is the subject of this lecture. The circle was bounded north and south by two serpents, equivalent to the two perpendicular parallel lines of the masonic symbol; and was emblematical of the universe, protected and supported equally by the power and wisdom of the creator. The Hindus believed that the Supreme Being was correctly represented by a perfect sphere, without beginning and without end. (Holwel. Hist. Events.) The first settlers in Egypt transmitted to their posterity an exact copy of our point within a circle, expressed in emblematical language. The widely extended universe was represented as a circle of boundless light, in the center of which the deity was said to dwell; or in other words, the circle was symbolical of his eternity.

The point within the circle, afterwards became an universal emblem to denote the temple of the deity, and was referred to the planetary circle, in the center of which was fixed the sun, as the universal god and father of nature; for the whole circle of heaven was called God; (Cicero. de nat. deor. 1.) Pythagoras esteemed them the central fire, the supernal mansion of Jove; (Stob. Phys.-Aristot. de Calo. 1. ii.) and he called it Mesouraneo, because the most excellent body ought to have the most excellent place: i. e. the center. (Plut. Simplic.) And Servius tells us it was believed that the center of a temple was the peculiar residence of the deity: the exterior decorations being merely ornamental. (Serv. Georg. 3.) Hence the astronomical character used to denote or represent the sun, is a point within a circle; because that figure is the symbol of perfection. The most perfect metal gold, is also designated in chymistry by the same character.

With this reference, the point within a circle was an emblem of great importance amongst the British Druids. Their temples were circular; many of them with a single stone erected in the center; their solemn processions were all arranged in the same form; their weapons of war, the circular shield with a central boss, the spear with a hollow globe at its end, etc. all partaking of this general principle: and without a circle it was thought impossible to obtain the favor of the gods. The rites of divination could not be securely and successfully performed unless the operator was protected within the consecrated periphery of a magical circle. The plant vervain was supposed to posses the virtue of preventing the effects of facination, if gathered ritually with an iron instrument, at the rising of the dog-star, accompanied with the essential ceremony of describing a circle on the turf, the circumference of which shall be equally distant from the plant, before it be taken up. (Borl. Ant. Corn. p. 91. from Pliny.)

Specimens of British temples founded on the principle of a point within a circle are still in existence to demonstrate the truth of the theory.

The body of the temple at Classerniss, in the island of Lewis, sacred to the sun and the elements, will illustrate the principle before us. This curious Celtic temple was constructed on geometrical and astronomical principles, in the form of a cross and a circle. The circle consisted of twelve upright stones, in allusion to the solar year, or the twelve signs of the Zodiac; the east, west, and south are marked by three stones each, placed without the circle, in direct lines, pointing to each of those quarters; and towards the north, is a double row of twice nineteen stones, forming two perpendicular parallel lines, with a single elevated stone at the entrance. In the center of the circle, stands, high exalted above the rest, the gigantic representative of the Deity, to which the adoration of his worshippers was peculiarly directed. (Olaus Magnus, apud Borl. Ant. of Corn. p. 193 .Toland. Druids. Vol. 1. p. 90.

This extraordinary symbol was also used by the ancient inhabitants of Scandinavia; and had an undoubted reference to the hall of Odin, or the Zodiac; which, the Edda informs us, contained twelve seats disposed in the form of a circle, for the principle gods, besides an elevated throne in the centre for Odin, as the representative of the great father.

It is remarkable that in all the ancient systems of mythology, the Great Father, or the male generative principle was uniformly symbolized by a point within a circle. This emblem was placed by the Scandinavian priests and poets, on the central summit of a Rainbow, which was fabled to be a bridge leading from earth to heaven; the emblem therefore represented Valhall, or the supernal palace of the chief celestial deity. It is said in the Edda, that this bridge "is all on fire; for the giants of the mountains would climb up to heaven by it, if it were easy for any one to walk over it." The palace thus elevated, was no other than the celestial system, illuminated by a central sun, whose representative on earth was Thor, a god depicted by Verstegan with a crowned head placed in the center of twelve bright stars, expressive of the sun's annual course through the Zodiacal Signs. (Rest. of Dec. Int. p. 74.)

Circumambulation.

The author, in conclusion of his course of lectures, among other remarks, observes:

"It was an ancient custom to use circumambulation during the

performance of religious ceremonies. In Greece, while the sacrifice was in the act of consuming, the priests and people walked in procession round the altar thrice, singing the sacred hymn, which was divided into three parts, the Strophe, the Antistrophe, and the Epode. While the first part was chanted, they circumambulated in a direction from east to west, emblematical of the apparent motion of the heavenly bodies; at the commencement of the second part, they changed their course and proceeded from west to east, pointing out their real motion; and during the performance of Epode, they remained stationary around the altar, a symbol of the stability of the earth, waiting for some propitious omen which might announce the divine acceptance of the sacrifice.

In Britain, the devotional exercises of the insular sanctuary were conducted on a similar principle. Ceremonial processions moved round it, regulated by the mystical numbers, and observing the course of the sun; sometimes moving slowly and with solemn gravity, chanting the sacred hymn to Hu; at others, the devotees advanced with great rapidity, using impassioned gestures, and saluting each other with secret signs. This was termed, "the mystical dance of the Druids." The circular movement was intended to symbolize the motion of the earth, and to give an idea of God's immensity which fills the universe.

The foundation stone of every magnificent edifice was usually laid in the north-east; which accounts in a rational manner for the general disposition of a newly initiated candidate when enlightened but uninstructed, he is accounted to be in the most superficial part of masonry. This stone, to which some portion of secret influence was formerly attributed, is directed in Alet's Ritual to be "solid, angular, of about a foot square, and laid in the north-east."

It was incumbent on the author, in the first place, to account in a rational manner for the origin of the custom of laying the foundation stone of buildings in the northeast. As the whole machinery of the religion from which masonry is derived, was founded on the movements of the heavenly bodies, there is doubtless an astronomical reason for this practice.

Now, we are told by Mr. Bryant, quoted by our author, that the "Egyptian astronomers taught that the creation of the world took place at the precise period of time when the sun rose in Leo." And admitting that this notion was got up when that con stellation was situated in the north-east at the rising of the sun, this circumstanc would naturally, in accordance with the Egyptian mode of worship, induce the custom of commencing magnificent edifices at the north-east corner, in imitation of that glori ous luminary, believed by the Egyptians to be the Supreme Architect of the world. This

among a superstitious people, would be deemed a certain means of insuring their stability and usefulness.

Mr. Oliver has bestowed great labor in his researches into the original meaning and intention of the ancient pagan symbols, and shed much light upon the subject. But by endeavoring to place freemasonry, or something like it, before the pagan mysteries, he has thrown a veil of darkness over the investigation, tending to bewilder his readers who have any wish to arrive at truth in this inquiry. By this course he expects to clear freemasonry from the imputation of having descended from what he considers a vitiated source, and, on the contrary, to show it to be derived from a pure institution, of which in his opinion, the mysteries are a corruption.

In this way he thinks to connect Christianity with ancient masonry, and consequently show that he, as a minister of the gospel, may without impropriety ally himself to the order. There is no need of this fastidiousness. Ancient masonry is a pure moral institution, but has no connection or relation whatever with Christianity. Its original dogmas are totally different; but these at present are not regarded, nor even known to the craft, who perform the ceremonies for mere sociability and pastime.

The Secret Discipline,

Mentioned in ancient Ecclesiastical History explained.

A small, but learned work bearing this title has lately been issued from the press, in this city, under a fictitious signature, edited by Samuel L. Knapp, Esq.

This author adduces many authorities, in addition to those before cited in this volume, which go to prove that the fathers of the church adopted the terms and ceremonies used in the ancient mysteries.

The following are extracts from the work.

St. Cyril, Bishop of Alexandria, in 412, in his VIIth book against Julian, declares, "These mysteries are so profound and so exalted, that they can be comprehended by those only who are enlightened. I shall not therefore attempt to speak of what is most admirable in them, lest by discovering them to the uninitiated, I should offend against the injunction not to give what is holy to the impure, no to cast pearls before such as cannot estimate their worth." And elsewhere, "I should say much more if I were not afraid of being heard by those who are uninitiated; because men are apt to deride what they do not understand; and the ignorant, not being aware of the weakness of their minds, condemn what they ought most to venerate."

Theodoret, Bishop of Cyzicus, in Syria, 420, in the first of his three dialogues, that entitled "The Immutable," introduces Orthodoxus, speaking thus-"answer me if you please in mystical and obscure terms, for, perhaps, there are persons present who are not initiated in

the mysteries." And in his preface to Ezekiel, tracing up the secret discipline to the commencement of the Christian era, says, "these mysteries are so august, that we ought to keep them with the geatest caution."

To show that these mysterics were retained under ecclesiastial saction to a still later period, I refer to the Seal of the ancient Abbey of Arbroath, in Scotland, and to the explanation given of it by the Rev. Charles Cordinet, in his "Description of the Ruins of North Britain," 2 vols. 4to.

"The figures sculptured on the seal marked INITIATION, evidently reprerent (says he) some formidable ceremony in a sacred place where a pontiff presides in state; one hand on his breast expressive of seriousness, the other stretched out at a right angle holding a rod and cross, the badge of high office, while he makes some awful appeal respecting a suppliant, who, in a loose robe, blindfolded with seeming terror kneels before the steps of an altar, while several attendants with drawn swords brandished them over his head." Mr. Cordinet intimates the resemblance of these figures to an engraving which made the frontispiece to a book about freemasonry: and then adds, that both bring to remembrance a description which Plutarch, in his famous essay "De Osiris," gives of the engraving of a seal which the priests of Isis used in their solemnities, namely, that of a man kneeling with