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d.—The wys or vsy, water. It is also, an 'egg,'—the alleged 'da mater cyntaf of creation.

These expressions require a few passing words of comment.

Da, then, signifies ' what is given out'; MATER, substance or matter, has its root in mdd, essence; Cyntaf (cyn-t&f) from cyn, first, prior to, and taf (from tyfu, twf), to break out, to increase, to thrive, to grow up. Some would derive it, possibly, from cynt, first, and af, as an ordinal or superlative termination. But all the ordinals, this one excepted, end in ydd or ed. Thus, ' dyn cyntaf neu anifel cyntaf,' ' the first-6om man or animal,' presupposes and foreshadows a primary idea of embryotic increase not before experienced. Hence the all-comprehensive appropriateness of the philosophical expression, 'da mater cyntaf,' as applied to the wy of our paradigm, as being the mater y swm, the principal, the summary concretion of the oil or i/Xij, without the forced circumlocution of a yet unborn mother or mater, a yet unsown wood, of a yet uncut timber, a yet unknown silva-foundation, for its imputed synonym of either materia or materies.

This latter signification gave rise to the ovum mundanum of Orphic and Locrian idealism. Its primary interpretation was, letter by letter, according to the paradigm, 'a motion out of' either confusion, concavity, or chaos, but literally which I do not decide. The lexicons explain it by ' a dardda allan,' 'what springs abroad from out of,' or ' a fwrir o,' ' what is driven out of.' Hence, it is apparent that either of these interpretations would originate the secondary, on perfectly distinct grounds of induction.

Bearing in mind its primary Adamitic roots, let us dispassionately investigate the question from this two-fold aspect, both historically and traditionally. "And the spirit of God moved upon the face of the waters," or, as otherwise more literally translated, "Then did the spirit of the Alehim cause a Tremulous motion upon the surface of the water," as though by the convulsive action of fire, as D, upon the primary concrete upheaval of condensed matter, as C. Compare this with the factors or co-efficients W and O, or □ .

The Hebrew expression naniD, here interpreted moved, rather denotes brooded, either as a bird on its eggs, or mind ideally floating over matter, space, and time, and was the cause of an infinity of mythi or fabled narrations or ancient national traditions, which disguise the patriarchal, Noachidic, or the Mosaic account. A scholiast informs us, "that such was the fable of the 'first-bom egg,' and that of the ' Orphean egg ' of the ancient philosophers, from which the universe was fabled to have been hatched; hence, too, the Egyptian god, Kneph, was pictured with an egg issuing from his mouth. But these dark fictions of a wild imagination are only so far interesting as they bear testimony to the authenticity and antiquity of the Pentateuch," and, I may confidently add, to the early patriarchal identity and authenticity of philosophic and mathematical truths, as taught by the wisdom of the Cimmerian sages of immemorial antiquity.

Again, other phases of these beautiful Cimmerian figures will be further disclosed as we pursue our logical deductions therefrom, by the law and light of nature, which is, after all, the best authority—the best mundane library that I can offer my numerous interrogators, who are perpetually asking where are your authorities beyond the classics of Greece and the prophets of Israel. My answer to one is, ' Nature developed;' to another, 'Nature developed;' to all, 'Nature developed!' inasmuch as the "laws of the material universe are ideas in nature."

"Di natura trionfo a te '1 consacro

"A tua scorta l'affido, o primo o sommo

"Di natura ministro eterno amore."

Also, the laithnod, or Symbol 8, when otherwise analysed, presents to view the five symbols or " signs of thought and algebraic language which are combined in the reasonings ;" or, as otherwise expressed, it indicates the five figures of equality or inequality, i. e., the letter-involved signs of a plus, a minus, &c, as—

A AIE + or - LCG The □ BEHL + KG, or the □ BDKL + KDEH=BEHL

and so forth.

The expression 'Algebra' I derive from al, a product, and cebr or gebr, a rafter, a cross-beam, on account of its natural appropriateness, of its developed interpretation, as presented to the mind by crossed lines or angular beams of a pure mathematical figure.


Natura in Deo regnat.

On reference to Symbol 7, it will at once be seen that, in whatever form or aspect the figure be investigated, the symbolical Cadw, or Cadelfen, with other realities of life, may be deciphered by the inquirer after truth, and multiplied usque ad infinitum, on sound, unerring principles of lettered locations and of mathematical and logical combinations.

As I cannot, at present, enter into an explication of all the manifold and amazing complications of the figure, I shall, however, endeavour to condense my reasonings thereupon in a metaphysical point of view, as inwardly deduced from this or that fact presentable to my mind therein.

Now, nature, by common assent, as well as in accordance with its own innate law of self-renewal, of self-preservation, in its atmospheric adjustment of fluids, harmonises with itself at stated periods in most, if not in all its parts—works per se, reveals and resolves itself afresh, after having been exposed to frequent etherial flashings and warring attacks from without and within its own constituent ingredients or elements of created action.

The idea is partly conveyed in Virgil, and philosophically comprehended by the scholar and student of nature.

"Eripiunt subito nubes, coelumque diemque
"Ex oculis * * * ponto nox incubat atra
"Intonuere poli, et crebris micat ignibus ether."

These convulsions of its own primary existence, though severe, yet transitory, are not irremediable, though the one element may be momentarily environed and attacked, so as thereby to imperil the equilibrium of sanatory life, and thus becomes, so to speak, by the jarring or fermenting action of contact—the death of the other, as the co-efficient W, or water, is in one ratio the destroyer of another D, or fire, so fire is in another of water; and so forth, permutationally.

"Presentemque viris intentant omnia mortem."

This secret springing force of certain elementary convulsive principles of action would thus occasionally war with each other— endanger the safety of the agent employed in the analysis of its hidden operations, whether in the explosive essence of gases created in density of C as earth, or by exposure to certain aerodynamic influences of D as fire, of A as air, and W as water; and yet these tropical or polaric principles, symbolically speaking, would be indissolubly linked together, under certain conditions, in every variety of true mathematical form, or natural points of beauty. Similarly, according to another process of induction— "The actions of the body result from one force resisting the operations of another. Are not the revolutions of the planets regulated by the same law—motion, opposing gravity? These are the forces which (in equilibrium perpetually destroyed and perpetually renewed) determine the sweep of the orbs about the sun. Nor does observation reveal to us, nor can thought suggest, any limit to the mutual action of these kindred but balancing powers— life sets its stamp upon the universe; in nature, the loftiest claims kindred with the lowest, and the bond which ties all in one brotherhood, proclaim one Author ": namely, the divine centre symbolised in our paradigm and symbol.

These, and other generating physical forces issuing out therefrom, were, I contend, subject matters of academic instruction not altogether unrevealed to the prehistoric and historic youth of Prydain during Csesar's invasion, and not ignored by the ovyddion and derwyddon in their professorial chairs, as questions too difficult to be grappled with and mastered by British, Armoric, and Gaulic students—even though certain unknown roots and raiment supplied the only staple nourishment, the sole embellishment, the sagacity of English historians could extract from the Cimmerian past and expatiate upon. Is it not time that the libel should cease, independently of material proof?

Let us examine this question from another point of view.

Now, if Abaris, a celebrated philosopher of the sixth century, B. c, be admitted a disciple of the Hyperborean school, and recognised as an ancient Druid, according to the elaborate and learned researches of a distinguished French numismatologist, the Institute, as exemplified in, and in conjunction with many an Abaris, must have inculcated the doctrine of a Tywarchen or Tywrchen, an essentiality of infinite life, a Ndf, a Coelum, a Creator, as the Prisaer, Rhannwr y bydysawd, the elementary Contriver, Disinfector, and Dispensator of the universe—the balance-restoring Agent of inter-fomenting elements in their druidical philosophy. As such they must inevitably have taught that the Elfenau a hddau pob peth—the elementa et semina rerum, were organically divided into five representative lines segments or classes of angles, and that they elaborated them symbolically and textually as Elfenau llythyrenog natur, or, deciphered elements of and in nature in reference to principles of Ichaad, as—

1. —Of durdeb, a concretion, or consolidation of matter, as earth.

2. —Of an ymmodiad anweladwy, a ventilated invisible motion,

or purity of atmospheric life, as air.

3. —Of an eangiad dibwys, a non-weighing expansion, as fire.

4. —Of a cwdd gwyol, a liquified concavity, as water.

5. —Of an anghyfnewidioldeb, an impossibility of birth or immu

tability of change either as Tywarchen,Tywrchen— 'the essentiality of infinite life,'—or as Naf or Duw, i.e. D. U. W. the God of eternal life and light according to a paradigmatic elementation.

In other words, these four elements of C A. D. W., supplementary to the fifth controlling power, when Chaos was made manifest to the light of the aiOnp by the Creawdwr, according to the logical definition of the 'triad on elements,' must have represented the naturally-revealed condition of yr holl ddefnydd, neu, "Pob defnydd difyicyd," i.e. the whole or every Primary Material void of life and thereby symbolised yr OLL mewn bod, the Aggregate, i.e., the union of every materiality as atoms or elements, or the Totum quod est, vel existatin vultu Creatoris, or the v\n Trpwrv— the prima materia—the ovaia oXt) vel tota essentia, so to speak, in all its wide range of universal existence.

Again, as our druid was generally considered by the Hellenes to be eie Tuv 7ra/i7ra\aiwv (piXovoQuv, one of the most ancient, the most remote philosophers, even in the days of Plato and Aristotle, who flourished only between the 88th and 115th Olympiads, or 429 to 332 years before the Christian era, respectively, and as his philosophic tenets were held in high repute, and as the (druidical) divine doctrine of the Trefivrr) ovota of the Greek (the quinta essentia, possibly, of the Latins), the 'pummed tywarchen' of the Cimbric triad, was not claimed by Aristotle or his immediate predecessors, but attributed by him, if my deduction be correct, not merely to a Platonic origin or school, but to a far more distant period—to certain hyperborean na^TraKawi flewXoyot, the term 7ra/j7ra\atoi, 'the altogether old,' is usually understood by scholars to refer to a cyclic or prehomeric period, and thus it brings us, on this assumption of modernity, to the age, if not far beyond the really historic confines, of Cadmus, the reputed parent or introducer of the letters that bear his name.

Hence it is evident that this ethereal doctrine of elements is to be considered, even in the Aristotelian age, as a traditionary emsnation of a prehistoric eta, mounting up to the TrafinaXawi Apvi2at, the "inventors of the theogony of the Hellenes."

Abaris, the Celtic or Cimbric druid, must, therefore, in harmony with the ' institutional formulse,' as understood by his contemporary ovyddion and druidical confraternity, have been disciplined, suivant les regies ' ediscere magnum numerum ' of tenets, diametrically opposed to the crass original atomic particles, if I may, for argument's sake, be allowed to antedate by a few hundred years, the Epicurean atomic transformation of the pure, life-preserving tuOijp of the Cadw, into a corrupted destructive form of a irvp or aadevta, which had been misconceived, not only philologically, but philosophically misinterpreted by this later school ot plagiarists and subversionists.

Our Abaris, then, as a member of the order, must have handed down the infinite sublime emanation of Nef or Naf, as, for instance, in a druidical expression, 'Iolaf Wledig Nef,' I will adore or praise the Supreme of Heaven—the Creator of the heaven of heavens, the ethereal expanse of D. U. W.—the ' God of all light and life,' from du, chaos, and w, 'a moving out of chaos into light'—the w "being a terminal negative quality serving to show a reverse state to that which precedes it." Hence is deduced that clause in the triad adverting to " D. U. W., a phob

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