explain all the effects of nature."

Tim. Locr. ap. Plat. Vol. iii. p. 98. To these the Rosycrucians added another triangle, the fifth element or spirit, thus completing the pyramid. There is indeed little doubt that among the Egyptians a square signified earth, and chemistry has handed down triangles, as symbols of the elements, to this day.

The sacred quaternary of Pythagoras and magical Pyramidal decal are both expressed in the following figure:

The monad or intelligence, described as an all permeating fire and active principle.

The dyad or passive principle of matter.

The sacred quaternary, the nexus of all things, all harmony and all number, extending to physics, morals, &c. and evolving 10 (Oshiri.)

This figure and the division of the musical Gamut by means of it Pythagoras avowedly derived from the Egyptians. Aristid. Quintil. de Music. lib. iii. v. 2. Boëth. de Music. lib. i. c. i. p. 1373. Plut. de Placit. Philos. lib. i. p. 3. Macrob. de Som. Scip.

it probable that the tenacious Egyptians would have consecrated the interior of a building to death, while the exterior bore the imprest character of life? It is difficult to imagine that a form of building so awful, representing the universal deity, should be erected for the enshrinement of corrupting matter. Nevertheless, I admit that the pyramids may have been erected as our temples are now, over sepulchral vaults: and there are instances of columns erected similarly in different parts of the world. But this differs much from the enshrinement of a body within the columnar structure, and it is straining an analogy too far to compare the earth, or stones heaped over a body in a barrow, to rooms and passages distinguished by regular masonry and elegant structure, within the body of a perfect mathematical form. The cavern temples of Ethiopia, themselves imperfectly pyramidal, resemble one of the pyramids accurately in having three dark sekoi, one within another; and in the last sometimes a CHEST, sometimes a Monolithic Cage. The same mode of inference as is employed by the advocates of the Sepulchral theory, should pronounce these also to be tombs as well as the cavern temples of Attica and Arcadia, and those dedicated to Neptune,' Pan, and Egeria, in the vicinity of Rome.

These arguments appear to me of some weight: but grant that some of them are ill-poised or visionary, is any strong case made out for the sepulchral theory? By no means. There are analogies as strong on one side as the other. The most ancient temples of India, where many circumstances attest a cognate religion to Egypt, are pyramidal. So are many of the temples of Java, in which the style of structure may be called Egyptian. The general style of the old temples of Java consists of a graduated pyramid, based upon a square cell, which is in fact a cavern chamber. Over the door is the Egyptian symbol of the Gorgon's head, or rather the opening forms its mouth, which seems to imply similar rites to those which I have attributed to the pyramids. These dark sekoi are accessible. But no one has yet pronounced them the sepulchres of kings.

Plutarch, called Consus, from Consulting.

2 Livy, B. i. c. 5. called Lupercal.

3 Mandelso in Maurice Ind. Antiquities justly compares them to caverns requiring perpetual illumination. Above, the trident of Serapis and Seeva, the Indian Pluto, is remarkable. The trident agrees with the three ways of initiation, and the priests of the former deity carry triangles. Kircher says it was a sign of the great numen triplex, which was worshipped in the cavern of Eleusis, as appears from Pausanias; and in Elephanta and the cavern temples of Java, as appears from extant monuments.

The sacred cave of Salsette, hewed in the centre of a pyramidal hill, contains a cista of three feet square, [Forbes's Orient. Mem. i. 112.] and what is more singular, excavated rooms with benches. So in the pyramidal caverns of Canareh are found cistas like those in the Great Pyramid: but they are undoubtedly temples or residences and not tombs. And Denon found a stone chest, which he calls a buffet, within the third room of a temple at Medinet Abu.

Babel, which was evidently pyramidal, was not a tomb; 'neither was the temple of Mexico, which was dedicated to the sun and moon; nor the great nine-zoned pyramid of Nankien.

;

Having examined the external and internal arrangement of the pyramid, the stone chest in the centre room next demands attention. This has been generally considered as a triumphant proof that the pyramids were sepulchres; but I think without any just foundation. The shape, as Dr. Shaw has remarked, was not very likely to be employed for a human body, since the height equals the width. It certainly has none of the usual characters of an Egyptian Sarcophagus. It was the custom to form them to the shape of the mummy enclosed, or at least to round them towards the head, as appears by those at the British Museum particularly the smaller specimen. It was no less customary to place the mummies upright, a fact, indeed, naturally resulting from the former. The chest in question is certainly not so placed. I know this fact is attempted to be parried by the counter-assertion that large sarcophaguses are found horizontally placed in the tombs of the kings. But this is arguing in a vicious circle; the purposes of those coffers remain yet to be discovered. It may indeed be said that the pyramidal chest has been moved, and that we cannot decide whether it stood perpendicularly against the wall or not. But it appears to be wedged in by stones, and the attempt to dig beneath it for treasures fixes its position. In conclusion, there are no hieroglyphics on this solitary chest, and in this it differs from all those which are unanimously admitted to be tombs.

1 Gemelli indeed says that the kings were buried beneath the solar and lunar chambers: and that the way leading to these sepulchres (perhaps like the sloping passage) was called the way of the dead.

Book ii. c. 86. p. 1143. Ed. Valcken. Amst. 83.

2 The words of Diod. Siculus are express upon this point. Kal karaκληΐσαντες οὕτω θησαυρίζουσιν ἐν οἰκήματι θηκαίῳ, ἱστάντες ὀρθὸν πρὸς τοῖχον. Diod. Sic. b. i. c. 92. Amst. 1746.

Silius Italicus on the same subject uses the words "stantia corpora.",

In DEMOSTHENEM Commentarii JOANNIS SEAGER, Bichnor Wallica in Com. Monumethia Rectoris.

No. IV. [Continued from No. LIV. p. 297.1

Is Midiam. p. 539. 1. 22. ἡνίκα τὰς δίκας ἔλαχον τῶν πατρώων τοῖς ἐπιτρόποις, μειρακύλλιον ὢν κομιδῆ, καὶ τοῦτον οὐδ ̓ εἰ γέγονεν εἰδως, οὐδὲ γιγνώσκων· ὡς μηδὲ νῦν ὠφελον τότε μοι μελλουσῶν εἰσιέναι τῶν δικῶν, εἰς ἡμέραν ὡσπερεὶ τετάρτην ἡ πέμπτην, εἰσεπήδησαν ἀδελφὸς ὁ τούτου καὶ οὗτος εἰς τὴν οἰκίαν, ἀντιδιδόντες τριηραρχίαν.

Demosth. In Aphob. ii. p. 840. ὡς γὰρ τὰς δίκας ταύτας ἔμελλον εἰσιέναι κατ' αὐτῶν, ἀντίδοσιν ἐπ ̓ ἐμὲ παρεσκεύασαν, ἵν ̓ εἰ μὲν ἀντιδῴην, μὴ ἐξείη μοι πρὸς αὐτοὺς ἀντιδικεῖν, ὡς καὶ τῶν δικῶν τούτων τοῦ ἀντιδόντος γινομένων.

In Midiam. p. 552. 1. 14. ἐπειδὴ τοίνυν τοῦτο τὸ πρᾶγμα οὐδὲ καθ' ἓν, πανταχῇ στρέφων, οἷος τ ̓ ἦν ἀγαγεῖν ἐπ ̓ ἐμὲ, φανερῶς ἤδη δι' ἐμὲ τὸν ̓Αρίσταρχον ἐσυκοφάντει.

Nempe, ἐπὶ τῷ μετ ̓ ἐκείνου κἀμὲ προσεκβαλεῖν ἀδίκως. p. 555. 1. 1.

In Midiam. p. 553. 1. 20.—καὶ τούτων τοὺς παρόντας ὑμῖν καλῶ μάρτυρας.

και, etiam. Clausula sunt hæc verba comprehensionis quæ ab ἀλλὰ μὴν ὡς ἀληθῆ λέγω (1. 9.) incipit.

In Midiam. p. 555. 1. 24. δόντα λόγον, καὶ ὑποσχόντα κρίσιν, περὶ ὧν ἄν τις ἐγκαλῇ, τότ ̓ ἀμύνεσθαι τοὺς ἀδίκως ἐπ ̓ αὐτὸν ἐλθόντας χρὴ, καὶ τότ', ἂν ἀδικοῦντας ὁρᾷ τις· οὐ προαναρπάζειν, οὐδ ̓ ἐπάγοντ ̓ αἰτίας ψευδεῖς ἄκριτον ζητεῖν ἀποφεύγειν, οὐδ ̓ ἐπὶ τῷ διδόναι δίκην ἀσχάλλειν, ἀλλὰ μὴ ποιεῖν ἐξ ἀρχῆς ἀσελγὲς μηδέν.

post ὁρᾷ [vel φωρα] τις deest aliquis infinitivus, e. c. εἰσαγ γέλλειν, vel γράφεσθαι, vel τιμωρεῖσθαι, vel tale quid.” Reisk. Subintelligendum videtur ἀμύνεσθαι χρὴ post καὶ τότ ̓.καὶ τότ', ἂν ἀδικοῦντας ὁρᾷ τις, est, Idque tum demum, si quis calumniatores suos, ipsos contra leges commisisse quid viderit.

In Midiam. p. 560. 1. 9. ἀλλὰ δεινοί τινές εἰσιν, ὦ ἄνδρες ἀθηναῖοι, φθείρεσθαι πρὸς τοὺς πλουσίους, καὶ παρεῖναι καὶ μαρτυρεῖν. « Bud.in Comm. meminit alius cujusdam signif. hujus verbi, quam Latine uno verbo exprimi posse negat, ut apud Plut. in Antonio, καὶ βασιλέων γυναῖκες ἀμιλλώμεναι δωρεαῖς πρὸς ἀλλήλας καὶ κάλλεσιν, ἐφθείροντο πρὸς αὐτόν. ubi interpret. Turpiter et indecore eum adibant, sese scilicet illi venditantes, et ad

nutum ejus expositæ."-H. Steph. Thes. Gr. L. iv. 139. c.Adde οἱ Μακεδόνες, ἀδείας μὲν οὔσης, ἐφθείροντο πρὸς τοὺς διδόντας, καὶ τὰς ἐκείνων θύρας ἐθεράπευον. Plut. in Eumene. p. 1079. Η. St. et "Αρπαλος μετὰ χρημάτων πολλῶν ἀποδρὺς ̓Αλέξανδρον ἐκ τῆς ̓Ασίας τῇ ̓Αττικῇ προσέβαλε, καὶ τῶν εἰωθότων ἀπὸ τοῦ βήματος χρηματίζεσθαι δρόμος ἦν καὶ ἅμιλλα φθειρομένων πρὸς αὐτόν. Plut. in Phocione. p. 1378. ed. H. St.

In Midiam. p. 572. 1. 6. ταῦτ ̓ ἔχεθ ̓ ὑμεῖς οἱ δικάζοντες ἀεὶ, παρὰ τῶν ἄλλων ὡσπερεὶ παρακαταθήκην, ἣν ἅπασιν, ὅσοι μετὰ τοῦ δικαίου πρὸς ὑμᾶς ἔρχονται, σῴαν ὑπάρχειν δεῖ.

ὑμεῖς οἱ δικάζοντες ἀεὶ, Vos, quibuscunque, et quocunque tempore, judicare contingat. You who from time to time may happen to sit as judges. Sic infra, p. 585. 1. 24. εἰ θέλοιτε σκο πεῖν καὶ ζητεῖν, ὅτῳ ποτ ̓ εἰσὶν ὑμῶν οἱ ἀεὶ δικάζοντες ἰσχυροί, καὶ κύριοι τῶν ἐν τῇ πόλει πάντων, ἄν τε διακοσίους, ἄν τε χιλίους, ἄν θ ̓ ὁπόσους ἂν ἡ πόλις καθίσῃ.—Herodot. lib. 7. εἰ γὰρ δὴ βούλοιο ἐπὶ τῷ αἰεὶ ἐπεσφερομένῳ πρήγματι τὸ πᾶν ὁμοίως ἐπιλέγεσθαι, ποιήσειας ἂν οὐδαμᾶ οὐδέν.—Plato, in Menone p. 337. ed. Basil. prim. καὶ Isoγὰρ αὕτη τὸν ἀεὶ πλησιάζοντα καὶ ἁπτόμενον ναρκᾷν ποιεῖ.crat. Paneg. p. 120. ed. Battie. κοινὴν τὴν πόλιν παρέχοντες, καὶ τοῖς ἀδικουμένοις ἀεὶ τῶν Ἑλλήνων ἐπαμύνουσαν.

In Midiam. p. 578.1. 14. ἐμοὶ μὲν, νὴ τὸν Δία, καὶ τὸν ̓Απόλλω, καὶ τὴν ̓Αθηνᾶν, (εἰρήσεται γὰρ, εἴτ ̓ ἄμεινον εἴτε μὴ) ὅθ ̓ οὗτος (Midias) ὡς ἀπήλλαγμαι, περιϊὼν ἐλογοποίει, ἔνδηλοί τινες ἦσαν ἀχθόμενοι τῶν πάνυ τούτῳ λαλούντων ἡδέως.

ὡς ἀπήλλαγμαι est forsitan, Ego (Midias) liberatus sum a Demosthene,) Evasi. sic abundante es quemadmodum sæpe abundat ὅτι. e. g. supra p. 353. 1. 24. ὁ γὰρ εἰς τὴν προτέραν γράψας ἐπιστολὴν, ἣν ἐνέγκαμεν ἡμεῖς, “ ΟΤΙ ἔγραφον δ ̓ ἂν, καὶ διαῤῥή δην, ἡλίκα ὑμᾶς εὖ ποιήσω, εἰ εὖ ᾔδειν καὶ τὴν συμμαχίαν μοι γενησομένην,” γεγονυίας τῆς συμμαχίας, οὗ φησιν εἰδέναι τι ἂν ποιῶν χαρίσαιτο.—Evang. Matth. xiii. 11. ὁ δὲ ἀποκριθεὶς, εἶπεν αὐτοῖς· ΟΤΙ ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν.— Sic infra p. 579. 1. 5, Midias ipse ait, ΟΤΙ ἐγὼ (Midias) οὐδὲν πέπονθα ὑπὸ τῆς καταχειροτονίας.

In Midiam. p. 580. I. 19. οὗτος δὲ οὐδ ̓ ἀφιέντα ἀφίησιν.—De falsa legat. p. 377. 1. 11. οὐδ ̓ ἀφιέντων ἀφίησιν.

ω

In Midiam. p. 581. 1. 28. ἐνθυμεῖσθε, ὦ ἄνδρες δικασταὶ, εἰ γένοιντο, (ὁ μὴ γένοιτο, οὐδ ̓ ἔσται·) νῦν οὗτοι κύριοι τῆς πολιτείας μετὰ Μειδίου καὶ τῶν ὁμοίων τούτῳ, καί τις ὑμῶν, τῶν πολλῶν καὶ δημοτικῶν ἀνθρώπων, ἁμαρτῶν εἴς τινα τούτων, μὴ τοιαῦθ ̓ οἷα Μειδίας εἰς ἐμὲ, ἀλλ ̓ ὁτιοῦν ἄλλο, εἰς δικαστήριον εἰσίοι πεπληρωμένον ἐκ τούτων, τίνος συγγνώμης, ἢ τίνος ἐλέου τυχεῖν ἂν οἴεσθε; ταχύ γ ̓ ἂν χαρί σαιντο; οὐ γάρ ; ἢ δεηθέντι τῳ τῶν πολλῶν προσέχοιεν ;

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