6 conformity, and substantiality, in luminous life and action, in regard to the favored numerical doctrine of Three,' as, 'Dechreuad pob peth neu Creawdwr anian 'the' Principium omnium rerum vel Creator naturæ '=or the Princeps omnium' the 'Divina potestas' of a later school, as well as in reference to its varied prefiguration in the druidical economy. Hence the Apollonic Pateræ, or Gaulic priests of Bel, the Bel-ig Peithorau of Prydain, became, in their turn, the sacred expounders, in unison with those of Israel, of an organized 'Oeddsyddaw' of creation, i. e., literally, a condition of past, present, and future,' and corresponding, if I am not much mistaken, to what a scholiast represents the ternarius numerus of Aristotle and Plutarch to signify, namely, a "Princeps omnium continens in se, Principium -medium et finem," in connection with the power imputed to the superior and inferior divinities. 6 Again do we find this symbolical number or trigeir of the bard appropriated to the 'Triphed Athrawl,' or professorial tripod, as symbolical of awen, anianeg, a moeseg, a poetical genius by the beirdd, natural philosophy by the ovyddion, and metaphysics by the derwyddon; which high order of teaching has been classified by the bards as the druidical Tri-goleuad-byd,' or the tria lumina mundi, the three metaphorical illuminations of the world in contradistinction to the natural, as the Huan, the Llun or Lleuad, and the Ser, or sun, moon, and stars. Again, we read of 'gwyddoriaethau damcanawl,' or the theoretical sciences being enumerated as three in genus, namely, anianyddiaeth or physics, mesuroniaeth or mathematics, aniandduwiaeth or physico-theology. Hence the prophetic bardic announcement of 'gwyn ei fyd' or happiness assigned to him who would be able to unravel this symbolical mystery by adapting it to some triadic formulæ or other, by a trigeir or heniaeth gysefin,' i. e., per tria verba in antiquissima linguâ, by means of three expressions or ideas in the original tongue. The ternarius numerus is also exemplified when the druids, dressed in white surplices, dedicated, at the yew and oak surrounding lakes of adoration, consecration, and the sequestered flowery grove of Ior, triple offerings of garments of white wool, linen, and victuals, in honor of the unknown god. The ceremonial of the lake lasted three days, amid the enthusiastic accompaniments of song, harp, and bardic recitations. Hence, Virgil― Again, we have triplicates of another order, as the Gleiniau Nadroedd, the Ova Anquinum of Pliny, which were little glass balls, chaplets, or bead-rolls, about the thickness of a finger, in ceremonial use among the institute, and were of various colors, as green, white, and blue; some of the equidistant larger ones contained the three combined colors, and thereby seemed in uniformity with all their teachings to signify a separation as well as an amalgamated union of three orders of druidism. The 'glain' were considered efficacious in occasioning success and happiness to such as conformed themselves to certain rules and regulations, and to those who chose to wear these badges of sacredness about their persons. The Roman naturalist of that day was not unconscious of this talismanic quality or secret virtue imputed to them; nor does it appear that this pagan practice has even now become obsolete in another credulous order of faith-inculcating imitators. Three other favourite colors were also found intermingled with the ritual of the grave, when the assembled mourners either "clad themselves in arms and clothing of blue, red, and white colors, and mounted on big beautiful horses." "Gwedi Gwrm, a choch, a chain, Moreover, this triadic doctrine was, on similar principles of imitative action, diffused and applied throughout the regions of the East and West. It is an indisputable historic fact that, inter alia scientiarum elementa, plagiarised and adapted to Hellenic institutions, without its proper weight of acknowledgement, "Pythagoras borrowed from them (the druids) his doctrine about numbers, to the mystical energy of which he ascribes the formation of all things." Compare also the Jewish doctors of law, the magi of Persia, the priests of Egypt, the gymnosophists of India, and sophists of Chaldæa, Babylon, and Nineveh, as seen in Layard. This doctrine was also applied to the characteristic agencies and power of Iaupetur, Nafdon, and Plaautwn, as in 'Jovis trifidum fulmen,' in Neptuni tridens,' in Plutonis canis triceps.' Hence, also, the expressions, Parcæ tres,' 'Furiæ tres,' bronzed tripod of Apollo,' the 'statues of the three Sybils near the rostra in the forum,' the tria nomina Diana et Apollinis. the Not to multiply instances, this doctrine was in force among the Jews even to the Apostolic age: hence the pros oupavos, the third heaven, equivalent to the material heavens or celestial fluid of the triads, in reference to which Solomon, in his sublime prayer to God, says "the heaven of heavens cannot contain Thee," who was the alpha and omega of eternity without date, of duration without limit, of futurity without end. Hence the Cimmerian and Ptolemaic systems of astronomical and astrological triplicities. According to the latter "the triplicity preserved accordance with an equilateral triangle, and the whole zodiacal orbit is defined by three circles-viz., that of the equinox, and those of the two tropics; the twelve signs are, therefore, distributed, in triplici numero, among four equilateral triangles." The first triangle or each triad is formed by the three signs of The second is formed by Taurus, Virgo, and Capricorn. I leave, as immaterial to the question, the interpretation of their conjunctions and other imputed virtues or accidents of benedics and maledics, to the unique consideration of serddewiniaeth or astrology propounded in the Tetrabibloi of one or other nation. SYMBOLS IV., V., VI. "I took it for a faery vision "Of some gay creatures of the element, In the symbols numbered 4, 5, and 6, and in their explanatory duplicates of 7, 8, and 9, I seem to scan, if I rightly apprehend their druidical power and life-like interpretation, a world of deep thought. These problems cannot, strictly speaking, refer to the qualities of man as an individuality, as they want the independent perpendicularity, the oblique unity-the attribute of humanity, as seen in the first and third symbols, as Nôd-dyn and Nôd-Pelydr goleuni. They must, therefore, in some way or other, bear some recondite elementary quality or index of thought, belonging to the wide domain of nature, as invented, unfolded, and elemented by patriarchal wisdom. Prior, however, to my own analytical remarks on these mystic symbols of the antique world, I deem it expedient to lay before you the opinions of others, as far as I am aware of them, so that we may come to some distinct understanding as to what is already known respecting them, in point of historical elucidation, either as Sanscrit, Chaldæan, Egyptian, Hebrew, or Cimmerian in vention. In this inquiry I discard the modern claims of plagiaristic Greece, as une ombre au tableau in the distant horizon. On the present occasion I purport only to briefly explain The Pentagon or the triple triangle the Cadelfen or Tywarchen pumongl symbolum elementorum vel symbolum salutis naturale [Nos. 4 and 7]. The Shield of David or Solomon's Seal, alias the Magean David or the Ychothym Shloma=the Iaith-nôd or the elementary Cimmerian key of Adamitic language [Nos. 5 and 8]. The Sri Tantra or Khat Kon Chakra=the double triangle=the Breint-nôd Derwyddon or the seal of the higher privileges of the Druids [Nos. 6 and 9]. The term Cadelfen is derived from cadw, to keep, and elfen (from el, a spirit, a self-acting movement, and ffen, a flowing principle) an element. The term tywarchen or ty-warch-en, essentiality of life, from ty, what includes, arch, what is high and round, and en, a living principle. The Hebrew term magean, applied to the symbol and usually understood as a shield, and said to be derived from ganan or gan, a cover, a shield, has, I think, an ulterior Cimmerian origin. This beautiful figure must certainly have existed, i. e., it had some name or other, prior to its adoption either as a shield, a seal, or an amulet, by Kings David or Solomon or the Hebrews. What was that name? Relying, as I am in duty bound to do, on the nature-depicting tendencies of Cimmerian elements, I hazard the conjecture that the Hebrews caught the phonetic sound of magien from the Noachidic Cimmerians. What, then, does this expression signify? The interpretation will be better gleaned and understood when we come to dive into the mysteries that will be brought to light as out of chaotic darkness. My humble opinion, therefore, is that it is no other than a natural representation of the star-like light produced at night by the glow worm, and symbolising a similar result by the mathematical figure. Each of these mathematical problems will be found to be replete, in addition to their geometrical properties, with other elementary, symbolical, and philosophic verities, of which the keys of solution are to be found in the elementary wards of the Adamitic or Cimmerian language. Of which fact, I trust, I shall be able to give you satisfactory inductive proof. Eckel, according to Archdeacon Williams, after having discussed in his elaborate work upon 'de Doctrinâ numorum,' the question of Gallic or Cimmerian coins, and the figures impressed upon them, thus writes "Of these minute sigilla or seals the most common form is the pentagon, the same as is found on the coins of Velia and Nuceria (in Umbria, or Cimmerian Italy), of the Ptolemies, and especially of Pitane, in Mysia, [the once prehistoric homes of the Cimmerians.] At first, I did not value this sigillum so highly as to induce me to hope, what I more lately found to be the case, that it could in some degree contribute to the illustration of the theology and philosophy of the Gauls. Hear, then, how it was effected. All agree that the doctrine of the druids, whom the Gauls had constituted the arbiters of sacred and profane law, was the Pythagorean." Again, after having cited Cæsar, Diodorus Siculus, and Ammianus, in proof of druidical and Pythagorean principles, the author goes on to observe that the dogma of the immortality of the soul was so inveterate among the Gauls that some expressed a belief that Pythagoras borrowed his system from the Gauls. Clemens Alexandrinus writes that this was commonly believed. "After settling these points, let us return," says Mr. Eckhel, "to our pentagon-the cause of this description. According to the testimony of Lucian it was regarded by the Pythagoreans as a sacred symbol, being the triple triangle mutually implicated, consisting of five lines, and which is called by them 'Hygeia' (i. e., health or preservation); and I will show that the pentagon on the coins of Pitane, occupies the place which, in other cases, is occupied by the figure of Hygeia herself," and this he afterwards performed. Upon this passage the learned archdeacon makes the following observations: · "The first inference to be drawn from the beautiful combination of this mathematical figure, and which Lucian expressly ascribes to the Pythagorean school of divinity and philosophy, is that its constructors were thoroughly conversant with geometrical figures of the most complicated character. Now, if a Greek philosopher, on being shipwrecked on an unknown coast, could, on discovering a right-angled triangle roughly delineated on the sand of the sea-shore, exclaim, I recognize the traces of a human being,' much more reason have we to express a belief that those who first adopted this elegant, although complicated, figure as the holy symbol of Salus (or the conservative power) must not only have been deep proficients in mathematical knowledge, but also great admirers of the truth expressed by the geometrical symbol. Such, we know, were the principles and practice of the Italian school of philosophy, who, in a later age, were called Pythagoreans, after a supposed founder of a sect, named Pythagoras. But, Aristotle, who in his works had often to encounter the doctrines of their school, never once mentions the name of Pythagoras. It is now absurd to ascribe a system, so widely diffused over the more ancient civilised world, to a Pythagoras, of Samos, supposed to have been born and bred in an age when |