Phtha, and Khem-originated, and which in effect represented them all, and hence does not appear separately in the calendar. Such was the primary and elementary tetrad, or triad, representing the primeval ether, or spirit of the universe, and the heavens, light, and fire, or the fecundatory powers of nature.

These are concentrated in the second monad, Chronus, or Sev, who, be it remarked, invariably originates a second tetrad, i. e. in the Sun and great objects of the universe: and from this monad proceeds the second, or moral and intellectual triad, consisting of Osiris, the representative of life and intellect, in his distinct and proper capacity; Orus the elder, or the principle of good; and Typhon, or the principle of evil and destruction. Orus the younger, or the restoring power, succeeded, but was excluded from the triad; and is hence indifferently referred to the gods and to the succeeding demigods of the terrestrial series, while he has no place in the celestial. Let it be noted that, with the Greek writers, Osiris, Orus, and Typhon, are indifferently the offspring of Chronus, or Time, or of the Sun, by whose motions time is determined.

Both triads were recognised by other nations, though in general confounded, and especially so by the Persians and Greeks; and this has been a source of the greatest confusion, from which even the writer before us is not exempt. Neither the Persians nor the Greeks ascended historically, if we may so speak, above Chronus, the second monad. With the former he was Zerovane, or "Time without limit," from whence sprung the triad, Oromazes, or light and intellect-the principle of good; Mithras, the mediator; and Arimanius, or darkness, the principle of evil. With the latter, he is the parent of Zeus and the gods.

But let us collate the Egyptian septenary system with that sacred record of events, from which, or from its patriarchal prototype, all such systems are deduced, in however divergent a state that record which, in the words of our author, "will throw light on every part, and reduce to order every anomaly." We will take, for comparison, the order of the Memphite, or terrestrial ogdoad, or septenary, as most nearly agreeing with the Mosaic narrative. Thus :

"The conclusion," to repeat the forcible language of Mr. Cory," is irresistible, that the Trinitarian doctrine was a primary revelation, and was one of the original and fundamental tenets of the patriarchal church.”—P. 88.

The foregoing collation will explain why the Egyptian ogdoad becomes a septenary in the calendar, by the omission of the first monad-this monad answering to the divine Ivue, or Spirit, whose operations precede the detail of the hexaemeron, and, consequently, anticipate the commencement of time and number.

Let us here remark on the distinction which Diodorus (1. i. c. 11, 12) has made in his celestial series of the Egyptian gods, and which has heretofore tended greatly to embarrass his statement. He first gives a confused list of the elementary divinities, male and female, viz. Osiris, Isis, Zeus, Hephaestus, Demeter, Nilus, Athena, representing the sun, the moon, the ether, fire, the earth, water, and air. He then repeats nearly the same series, as the founders of the principal cities of Egypt; and, lastly (i. 13), he mentions the terrestrial god-kings of the same names, but with little or no regard to order in any of these cases. The distinction made in the first series has doubtless reference to the physical and intellectual tetrads; which tetrads the Egyptian system gives in the order of materialism-otherwise, in the order of creation, as above: an order which the Pythagoreans and Platonists inverted, assigning, in their ogdoad of powers, the priority to the intellectual, or, as the later Platonists (Mythol. Inquiry, p. 131, and ante) called them, the super-essential triads; and the second place to the essential, or physical triads, as more consistent with the relations between mind and matter. In systems admitting any physical triad, that which assigned to this triad the priority was, however, obviously the most consistent one; for matter, as a consequence, could have had no claims to divinity, which, viewed as a cause, it might be supposed to possess.

Notwithstanding the difference alluded to, in the converse order of the respective systems, nothing can be more remarkable than the analogy between the Platonic system, as detailed to our author (Mythol. Inquiry, p. 127, and seq.) from the writers of that school, by the late Mr. Thomas Taylor, the learned translator of the works of Plato, Aristotle, Proclus, &c. (a gentleman, whose extraordinary opinions rank him with the hieroglyphic records of Egypt and the Brahmins of Hindostan, as the faithful representative, in our age, of the speculations of ancient Paganism), and that of the ancient Egyptians, as we have restored it; while nothing can be more satisfactory than the corroboration and illustration which these systems reciprocally shed on each other.

That Plato either derived his ogdoad of intellectual and physical powers (the latter, in agreement with the definitions of Chæremon (Anc. Fragm., p. 287), representing the sun, moon, earth, and planets), as well as his annus maximus, from the ogdoads of Egypt, or improved upon the Pythagorean ogdoad in that country, where he studied philosophy and the Egyptian calendar with Eudoxus, probably under the Heliopolitan priest, Ichonuphy, ‡ there cannot be a doubt. There were three Egyptian ogdoads, the celestial, the terrestrial, and the infernal, as we have already shewn; each of these being reduced to a septenary in the calendar, by the omission of the first, or physical monad, which was represented by the succeeding triad; and each containing two distinct tetrads and triads, one physical, and the other moral or intellectual.

It would appear, from Mr. Taylor's detail, that the later Platonists incorporated all these, and represented the chain of being by a single ogdoad, consisting of two monads and six triads of powers making a separate triad out of the celestial, terrestrial, and infernal forms of each divinity. This will be evident from the following tabular comparison :

calendar.

+ Strabo, xvii.

Ding Laert.. in Vit. Eudox.

in reality those of Horus the younger, the mythological destroyer of Typhon the destroyer. Had our enlightened companion, and in many respects our guide, in the present disquisition, contemplated the existence of a double Gentile tetrad and triad, he would not have made the second a deterioration of the first, nor have identified their respective attributes; nor would he have viewed the principle of evil, connected with the third personage of the moral Gentile trinity, as a modern innovation, or addition to the characters of the third of the physical triad. It was as old as the serpent in Paradise, and never lost sight of by the race of Adam. It was, moreover, as distinct from the physical triad, as the events of the Fall are from those of the third day of the hexaëmeron.

It would appear, from what precedes, that the second tetrad, or triad, was, in its intellectual or moral character only, admitted into the trigessimal series of the divinities; and this immediately directs us to the character in which it became the universal worship of Egypt, representing both triads, and all the forms of the gods, celestial, terrestrial, and infernal; viz. the epagomenaic, i.e. as the gods of the five days which formed no part of the month, or of the

old solar year, as Diodorus and Plutarch acquaint us. Hence all the differences of opinion about the worship of Osiris, Orus, Typhon, and their female correlatives, and the confusion which prevails in the mythological system, adverted to by our author at p. 56; whereas, by reference to our restored trigessimal calendar, every attribute becomes classified, and every statement of antiquity reduced to order and consistency.

Let us conclude this part of our observations, by remarking that the first and second tetrads, or triads, being distinguished as above, the terrestrial avatars of both, which are prefixed to the dynasties of Egypt, may be equally distinguished by supposing them to represent the first and second fathers of mankind (both of whom were prominent types of Him who was to come, and, in common with the physical types, identified by Paganism with the antitype), together with the three sons of each. In agreement with this, the Phoenician record of Sanchoniatho clearly identifies Chronus, the monad of the second tetrad, with Noah; and so does the fragment of Eupolemus (see Anc. Frag., 2d edit., p. 10, et seg., and p. 58). HERMOGENES.

after

ment then the palace of the Directhen of the Consulate tory wards of the "Sénat Conservateur" -and, finally, of the Chamber of Peers, and now of the Court of Peers, as well as of the Chamber, convoked in its semicircular court to judge the rebels of the 12th of May.

I am in front of the peers; the nineteen rebels are seated before me. On one side of me is a shorthandwriter of the Moniteur, who knows every peer, his history, his private and public life, his family, his principles; on my other side is the brother of Martin Bernard, one of the chiefs of the republican rebellion. He is writing on his knees a half-hour's bulletin to his aged mother, whilst her son Martin is under trial for his life. He is a quiet, gentlemanly person, and says that his brother is an "extravagantlyminded man," who fears not death, nor even feels for his present position; but who loves his family, and deplores their sorrow. The two brothers looked kindly at each other as Martin passed by just now in the custody of the municipal guard; the brother on my right coughing that he might obtain a look of recognition; and the prisoner shewing, by his pale face and haggard eye, that he was no stranger to the sorrows of his mother and his brethren. That was a fraternal look of gratitude given by the republican rebel to the compassionate assiduity of his anxious brother.

The Court of Peers is the old Salle des Séances-heavy, dark, hot, and dull. The only thing lively about it is the red collar of the president, and the scarlet gowns of the public prosecutors. The building is semicircular, and its diameter is seventy-seven feet.

En rojumño in equeve

lators of antiquity; and Solon, Aristides, Scipio Africanus, Demosthenes, Cicero, Lycurgus, Cincinnatus, Cato, Pericles, and Leonidas, contrast singularly with the common, vulgar, everyday appearance of the life-peers of the revolution of 1830.

There are about twenty gentlemen who are members of the Court of Peers, and not more than a dozen were present. The rest are French bankers, merchants, manufacturers, and soi-disant professors, made peers by Louis Philippe to reward them for having been rejected by the electoral body from the lower house.

Then

there are two or three respectable old admirals; a host of coarse, common generals of the empire, chemists, doctors, and doctrinaires; with here and there a face denoting that, in times of yore, its great-grandfathers were much its descendants. greater men than Count Molé looks grave and quiet. The Duke de Broglie feels all the weight and responsibility of his office as judge. For three hours he has not removed his opera-glass from his eyes, but remains fixed and immovable whilst the counsel for the rebels are pleading either the innocence of their clients, or in mitigation of their punishment. Baron Seguier, the president of the Royal Court, looks as insolent and as vulgar as usual. He has a sadly sardonic smile; and, when in good society, is as little at his ease as is John Cam Hobhouse. Count d'Argout is there, with his long nose and his old clothesmanlike appearance, making notes of all that is passing; and Count Roy, one of the wealthiest of the French peers, reminds me of a man who is a judge against his will, and who has brought up his duty, and not his taste or inclination, to the sticking point. Poor Cousin, the German neologist (for he is nothing better), eyes Count Roy most covetously, and longs to exchange his philosophy for the count's billets de banque. I never could make out what Mrs. Austin could discover so wonderful in Philosopher Cousin, except his dirt and his dowdiness; but they are great cronies, and he swears by her moustaches, as she does by his philosophy. Their offertarant is like her story" without