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History, Folk-Lore, Mathematics, Literature, 
Art, Arcane Societies, Ete. 

“Thou meetest Plato when thy eyes moisten over the Phado.”” 




“Understanding is the well-spring of life unto him that hath it,” 
“Spirit is matter potentialized, while matter is Spirit solidified.” 
‘t Everything comes to the Man who in Silence can Wait.” 

‘* Every achievement of Spiritual power is attainable to man.” 

SEF 24°2% auon 

VOLUME XX. 1902, 

Achitophel, Asathonthamar, ete., 174. 
Alabouikele Alamoulou, Tongue, 179. 
Alchemist, Quotation from Moore, 183. 
Alcibiades and Homer’s poems, 118. 
Alliterative Chess, 101. 

Alphabet, Bible, verses begin, 116. 
Alphabet, Combinations, 46. 
Alphabetical Advertisement, 115. 
Alphabetical Hints on Health, 101. 
Ancient of Days, and 24 Elders, 148. 
Angels of the Reformation, 182. 
Antisciana, Ascians, etc,, 156. 
Apostrophe To The Sun, poem, 245. 
Assassination and Encke’s Comet, 1. 
Assassination of Rulers, 14. 

Astral Numbers, Powers, 62. 
Astronomer, Work of, Essay, 201. 

At The End, poem, 104. 

Aum, Om, 114, 

Authors, Queries on, 16. 

Ballad, Jupiter and Ten, 23. 
Beatitudes in Epitome, 178. 

Ben Hur’s Horses’ Names, 115. 

Biblia Sacra Nova, Time, Space, 217. 
Bibliography, Homeric Hymns, 244. 
Bibliography, Our Flag, 8. 
Bibliography, 5. L. M. Mathers, 46. 
Blackbird (The), parody, 21. 

Booka by L. L. M. Mathers, 46. 
Bough, cough, dough, tough, ete., 80, 
Boundary, United States (1784), 117. 
Boy of Winander, 59. 

Buck Saw and Esau Buck, 60, 
Burlesque on Byles’s Voyage, 252. 
Byles'a Voyage at Sea, 251. 

Calendar Facts, 20th Century, 61. 
Calendar Masa Days, 109. 
Catharine Jay of Utica, poem, 37. 
Certainties and Doubts, 156. 
Cherished Chese, Alliterative, 101. 
Chess Knighta’s Tour, 47, 64. 
Chronological Eras, Table, 152. 

Cilley, Joseph, Nottingham, N. H., 3. 

City of Destruction, 172. 

Cleon and I, poem, 20. 

Closing Instructions, Orders, 36. 
Combinations of Alphabet, 46. 

Contradictions, two verses, Bible, 170. 
Cosmogony, Theogony, Mexican, 65. 
Curious Things, Robinson Crusoe, 141. 
Cycles, Epochs, Eras, 152. 

Dates of Creation, 153. 

Dial of Ahaz, 47. ` 

Digital Squares, Logarithms, 103. 
Discovery at Advent of Elias, 182, 
Douay Version, Names, 174, 
Doublets and Triplets, births, 24. 
Dunbarton, N. H., Hist. Sketch, 121. 

Early Records, Manchester, N H., 5. 
Early Settlement, Kelley's Falls, 49. 
Elders (24) and Ancient of Days, 148. 
Eliphas Levi, translation from, 252. 
Emanations, Theory of, 105. 

Encke’s Comet and Assassination, 1. 
England’s King and Queena, 167. 
Ephesian Letters, 220. 

Bpigrame and Hymns, Homeric, 244. 
Epitaphs from Old Almanacs, 38. 
Epitome of the Beatitudes, 178. 
Eras of Chronology, Table, 152. 
Esau Buck and the Buck Saw, 60. 
Esperanto, New Language, 115. 

Fast Day Pilgrimage, 142. 

Fate of Four Presidents, 25. 

Flag (Our) Poems and Songs, 8. 
Forgotten Language of Caribs, 179. 
French Kings (The) in verse, 31. 
French Numerals, Une, deux, etc., 117. 

G. D., Hermetic Society, 41. 

Good Advice, difficult words, 73. 
Gove, Elias, Second Chriat, 113. 
Great Art, Treatise on, Ed. Blitz, 63, 
Great Pyramid, Time*Measures, 154. 

Hamlet, Prince of Denmark, 176. 
Harmony of Art, an Essay, 185. 
Health, Alphabetical Hints, 101. 
Hepsidam, Mountains, Sermon, 107. 
Hermes, Homer's Hymn, 221. 
Hermetic Society of G. D., 41. 
Homeric Hymns and Epigramas, 244. 
Homer's Hymn To Hermes, 221. 


Homer, the Mconian Star, 75. 
Horoscopes, President McKinley, 44. 
Hymna and Epigrams, Homeric, 244. 
Hymn To Hermes, Homer’s, 221. 
Hypothesea of the Universe, 157. 

Inscription Mother Shipton's, 14. 
Irregular Morals, verses, 100. 
Isle of Mathematics, poem, 36. 

Jesua and the Talmud, 33. 
Jupiter and Ten, ballad, 23. 

Kelley's Falls, Early Settlement, 49. 
King of Bashan, Og, Account, 158. 
Knights of Malta, 79, 114. 

Lafayette, and Helen M. Treat, 140. 
Language of the Caribs, 179. 

Last Words Deceased Presidents, 2, 
Legend of Phosphorus, 169, 

Legend of Saint Viola, 146. 

Legend, Tower of Babel, 156. 

Lines To A Skull, poem, anon., 119. 
Logarithms, Constanta, 102. 

Lost Leader (The), poem, 77. 

Louis Claude de Saint-Martin, 43, 61. 
Love is the Secret of Life, poem, 74, 
Lying Echo (The). poem, 23. 

Magic Square for 1902, 24, 182. 
Make Way for Man, poem, 159. 
Malta, Illustrious Knights, 79, 114. 
Man and Mistakes, 114. 

Mandaznan Sun Worshipper, 80. 
Manchester, N. H., Early records, 5. 
Mantuan Poet, Virgil, 75. 

Masonic Degree, verbs used, 118. 
Masonry, American Rite, 116, 

Mass Days, Calendar, 109. 
Mathematical, Comparisons, 166. 
Mather Byles, 251. 

Mathers, S. L. MacGregor, Sketch, 46. 
Memnon, poem, fi75. 

Mexican, Theogony, Cosmogony, 65. 
Misquotations, Frequent, 160. 
Missing Rhymes, poem, Critique, 15. 
Missing Rhymes, prize poem, 48, 118. 
Meeonian Star, Homer, 75. 

Moneyless Man (The), poem, 99. 
Mosaic Stanzas, Cento, 48, 118, 148. 


Mother Shipton’s Tombstone, 14. 
Mountains of Hepsidam, 75, 103, 107. 
Music of the Spheres, an Essay 185. 
My Heritage, poem, 159. 

My Path To School, poem, 45, 181. 
My Symphony, 193. 

My Voyage of Life, 36. 

Names in Douay Version, 174. 
Names, "Mexican, 64. 

Names of Ken Hur’s Horses, 115. 
Names Perpetuated, Presidents, 172. 
Names, Thecla, Theoclio, etc., 172. 
Nebular and other Theories, 157. 
New Helen (The), poem, 177. 

New Sacred Bible, 217, 

Nine, Properties of, 78. 

Notes on Songs and Poems, 10. 
Numbering of Israel, 170. 

Numbers, Astral, Tables, 62. 
Numbers in the Holy Word, book, 39. 

Odyssey (The), Sonnet, 250. 

Og, King of Bashan, Targumic, 158. 
Old Pound (The), 161. 

Om, Aum, 114. 

One Hundred and Twenty, Bible, 39. 
One Hundred Years, Rules to live, 13. 
One Mother, poem, 104. 

Palmetto and the Pine, poem, 97. 
Paracelsus, translation from, 182. 
Parodies on The Raven, 20, 21. 
Parrot (The) and The Raven, 17. 
Pater Noster (The) hymn, 38. 
Perpendicular Axis, Earth, 147. 
Phosphoros, Legend, 169. 
Plagiarist, Who? The Raven, 19. 
Planets, Two Undiscovered, 77. 
Plato’s God, 30, 

Plurals, syzygy, coccyx, ete, 118. 
Poems and Songs on Our Flag, 8. 
Poems, The Raven, The Parrot, 17. 
Potter, Chandler Eastman, Sketch, 81. 
Predictions of William Hope, 25, 
Presidents, Fate of Four, 25. 
Presidents deceased, Last words, 2. 
Prize Cento Poem, 48, 118, 148. 
Procession of the Planets, 76, 
Prometheus, extract from poem, 245 
Properties, Number 9, 78, 

Psalm by Mather Byles, 252. 
Psalm 151st, 75, 173. 
Pythagoric Letter (Y), 178. 

Queries about Authors, 16. 
Questions, 40, 120, 180. 
Quincunx Order, 116. 
Quotations, 35, 44, 216. 

Raja Yoga, Om, Aum, 114. 
Rayen (The) and The Parrot, 17. 
Reflection (A), 176. 

Reign of England, 167. 

Rite of Masonry, American, 116, 

Robinson Crusoe, Curious Things, 141. 

Rock Rimmon, Name, Sketch, 150. 
Rules, Astral Numbers, 63. 
Rules to live 100 Years, 13. 

Sarvamatasangrahayilasa, 30. 

Saint Viola, Legend, 146. 

Sayings of the Seven Sages, 8. 17. 
Second Christ, Elias Gove, 113. 
Sermon, Death, Helen M. Treat, 140. 
Sermon, They shall gnaw a file, 107. 
Seven Grecian Sages (The), 178. 
Shadowy Inhabitants, 156. 
Shakespeare Club, Essay Read, 185. 
Song of Science, 93. 

Songs and Poems on Our Flag, 8. 
Speech of Socrates, 113. 

Sun (The) Apostrophe to, 245, 

Sun Worshipper, Mandaznan, 80. 

Table, Eras of Chronology, 152. 
Tables, Astral Powers, 62. 

Talmud and Jesus, 33. 

Thecla, Theoclia, Thamyris, etc., 172. 
Theogony, Cosmogony, Mexican, 65. 
Theories of the Universe, 157. 
Theory, New, Procession, Planets, 76. 
Theory of Emanations, 105. 

Time and Space, Our Relation, 217. 
Time Measures, Great Pyramid, 154. 
Time (A) to Everything, 113. 

Tour of Chess Knight, 47, 64. 

Tower of Babel, Legend, 156. 
Translation from Eliphas Levi, 252. 
Translation from Paracelsus, 182. 
Treat, Helen M., Death, Sermon, 140. 
Trow, John Fowler, Sketch, 92. 
Twentieth Century Calendar Facta, 61.. 
Two-lettered Word Paragraph, 16. 

Undiscovered Planets, Two, 77. 
Universe, Hypotheses of (17), 157. 
Unknown Philosopher (The), 43. 
Ursula Seathiel, Mother Shipton, 14. 

Virgil, the Mantuan Poet, 75. 

Wang-Doodle Mourneth, 75, 103. 
Wannalancet, Last Sachem, 7. 

War Songs and Poems, 9. i 
Wilson, General James, Sketch, 110. 
Winander, Boy of, 59. 

Words, difficult spelling, 73. 

Words (8) ending “erior,” 113, 177. 
Words of two letters, Sentence, 16. 
Work of the Astronomer, Essay, 201. 

Y, the Pythagoric Letter, 178. 

Questions and Answers. 

Number of questions, Vols. I-XX . à 
Number of questions answered . . ‘ 
‘Number of questions unanswered, : s . 

Number of pages of text 




Poems, Songs, and Hymns. 
A Ballad of Jupiter and Ten, 

Alphabetical yints on Health, 

Apostrophe to the Sun, James Gates Percival, 
A Prophecy. Four Presidents, William Hope. 
A Reflection, 

At the End, Ida G, Adams. 
Boundary of the United States in 1784, 

Burlesque on Byles’s Voyage, Joseph Green. 
Cleon and I, Charles Mackay. 
Epitaphs from Old Almanacs, 

Hamlet, Prince of Denmark, Louis H. Aymé, 

Homer’s Hymn to Hermes, Edward V. Kenealy. 
Irregular Morals, 
Lines to a Skull, 

Make May for Man, Edwin Markham, 


Miss Catharine Jay of Utica, 

Mosaic Cento Poems, 48, 

My Heiitage, William Ellery Moore. 

My Path to School, Eunice P. Wood. 
_ One Mother, 

The Beatitudes in Epitome, 
The Blackbird, 

The Boy of Winander, 

The French Kings, 

The Isle of Mathematics, S. D. Hillman, 
The Lying Echo, Friidi Hedman, 
The Moneyless Man, H, T, Stanton, 
The New Helen, Oscar Wilde. 

The Odyssey, 

The Palmetto and the Pine, L. Virginia French. 
The Parrot, 

The Pater Noster, Adoniram Judson. 
The Psalm at Sea, Mather Byles. 
The Pythaguric Letter (Y), 

The Reign of England, 

The Seven Grecian Sages, 


Papers and Essays. 

A Fast Day Pilgrimage, 
Chandler Eastman Potter, 

Frederick W. Batchelder. 

Joseph H. Potter. 8r 

Farly Records of Manchester, N, H., 5 
Early Settlement at Kelley’s Falls, William E. Moore. 49 

Gen. James Wilson of New Hampshire, J. F. Briggs. 
Historic Sketch of Dunbarton, N. H., 

John Fowler Trow, 

Ella Mills. 
Henry H. Herrick. 92 

Joseph Cilley of Nottingham, N, H., Gilbert P. Brown. 3 
Mexican Theogony and Cosmogony, Louis H. Aymé. 65 
Poems and Songs on Our Flag, 

Rock Rimmon, 

The Fate of Four Presidents, 
The Great Pyramid and Measures. 

The Harmony of Art, 
The Old Pound, 

The Work of the Astronomer, 

William Ellery Moore. 

William H. Burr, 25 
Louis H. Aymé, 
Mary Percival Stone, 
Orrin H. Leavitt, 
George I. Hopkins, 

Names and Noms de Plume. 

A. B. C, 120. Adams Ida G. 104. 
A Mason 118. Ayme Louis H. 16 65. 

Brown Gilbert Patten 3. 
John W. (contributed) 119. 
William H. 29 30. 

Christopher 120. 

Dupont Joseph Adelard 105. 

Emmons 120. 

French Mrs. L. Virginia 97. 

Green Joseph 262. 

Half A Token 39, Hamilton Dr. A. 
7277. Hermes 40. Herrick Henry 
W. 92. Hillman 8.D. 36. Hopkins 
George I. 201. 

J. B. B. 120. Joseph 39. 


Kenealy Edward Vaughan 221. 

Laban 117. 
161. Leon 109. 
L. R. H. 38. 

Mackay Charles 20, Mills Ella 
121. Moore William Ellery 49 159. 

N, 40. Nelson 120, 
0. P. 120. Orlando 15. 

Pallas 120, Parrish 8. D. 47 
Potter Joseph H 21. 

Rainville Theodore Rosaria 105. 
Rhoda 40. Ruggles J. F. 73. 

Searcher 40. Sigma 120. Solo- 
mon 40. Stanton H. T. 99. 

UU. 120, Wilder Alexander M. D. 
2 44 75. 

Leavitt 0. H, 118 
L, L. D. 120. 


“ This is my Caaba — a shrine below, 
Where my Soul sits within its house of clay, 
Listing the steps of Angels come and go, 
Sweet mission’d Heralds from the realms of Day : 
One brings me rays from Regions of the Sun, 
One comes to warn me of some pending dart, 
One brings a laurel leaf for work well done, 
Another whispers from a kindred heart — 
Oh ? this I would not change for all the gold 
That lies beneath the Sacramento's waves, 
For all the jewels Indian coffers hold, 
For all the pearls in Oman’s starry cuves, 
The lessons of all pedagogues are naught 
To those I learn within this holy Fane of Thought,” 




S. C. GOvLDp, Editor. - - S.C. anp L. M. GOULD, Publishers, 
VoL. XX. JANUARY, 1902, No, 1, 

Encke’s Comet and Assassination. 

Astrologers the world over are seeking to fathom the curious 
coincidental connection between Encke's comet and the assas- 

sination of three Presidents of the United States. 

President Abraham Lincoln was assassinated April 15, 1865. 
Encke’s comet appeared January 25, 1862, and was visible five 

President James A. Garfield was assassinated July 2, 1881, 
and’ died September 19, Encke’s comet appeared August 20, 
1881, and was visible to the naked eye, 

President William McKinley was assassinated September 6, 
1901, and died September 14 Enckes comet appeared August 
15, 1901, and was visible for several weeks, 

These coincidences afford a parallel, puzzling if not signifi- 
cant, and have led to a research through back pages of history, 
which plainly shows that the visit of almost every comet to this 
mundane world’s cvlestial vicinity has been marked by some 
great tragedy, 

Credence has been given to this since the earliest times. 
Throughout the middle ages they were regarded as presaging 
the death of kings, Josephus mentions a comet as foretelling 
the destruction of Jerusalem, It had a tail like the blade of a 
sword, which hung over the doomed city a full year. The death 


of the Emperor Constantine was said to be announced by a 
comet, The plagued which afflicted Constantinople in the year 
400 was presaged by a comet. 

Halley’s comet, a periodical comet, like Encke’s, which would 
be visible at the present time were it not lost in the tremen- 
dously powerful rays of the sun, appeared in 1060, when Will- 
liam the Conqueror was about to invade England, JVova stc/lla, 
nova rex,‘ a new star, a new king,” being the proverb of the 

Coming down to modern times the famous comet of 1769 ap- 
peared in the year that Napoleon was bern; and the equally 
celebrated one of 1812 was seen just before he started on his 
disastrous campaign. 5 

The great comet of 1861, one of the most magnificent comets 
on record and the beginniing of the great American civil war, 
were coincidental. 

In 1£65, the year of President Lincoln's assassination, Encke’s 
comet appeared on January 26, and was visible for five months, 
Two other comets, of lesser brillancy, ate reported to have been 
seen during that year. 

Eight comets visited the solar system in 1881 ; one of them, 
discovered by Prof. Barnard, remaincd visible for six weeks. 
Five more appeared on September 19, the very day of Presi- 
dent Garfield's death; after his assassination, July 2, Encke’s 
come was one of the eight and was first seen in August, 

XTIII, p. 280.) I doubt whether you can publish the “ last 
words " of all the Presidents. I have h ard it said that the 
last words of John Adams were “ Jefferson lives; and that Mr, 
Jefferson left hi, child to his country, 

"Jhe words imputed in the newspapers to John Quincy Ad- 
ams were these : “ This is the last of earth; I am content.” 
Gov. Briggs, it is said, repeated these words in the House of 
Representatives, But it i» also declared that Mr, Adams was 
suddenly paralysed and unable to speak at all; and that one of 
the fellow Representatives, as they bore him from the chamber, 
made the utterance in question, which being so appropriate was 
inscribed to the dying statesman. 

Dr. WıLDER, Newark, N. J. 




The old and renowned State of New Hampshire has a glori- 
ous place in the history of our grand Republic. Her sons de- 
fended colonial homes from the warlike hand of the Redmen. 
They thundered forth to defend the crown (and the honor of 
the Anglo-Saxon race) st the seige of Louisburg. And at 
Crown Point no troops fought braver than those of the New 
Hampshire colony. During the eight years of the Amvrican 
Revolution, she produced among the defenders of human kind 
such patriots (and daring Freemasons) as General Jobn Sulli- 
van, LL.D., General William Whipple, Colonel John Langdon, 
and Dr. Matthew Thornton, Among ber rural and most cher- 
ished spots in the historic town of Nottingham, where was born 
in 1734, Joseph Cilley,, be was of the bluesi of New England’s 
tt blue blood,” His early education was attained at the district 
school in quiet Nottingham. He inberited from his father a - 
strong desire to attain military standing. At the breaking out 
of the war with the Mother Country, the Cilleys took a firm 
etand on the side of the colonies. In 1774 Joseph was en- 
gaged in the attack upon Fort William and Mary. In 1775 
three towna, namely, Nottingham, Deerfield, and Epsom, each 
furnished an equal number of picked Indians fighters to form 
a choice company in defence of that colony, and Cilley was 
commissioned captain to lead that immortal command, On May 
20, 1775, he was appointed Major of the Second Regiment of 
New Hampshire troops. In June that year his battalion was 
stationed at Portamouth, N. H., there awaiting orders to at 
once proceed to the seat of war. Oo the 14tb of that month was 
held the meeting of + St. John’s Lodge No. 1,” of Freemasons, 
and on motion of Dr. Hall Jackson (an ardeut patriot and a 

member of St. John’s Lodge), Major Joseph Cilley was pro- 


posed and made a Master Mason, free of fees, Those sacred 
records read ‘t Gratis,” tt for good services in defence of his 
country.” Atthe shrine of St, John’s Lodge that evening, assem- 
bled several sturdy oake of colonial and revolutionary life, 
Major Cilley’s son-in-law, Major Thomas Bartlett of Notting- 
ham, was also made the same evening, On January 1, 1776, 
Major Cilley was commissioned as a Major in the Highth 
t Continental Infantry,” upon the regular establishment of the 
world-renowned tt Continental Army.” On the 8th of Novem- 
ber, 1776, he was made lieutenant-colonel of the First New 
Hampshire Regiment (when commanded by Colonel Stark). 
Early in 1777 three regiments were organized from New Hamp- 
shire for the *‘ regular army” to be known ss the three-year 
men or ‘t Continental Troops,” and on the 22d of February 
that year, Lieut,-Col. Cilley was commissioned Colonel of the 
First Regiment. It consisted of some of the best blood of that 
colony, and no heart was more firm to the patriotic cause than 
that of its daring commander. He fought with his veterans 
bravely at Bemen’s Heights and at the storming of Stony Point, 
and no troops played a more prominent part; and at horrid 
Monmouth the regiment lost heavily. While at White Plains, 
N. Y., on July 22, 1778, Col. Cilley wrote to his distinguished 
son-in-law, the before-mentioned Major Bartlett. The follow- 
ing are a few brief extracts from that lengthy and valuable 
military letter: 

tt Dear Sir: 1 left Valley Forge on the 18th of June, with 
the right wing of the-army under the command of General Lee. 
Desertions still continue from the enemy at the least confusion. 

Their army is weakened 2,500 since they left Philadelphia, I 
think Clinton has brought himself into a fiue hobble. 

t: Gen. Lee's behavior is now on trial for his conduct. In 
my opinion that if he bad behaved will, we should have de- 
atroyed the major part of Clinton’s army.” 

This letter by Col. Cilley was relative to the battle of Mon- 
mouth. Had Col, Cilley been in command of that brigade in 


place of Lee, the skill of a New Hampshire Yankee would have 
proved very beneficial to the patriotic cause in that most trying 
hour. On January 1, 1781, be was retired from the *t Conti- 

nental Army,” worn ont from hard service: 
He had married on November 4, 1756, a daughter of Jona- 

than Longfellow. She was born November 17, 1739. Their 
children were: Sarah, born Oct. 16,1757; Bradbury, born 
Feb. 1, 1760; Jonathan, born March 3, 1762. 

Descendants of Col. Cilley fought in the war of 1812; and 
in that of 1862-65; also in the recent war with Spain, and in 
civil life the name of Cilley holds a respectable place on the 

pages of American history. 
On Merch 19, 1778, the New Hampshire Assembly voted 

unanimously ‘ that the woitby Col. Jos. Cilley be presented a 
pair of pistols as a token of this state’s good intentions to 
reward merit in a brave officer,” After the war he was ap- 
pointed Major General of the First Division of the New Hamp- 
shire Militia. He was repeatedly elected representative, sena- 
tor, and counselor. He was one of the founders of the ** Soci- 
ety of Cincinnati” in his native state, and became President 
of that high, distinguished and-bonored Order in New Hamp- 
shire. He died on his farm in beauteous Nottingham, August 
25, 1799. In an old cemetery in that town iss low mound, 
where rests all that is earthly of one of the many daring Free- 
masons of the War of the American Revolution; made t‘ for 
his good service in defence of his country,” ‘+ Gratis,” 

, ` Major Joseph Cilley.” 

Early Records of Manchester and Vicinity. 

In connection with the Proprietors’ Records of Tyng Town- 
ship, (Vol. XIX, p. 234,) it may not be out of place to say, 
that while the expense incurred in trying to settle the grant 
and hold it as shown by the records, was extremely heavy, it 
should be borne in mind that money at that period was greatly 
depreciated from its face value. 


Mr. Joseph B. Felt in his ‘* Massachusetts Currency” for 
the colonial era says that from 1724 to 1727 a pound was 
worth of our present decimal system $1.36, and a shilling 
about seven cents. Silver was worth about seventeen cents an 
ounce. Indian corn was rated at four shillings a bushel, and 
wheat at eight shillings. 

The partial restoration of what the grantees had lost by 
allowing them a township ia Maine, as mentioned, was the 
common trealment of the Massachusetts Courts toward her 
disappointed colonists following the settlement of the boundary 
disputes between that province and New Hampshire. Among 
other examples may be noted that of the grant of a township 
in Oxford County, Maine, by the name of New Suncook, to 

satisfy the heirs of the grant of Lovell’s town, or Suncook, to 
j Captsin Lovewell and his men. This new grant was made 
February 5, 1774, and upon tbe incorporation of the town 
November 15, 1800, the name was changed to Lovell, in 
honor of the intripid leader of one of the most memorable bat- 
tles in the history of the old New England frontier. 

The map referred to us having been made from the surveys 
of Colonel Blanchard is still kept at the state house in Con- 
cord, in a fairly good condition. Itis valuable as being the 
most complete and authentic map of the province of that time. 

The following dates of the wars of New England, which 
really originated in the mother country, may prove of value to 
some one: King William's War, 1689, the first blow in New 
England being struck by the French and their Indian allies 
against the English settlement of Dover, when a score of per- 
sons were killed, among them the venerable Major Waldron, 
while thirty persons were made captives; Queen Anne’s War, 
1702, which brought about the fearful depredations of the In- 
diaps during the following summer, and caused the colonists to 
make their numerous raids upon the Indians, one of the most 
memorable of which was Tyng’s snow ,shoe expedition in the 
winter of 1708-4, already described as belonging to the history 


of the Tyng grant; King George’s War, 1744, one of the 
fruits of which was the capture of Louisburg on June 17, 1845; 
the American Revolution, 1776, whose battles, Bunker Hill and 
B nningiton, were largely fought by sonsof New Hampshire. 

It seems appropriate at this time and place for us to quote 
the following news item from one of the local papers, the 
“Mirror and American”: 

t: Under the auspices of the Society of Colonial Dames of 
Massachusetis, a bronze tablet has been unveiled at Tyngsboro, 
recognizing the friendship of the Indian chief Wannalancet for 
the white settlers of this region. The tublet is affixed to a 
bowlder in front of the Drake house, so called, and near the 
little old burying ground of the Tyng family, about a mile 
south of Tyugaburo village. 

Among tbose present were Joseph Laurent, chief of the St, 
Francis Indians, St. Francis River, Canada, and the Misses 
Melinda and Charlotte Mitchell, lineal descendant of Massasoit, 
Miss Melinda Mitchell was in costume, ‘This is the inscription 
on the tablet: ; 

In this place lived during his last 
years, and died in 1696 

Last Sachem of the Merrimack River 
Indians, Son of Passaconaway, 
like his father a faithful 
friend of the early New 
England Colonists, 

Placed by the Massachusetts Society 
of Colonial Dames. 

That Wannalancet. was friendly toward the settlers is estab- 
lished by the discoveries among the province laws and archives 
at the state house by Mr. Abner C. Goodale of Salem. Upon 
the records named this action of the Colonial Dames is princi- 
pally founded, Tbe friendly aid of Wannalancet was invoked 
by special authority. He was brought to the colony after the 
retirement of his tribesmen to the northward and placed in the 
care of Captain Juhn Tyng of Dunstable. Throngh King 
Philip’s War, 1675, Wannlaancet was of signal service in 
warning the settlers of raids and in securing immunity for 
those captured.” 

Poems and Songs on Our Flag 

America. Rev. Samuel Francis Smith, D. D. 1832. 
American Hymn, Keller, 

Barbara Freitchie. John Greenleaf Whittier. 

Can the Nation Forget? A. A. Hopkins, 
Chickamauga. Baltimore Niws, 

Columbia, Columbia, To Glory Arise, Timothy Dwight. 
Columbia, the Gem of the Ocean. Thomas à Becket, 
Dixie. Albert Pike, 

Dixie’s Land. Daniel B Emmett. 

Flag of the Free. E. Norman Gunnison, 

Flag Song. D. W. Duffield. 186r. 

Gertrude of Wyoming. Thomas Campbell. 

God Bless Our Stars Forever. Benjamin F. Taylor. 
God Save Our President. Francis De Haes Janiver. 1857. 
Hail Columbia. Joseph Hopkinson, LL.D. 1799. 
Invocation to the Flag. Carrie P. Guthrie. 

Maryland, My Maryland. James R Randall. 1861. 
O, Flag of the Union. E. Norman Gunnison. 

Old Ironsides. Oliver Wendell Holmes, 

On! Brothers, On! Sarah W, Brooks, 1861, 

Our Country’s Flag. B- H, Hall, 1864. 

Our Flag. E. Norman Gunnison. 

Our Flag. W. J. Rolfe. 1861, 

Our Star Gemmed Banner, H. E. T. 186r. 

Salute Old Glory, Kate Brownlee Sherwood, ‘ 
The American Flag. Joseph Rodman Drake. 1819, 
The American Soldier. Boston Transcr pt. 

The Battle Hymn of the Republic. Julia Ward Howe. 
The Bivouac of the Dead. Theodore O'Hara. 1847. 
The Blue and Gray. Francis Miles Finch. 1867. 

The Flag. Bishop Henry C, Potter, New York, July 4, 1900, 
The Flag of Bunker Hill, G, F. Root. 186r. 

The Flag of the Union, George P. Morris. 

The Flag That Waved a Hundred Years, 

The Old Band, James Whitcomb Riley. 

The Old Thirteen Corrilla Copeland Lewis. 

The Sons of Columbia. Robert Treat Paine. 1798. 
The Star of Empire. W. B. Averille. 


The Stars and Stripes Forever. Jos. Hopkinson, LL.D., 1798. 
The Star Spangled Banner. Francis Scott Key. Sept., 1814. 
The Starry Flag. John Savage. 1861, 

The Stars and Stripes. Baltimore American, 1862. 

The Stripes and Stars, Edna Dean Proctor. 1861, 

To The Flag on the Old South Church, Boston Fournai, 
Unfurl the Flag. Rev. Artemas Jean Haynes, 

What is Our Flag? Wm. Connell, Supt. Schools, Fall River. 


A Yankee Ship and a Yankee Crew. 

Dear Old Glory. 

Hold the Fort. 

Red, White, and Blue, 

Our Flag. 

Our Flag is There, 

Stand by the Flag. 

The American Boy. 

The Hymn of The Union. 

The President’s March. 

The Stars and Stripes. 

The Stripes and the Stars. 

We'll Rally Round the Flag, Boys. 
w Will None o’ Yez Hould Me? 


A Reminiscence of the War. S. H. W. 

Battle Rally. Lewis Masquerier. 

Col. Huntley's Charge. Lydia H. Sigourney. 1864. 
Ellsworth’s Avengers. A. Lora Hudson. 

God Save the Glorious Union. E. Norman Gunnison. 
Hurrah for Sixty-Three. E. Norman Gunnison, 
Liberty Song. Written in 1768. John Dickinson, 
Manilla Te Deum. Walter Damroch, 

Mustered Out. J. W. Barker. 

Ode to Columbia. E. Norman Gunnison. 

Returning Heroes. July 4, 1865. Edward P. Nowell. 
Sheridan's Ride Thomas Buchanan Reade. 

Song of Freedom. Laura Eggleston. 

The Canteen. Charles G, Halpine. 

The Blue and the Gray. A. L. Childs. 

The Last Rally. J. S. Trowbridge. 


The Nation's Baptism, Mary E. Nealy, 

The Palmetto and the Pine. L. Virginia French. 

The Patriot's Evening Song. E. W. Davis. 

The Silent Army. B. A. 

The Soldier’s Release. Edna Dean Proctor. 

The Song of 1876, Bayard Taylor, 

The Song of the Unknown Heroes, S, E. Kizer. 

The Veterans, Maurice Thompson. gor. 

Under the Washington Elm, Cambridge, April 17, 1861. By 
Oliver Wendell Holmes. 


A Soldier Tonight is Our Guest, 
Bowld Sojer Boy. 
Father Abraham, 
John Brown’s Soul. 
It is Great for Our Country To Die. 
et is Gone For a Soldier. 
ingdom Comin’. 
Marching Through Georgia, 
My Country’s Cause is Mine, 
On the Bank of the Wabash. 
Tenting Tonight on the Old Camp Ground. 
The American Flag. “Flag of the planet gems.” 
The Battle Cry of Freedom. 
The Black Brigade. 
The Girl I Left Behind Me. An old timer, 
The Little Drummer, 
The Volunteer's Wife to Her Husband. 
There'll Be a Hot Time in the Old Town Tonight, 
Tramp, Tramp, Tramp, the Boys are Marching. 
We Are Coming, Father Abraham, 
We'll Fight it Out. 
When Johnny’Comes Marching Home, 
When Uncle Sam Goes Marching into Cuba. 


“ The President's March ” was composed in honor of Presi- 
dent Washington, written by a German teacher of music named 
Philip Roth of Philadelphia ; but according to his son, this 
march was composed by Prof, Phyla, of Philadelphia, and was 


played at Trenton in 1789, when Washington passed over to 
New York to be inaugurated. This latter claim is well sup- 
ported. (Preble.) 

It is also claimed that the " President’s March” was com- 
posed by one Teyles, a German, on the occasion of General 
Washington’s first visit to a New York theatre in 1789, (See 
Wheeler’s “ Who Wrote It ?’’) 

“ Yankee Doodle ” is an old tune of uncertain origin. It 
has been traced back to the time of Charles I of England. It 
was introduced into the American camp by Dr. Richard Shuck- 
burg or Shackburg, of the British army. (‘‘ Who Wrote It.”’) 

* Dixie” is a negro melody that originated in New York, ac- 
cording to the New Orleans Delta, 

“ The American Flag ” was written between the 2oth nad 
25th days of May, 1819, by Joseph Rodman Drake. 

“Ye Sons of Coluinbia” was written by Robert Treat 
Paine in 1798. This song was at first entitled “ Adams and 
Liberty.” (Preble.) 

“ God Save Our President ” was written by Francis De Haes 
Janiver in 1857, and was performed at the first inauguration of 
President Lincoln. (Preble.) 

“ The Blue and Gray ” was written by Francis Miles Finch 
in 1867. It was inspired by-the action of Southern women, who 
strewed flowers alike on the graves of the Confederate and 
Northern soldiers. It was published in the As/antie Monthly, 
for September, 1867, (Preble.) 

“ Hail Columbia,” A ballad written in the summer of 1798, 
by Joseph Hopkinson, LL.D., for the benefit of an actor named 
Fox; and adapted to an air called “ The President's March.” 

“ Columbia,” A hymn, sometimes called “ Red, White and 
Blue.” First line : “ The lark was up and to the day.” It was 
a reyeille of the colonial army that was sung by Washington's 
officers at Yorktown. 

“Columbia, the Gem of the Ocean” was composed by 


Thomas à Becket for a benefit night for David F. Shaw, while 
acting in a Philadelphia Theatre. The words are ascribed to 
Dibden, the English writer of sea songs. The song, was origi- 
nally “ Britannia, the Gem of the Ocean,” and it has been 
nationalized here as a patriotic song simply by changing the 
word “ Britannia” to “ Columbia.” 

“ Dear Old Glory ” was sung in the Old South Church, Bos- 
ton, February 22, tgoo. 

“ The Old Band.” “ Poems, Here at Home,” James Whit- 
ocmb Riley. 

“ The Flag that Waved a Hundred Years,” title, or first line, 

“ Bonnie Blue Flag.” What is that? Scotch? 

“The Flag.” Poem by Bishop Henry C. Potter of New 
York, This was inspired by Church’s picture of ‘‘ The Flag ” 
and was made publicin Newport, R. I, July 3, 1900. (New 
York Sun.) 

“When the Great Gray Ships Come In ” was written by 
Wetmore Carroll during the Spanish-American War, 

“ The Silent Army,” a poem in the Baltimore American, in 
April, 1901. It appeared in the New York Sun, April 21, 1901, 
credited to B. A. 

Rev, Samuel Francis Smith wrote to Capt. (afterwards Rear 
Admiral) Geo. H. Preble, Sept. 12,, 1872, that he thought his 
“ America ” was written in February, 1832, and sung publicly 
for the first time at the Park Street church, Boston, July 4, 1832» 

“ Dixie, by Albert Pike, and “ The Story of Our Flag,” by 
Addie Guthrie Weaver were Southern war songs. 

““ Marching Through Georgia.” Composed at the case by 
Henry C. Work, at Chicago in 1865. 

“ We Are Coming Father Abra’am.” Publishsd in the Zaen- 
ing Post of July 16, 1862. Written by James Sloan Gibbon, a 
merchant of New York City. 

“ Salute To The Flag.” Words and music by Herbert A. 
Preston, Washington, D. C. Mr, Preston of the New York 
Herald assisted Miss Strafford to unfurl the Paul Jones flag at 
the Centennial, Philadelphia, in 1876, 

( 13 ) 

“ The Veterans.” By Maurice Thompson. Published in 
Newport, (R. I.) Mercury, November 2, tgor, 

“ The Star-Spangled Banner,” the first line of which is, “ All 
hail the flaunting lie !’’ — a rebellion song — was written by 
Charles G. Halpine (Miles O.Reilly), and published in the New 
York Tribune in the Lincoln and Hamlin campaign, It is not 
found in Halpine’s poetical works. 

The poems and songs on the flag have been gathered fora 
purpose by the contributor, and he will be glad to receive and 
additional titles ; and also the name of the author of any of 
these under the head of “ Anonymous.” Address this office. 

To Live One Hundred Years. 


Eight hours’ sleep. 2, Sleep on your right side. 
Keep your bedroom window open all night. 

Have a mat at your bedroom door. 

De not have your bedstead against the wall. 

No cold water in the morning, but a bath at the tempera- 
ture of the body, 

7. Exercise before breakfast. 
8. Eat little meat, and see that it is well cooked. 
g. For adults: Drink no milk. 
to, Eat plenty of fat to feed the cells which destroy desease 
11, Avoid intoxicants, which destroy those cells. 
12. Daily exercise in the open air, 
13. Allow no pet animals in your living rooms, 
14, Live in the country if you can. 
15. Watch the three D's — Drinking-water, Damp, Drains, 
16, Have a change of occupation. 
17. Take frequent and short Holidays. 
18. Limit your ambition. 19. Keep yonr temper, 

Anew p 


Inscripton on Mother Shipton’s Tombstone. 

A worrk on quaint epitaphs, dated in 1820, gives the follow- 
ing as the inscription upon Mother Shipton’s tombstone in the 
churchyard at Knaresborough : 

Here lies 
the body of 
commonly called 
known also 
by the Titles of, The 
Devil's Bastard, Hog Face, &c., 
who was brought into the world under 
such strange circumstances, 
that it surprised every mortal there 
— She had a gift of Prophecy — 
was a good neighbour, 
a loving wife, 
and an affectionate friend, 

She lived — till she died, at the age of 
three score and thirteen years. 
Amen. Amen, so Jet it be. 

So rest her body, and let her s-o-u-! go free, 

(Mother Shipton’s Prophecy, Voll XIII, p. 84, March, 1895.) 

ASSASSINATION OF RuLers, The following gives the names 
and dates of assassination of sovereigns: 

President Lincoln shot, April 15, 1865. 

President Garfield shot, July 2, 1881, 

President McKinley shot, September 6, tgor. 

President Carnot, of France, stabbed, June 24, 1894. 

President Faure, of France, bomb, June 13, 1897. 

Alexander II, of Russia, killed, bomb, March 13, 1881, 

Empress of Austria, stabbed, September 10, 1898. 

King Humbert, of Italy, shot, July 29, 1900. 

Czarowitz, of Russia, cut by sabre, May 13, t901. 

Kaiser Wilhelm, missile, March 6, 1901, 

Letter From Guadeloupe, West Indies. 

Mr. Epiror, I want to indulge in a little bit of discussion 
regarding “ams” and ‘‘orts.” In the first place, let me call 
your attention to the following quototion from Vol. XVII, p. 214: 
“ Every one of the missing rhymes can be found in Webster's 
Unabridged Dictionary.” Now the word “am,” in the sense 
used by “ Ortanpo ” (Vol. XVIII, p. 156,) as a measure, is 
nof found in Webster’s Unabridged Dictionary. But notice; 
its variations are “aum” and "aam,” never “am ”; further, 
the word “am " is proceeded by two parallel lines, which indi- 
cate according to the Explanatory Notes, “ words from foreign 
lamguages, * * * which have become Anglicized.” No 
authority whatever is claimed for the use “aam ” for “am.” 
Now in Vol. XVII, p. 214, I find this final sentence in Rule 3, 
governing the missing rhymes : “ All these words must be Eng- 
lish words.” Even if “am” could be admitted as a variation 
of “ aam,” (which is challanged,) the word would be strictly 
inadmissible as not being an English, or even an Anglicized, 

Now as to the word “ ort?” Webster defines it as a remnant. 
It is an English word. Roget’s Thesaurus groups the word 
under “4o, Things remaining.” 643 and 645. It is usually 
used in the plural “orts,” as I have suggested using it, I will 
grant that there is nothing very precise in the final line : 

Sold muslin for a-lady’s sporta. 
And yet it is quite as significant as “ ORLANDO'S ” 
Sold muslin for a Iady’s shams. 

And in general, in such a poem itis not surprising that the 
sense should be slightly strained just once under the extraordi- 
nary conditions imposed by the rules governing the rhymes. 
I will repeat here this verse in my solution of the poem which 
I sent to you a few months since : 

He sold by inch, and sold by ort, (or orta,) 
Sold plow and screw, sold type and port, (or ports,) 
Sold muslin for a lady’s sport. (or sports), 

The Portuguese (modern) word “ Louça,” pronounced Loun- 
sa, means cookery. It is very possible that if I had access toa 
good library I could obtain better authority for a rare word 

( 16 ) 

“ounce,” meaning some kind of cookery, than you have suggested 
for the derived (supposed) word “ am.” In that case a very im- 
perfect verse would result : 

He sold by inch, he sold by ounce, 
Sold plow and screw, sold type and lounce, 
Sold muslin for a lady's flounce. 

If aay authority can be found for “ lounce ” it would be a 
better solution than “am,” although, like this, it would not 
strictly satisfy the conditions originally imposed ; that it must 
be an English word, and be found in Webster's Unabridged 
Dictionary. “ Ort” or “orts”’ satisfies both conditions, 

Where did you find the original? I fancy that I am not 
alone in believing a history of the curious poem would be'of 
interest to your readers. 

Lovis H. Ayme. 

October 20, tgor, 

Queries Asour AutHors. The following are from Zéferary 
Life for October, 1go1 : 

What does Anthony Hope? To Marietta Holley. 

What happens when John Kendricks Bangs? Samuel Smiles. 

When is Marian Evans Cross? When Wm. Dean Howells. 

When did Thomas Buchanan Read? Just after Winthrop 
Mackworth Praed, 

Why was Rider Haggard? Because he let Rose Terry Cooke, 

Why is Sarah Grand? To make Andrew Marvel. 

How long will Samuel Lover? Until Justin Winsor. 

What gives John Howard Payne? When Robert Burns Au- 
gustus Hare. 

What did Mary Mapes Dodge? When George W. Cutter, 

Where did Henry Cabot Lodge? In Mungo Park, on Thom- 
as Hill. 

Why did Lewis Carroll? To puta stop to Francis Quarles. 
Why is George Canning? To teach Julia Ward Howe, 
What ailed Harriet Beecher Stowe? Bunyan. 

Lo! Og is on an ox, or it is to be as if he is on an ox; ah, no, 
he is an ox. Oh, wo to Og, wo to an ox. So be it, 


The Parrot. 

I ait and pine so weary, in midnight aad and dreary, 
Over long-forgotten volumes of historic love-lit lore ; 
And while winking, lonely blinking, 1 thought I heard, while thinking, 
A rush of wings revolving above my oaken door. 
“ Whata that?” said I, “disturbing my melancholy sore — 
‘Tis my lost one, sweet Belmore |” 

The frosts of wild December invoke me to dismember 
My tired and tortured body on this dreary, dastard shore, 
And I trust no waking morrow shall rise upon my sorrow, 
With all its hideous horror that now thrills my inmost core — 
For my brilliant, blooming beauty, beatic dear Belmore. 
Lost, gone forevermore ! 

The rustling, purple curtain waves in and out uncertain, 
As weird, wizard voices croaking sardonic laughter, o'er and o'er ; 
And with startled heart still beating, my lips kept on repeating — 
“ Some spirit seeks an entrance through the window or the door, 
Some ghost-like, lonely stranger knocking at my chamber door — 
Simply this and nothing more.” 

Startled by the ghostly vision, with desperate decision 
My sou! exclaimed, “ Sweet madam, pardon, I implore ; 
Yet your face it shone so brightly, and your footsteps tripped so lightly, 
And you came so slightly stealing to my rustic artist door — 
"Tis a wonder that I heard you ;” wide, open flung the door — 
Horror, blackness, nothing more ! 

Loud into the blackness calling with heart-beats slowly falling, 
With haunted dreams of doubting no artist felt before ; 
But the vision quickly vanished and all but silence banished, 
And I only heard that heaven-lit, love-lit word ‘ Belmore ” — 
This I muttered when sweet echo answered back the word “ Belmore.” 
Py Barely thia and nothing more ! : 

Startled back so lone and sadly, my soul revolving madly, 
Once again I heard a rapping more impulsive than before ; 
“ Come in,” I kept repeating, and from the door retreating 
To the window, that I might the curious nooks explore, 
While my troubled brain endeavored to reveal the noise, explore — 
“ Gusts of wind and nothing more !” 

Open wide I flung the shutter when a Parrot with a mutter 
Flew into my lonely chamber as it did in days of yore, 
And it semed to be quiescent, sombre, and evanescent, 
As it sat in lonely grandeur aboye my chamber door, 
Perching on the bust, Minerva, above my oaken door, 
Perched and blinked and nothing more. 

( 18 ) 

And this croaking bird is leering, demoniac appearing, 
With feathers ruffled, ragged, round the countenance it wore ; 
“Though thy beak be like a carrot, you surely are a Parrot — 
Croaking, grumbling, screeching Parrot from some sandy, tropic shore ; 
Tell me now thy devilish purpose on this red, volcanic shore ” 
Cried the Parrot, “ Nevermore !” 

How I sat depressed, divining to see some silver lining 
Through clouds that hung around me on this vile, deserted shore, 
And my soul with grief was haufited while there I peered undaunted 
To hear a bird with creat, and word above my chamber door, 
Bird or brute upon the marble bust above my chamber door — 
Utter name of “ Nevermore !” 

But the Parrot perching sadly on the marble bust apoke madly 
As if thia dark, weird word was his only stock in store ; [fluttered, 
And he merely croaked and muttered while he peered and snapped and 
Aa I grumbled, growled and uttered—“ trusted friends have gone before, 
Soon, Oh soon this bird will leave me, as sweet hopes have gone before,” 
And the bird shrieked “ Nevermore |” 

Shocked and stunned by such replying, can it be the bird is lying, 
Or is it willfully determined to be a babbling bore ; 
Yet, perhaps it knew a master whose life was all disaster, 
And sorrows followed faster than was ever felt before, 
‘Till the echoes of his sorrows, sad refrained forevermore — 
Fearful echo — “ Nevermore !” 

Yet the Parrot atill is screeching, to my seared heart sadly preaching ; 
Defiantly I faced the bird, and bust, and gloom, and door, 
Till on the carpet figures, wrought up into cold rigors, 
I frantically demanded what the bird meant by its roar, 
This horrid, roaring, sombre, ruffed bird of the days that are no more, 
Meant in screeching — “ Nevermore !” 

There I set in mortal terror, denounced by many an error, 
With the Parrot’s flashing eyeballs piercing to my inmost core, 
And I mused there, deeply pining, weeping, crushed, reclining 
By the curtain’s silken lining, and the lamplight glinting o’er, 
Beneath its mystic radiance shining o'er and o'er — 
Roared tha Parrot — " Nevermore !” 

Then around me whirled a vision from the land of the Elysian, 
And the air within my chamber fairly shimmered on the floor, ; 
* Wretched Devil ! who hath sent thea to a land where no nepenthe, 
Or solace can be given for my lost and loved Belmore ?” 
Sure, I never can forget her, ever present, bright Belmore — 
Growled the Parrot — “ Nevermore !” 


“ Parrot, prophet, thing of sorrow, is there yat for me a morrow 
To linger any longer on thia sin-cursed, stormy shore ? 
Shall I never know a pleasure or clasp again a treasure 
On thia damned, detested, dastard, and this lurid, shocking shore ? 
Is there any peace or pleasure ? Oh tell me I implore ” — 
Croaked the Parrot — “ Nevermore !” 

Croaker, Dastard Word of Evil, Prophet, Bird, or Screeching Devil ! 
By the stars that shine above us, by the God we all adore, 
Tell this soul, whose hope ia riven, if in some celestial heaven 
It shall clasp an Angel Beauty, who is known as rare “ Belmore,” 
And entwine his arms around her, my ethereal “ Belmore ?” 
Piped the Parrot — “ Nevermore ! ” 

“ Horrid bird !” I shrieked, emphatic, and wildly, loud, lunatic, 
I flung the  pratiing Parrot through the night's dark shoreleas shore, 
While ite gilded feathers fiuttered in the darkness still and muttered, 
“T'll not leave thee, doubting Devil, but remain above thy door — 
Sink my beak into thy trembling heart and torture more and more — 
; Shrieked the Parrot — “ Evermore !” 

And the Parrot still is posing, winking, blinking, dozing 
On that marble bust, Minerva, just above my oaken door, 

And his hellish eyes are beaming like a devil who ia dreaming [floor — 
While the sputtering, fluttering lamplight paints his shadow on the 
And my soul-lit spirit writhing in that shadow on the floor — 

Dead and damned — “ Forevermore !” 

New York, July 4, 1878. 
My Dear Colonel — 

As you requested, I send a literal translation of ‘ The Par- 
rot,’ a poem written by my Grand Father in 1809, for the Art 
Journal, Milan, Italy. He was anetcher and writer for the 
paper. “The Raven” by Poe was taken almost bodiiy from 

“ The Parrot.” Who is the plagiarist ? 
Your Friend, Geo. Penzont. 

To Col John A. Joyce, Sturtevant House. 

This poem, “ The Parrot,” appears in the new book “ Life of 
Edgar Allan Poe,” Col. John A. Joyce, of Washington, D. C, 
The work was published in the summer of tgor, in New York, 
and is a volume of xvi+-218 pages, and was out of print in 
October following. It was published at $1.00. 

“The Raven” by Edgar Allan Poe first appeared in the 
New York Mirror, January 29, 1845, — 36 years. after the date 

( 20 ) 

of the Milan Art Fournal. Col. Joyce is an ardent admirer of 
Poe, and so are we ; and there are many, many more. The 
grandson of the author of “ The Parrot” asks, ‘ Who is the 
plagiarist.” We will simply say that if the present generations 
have waited nearly a century to be told that “' The Parrot ” was 
published in Milan, Italy, in 1809, and Poe knew it, read it, 
and gave it to us 36 years after, adapted as “ The Raven,” then 
God bless Epcar AtLtan Poe. Why has Col. Joyce kept this 
information éncog, over a quarter of a century, as per the above 
date of letter? Let Geo. Penzoni also give us the original 
text, and page of the drt Fournal, 1809, Milan, Italy. 

“ The Raven ” was printed in N. anv Q., Vol. XVI, p 175) 
1898; and Vol. XVIII, p. 101, 1900. 

“ The Vulture,” a parody, was printed in Vol. XVI, p. 179, 
1898; and Vol. XVIII, p. 105, 1900, 

“The Parrot" is printed in Vol. XX, p. 17, 1902, 
“The Blackbird,’ a parody, is printed in Vol. XV, p. 21, 

Cleon and I. 


Cleon hath a million acres — ne’er a one have I ; 
Cleon dwelleth in a palace — in a cottage I ; 
Cleon hath a dozen fortunes — not a penny I ; 
Yet the poorer of the twain is — Cleon, and not L 

Cleon, true, posseaseth acres — but the landscape I ; 
Half the charms to me it yieldeth — money cannot buy. 
Cleon harbors sloth and dullness — freshening vigor I ; 
He in velvet, I in fustian — richer man am L 

Cleon is a slave to grandeur — free as thought am I ; 
Cleon fees a score of doctors — need of none have I ; 
Wealth-surrounded, care-environed — Cleon fears to die ; 
Death may come, he’ll find me ready — happier man am I, 

Cleon sees no charms in Nature — in a daisy 1; ` 

Cleon hears no anthems ringing — in the gea and sky ; 

Nature sings to me forever — earnest listener I ; 

State for state, with all attendants — who would change ?— Not I, 

( 21) 

The Blackbird. 

Once ppon a midnight dreary, while I pondered weak and weary, 

O'er the war of the rebellion, and the things that were before, 
While I sat absorbed in thinking — brandy cocktails slowly drinking — 
While I saw a blinking, one-eyed figure at my chamber door — 

Saw a one-eyed winking, blinking figure at my chamber door, 
Standing there and nothing more. 

Ah ! I never shall forget it, how in glancing round I met it, 
And I never shall forget it, that I looked round towards the door ; ~ 
For I saw a monstrous figure, like a giant, only bigger, 
And there stood a big, black nigger, standing at my chamber door — 
Stood a powerful big, buck nigger with his back against the door — 
Leaning there and nothing more. 

Straight into the fire-place spying, where my ham and eggs were frying, 
I beheld the poker lying near the hearth upon the floor ; 
Then with most determined vigor, straight I hurled it at the nigger, 
But so quick waa that big nigger, that it missed and struck the floor — 
Missed the nigger’s head completely, and fell harmlessly .to the floor — 
Struck his heel and nothing more. 

Back into the fire-place looking, where my ham and eggs were cooking, 
Shaking, quaking, as no mortal ever shook or quaked before — 

I then heard this sinner mutter but these words, “ Some dinner !” 
"Twas the only words he'd spoken, "twas the only words I’m sure — 
Then I picked up pluck and answered, “ I shall feed you nevermore,” 

This I said and nothing more. 

Then his impudence beginning, and his gums exposed in grinning, 
With a amile by no means winning, did he view me from the door, 
And coolly said, “ Your treat man, l'Il neyer go into the street man, 
Till I get something to eat man, I'll never leave your door ; 
T'll never quit your chamber, though you beat me till I roar, 
Never leave you — Nevermore.” 

Then towarda the fire-place marching, where my coffee was a parching, 
Boldly stalked this aaucy nigger, boldly stalked across the floor ; 
Never made the slightest bow, sir — then I thought, there'll be a row, sir, 
And I made a solemn vow, sir, he should go back to the door ; 
Then I kicked him from my chamber, and be went back to the door, 
Leaned against it — nothing more. 

Then this Blackbird for awhile, sir, really did cause me to amile, air, 
Though a ray’nous, rabid, hungry look his dusky visage bore, {man, 
“ Though ” gaid I, “ thou art a Freedman, thou hast gone so much to seed, 

( 22 ) 

That Pll give a little feed. man, as you seem to be so poor, 
Provided you will work for me half an honr or more.” 
Quoth the nigger, “ Nevermore.” 
Much I marveled this ungainly nigger should refase so plainly 
To do a little job ’twould take but half an hour or more ; 
For we cannot help agreeing that no living human being 
Should refuse to labor, seeing that he was so blasted poor — 
Should refuse to earn a dinner he saw cooking from the door — 
Though he ate one “ neyermore.” 

There I sat engaged in musing what he meant by thus refusing, 
And I then began abusing this big nigger at my door, 
“ Surely,” said I, * you muat be crazy to be so confounded lazy, 
To be so awful lazy as to want to work no more. 
Will you ever work for wages ! — tell me, I implore.” 
Quoth the nigger, “ Nevermore.” 

“ Nigger,” said I, “ horrid demon — nigger still if slave or Freeman, 
Think again before you answer this one question, I implore ; 

Have you yet no sense of feeling — do you mean to live by stealing, 
Or by working and fair dealing ? — tell me, tell me, I implore ; 
On your honor as a nigger, will you labor as before?” 

Quoth the nigger, “ Nevermore.” 

Startled by the stillness broken by repy so flatly spoken, 
* Doubtless,” said I, “ this big nigger would sat enough for four ; 
When on some spacious rice plantation he would out-eat all creation — 
Never made a calculation how much cash it coat, I’m sure ; 
For his master bought the vituala in the good old days of yore ; 
Now he'll feed him “nevermore.” 

“ Nigger,” ssid I, “ thing of evil, quit my room and go to the deyil — 
For now you are becoming to me an everlasting bore ; 
And my repast you are delaying, and your own by not paying ; 
Or if you'll work by staying, l'Il bring your supper to the door ; 
Tell me truly, I conjure you, for the last time, I implore. 
Quoth the nigger, “ Nevermore.” 

“ Be that word our sign of parting, nigger man,” I cried, upstarting — 
“Get thee back from where thou cam’st from, let me see your face no 
Join the army, go to Texas, never come back here to vex us, [more ; 
Ne’er return again to vex us — never let us see you more ; 
Take your gaze from off my meat, and take your carcass from my door.” 
Quoth the nigger, “ Nevermore.” 

And the nigger still is standing in my entry on the landing, 
A pretty burley picture, with his back againat the door ; 
And his eyes are ever spying at my ham as it is frying, 
And my poker is now lying near my hand upon the floor ; 
But my victuals to the “ fly trap,” of that nigger by the door, 
Shall be lifted “ nevermore.” 

( 23 ) : 

A Ballad of Jupiter and Ten. 

Mrs. Chub was rich and portly, Mrs. Chub was very grand, 
Mrs. Chub was always reckoned a lady in the land. 

You shall see her marble mansion in a very stately square — 
Mr. Chub knows what it cost him, but that’s neither here nor there, 

Mrs. Chub was so sagacious — such a patron of the arts — 
And she gave euch foreign orders that she won all foreign hearts. 

Mrs. Chub wns always talking, wheu she went away from home, 
Of a most prodigious painting, which had just arrived from Rome. 

* Such a treasure,” she insisted, ‘‘ one might never see again !" 
t What's the subject ?" we inquired — * It is Jupiter and Ten !" 

“Ten what ?" we blandly asked her, for the knowlodge we did lack, 
** Ah! that [ cannot tell you, but the name is on the back.” 

ï There it stands in printed letters, come tomorrow gentlemen, 
Come and see our splendid painting, our fine Jupiter and Ten, 

When Mrs. Chub departed, our brains began to rack — 
She could not be mistaken, for the name was on the back, 

So we begged a great Professor to lay aside his pen, 
And give some information touching Jupiter and T'en. 

And we pondered well the subject, and our Lampriere we turned, 
To find out who the TEN were , but we could not though we burned ! 

But when we saw the picture — Oh, Mrs. ! oh! fi! oh! 
We perused the printed label, and "twas JUPITER AND Io. 

The Lying Echo. 

*Twixt touching clifts of the forests so wild, 
I was in a mencntd vale; 

The words of a beautiful melody mild 
‘There brought me the lingering gale, 

I joyfully ran to the frolicking lass; 
Up climbed I the mountain so high; 
There heard I her voice from the opposite pass — 
The Echo had told me a lie. 
Fruprt HEDMAN, Tavastehus, Finland. 

( 24) 
Perfect Magic Square for 1902. 

141 |212| 88|193|142|211 89 
104 |177| 157 178 156 
230 | 12: 229 | 124 174 
159 121 215 
146 208) 90 
99 181 | 155 

127| 173 

147 | 206 
y8 | 183 

224 |129 2| 22 292 

165 | 116 | 22 : 132 | 167 

This is not only a perfect magic square for 1goz, but it con- 
tains within the large square nine perfect magic squara with four 
cells on aside. (T. H. McL—n, in Maine Farmers’ Almanac 
for 1902.) 

Dousitets AND TRIPLETS. The following appears in the 
“ Planets and People,” for 1902, published at Chicago, Ill, : 

“ Huntington, W. Va., October, 18, 1901. Tuesday after- 
noon at four o'clock, Mrs. Walter J. Swanson gave birth to 
triplrts. An hour later, Mrs, Howard E. Swanson similarly 
surprised her husband, The mothers are twin sisters, and the 
fathers twin brothers; they were married at the same time less 
than a year ago,” 

“ Out of one proceed two ; out of two proceed three; out of 
three proceed all things.” — Zao Sze, “ Instruction by Reasoning.” 




8. C. GovLp, Editor. - - = >= - Manchester, N. H. 

, L. H. AYME, Associate Editor, - - - Guadeloupe, W. I. 
S. C. ano L. M. GOULD, Publishers, - - Manchester, N. H. 
Vot. XX. FEBRUARY, 1902, No. 2 

The Fate of Four Presidents. 


One hundred and sixty-nine years ago a most wonderful 
prophecy in verse concerning this nation was written on two 
fly-leaves of a little book now in the Congressional Library. 
Its title is “ Vindication of the True Art of Self-Defence’’; its 
author, Sir William Hope, Bart.; its date of publication, 1724. 
But the date of the prophecy is eight years later. An engrav- 
ing of the badge of the ‘ Royal Society of Swordsmen” ap- 
pears on the leaf facing the title page, and under it is written, 
“ Private library of Sir William Hope,” in the handwriting of 
the prophecy on the preceding fly-leaves, subscribed by the 
same name. 

No probable doubt can be entertained that the prophecy was 
written by the author of the book, which was procured and 
placed in the Congressional Library in 1879. Nothing in the 
ptinted text relates to the matter in manuscript, which is dated 
1732. There are three prior publications of the same author, 
bearing date 1691, 1694, and 1707, all on fencing or sword ex- 
ercise. (Allibone’s “ Dictionary of Authors.”) But the proph- 
ecy shows that Sir William was a student of the stars and a 


I will now transcribe the lines verbatim et literatim, with 
notes interspersed indicating the fulfillment of each prophecy, 
numbering in all fourteen. 

( 26) 

Tie Chaldee saya hia fato la great 
Whose stara do bear hiim fortunate. 

Of thy near fate Amerika, 

Tread in stars a prophecy ; 

Fourteen divided, twelve the same, 
Sixteen in half’s, each hold a nume, 
Four, ¢ight, seven, six, with added ten, 
The life line mark of four gt. men. 


This day la ended, far beyond the sea, 
One etarred by fute to rule both bond and free. 

George Washington was born in 1732, the year inscribed to 
the prophecy, as seen below, 

Add double four, thus fix the destined day 
When servile knecs unbend 'nevth freedoms away. 

Double four, i. e., 44, added to 1732, equals 1776, the year 
of the Declaration of Independence, 

Plnce six ‘fore ten, then r ad the pririet’a name, 
Whose needa shall link him w a deathless lamo, 

George Washington; six letters before ten; “six 
with added ten” in the preface. 

Whose growing love and ceaseless trist wrong none, 
And cateh truth's colora from its glowing sun ! 
Death's dovr shall clang while yet his country watts, 
His planets polut the way to other's peniling fates, 

Washington died December 14, 1799, one year and eighteen 
days before the end of the century. 

Till all the names on Freeilom's scroll shall fade, 
Two tomba be bulit, his lofty centotaph be made. 

The names of the signers of the Declaration of Independ- 
ence have faded, and the engrossed document is no lunger ex- 
hibited to the public. The remains of Washington were re- 
moved from the vault in which they were first entombed and 
deposited in a more costly tomb about sixty years ago. The 
“lofty centotaph " at the National Capital was completed sev- 
eral years ago. 

Full six times teu the years must onward glide. 
Nature thelr potent help, a constant prudent guide, 

( 27) 

In 1860, “ full six times ten ” years after the death of Wash: 
ington, Abraham Lincoln was elected President. 

Then futefull seven ‘fore eeven shall eign heroick son, 
Whom Mara ond Jupiter atrick down before his work le done. 

Abraham Lincoln; seven letters before seven, 

When cruci fate shall pierce, though artiess of Ita sword, 
Who leaves Iife’a gloomy stage without one farewell word, 
Abraham Lincoln uttered not a word after the assassin's bul- 
let pierced his brain. 

A softly beaming star, half veiled by Mars’ red cloud. 

How strikingly fulfilled! The softly beaming star, half 
veiled by the red cloud of the God of War! 

Virtue, hie noblest cloak, shall form his noblest shroud, 

Thus far the fulfillment of the prophecy in regard to two of 
the great ruiers of “Amerika,” Now for the third: 

Then èight ’fore eight n later generation rules, 
With Nght andimmed and shed in progress’ achool. 

“ Eight 'fore eight” ("sixteen in halfs” in the preface) fits 
the name of Benjamin Harrison. This may seem a question- 
able fulfillment. Was Mr. Harrison a great man—a great 
ruler? He certainly was intellectually great, and doubtless 
would have proved himself a great ruler had there been a great 
crisis during his term of office. At all events his is the only 
name that fits the prophecy, which, as will presently appear, is 
limited to “the nineteenth century.” And what one of our 
Presidents since Lincoln was intellectually superior to Benja- 
min Harrison ? 

And now we come to the prophecy of the fourth great ruler; 

Then six again, with adder! stx, shall rise, 

Resplendent ruler, good, and preat, and wise, 

Four sixes huld a glittering star that on his way shall shine, 

And twice four alxea murk his years from birth to manhood'a prime. 

Before giving my own interpretation to this part of the 
prophecy I must state that the ‘‘ Washingtor Post '' of Novem- 
ber 2, 1900, contained an article on this subject copied from 
the " Home Magazine” and headed “ Looked into the Future 
— Bryan's Election Predicted by a Sage in 1732.” The writer 

( 28) 

of the article was Mrs. Elizabeth Bryant Johnson, but she did 
not claim to be the interpreter of the prophecy, She said: 

“A wise man directed attention to this mysterious utterance 
and kindly gave the key, which is herewith attached.” 

At the end of Mrs. Johnson’s article are fourteen notes of 
fulfillment, headed, “ Key to the Prophecy.” Eleven of these 
I have substantially repeated. Three more remain as fulfill. 
ments of the prophecy in regard to the fourth great ruler. 
Two of these I accept; the other, as fulfilled in William J. 
Bryan, must, of course, be rejected. Note 11, upon “Six 
again, with added six," is as follows: 

“ Twelve letters in the name of our President, as foretold by 
Sir William Hope. Who will he be? The nation waits trem- 
blingly, hoping in their selection the people will remember that 
in ancient Rome the Temple of Fame was placed behind the 
Temple of Virtue to denote that there was no entrance to the 
Temple of Fame but through that of Virtue.” 

This is the only non committal note of the fourteen. The 
interpretation that “six with added six” indicates the name 
“William Bryan” is given only in the heading of the article in 
the ‘‘ Post.” But it excludes the middle name, Jennings; and 
even then there are seven letters before five, instead of " six 
with added six.” No such exactitude appears in the previous 
names, Anyway, Bryan was not elected and therefore must be 
counted out. 

But I see no reason for doubting the interpretation of the 
other remaining figures, which I quote as follows: 

“Four sixes indicate the Presidents, as President McKinley 
is the twenty-fourth man to hold office, 

The President elected in rogoo shall have reached the height 
of his fame when he is 48 years of age,” 

Mrs. Johnson said nothing about the ages of either Bryan or 
McKinley. The latter became 48 years of age January 29, 
1891, in which year he was first elected Governor of Ohio. 
Did he not then attain manhood’s prime? 

Less than a fortnight ago the article in the “ Post” was 
shown to me. I was astounded at the fulfillment of the prophe- 
cies in regard to Washington and Lincoln. That in regard to 
Harrison appeared to fit, but I saw no way of in‘erpreting “six 
with added six ” to indicate the name of William McKinley. I 
then thought of the name of the man who was said to control 
the administration of President McKinley. There are just 
twelve letters in the name Marcus A. Hanna. Itis a ridiculous 

( 29) 

fit, but a better one than William Bryan, with no middle name 
or in.tial J. I was about to give it up, so when yesterday it oc- 
curred to me that Kinley was the real ancestral name of our 
late “ resplendent ruler, good, and great, and wise,’ Mac, 
contracted in writing to “ Mc,” is a mere prefix meaning “ son.” 
And a boy named William is always cal.ed Will, or nicknamed 
Bill. In Kinley there are six letters, and in Will Mc, (phon- 
etically) Wilmac, if you please), there are also six letters. 
So then we have Will McKinley. * Six with added siz,” in ex- 
act fulfillment of the prophecy. 
There are four more lines of the prophecy, as follows : 

Some yeare later than the above date the following lines were 
written below the prophecy : 

These truths prophetic shall completion see 

Ere time's deep grave receives the Nineteenth Century | 

All plavets, atars, twel e signs and horoscope 

Attest these certain truthe foretold by William Hope, 
Writ at Corohill, Lomion, 1732. 

Some years than the above date the following lines were 
written below this prophecy : å 
The learned hand that writ these lines no more shall pen for me, 
Yot voloe shall speak and pulses beat for long prosperity. 
This soul refined through love of kind bewalled life's labora spent, 
Then fonnd this truth, his search from youth, Greatness is God's accident, 

Yes, indeed, “ Greatness is God’s accident." And a ruler, 
whom everybody recognizes as great and good, becomes greater 
by the accident of death at the hand of the assassin, 

Wm. Henry Burr, 

Washington, D. C. 

Critics will be sure to say: ‘‘ Why was the prophecy in re- 
gard ta the fourth great ruler made so obscure? No such inex- 
actitude exists in regard to other names. If it had read * seven 
with added eight,’ it would have fitted William McKinley ex- 
actly.” Just so; but in that would not everybody who read the 
prophecy before the election in :g00 have known that it indica- 
ted McKinley? And would it not have been safe to wager ten 
to one on him? The interpretation of this part of the prophecy 
seems to have been prophetically deferred until the tenth month 
of the twentieth century, and one month after the assassination 
of the fourth great ruler. Wm. Henry Burr, A. M. 

( 30 ) 


Mr. Charles W. Smiley informs me that he discovered and 
published a year ago, in Occult Truths, the same interpretation 
of the Hope Prophecy in regard to the fourth great ruler that I 
discovered October g, 1901, He further writes that in the fol- 
lowing lines + 

" Fonr, right, seven, alx, with adtded ten, 
Tho life line mark of for great men,” 

We have a prophecy of the combined ages at death of the four 
men ; and he figures out the problem as follows ; 

The sum of 4-++ 8 + 7 + 6 = 25, which with o annexed = 
250, the exact total of thei! ages, namely, Washington 68, Lin 
coln 56, Harrison 68, McKinley 58 = 250, 

WM. Henry Burr, 

Piato's Gop. ‘ God is one, eternal, immutable, incompre- 
hensible ; He created and ordained all things by His Wisdom, 
and He sustains them by His Providence ; He is everywhere, 
and vo place contains Him ; He is everything, but is neither: 
of the things which are 4y Him and have neither received their 
being from Him ; He hears everything, sees everything, and He 
penetrates the most secret thoughts ; He fills the depths of the 
abyss, and the immensity of Heaven. Knowledge, welfare, vir- 
tue, light, life: these are in Him alone, and they are Him. He 
is, at once, infinitely good, and infinitely just. He loves men 
with a peculiar love, and has created them only that He may 
make them happy ; but, since He is both holiness and justice 
Himself, He renders those happy, and those only, who resemble 
Him through justice and holiness ; and He punishes those who 
have corrupted the holy character which He impressed upon 
them when He created them in His own image.” — Madame 
Dasier in William B. Greene’s ‘ Apriori Autobiography,” Bos- 
ton, Mass., 1849. 

SARVAMATASANGRAHAVILASA. An epitome in Sanscrit verses 
of the leading schools of Vedantic Philosophy, By Brahmasri 
Ramassubramanya Sastriar of ‘Viruvisana lut. with the author's 
own commentary in lucid prose, containing useful hints for the 
comparative study of the Vadantic systems of thought. Pub- 
lished in Negari characters by his disciple Brahmasri Nilamega 
Sastriar, The Brahmavadin Office, Triplicane, Madras. Rup. r. 

The French Kings. 

First Hugh, called Capet from the queer cap he wore; 
' Then Robert the Pious, from the good faith he bore ; 
Then Henry the First who outwitted his. brother 

In spite of the efforts of Constance his mother. 

Next Philip, whose people went on a crusade, 

Was followed by Louis the Wise, bold, and staid. 
Philip Second, his son Louis Eight, and then Nine ; 
Third Philip, who lost in the Sicily crime. 

Then Philip the Fair, who, with Boniface wroth, 

Slew the Templars for gold in spite of their cloth, 
Louis Tenth, Philip Fifth, Charles the Fourth—whom they say 
Bore the curse of the Pope — end the House of Capet. 
_Then Philip the Sixth, according to law, 

Was crowned the first king of the House of Valois. 
Next John,Charles the Fifth,Charles the Sixth and the Seventh, 
Were followed by politic Louis Eleventh. 

Louis Twelfth, Charles the Eighth on the throne then we see, 

Then Francis the First, so gallant and free. 

After Henry the Second came Francis, his son, 

Who the hand of Scotch Mary successfully won. 
Charles the Ninth, who must rue St. Bartholomew’s shame, 
Was succeeded by Henry, the third of his name. 

On the heads of the Bourbons the crown now appears, 
Where it rested, we read, over two hundred years. 

Henry Fourth of the line, the son of Navarre, 

To Protestant Frenchmen a glorious star. 

Next Louis Thirteenth, whose royal estate 

Was kept cut of sight by his cardinal mate. 

Then Louis the Great, whose remarkable court 

Found no work better suited to kingcraft than sport; 
And Louis Fifteenth, who did Austria claim 

For Bavaria’s prince of electoral fame. 

The Sixteenth of this name was crually slain 

By a bloodthirsty rabble who thought to attain 
Equality, liberty, falsely so named. 

Then alterwards France a Republic proclaimed, 

Napoleon the Conqueror burst into fame, 

And set up an Empire to honor his name; 

But its glory declined and his sceptre fell low 

When the Iron Duke met him as England's great foe, 
Then Louis Eighteenth quickly brought back to France 
‘The House of the Bourbons, nor lifted a lance; 

( 32) 

Charles the Tenth forced to abdicate riches and power 

To Louis Philippe, the last royal flower 

Of the Old stalwart stock. Then Napoleon Third 

By the fate of his uncle could not be deterred 

From grasping at royalty, though he well knew 

That once in his clutches, its pleasures were few. 

So ended the kings in the Empire of France, 

For time and republics must ever advance. W. J. H, C. E. 


The first kind was Pharamond ; after him came 

The race Merovingian ; unworthy of fame, 

Then Pepin the Little, and Charlemagne great, 

Victorious, kingly in Church and State. 

First Louis, Charles First, and two Louis more ; 

Charles, Eudes, Count of Paris, whose reign was soon o'er, 

Charles the Simple, Raoul de Bourgogne, rarely known, 

One after another ascended the throne. 

Then Louis the. Fourth, who was named “ L'Outre Mer ” ; 

Then Louis the Sluggard came after Lothaire. 

Hugh Capet, and Robert, and Henry then came; 

First Philip, two Louis, and Philip, whose name 

Was Augustus ; then Louis the Lion, and one 

Called Louis the Saint for the good he had done. 

Two Philips, Tenth Louis, and John First came on ; 

Fifth Philip, Charles Fourth, then Sixtn Philip and John. 

Charles Fifth, Sixth and Seventh, when Joan of Arc came 

To rescue the country from sorrow and shame. 

Then Louis Eleventh, perfidious king, 

And Charles Eighth, whose adventures let history sing, 

Twelfth Louis, First Francis, and Henry then came; 

Then Francis, whose wife is so wel] known to fame 

As Mary of Scotland ; Charles Ninth, on whose head 

Is the blood of Bartholomew's Protestant dead. 

Two Henrys, five Louis ; one king but in name, 

For Terror was monarch till Bonaparte came. 

Napoleon Second and Louis Eighteenth, 

Then Charles Tenth, the grandson of Louis Fifteenth. 

Then Louis Philippe, and Napoleon Third, 

Who, often successful, more frequently erred. 

The throne is how vacant, and no one can tell ir Boston 

The name of the Next, so [ bid you farewell. Transcript. 

(Presidents of United States in rhyme, Vol, II, pp, 523,53t-) 

(Kings and Queens of England in rhyme, Vols. XV, p. 296; 
XVIII, p. 267; XIX, p. 74.) 

( 83 ) 
The Talmud and Jesus, 

A correspondent of the New York Herald furnishes the fol- 
lowing inreresting and curious paper, showing the opinions of 
Jewish Talmudists concerning Jesus of Nazareth, called the 
Christ. It settles the question, also, of the mention of his 
name in those writings of the Rabbins of old, and, in brief 
gives the reason why he was crucified as a heretic: 

In a late issue of your paper, the writer of an article headed, 
“ [s Christianity a Failure?” in doubting the historical charac- 
ter of the Christian faith, stated as a fact that Jesus was not 
mentioned in the Talmud, This is not true. Mr. Palmer, (I 
believe that was the gentleman’s name) either did not succeed 
in working himself through all the huge tomes of the Talmud, 
or he must have had befare him a copy of one of the modern 
editions from which all passages referring to Jesus and his fol- 
. lowers have been carefully expunged by the official hands of 
the Christian censor, These very passages, it seems, in spite 
of their unfriendly spirit, had they been left and permitted to 
become generally known, would now be of good service to the 
Christian world, Were it not for truth’s sake I should keep 
silent, looking with secret joy on the mortification of Christian- 
ity at her own foolish work that makes her today search so 
eagerly for what she once herself just as eagerly sought to 
destroy, and what might now, in default of anything better, con- 
tribute in a measure to ward off the severe attack made upon 
her. As it is, if you will kindly allow me, I will readily make 
known through your paper, to the Christian public, what has 
been preserved in reference to Jesus in ancient manuscripts 
and old editions of the Talmud, printed prior to the year 1600, 
of which there are to my knowledge, two copies in this city, 

The Talmud, ot course, does not say that Jesus, of Yeshu, as called in rabbinical literature, was the Son of God, nor is 
it stated there that he himself said he was. According to the 
Talmudical record Jesus was the son of Mary, who was a frise- 
use, and married to one Pappus ben Judah. Not this Pappus, 
however, but another man by the name of Pandyra, was the 
father of Jesus. (Treatise Sandedrim, 67a.) 

Jesus is reported to have been in Egypt, where he secretly 
studied the mysteries of witchcraft. The magicians were very 
jealous of their mystical knowledge; but being aware of the 

( 84 ) 

difficulty of intrusting it to memory, they took the only precau- 
tion to prevent its exportation by having the clothes of every 
stranger who left the country searched for any notes he might 
have taken. Jesus, however, succeeded in taking with him 
some notes which he had put down, not on any writing mate- 
rial, but on the skin of his body. (Tretise Sabbath, 104b.) 
Jesus was the disciple of the Tannai Rabbi Joshna ben Pera- 
chia. This Rabbi is blamed for having inexorably repulsed his 
heretic pupil. He is, indeed, represented as haying accel- 
erated, if not caused, the ultimate apostacy of Jesus from 
Judaism by turning a deaf ear to his rueful supplications and 
entreaties for forgiveness. (Treatise Sota. 47a.) 

This is about all that is reported in the T'almud of the life 
of Jesus. except that he taught his disciples his own views on 
the Jewish civil law. (Treatise Abodah Zarah, 17a.) There are, 
however, some very interesting points in the report of his trial 
and the offenses for which he suffered death. 

His principal offense is reported to have been ridiculing the 
doctrines of Jewish teachers. (Treatise Gittin, 57a.) But this 
offense, grave as it was considered to be, was punishable by 
heaven alone; it was nol a crime the penalty of which could be 
inflicted by human hands, Accordingly, he was accused and 
condemned to death on the charge of having practiced witch- 
craft and led Israel astrav. 

The Jews, like the church in the days of her power, sum- 
marily disposed of heretics, But Jesus being well known to 
and befriended by the governor of Palestine, they had to grant 
him a fair trial, so much so, indeed, that for the last forty days 
previous to his execution, it was made publicly known that he 
had forfeited his life to the law, and that all who could show 
cause why sentence should not be passed on him were invited 
to do so. No one, however, came to say anything in his favor, 
and consequently he was crucified in Lud (Lydia?) on Easter 
eve. (Sanhedrim 43a.) 

OE the disciples of Jesus six only are mentioned in the Tal- 
mud — Matthai, Naccai, Nezer, Boni. Todah, and Jacob of the 
village Siccania. Of these all except the last one are reported 
to have been executed together with their master, having made 
in vain a desperate effort to save their lives by the queer argu- 
ment of a jeu de mots of their names with similar words in the 
Bible (Ibidem). Jacob of Siccania, the di ciple last men- 
tioned, must have in some way or other escaped the fate of his 
colleagues at the time of their execution, and he seems aiter- 

( 35 ) 

ward saved his life by a shrewd policy, He took care not to 
teach his master’s religious ideas publicly, while on the other 
band he seized every occasion of ostentiously disseminating his 
innocent views on the Jewish civil law, (Treatise Abodab 
Zarah 17a.) He did not, however, escape suspicion; for when 
he once offered to cure a nephew of Rabbi Ishmael, who had 
been stung by a reptile, the Rabbi refused his services, prefer- 
ring to Jet his relalive die rather than have his life saved by the 
heretic, who might cure him by improper means, or in the name 
of his master. (Ibidem 27a.) 

The crucified Jesus is mentioned in the Talmud only once. 
Titus, while in Palestine, is said to have conjured Jesus from 
the dead, and to have asked him which nation was esteemed 
highest in heaven, Jesus said Israel was. ‘litus then contin- 
ued to ask, ‘Shall I wage war upon this people?* Jesus re- 
plied: “Seek their good and not their evil; touch them not, 
for whosoever toucheth them might as well touch the apple of 
his own eye!” (Treatise Gittin 57a.) 

The discussion of the origin and authenticity of these Tal- 
mudical reports, interesting as it certainly must be, is a subject 
not suitable for a daily paper like the Herald ; besides, it is too 
complicated a matter for the limited space alloted to these 
lines. I shall, therefore, confine myself to making a few re- 
marks on the aforementioned dialogue between Titus and 
Jesus. This passage is evidently a fable. It bears the stamp 
of a later interpolation, ‘and appears to me to have been sug- 
gested by a desire of forcing upon the Christian world the con- 
viction that its own faith, out of policy as well as principle, 
disapproved of the persecution of Israel, and the strong figure 
put into the mouth of Jesus was intended to impress the inviol- 
ability of the Jewish nation upon the minds or her relentless 

“ As it is above, so is it below.” — Hermes Trismegistus, 
“ As itis in the skies, so is it on earth,” — Zhe Lamas, 
“Thy will be done, as in heaven, so in earth.” — esus, 
“ I pray thee, O God, that I may be beautiul within.''—Socraées. 
* The spirit of man is the candle of the Lord.” — Solomon, 
* Drink deep, or taste not the Pierian spring.” — Pope. 
“ The night of the body is the day of the spirit.” — Souls, 
“ Love is the only force which can adjust discords.” — Souls, 
“ The eye is the sight of the spirits to externals.”—Swedendorg. 

( 86 ) 
The Isle of Mathematics. 

The following is an extract from a poem entitled “ My Voy- 
age of Life,” written by S. D. Hillman, of Newark, N. J., asa 
part of a celebration of the fiftieth anniversary of the Class of 
1850, of Dickinson College, Carlisle, Pa, : 

From the Marriage Isle of silver dreama I aailed till favoring galea 

Brought me to a grander ocean-isle, whose broad and fertile vales 

Grow choice, marvelous, fruits from magic bude ; its mountiine tonch the sky ; 
Has harbors where yachts of pleasure moor, where greatest ocean-liners lie ; 
Isle where Abrani met Egyptians versed to astronomic lore, 

And with them conned truths of Numbers and of Form, a wiedom store 
Whence their aatrologic fates were frame ; home of acience new and old ; 
Land where stara are registered nnd change of sun snd moon foretold, 

Isle of Mathematics, where Pinto roved, where Euclid lived, and Newton died, 
Where Pascal spent his youth, where sages great abide. 

Muses nine In classic lore ; we know a tenth, Mathetis named ; 

Muse the eldest Lorn, Minerva’s logic pupil, widest fumed, 

Stately, white-vrowed, denr-eyed, goldeu-tungucd ; ahe whom Ezekiel know 
When he to walla, gates, courts, temple, altar, gave cubit meseure true. 
_Enown to Nosh when he, ordered o'er the deluge flood to sail, 

Built that wondrous nrk to orders close by mathematic scale, 

Muse Mathetie ; Juho’s tall angel wnose brow will grace a diadèm, 

Golden measuring rod of whom did mensure New Jerusalem. 

CLOSING Instructions, In the great secret orders of the 
world, the Hierophant always counsels and warns the Neophyte 
who is about to venture into new realms, enjoining the need of 
great care in the use of the elementaries and their spheres, ad- 
monishing and cautioning as to the cultivation of their pres- 
ence, etc., with these closing words : 

“ We give to you power if you choose to receive it, knowing 
that if you obtain a little power it will reveal to you another 
feature of a greater power. ‘Therefore, my child, do not tarry 
here, but press on, for here is dangerous ground. You will at 
this stage obtain a sufficiency of power over nature's psychic 
forces and a lower spiritual knowledge to fully realize that you 
can practice Black magic, but in your halt to indulge in its phe- 
nomena, even if you do not use it for selfish purposes, it will re- 
tard your advancement and growth, and may be more ivjurious 
through its coherence and cohesion than you will ever in this 
life be enabled to conquer or overcome,” 

( 87 ) 
To Miss Catharine Jay of Utica. 

I wish I was in U T K, 
As once I used 2 B; 

For there resides Miss K T J, 
And her I long 2 C, 

For I do love Miss K T J, 
I b'lieve she loves me 2, 

For if her love should e’er D K, 
I’ll never love N U. 

My K T is discreet and YY’s, 
So is she GQ some 2, 

The **'s might N V her blue II’s, 
When she looks up ~ view. 

Another maid like my dear K 8, 
I ne'er Xpect 2 C; 

O how it will my soul L 8, 
When mine she deigns 2 B. 

I’ve wanndered far o'er land and C, 
A fortune 2 cre 8. 

I’ve crossed the O I O and D, 
Far from my native St 8. 

Still K T J is far B 4 
All other maids I C; 
Her X L N C do I A dore 
As a lovely N T T. 

So here’s a health 2 K TJ, 
There’s 0 2 meso DR, 

And soon J'll Bin U TK, 
When I do hope 2 C R. 

K T, perhaps U 1 der Y 
So long I trouble U, 
But N E time this meets U R I, 
Pray think on W. 
(From Spofford’s Ałmanack, 1833.) 

I was pleased to see in the N. anD Q. for November, 1901, 

( 88 ) 

the ingenious “ Essay to Miss Catharine Jay,” which I read 
when I was a youth, But there is still another one inscribed 
“ To Miss Catharine Jay of Utica,” whih is found printed in. 
Thomas Spofford’s Farmer’s Almanac for 1833, which “ Essay,” 
I would like to see reprinted in your entertaining monthly. 

L. R, H. 

Epitaphs From Old Almanacs. 

The Dame that lodges in this tomb 

Had Rachels face and Leah’s fruitful womb, 
Abigail's wisdom, Sarah’s faithful heart, 

Martha's just care, and Mary's better part. (1783) 

Here lies one who for medicines would not give 
A little gold and so his life was lost ; 
I fancy now he would wish to live, 
Could he but guess how much his funeral cost. (1794) 

Under these stones lie old Sanon’s bones ; 
He never did good, but evil ; 

He lived like a hog, and he died like a dog, 
And now he rides post for the devil, (1794) 

Tue Pater Noster. The following poetic version of the 
Pater Noster was written by Adoniram Judson, It is remark- 
able as containing but very few words more than the original: 

Our Father, God, who art in heaven, 
All hallowed be thy name ; 

Thy kingdom come, thy will be done 
In heaven and earth the same. 

Give us this day our daily bread ; 
And as we those forgive 

Who sin against us, so may we 
Forgiving grace receive. 

Into temptation lead us not; 
From evil set us free ; 

And thine the kingdom, thine the power, 
And glory, ever be, 

( 39 ) 

“ NUMBERS IN THE HoLy Worp,” (Vol. XIX, p. 195.) In 
answer to “‘ JOSEPH ” we answer yes, we have the book; Title: 

* A Key to the Spiritual Significance of Numbers in the Holy 
Word, from the Tenth part of a Unit to 144,000, with a Role 
for discovering the Signification of every other Number. To 
which is added an Appendix containing a Key to the Spiritual 
Signification of Weights and Measures, the whole illustrated and 
confirmed by a great variety of examples.” By Robert Hind- 
marsh, Manchester (Eng.), 1820 = 64. 12mo ; boards; pp, 238, 

The author was a prominent Minister of the New-Church, 
and the writer and editor of quite a large literature of Sweden- 
borgian books. He is credited as being the founder of * The 
Theosophical Society ° in London as early as 1783. Yet 
the Mew Church Magazine states that the “ London Universal 
Society ” was founded in 1776 — seven years earlier — which is 
questioned by Zhe New Church Life, October, 1901, Hunting- 
don Valley, Pa. 

One Hunprep AND Twenty, What about this biblical num- 
ber? I wish to say something about this number little later on, 
In the meantime what have others to say to start up the matter? 

“ His days shall be an hundred and twenty years. Gen, vi, 3. 
“ Gold of spoons was an hundred and twenty shekels,” 
Num. vii, 86, 
“ I am an hundred and twenty years old this day,” 
Deut, xxxi, 2 ; xvii, 4. 
“ She gave the king an hundred and twenty talents of gold.” 
I Kings x, 10 ; II Chron. ix, 9. 
“ Uriel and brethren an hundred and twenty.” I Chron. xv, 5. 
* Height of porch an hundred and twenty cubits.” 
II Chron. iii, 4. 
“ With them an hundred and twenty priests.” II Chron. v, t2. 
“ To set over kingdom an hundred and twenty princes.” 
Dan. vi, 6, 1. 
“ Number of names were about an hundred and twenty,” 
Acts i, 15. 
‘© Post cenium viginti annos patebo.” Hatr A Token, 

“ Eternity is in God ; the world is in eternity ; Time is in the 
world ; generation is in Time.” — Hermes Trismegistus, 


t. Where do we find any authority in print for the often re- 
peaied statement that the Unconoonuc mountains in Goffstown 
was the first land sighted on approaching our coast by the set- 
less when they came here. N, 

2. “ In that day, shall five cities in the land of Egypt speak 
the language of Canaan, a:.d swear to Jehovah of hosts ; one 
shall be called ‘The city of destruction " (margin, Aires). (Isa. 
xiz, 18.) The original is “ ér Aacheres.” What city was this ? 


. Will some one familiar with the arcane matters of the 
Bible tell us who is the " Ancient of Days ” mentioned in Dan- 
iel vii, 9, 13, 22. And also, who are the “ Four and twenty 
Elders (or Ancients:,” mentioned, Revelation iv, 4, 10; xix, 4? 
The common answer that the “ Ancient af Days ” is “ Christ ” 
is not wanted, inuia. 

4. For the year 1902, the Epact is 21, the Solar Cycle is 7, 
the Golden number is 3, and the Roman Indiction is 15; now 
these multiplied together produce the Julian Period 6615 for 
1902: 21 X 7 X 3 X 15 = 6615. Is there significance in this, 
or is it a coincidence ? CAPRICORN. 

In the apocryphal book of ‘ Paul and Thecla,” we are 
told that Thecla the daughter of Theoclia was betrothed to one 
Thamyris, and that Thecla was befriended by the rich widow 
Trifina. From what country were these persons that their 
names were so alliterative ? RHODA. 

6. Itis said that somewhere in D'Israeli's ‘ Curiosities of 
Literature” he gives the origin of the double SS now used 
in several of the sheriff's legal papers ; that it wa. the abbrevi- 
ation for “ Sheriff's Shire,” etc. Can some reader give us the 
reference in D'Isaael’s work ? F. 

7. Inthe Appendix to Webster's Unabridged Dictionary is 

a list of some 1200 names found in the Douay version of the 

Bible, but not in the King James version although many are 

variations. As there is no Concordance to the Douay version, 

will some one give the references where the following may be 

found: Achitophel, Asathonthama, Bethzacharam, Jesbibenob, 
Josabhesed, Ramathaimsophim, Romenthiezer, Susanechites, 

Hermetic Society of the Students of the G. D. 


This a society for the study of that occult lore of the Middle 
Ages, which was derived from Egyptian, Chaldee, and Arabian 
sources. Its private rituals teach all that really remains extant 
of this almost forgotten knowledge. 

Lodges of this society are in work in England in three cen-, 
ters ; in Scotland there are two lodges, and one in France; 
and there are members in Denmark, Germany, Austria, India, 
and in the United Statest 

The members of the society claim that it is the only proper 
existing mode of entry to the more occult practical, magical 
work of the still more secret Rosicrucian lodges which still exist, 
but which have succeeded even down to today in remaining 
secret and unknown to the press and public, It does not 
come into the category of Secret Societies of which the Law 
takes cognizance, because it has no secret aims, nor political 
ambitions ; it is carried on only for purposes of instruction in 
astrology, alchemy, the Hebrew kabbalistic philosophy, the 
Tarot, and cosmic symbolism. 

In England this society fell into temporary abeyance about 
1860, but was revived in 1887 and became very successful as a 
teaching institution, under the guidance of two learned medical 
men aud a well known author of kabbalistic works, These three 
members alone had power to admit new members, and every 
candidate had to submit to a very severe examination as to ed- 
ucation, morals, and social life. The lodge was called “ Isis- 
Urania,” and when its members numbered one hundred, other 
lodges were formed, named “ Osiris,” “ Horus,” “ Amen-ra,” 
and “ Athor.” 

The society worked five grades ; after admission to the neo- 
phyte grade, further progress was only obtained by passing 
bona-fide written and vive-voce examinations ; clever students 
got through the course in eighteen months, 

It is reported that those who succeeded were in many cases 

( 42 ) 

invited to offer themselves for admission to a truly Rosicrucian 
fraternity derived from the parent German Rosicrucian stem. 

Of the G. D. Society the present chief is the well known 
author S, L, MacGregor Mathers, now of Paris ; he is not ap- 
proachable except through the G. D. routine. 

He is a very learned, even if eccentric student, who has de- 
voted his life to these studies. The other two chiefs were Dr, 
Wm. Robert Woodman, a shining light in the Grand Lodge of 
the English Freemasons; he died December 20, r891, 

We are informed that the other chief, who was the founder 
- of the lodge, was a well known medical man of London, related 
to the Masonic Rosicrucian Society of England (which does not 
profess to be a very occult body, as it concerns itself only with 
the history of the ancient and medizval occult sciences) ; he has 
written many occult books under the pseudonym of “ Sapare 
Aude,” and “ N. O. M.” This Doctor resigned his G. D. 
Chiefship in 1898. Mr. Mathers went to live in Paris, and still 
reside there; this desertion of his English pupils was a mistake 
in policy. These changes led to altered relations between the 
pupils of the Isis Lodge and the remaining Master; and indeed 
a sad schism arose, many pupils deserting their old teacher; 
the old lodges still however continue to carry on the work. 

It seems desirable at the present time to publish these de- 
tails, because there is now going on in England a criminal trial 
in which an American gehtleman and a foreign lady are found 
to have become possessed of a part of one of the G. D. rituals, 
which they have improperly used to assist them in their trickery, 
We cannot say more at present. These notes are supplied by a 
member of the society. 

It is much to be regretted that this old and honorable society 
should have had its name mentioned in such an unfortunate 
affair. X. 


“ Nature’s countless mirrors reflect the image of God,” 
“ All nature declares, ‘ What is to be will be.’” —Bosford. 

( 48 ) 

Louis Clande de Saint- Martin. 


“The Life of Louis Clrade de Saint-Martin, the Unknown 
Philosopher, and the Substance of his Transcendental Doctrine” 
is the title of the new work by Arthur Edward Waite, the trans- 
lator of the works of Elephaz Lévi. It is a volume 464 pages, 
published in London, 1901, and is for sale by The Occult Pub- 
lishing Company, box 2646, Boston, Mass., at $2.50 a volume. 
The work is divided into Seven Books with captions as follows: 
The Life of Saint-Martin; Sources of Martinistic Doctrine. ; 
‘The Nature and State of Man; The Doctrine of the Repairer; 
The Way of Reintegration ; Minor Doctrines of Saint-Martin; 
The Mystical Philosophy of Numbers, Appendix : Metrical 
Exercises, and Prayers of Saint-Martin ; Bibliography of Saint- 
Martin’s works ; Martinism and the Masonic Rite of Sweden- 
borg. The work contains foot-notes, and references to his works, 

One of the estimates of Saint-Martin, Joubert, says of him: 
“ The feet of Saint-Martin are on earth, but his head is in heaven,” 

The name of Saint-Martin never appeared in his life-time on 
the title-page of any one of his numerous books with which his 
name is now connected. He wrote in most instances under 
the pseudonym of “ The Unknown Philosopher” (Le Philosophe 
Inconnu), and in one instance “A Lover of Secret Things,” 

Saint-Martin was born at Ambroise in the province of Tour- 
aine, January 18,1743. He was a born soul, piously educated, 
and loved arcane things, which, when he was “ enlightened” in, 
so haloed his soul, that after once viewing many ecclesiastical 
ceremonials for the redemption of humanity he exclaimed: 
* Master, is all this necessary to gain a knowedge of God?" 

His teacher and initiator, Martines de Pasqually, in his work, 
* Historic and Philosophic Portraits,” mentions in one of his 
letters, concerning the Secret knowledge of his devoted pupil: 
“The Master of Saint Martin labors incessantly in our cause.” 

He became a member of the Elect Cohens sometime between 


_ August 2 and October 2, 1768. His first and perhaps most 
important pseudonymously published books was “ Of Error 
and of Truth,” designed to recall to men the real principles of 
knowledge. The Russian Prince Galitzin declared that he never 
had been really a man until he knew M, de Saint-Martin. He 
was a close student of William Law, Jacob Boehme, Sweden- 
borg, and all the former and contemporary mystics of his time. 

Mr, Waite has given us an excellent treatise on Saint Martin, 
his life, his works, his doctrines, and his time, Every member 
of the Martinist Order should possess this work, because many 
of the works of “ The Unknown Philosopher ”' are yet in his na- 
tive language, and several years will pass before these treatises 
will be translited and accessible to those who cannot read the 
French editions. 

The Rectified Rite of Martinism is now worked in France, 
Germany, and the United States. This work of Mr. Waite will 
greatly assist the officers and neophytes in the historical part of 
monitorial work of the Order, 

Horoscopes or Presipent McKinzey. (Vol. XIX, p. 280.) 
Julius Erickson made an astrological prediction of the adminis- 
tration of President McKinley for 1896-1gor which was pub- 
lished in Zhe Metaphysical Magasine (Intelligence) for August, 
1897. He made a second one for the second term which was 
published in the same periodical in April, rg01, In the latter 
the murder of the President was foreshadowed, A similar pre- 
diction of the President's administration was published in Zhe 
Arena when Mr. B. O. Flower was its editor. 

A. Witper, M. D. 

“ The pen-Aolder is mightier than the pen.” 

í At the point of the pen is the focus of the mind.” 

“ Flowers are the products of nature’s millinery.” 

“ Life is the alphabet of eternity's language.” 

“ Human life is but a schoolday of eternity,” 

“ Sin and the serpent always make crooked paths." 

( 45) 

My Path To School. 


On soft grey morns and crimaon eves 

I tred a path of withere:! leaves ; 

At morn, the sun bath not yet crept 
Above the Eastern hille nor slept 

Upon the forest-land above, 

An oaken growth, an open grove, 

Where Autumn sighs and Winter grieves 
And spreads this path of withered leaves. 

At eve, the sunset falleth soon, 

The arc is short, the winter noon 
Beholde the sun at Southern bound; 
The Winter Solstice he had tound; 
While pink and grey his curtains shine 
About hie disk of amber wine. 

The path hath bounds of Ice and snow, 
But where its wildwood winilinga go, 
A sheltered depth holds yet the drift 
Of Autmun leaves with kindly thrift; 
They stay for me who love the way 

I tred on many & summer day, 

The partridge knows this secret way, 
The biiie-j ry with his black and gray 
Senda his sharp note so wild and shrill 
That echoes from the neighboring hill; 
The squirrel here buth house of store, 
The same his fathers knew of yore; 
The weasel’s track on feathery snows 
Shows where his Royal whitness goet, 
And In the mornings, blithe and free, 
Here sings the bunny chick-a-des! 

I tread with lightest footfall here 

On these brown remnants of the year; 
They render up an incense sweet 
Beneath the woundings of my feet; 

I see again the summer-scene 

When frst I knew thelr tender green, 
And, earller, when their springtime hue 
Of pinkish-grey their branches knew, 

About the feet of these tall trees 
Grew bu unteously anemones, 

And all along this greenwood path 
The frailest bloasome nature hath; 

( 46 ) 

Oh, pale and alender, rare and aweet, 
They flowered out around my feet, 
Hepatica and blood-root white, 

Ani dog-tooth violets yellow light, 
While from the bougha about me rang 
The roundeliys the robins sang, 

Have early hopes, ovce bright and fair 
Whithered for me with whitening hair ? 
Have the rich vines of faith and trust 
Failed of aupport and trail in dust ? 
My ‘tally path of withered leaves 
Whilepers; * The strong heart never grieves 
O'er hopeless happeninga; lift thine eyes 
To all that's lovely ‘neath the skies 

Nor love not man nor nature lesa, 

Bat toil for othera’ happiness. 

These Antumn leaves are dead and sere; 
Green leaves shall grow another year." 
80 Hope her web of comfort weaves, 
Though still I walk on withered leaves, 

S. L, MacGrecor Maters. R. W. Frater MacGregor 
Mathers (Comte MacGregor de Glenstræ) is the present Jznior 
Substitute Magus of the Metropolitan College, Societas Rosi- 
cruciana, London, He was initiated into Freemasonry in the 
Hengist Lodge at Bournemouth, and was an early member of 
the Correspondence Circle of the Quatuor Coronati Lodge, at 
which he was a frequent speaker before he settled in Paris. 
He is a famous occult student, and has contributed several im- 
portant and erudite lectures to the Metropolitan College which 
are published in its Transactions. He is the author of several 
esoteric and occult works: * The Kabbalah Unveild,” 1887; 
“ The Tarot Cards,” 1838 ; “ The Key of Solomon the King,” 
1889 ; The Book of the Sacred Magic of Abra-Melin, the Mage,” 
1898, all published in London. 

The above brief account is published in answer to the person 
(T.) who asked information about the author of “ The Kab- 
balah Unveiled,” and the book, EDITOR. 

ALPHABETICAL COMBINATIONS, The Equitable Record, No. 6, 
1go1, says an “Exchange” says that Max Müller gave the 
alphabetical combinations to be 620,448,401,733:239,439,300,000 
for 24 letters. 

Their actuarial department give the alphabetical combinations 
to be 403,291,461,126,605,635,584,000,000 for 26 letters. 

Both no doubt are correct, as the periods and first six figures 
of each are proved to be so by the sums of the first 24 and 26 
logarithms respectively : 26.6056190, and 23.7927057. 

( 47 ) 
The Chess - Knight’s Tour. 

The move of the knight over the chess board into the 64 dif- 
ferent squares without repeating until it is returned to the be- 
ginning at No1, The italic figures represent the No. of the 
squares; the Roman figures the number-order and the direction 
of the 64 various moves of the knight. 

Several interesting problems can be solved from the Italic or 
Roman figures. Euler the mathematician solved this chess 
problem after a long and arduous application. The key is seen 
at the crossing of the figures 28-29 and 36-37. 

The Dial of Ahaz can be solved from this diagram in con- 
nection with a right-angle triange A B X equivalent to half of 
the 64 squares, The dial of the ancient Jew. was nota circle 
nor system of lines or degrees, but a kind of stairs or steps. 
(See Smith’s Biblical Dctionary.) S. D. PARRISH. 

( 48 ) 
The Prize Cento Poem. 

(VOL, XIX, P. 312.) 

There was a sound of revelry by night; Byron. 
On Linden when the sun was low, Combell. 
A voice replied for up the height : Longf low, 
Hour of an empire’s overthrow. Geo, Croly, 
The curfew tolls the knell of parting day; Gray. 
Under a spreading chestnut tree, Longfellow. 
In slumbers of midnight the sailor boy lay; Dimond. 
O call my brother back to me. Hemans, 
The warrior bowed his crested Lead, Hfemans, 

A mighty form lay stretched and cold; Anonymous, 
New England's dead, New England's dead AfcLe/lan, 

Wide o'er Bannock’s heathey wold, Campbell. 
He sat upon the wave-washed shore; Thomson. 
The stars were rolling in the sky ; Holmes. 
Soldier rest, thy warfare’s o'er ! Scott, 
The breaking wave dashed high. Hemans. 
I am monarch of all I survey : Cowper. 
Ay! tear her tattered ensign down ; Holmes. 
The pilgrim fathers, where are they ? Pierpont, 
In Brentford town of old renown. Anonymous, 
Oh! Sacred Truth, thy triumph ceased awhile, Campbell. 
Many a long, long year ago; Fields, 
His falchion flashed along the Nile; Pierpont, 
A frog he would a-wooing go, Auonymous, 

Wake your harp’s music louder, higher ; Meilen. 
O, young Lochinvar is come out of the west ; Scott. 

'Twas eight o'clock and near the fire, Crabbe. 
There is an hour of peaceful rest, Tappan. 
The stormy March is come at last, Bryani. 
I seek the mountain cleft alone ; Montgomery, 
‘The shades of night were falling fast ; Longfellow, 
The king was on his throne, Byron, 
A chieftian to the highlands bounds — Campbell. 
“ Make way for liberty,” he cried ; Montgomery, 
The spearmen heard the bugle sound. Spencer. 

A noble race they were the tried, Anonymous, 




On being called upon for a talk upon early suburban settle- 
ments, Mr. William EK. Moore stated that his attention had 
been called to the subject of an early settlement at Kelley’s 
Falls, on the Piscataquog, and especially with reference to cer- 
tain excavations and ancient cellar holes near the Falls. He 
had taken pains to make investigations, as the result of which 
the following paper had been prepared : 

‘It is found that said falls were named for Col. Moses Kelley 
of Goffstown, his title of Colonel being first acquired by bis 
rank in the militia and Jater by a commission in the continental 
army. He was smong the earliest and also one of the most 
prominent settlers of the town, owning a very large track of 
land on the Mast Road comprising several hundred acres, lying 
on either side of the highway, extending north and south from 
the farm now occupied by Mr. Gilman Plumer, said land being 
upon the east branch running tothe Piseataqnog, the shore 
line including the falls referred to, as well as a tract of land on 
the east, or Manchester side, His services while acting with 
the militia and the part taken by him in the revolutionary war 
are set forth in the following extracts from the History of Weare 
and from the New Hampshire State Papers. 

History of Weare, page 215, — Colonel Moore, by Moses 
Kelley of Goffstown, June 30th, 1777, notified Captain Phil- 
brick to raise one-qoarter of the militia under his command, 
without loss of time. That very day all the men of the train 
band and alarm list in South Weare assembled at an early hour 
at Lieutenant Wortlily’s. This action was taken in response 
to a letter of Meshech Were, chairman of the committee of 
safety, dated May 8th of that year, announcing Burgoyne’s in- 
vasion of Vermont and his threatened advance into New Hamp- 
shire. Weare’s letter was sent to Capt. Philbrick May 15th 


( 50 ) 

following. Moses Kelley received his orders on Jane 30th, 
and wrote at once to Capt. Philbrick as follows : 

u A copy of the above I received this moment from Coll 
Moore to acquaint you, Expecting you will raise one quarter of 
the Militia under your Command without loss of time 


Goffstown, June yë 80: 1777. 

To Captain Samuel Philbrick of Weare.” 

In 1778, Col. Moses Kelley’s regiment, under General Sulli- 
van, was in Rhode Islend and saw the battle of Quaker Hill, 
on the North end of Newport Island, August 29th. ('‘ History 
of Weare,” page 225.) 

Other men were mustered in by him later. Among those 
who received a bounty from the town of Goffstown of ten 
pounds each tt to go to Providence in Rhode Island to doa 
short tower of duty as volunteers in the continental army under 
Gen. Sullivan” was Moses Kelley. Subjoined to the list of 
names is the following endorsement: 

‘© Noy. 5th, 1778. Received an order on the Treasurer for 
two hundred and ninety pounds, which was advanced by Goffs- 
town to these twenty-nine volunteers. 


N. H. State Papers, Vol. 4, page 258. 

‘* Col. Kelley was of Goffstown and in command of the 
9th. New Hampshire regiment. . . . . He owned mills in 
Goffstown at the place now known as Kelley’s Falls, upon the 
Piscataquog River. He was s zealous patriot, and keeping a 
public house upon the Mast Road many of the forays against 
the Tories of that neighborhood were concocted at Colonel 
Kelley’s,” (Adjt. Gen. Report, Vol. 2, page 346.) 

It will readily be seen from the foregoing that the part 
played by Col. Kelley in the years immediately preceding the 
Revolution, as well as during the war was quite important, his 
patriotic example and influence contributing largely in the for- 
mation and direction of public opinion in Goffstown, Weare 
and neighboring towns. It is remarkable that so little is known 

by the citizens of Gotfstown concerning the life and services of 
one of her most distinguished sons, as the records yield but 


scant and meagre information, but it affords the writer great 
satisfaction in contributing at this late day some hitherto un- 
published facts relative to the career of this almost unknown 
citizen, soldier and patriot. Even the date of his death is un- 
known, but it is certain he paid taxes in the town of Weare as 
late as 1793, He is said to have died in Hopkinton at the 
home of a relative. Although the owner of large tracks of 
land in Goffstown and elsewhere in his old age he became em- 
barrassed if not impoverished and died poor. 

Col. Kelley built the first dam on the Piscataquog River and 
erected tbere a saw and grist mill. They were successfully oper- 
sted by him for many years, both before and during the war 
of the Revolution. At sundry times while engaged in this 
enterprise be filled various town offices, and at one period 
served as high sheriff, 

Moses Kelley was first selectman of Goffstown as early as 
November, 1775, and was chosen moderator in December of the 
same year, and at the same Meeting was chosen to attend the 
Provineial Congress at Exeter. 

December 5th, 1734, was the highest freshet in the Merri- 
mack River ever seen by any person then living. The bridge 
over the Piscataquog in Bedford was carried away. This was 
long known as ‘+ the great winter freshet.” 

In June, 1792, tbe proprietors of the Amoskeag bridge were 
organized and on August 3d following, the bridge was passable. 

He lived for a time ina frame house which he built on the 
east side of the Mast Road, just south of Mr, Gilman Plumer’s 
residence. The original house was torn down years ago and 
another erected upon the same site, first occupied by Benjamin 
Cranshaw, who was known throughout that neigbborhood as 
t Cornshaw.” Although not defiuitely known, it is quite cer- 
tain that Col. Kelley was for sometime the proprietor of the 
old tarvern on the Mast Road and probably lived there after 
his old home was demolished. There was an old-fashioned, 
general country store near by kept by a Mr. Burrell, and a 
blacksmith just north of the ‘* Cornshaw”’ bouse, on the same 

( 52 ) 

side of the highway. Both of these disappeared many years 
ago, but Mr. Plumer informed me that when cultivating a field 
now owned by him he plowed up an old pair of hand-made 
pinchers on the site of the old shop. The blacksmith's name 
was Wells, and his apprentice was one named Houston, prob- 
ably the father of «* Juhn Houston,” an old-time blacksmith in 
Munchester fifty years ago, and possibly ‘* Old Jobn ” bimeself. 
There was also a boarding-house carried on by a Mr. George, 
and several other families lived near that locality. One of the 
old tavern keepers, perhaps the last, was named Cilley. 

There was a number of traditions and legends connected 
with this old tavern-stand, said to be the oldest framed house 
in Goffstown, and originally built by ‘* Squire Rogers,” some 
of which appear to be tolerable well authenticated. ‘There 
were scattered throughout the town a considerable number of 
Tories, but Kelley’s Tavern was noted as the neighborhood 
rendezvous for the patriots, or sons of liberty, and it was here 
that means and measures were discussed and concerted to fur- 
ther tbe cause of the Revolution and to discourage and gener- 
ally make life a burden for the king’s men. The building itself 
was a long, rambling, one-story structure, containing not more 
than four or five rooms. The main room had an enormous 
fireplace, capable of taking in sled-length wood and not less 
than a lialf sled losd at once. The chimney frame was of 
brick and peculiarly constructed. 

Above the open space, visible to the occupants of the room, 
and to the right of the flue, was a receptacle or vault, solidly 
bricked up and of sufficient dimensions to contain and conceal 
the body of a man slanding upright, Whatever the purpose 
for which this vault was originally designed there is little 
doubt that it was sometime used for some unknown pur- 
poses of concealment. The story goes'that the space was 
so occupied for a considerable lime by a human being; that 
the occupant remained hidden during the daytime but emerged 
at night, returning to his hiding place beforedawn. Upon one 
occasion this mysterious stranger was encountered during the 

( 53 ) 

night by a guest, who became so terrified at the apparition that 
he jumped headlong through a window to the ground, receiving 
injuries in the fall which terminated fatally. This incident is 
said to have resulted in the ruin of the business of the tavern, 
which was afterwards shunned by its former patrons. The 
true history and details of thìs strange affair can probably 
never be supplied. The substance of the tale we have given is, 
nearly as related by Mr. Joseph A. Dow, snd confirmed in im- 
portant particulars by Mr. Gilman Plumer, the present owner 
of the premises, ‘The late Mr. Dustin Marshall adds that the 
chimney occupant was accustomed to cover his face and bands 
with whitewood ashes before emerging from the vault, which 
would add to his ghostly appearance. 

The old tavern and the large farm connected therewith was 
purchased about sixly years ago by Mr. Gilman Plumer’s 
father. The former was a young man in his teens, but dis- 
tinctly remembers many details concerning the place. The 
north end of the building contained tbe bar, which young 
Plumer helped to remove, He said at that time he saw and ex- 
amined the great chimney and that the secret vault was then 
closed up on one side with heavy planks. Another story was 
added to the building and some additional alterations made, 
but the first or ground story of the Plumer house as it stands 
to-day was the original tavern. 

Among the early settlers of Goffstown was Lieutenant Wyman, 
who was born in Woburn, Mass, in 1740, who long before the 
Revolution removed to Goffstown, settling near the locality we 
have described. The first house occupied by him was a log 
cabin on the Piscataquog, between Kelley's Falls and Acadia, 
afterwards removing to a farmhouse on the Mast Road. 

This buildivg stood just below the county farm at Grasa- 
mere and a part of the original frame is now in what is known 
as the Heury Johnson house. 

Lieut. Wyman saw service in the Indian wars and is said to 
have been at Lovewell’s fight. His son Seth was among the 

( 54 ) 

men who were enlisted by Col. Kelley in Goffstown’s quota for 
the war of the Revolution,! He was at Bunker Hill, where he 
was wounded, Saratoga and Fishkill. He lived to be eighty- 
five years of age. He had ason Seth, who was born March 
4, 1784. This second son, Seth Wyman, according to hia 
own account, which is concurred in by the accounts of others, 
led a somewhat strange and roving life, and at different times 
lived at various places in Goffstown and elsewhere, but finally 
settled permanently at Kelley's Falls, where he died in April, 
1848. He had a son Lewis, who died and was buried at sea; 
a son Franklin who was killed by a fall; and another son, 
Cromwell Wyman, who died some years before his father's de- 
cease. Seth and his son Cromwell were both buried at*Kelley’s 
Falls, their graves being under a large tree near the great 
ledge on the east side of the river. The first Wyman house at 
the Falls was burned down about fifty years ago and another 
was built. Seth was a skillful hunter and trapper and a great 
fisherman, He and his sons bad beaten paths from Kelley’s 
Fall’s down the river, on both sides, and the stream was forda- 
ble at low water, and Seth was a familiar figure in Piscataquog, 
then Bedford, for many years. He was invariably accompanied 
by a pack of dogs. Mr. Charles K. Walker remembers the 
old trail on the west bank of the river, which came down under 
the hill near the bobbin factory and reached the highway at the 
point where the stone bridge now spans the river on south Main 
street. The east trail joined the highway on the worth bank 
near the same bridge. On the day and night preceding the 
date fixed for Seth Wyman’s funeral, although as late in the 
spring as April, there was great snowfall, from four to five 
feet on a level, and help had to be called from Piscataquog vil- 
CI Whie ie evidently an error, as Lovewell’a fight took place on May 8, 1725, Af- 
teen years betore tis Lieulenant Wyman wae born, according to the date piven 
here. There wae one Wymau in the Loyewell experition, and he was Ensign Seth 
Wyman, of Woburn, Mass, allerwards promotii to Capiain, Who iad) command 
of the Company through wont of the fighi, wo who no doubt killed Paugua, tne 
Pequaket chief. Cuptalo Wyman lod september D, 1725, or goon nier the memur- 
Sariy fn the last century, hun, "Late ami Atteenturre ™ piaite dearest Irom EE. 
siga Wyman, but his avcounta contain so many other mistakes, that Atis doubues- 

s€ in this particular, The mother of Judge Sumuel Blodget, the Vullder of the 
caual at Aimosekag Mulla, wae a slater of Cuptain Seth Wyman.—EDIToR, 

( 55) 

lage to shovel out the road to the Falls so that they could have 
the funeral. 

The first dam at Kelley’s Falls, built by Col. Kelley, was an 
old-fashiond log-cut affair, but it answered the purpose for 
many years, both before, during and subsequent to the Revolu- 
tionary war, and it finally was carried away by a great freshet. 
There was a tolerably good highway from the Mast Road to the 
mills, as far as the brow of the bank on the west side of the 
river at that point, and what was known as ‘‘dugway” led 
from the top of the bluff down to the mills. This was made by 
a slant down the bank, sufficient earth being dug out from the 
upper side and thrown over toward the river to make a roadbed. 
Few horses and still fewer wagons were then in use, and nearly 
all the wheat, corn and rye to be ground was carried in sacks to 
and from the mill upon the stalwart shoulders of the old time 
farmers. There was also a passable road from the Falls to 
Piscataquog, and another to Acadia, both on the east bank. 

The whole region thereabout was densely wooded and many 
incidents have been related of encounters with wild beasts, for 
bears, catamounts or even wolves were not uncommon. Mr, 
Jdseph A, Dow tells the story of a man returning home from 
the mill with a bag of meal upon his back. When ascend- 
ing the ‘* dugway” the bank of earth on the left-hand was 
higher than his head, or as to effectually prevent sight in that 
direction, and thus without warning he was pounced upon 
by an enormous catamount, which fastened its teeth and 
claws into both man and meal sack. The weight of the 
beast threw the man to the ground, and be managed to escape, 
leaving the animal engaged in a struggle with the grist. The 
man was severely wounded, however, one of the feet of the 
catamount having struck the back of his right shoulder. The 
next morning the meal sack was found torn to shreds on the 
scene of the encounter. Mr. Dow heard his father repeat the 
story, which the elder Dow had heard from his father, who 
had seen the scars cause by the claws of the catamount, and 
also seen the limb of a great tree on which the beast had 
çrouched before making the leap of: more than twelve feet, 

( 56 ) 

With reference to the excavations at Kelley's Falls, indicat- 
ing the sites of old houses, it is quite likely that at least one of 
these may be referred to as the house occupied by the miller 
employed by the Colonel to run the grist-mill, and another to 
the man engaged in operating the sawmill. A third was tbe 
Wyman house. A fourth was occupied by Mr. Nathaniel 
George, who had a son Washington George. Both of the 
Georges as well as the Wymans, are well remembered by some 
of our older citizens, but in Seth Waman’s day there was no 
mill at the Falls, and had not been for years. Ata later day 
another dam was built upon the site of the first one-and a pail 
factory erected by a man named —— White, who carried on 
the business. Mr, White also built a house near by in which he 
lived. The new dam was of wood, securely built, and was 
soon carried away by a freshet. It was never rebuilt and the 
enterprise was abandoned. This was the last dam built at 
Kelley’s Falls until the present substantial stone dam was put 
in by the Electric Power Company. The old houses referred to 
disappeared many years ago, through fire or decay, except the 
building occupied by Mr. White which was removed to Piscata- 
quog in 1860, and it now stands on the south-east corner*of 
Main and Douglas Streets. 

Col, George C. Gilmore informs me that when he was a boy 
be sometimes went to Kelley’s Falls and played ball with other 
boys about his age who lived in that vicinity, According to 
his recollection there was not less than five houses there. 

The greater portion of the facts above narrated have been 
communicated to the writer by Mr. Joseph A. Dow, whose 
memory of persons, events and localities, as described by his 
father and grandfather, is remarkable. His statement were 
subsequently corroborated by Mr Gilman Plumer, from knowl- 
knowledge of bis own, as well as information derived from bis 
father while living. 

We have in this paper endeavored to rescue from oblivion 
and put upon record the foregoing facts concerning persons 
and events, many of which had almost passed from men’s minde 
and memory, and trust that the estimates placed upon their in- 
terest and value will be shared by the members of this Historic 
Association, - 

ae Pi ee 

« She maguey and made them bloody with his own blood; and in 
place of incense be vot off bis warta and offered them, 

When the four nights of their penance was ended, the peo- 
ple came and paid their sexpect to them both. To the former 
they give a hevxa-deess of beautiful feathers and a linen gar- 
ment, atid to the Warty god they gave a crown of papers and 
a Cloak of the same meterial, ‘ 

At midnight all the gods assembled around the fire. This 
burned four days, All the gods srranged themselves in two 
lines on either side of the fire and facing it. 

Then the gods said to Tecuciztecat, : ** Come on ! Jump 
into the fire !” And be himself made as though be would 
jump in, but, as the fire was very hig, he felt ihe great heat 
and wus afraid and did not dare to jump in, and turned back. 
Again they cried out to him to jump in, and he made a great 
effort but was still afraid. Four times be tried, and exch time 
he failel. They agreed no one should be allowed to try more 
than four times. So the gods anil to Nanaoatzin: ‘ Come 
on! you try it!” And when they said it he took eouraye, 
and shulting his eyes, ran and jumped into the fire. And im- 
mediately he hegan to glisten likea piece of roasted meat. 
When TevcizTtecatL saw that Naxaoatzin had jumped into 
the fire and was burning he aleo threw himself in. And it is 
also said that an eagle entered and was also burned and there- 
fore to this day be bas his feathers smoky. After the eagle a 
jaguar entered; he was not burned but only scorched and this 
is why he is seen today spotted black and white. And thie is 
the reason why men of valor and courage ia war are now called 
eagles and jaguars. 

After the two gods had thrown themselyes into the fire and 
were burned the remainder of the gods sat around wailing to 
see what would become of them. After they had waited a long 
time the whole sky became red and everywhere appeared the 
light of dawn. They say that when this happened the gods all 
knelt down and wailed to see where Nanaoatzin should come 
out as the eun. They looked everywhere, turning round and 

( 54 ) 

round. but no one could be sure from what point of the com- 
pass be would appear. Some thought he would come fram the 
north, others from the south, and others from others point, 
for the dawn was everywhere. 

QUETZALCOATL said that the sun woul! come from the east, 
and soit happened. When the sun arose it was very red and 
swayed froin one side to another, »nd i! was so overwhelmingly 
brilliant that no one could look atit. After it, alse from the 
east, and close after the sun, rose the moon. First the sun 
and then the moon, in the order in which they threw them- 
selves in the fire. 

And those who tell the tale say that seving each equally 
illumining the earth with light, some called out: *Ob (rods ! 
How ie this ? Shall they have equal brillance ? +t And the 
gods decided and said : * Let it be this wnay.” And one of 
them ran toward Tecvoiztecate and dealt him a blow in the 
race with a rabbit which darkened bis face, and so we see 
him at night with bruised face in the heavens. 

However, both of them remained fixed and immovable in 
the beavens and a great lamentation arose among the gods 
and they feared that they should die. Finally, they agreed 
to die, thinking they might come to life again. And one of 
them, named Xotort, was unwilling to die and called out: 
t Oh Gods! I do not wish to die!” And he wept until 
his eyes hung upon his cheeks. And when HE Who kills 
came XOLOTL ran away and hid himself in the corn. But he 
he was found, ‘Then he rau away and hid himself among 
the maguey plants. But he was found. Again he ran away 
and threw himself into the water and turned himself into a 
fish. But this time he was caught and killed. 

They also say that although the gods thus died the sun- 
did not move for all that: and that the wind began to blow 
terribly, and finally, the sun began to move on his roads; 
and a long while after, the moon began to move. That is 
why the sun runs in the daytime and the moon works in 
the night. 

(59 ) 
“The Boy of Winander.” 

Six pieces of statuary in the Congressional Library rep- 
resent as many boys, the subjects having been taken from 
poetical descriptions. One of these stands in the attitude 
of listening, and the ‘‘gentle shock of mild surprise, ”’ 
that ‘‘ carried far into his heart the voice of mountain tor- 
rents,’’ mutely informs the reader of Wordsworth that here 
is the ‘‘ Boy of Winander,’’ the boy that, ‘‘ ere he was full 
twelve years old, was taken from his mates and died,” but 
who, in his short life, drank deep of Nature's spirit, and 
was known so well by the cliffs and islands that he loved, 

Many an over-grown boy whose hair was changing, and 
many a proudly reserved woman who was still at heart a 
girl, has been moved to greater patience and gentleness 
with the little ones by the poet’s picture of this Boy, who 
at evening stood ‘' beneath the trees or by the glimmering 
lake ” and “ blew mimic hootings to the silent owls.’’ 

There wish Boy; ve knew hin well, yecilife - 
And talands of Wi viwler 1M iny A time 
Ateveulug, when th~ eart! at stars began 
To move along the ehyges of the hills, 
Rising or setting, would he atund slone 
Beneath the treea or by the glimmering lake, 
Aud there, wih flugera Interwoven, beth hands 
Pressed closely palm ro palm, gus to his mouth 
Uplifted, bha, As through an instrament, 
Blew mimic hootings t the silent owls, 
That they might anawer him; ani trey would shout 
Acrona the watery vale, nwl shout again, 
Responslye to his call, with quivering peals, 
And long halloo» and acreama, anil echoes loud, 
Redoubled und redoubled, concourse will 
OF Joeundl sling and, when a lengthened pause 
Of silence came and baM -d his beat skill, 
Then som times, In that sllence while he hung 
Listening, & genti shock of id ~urprise 
Has carrivd far into hia heart the yoice 
Of monntaln torrents; or the visible scene 
Would enter unawares into his mind, 
With all its solemn Imagery, its rocks, 
Ite woods, and that uncertain heaven, received 
Into the bosom of the steady lake, 

( 60 ) 

Esau Buck and The Buck Saw. 

An old farmer living in Warsaw, Arkansas, whose sons had all grown up 
and left him, hired a young man by the name of Esau Buck to help him on 
his farm. On the afternoon of the first day they hauled up a load of poles 
for fire wood and unloaded them between the garden and the barnyard, 

The next morning the old farmer suid to the hired man: “ Esau, I am 
going to town today and while I am gone you may saw up that wood and 
keep the old ram out of the garden.” When the farmer had gone, Esau 
went out lo saw the wood ; but when he saw the saw he wouldn’t saw it. 
When Esau saw the saw, he saw that he couldn t saw it with that saw. Of 
course Esau looked around for another saw, but that was the only saw that 
Esau saw, so he didn’t saw the wood. When the farmer came home, he 
said to Esau: ‘‘ Esau, did you saw the wood?” Esau said; *' | saw the 
wood, but I wouldn't saw it ; for when I saw the saw, I saw that I could’nt 
saw it with that saw, so I did’t saw it.” 

Then the old farmer went out to see the saw, and when he saw the saw he 
also saw that Esau conldn’t saw the wood with that saw, When Esau saw 
that the old farmer saw that he couldn’t saw with that saw, Esau took the 
ax and chopped up some poles and made a see-saw. The next day the ald 
farmer went to town and bought a new buck saw for Esan Buck, and|when 
he came home he hung the new buck saw for Esau Buck On the saw 
buck by the see-saw. just at this time Esau Buck saw the old buck in 
garden eating cabbage, and while driving him from the garden to the 
barnyard Esau Buck saw the new buck saw on the saw buck by the see- 
saw, and Esau stopped to examine the new buck saw. Now when the 
old buck saw Esau Buck was looking at the new buck saw on the saw 
buck by the see-saw, he made a dive for Esau, missed Esau, hit the 
see-saw, and knocked the see-saw against Esau Buck, who fell on the 
buck saw on the saw buck by the see-saw, 

Now when the old farmer saw the old buck dive at Esau Buck and 
miss Esau and hit the see-saw and knock the see-saw against Esau and 
saw Esau fall on the buck saw on the saw buck by the see-saw, then 
he picked up the ax to kill the old buck, but the buck saw him com- 
ing, and dodged the blow and encountered the old farmer’s stomach, 
and knocked him ver the see-saw on to Esau Buck, who was then just 
getting up with the buck saw off of the saw buck by the see-saw. The 
old buck had crippled Esau Buck, broken the buck saw, and the saw 
buck, and the see-saw. Now when the old buck saw the completeness 
of his victory over the old man and Esau Buck, and the buck saw and 
the saw buck, and the see-saw, he quietly turned around, went the old 
back and jumped into the garden again and ate up what was left of the 
farmer's cabbages. 

( 61 ) 

TWENTIETH Century CALLENDAR Facts. The twentieth cen- 
tury opened on a l'vesday and will close on a Sunday. It will 
have the greatest number of leap years possibly for the century 
— twenty-four. The year 1904 will be the first one ; then for 
every fourth year after that. to and including the year 2000. 
February will three times have five Sundays namely, in 1920, 
1948, and 1976. The same yearly callendar that was used in 
1895 could have been used in 1901. Though one of the objects 
aimed at by the Church authorities, who fixed upon the method 
of determining the date of Easter, was to presvent its occurrence 
on the same day as the Jewish Passover, nevertheless the two 
events will occur together four times in the twentieth century, 
namely, on April 12, 1903, Apri] 21, 1923, April 17, 1927, and 
April 19, 1981, The twentieth century will contain 36,525 days, 
which lacks only one day of being exactly 5,218 weeks. The 
middle day of the century will be January 1, 1951. The day of. 
the week that will not cccur as often as each of the others is 
Monday. Fifteen out or the one hundred years will begin on 
Wednesday, and the same number on Friday, Fourteen years 
will begin on each of the other days of the week. 

As to eclipses in the century, there will be about 380 of them, 
the numder of solar being to the number of lunar in about the 
ratio of ¢ to 3. That which is of a very rare occurrence will 
take place in 1925, it being the first time since 1823, namely, 
seven eclipses, the greatest number possible that can take place 
in one year. 

There will also occur twel-e transits of Mercury, the first be- 
ing on November 12, 1907. A transit of Venus, which is of 
much more consequence, will not occur withio the century. 
The earliest date predicted for a transit of Venus across the 
sun’s disk is June 7, 2004. 

Occult Publishing Co., Boston, Mass. 
(Address Box 2646.) 

Louis CLAUDE DE SAINT Martin The life of “ The Unknown 
Philosopher,” and the Substance of his Transcendental Doc- 
trine. By Arthur Edward Waite, the author and translator of 
Elephas Lévi, and several other works. Octavo, pp. 464, half 
cloth. Price, $2.50. A work for all.Martinists. (See review 
of this book in this volume page 43. 

( 62 ) 

Astral Numbers. 

Every person has an Astral Number which represents the con- 
ditions and culminativns of life. 
Numbers of the day and month of birth, the year born, and 
the planetary force operating on the individual, as denoted hy 
persounl history and constitutional make-up, 


Mercury, 904356 
Venus, 964224 
Mars, 542376 
Jupiter, 482112 
January, 165624 
February, 266438 
March, 334154 
April, 499637 
May, 597728 
June, 692389 
I. 157732 12. 622648 
2. 213136 13. 491128 
3- 260476 i4. 361852 
4 358936 15. 236464 
5. 461968 16. 1868g2 
6. 5438096 17. 169340 
7, 616516 18. 154816 
8. 656368 19. 231854 
9. 722464 20. 33354% 
10, 881872 21. 364372 
Tr. 719548 22. 376432 




roth Century, 8331652 
2oth Century, 8331642 

lt is formed from the Astral 

Following are the 




zıst Century, 8331632 

22d Century, 8331622 

( 63 ) 

These tables are correct, being the only ones that will work 
out according to rules and books that relate to them, 

thes can cast your Astral Number by observing the following 
rules : 

Ser down in reyvular order, under each other, the powers of 
the planets, etc , as follows : 

1. If a male, set down the power of Mercury ; if a female, 
set down the power of Venus. 

2. If single now, set down the power of Mars ; if never 
married, or a virgin, set down the power of Uranus also. 

3. Tf married now, set down the power of Jupiter ; if sin- 
gle through divorce, set down the power of Neptnne. 

4. If light complexioned, set down the power of Venus, 

5. If black hair and eyes, set down the powers of both Mer- 
cury and Venus; If medium complexioned, set down no power, 

6. If own father is dead, set down the power of Jupiter; if 
own mother is dead, set down the power uf Suurn. 

7. Set down the power of the month of birth, 

8. Set down the power of the day of birth, 

6. Add them together. The sum total is the Astral Num- 
ber required. 

To test the work, add the Four figures of the year of birth 
together, and their sum to one final digit. This will also be the 
“ final digit ” of the Astral Number. 

TREATISE ON THE GREAT ART. A System ot Physics -iccord- 
ing to Hermetic Philosophy and Theory and Practice of the 
Magisterium, by Dom Antoine Joseph Pernety. Ev:ited by Ed- 
ouard Blitz, M. D , Doctor in Kabbalah, and in Hermetic Sci- 
ence (Université Libre des Hautes Etudes de Paris) Branch 
School of North America. This book is the first volume of a 
seyies of classical works, published under the auspices of the 
before mentioned university (Branch of America) whose study 
constitutes the foundation of the teaching of the Frcultié ides Sci- 
ences Hermétigues, Octavo, cloth, pp. 236. Price, $3.50. 

The 28th Degree (Knight of the Sun A A. & A. Rite was 
introduced by Pernety. Much of the Hermetic philosophy has 
been preserved in the Ancient and Accepted Rite and the Mar- 
tinist Order, and this work contains much light for the person 
who has been received and enlightened as a Prince Adept. 

( 64 ) 
A Knight’s Tour Magic Square. 

48 | 51 2/29 | 44/53) 6 | 27 

34 | 61 
17 | 36 | 21 

18 | 35 | 64 | 13 | 60 

The above Knight's Tour magic square is said to have been 
made by William Beverly, a distinguished chess-player of Eng- 
land. Some of the wonderful properties of this square will, be 
given. It illustrates the knight’s tour over the chess-board, in 
which the knight steps to every square on the board, touching 
each square but once, 

Every perpendicular line of figures sums up 260. 

Every horizontal line of figures also sums 260. 

Divide the board into four quarters Then the rows of each 
quarter both perpendicularly and horizontally will sum 130, 

Divide the board into sixteen equal squares, The numbers 
composing each of the sixteen squares will sum 130. And of 
course any two of the sixteen squares will sum 260, 

The half row of any column or line added to any half row or 
column will sum 260. 

Now examine the rows of figures running up and down. 
The four central figures of the row will sum up 130; and so of 
course will the four remaining or outer numbers sum 130. 

There are other symmetrical combinations that will sum 130. 

This is really a unique magic square, and far more mystical 
than many so-called magic squares. 




8 C. GouLD, Editor. - - 3 - - Manchester, N- H. 
L. H. AyĮmk, Associate Editor, - - -~= Guadeloupe, W. I. 
5. C. anp L. M. GOULD, Publishers, - - Manchester, N. H. 

VoL. XX. MARCH, 1902. No. 3. 

Ancient Mexican Theogony and Cosmogony. 


I do not think that the following legends have ever appeared 
in English’ I found them years ago in rathër old Spanish books 
and transcribed and translated them. I came across this work 
the other day, and have re written it in the belief that it might 
be of interest to readers of NOTES AND QUERIES. 

Of old there lived in the thirteenth heaven the gods — 
TonacaTecuTii(Resp'endent Lord) and his wile TONACACIHUATL 
(Resplendent Lady). 

Thus begins the legend ; both heavens and gods appear 
without any word as to their origin. They are the “In the 

This original divine pair had four sons. The first born was 
red, The second was black ; he was chief among his brothers, 
was in all places at one time, knew all thoughts and all hearts, 
and he was called Moyocoya, which means, ‘‘ He who is all- 
powerful, who does all things unaided.” By this name painters 
of hieroglyphics could paint no symbol of him except that for 
air. The third son was QuerzaLcoaTL (Feathered Serpent). 
The fourth was HurtziLoPocHTLI (The Left-handed), the God 

( 66 ) 

of War, This last son was born without flesh, he being merely 
bones, a skeleton, 

For six hundred years the gods remained idle, At the end of 
that time the four sons came together and began to discuss 
what they ought to do. After the conference the work was 
entrusted 10 QUETZALCOATL and HUITZILOPOCHTLI, who by this 
time had grow flesh on his bones, The first thing they made 
was fire and the next a sort of dim sun which gave but a feeble 
light. Then they next created a man Oxomoco, and a woman 
CIPACTONAL, commanding him to cultivate the earth and bade 
her to spin and weave. At the same time they gave her some 
grains of corn to use in divinations. This firrt human pair 
invented the count of time and the calendar. Hell was the 
next creation with MicTLanTecuntit (Lord of Darkness or of 
Shadows), and his wife as the ruler thereof. Finally they crea- 
ted all the heavens except the thirteenth, which already existed. 

Again the four gods held a meeting and created water and 
and gave it in charge to TLALOCTECUHTLI | Lord of Water) and 
his wife. These water-gods lived in a vast building of four 
rooms. In the center there was a great court and in this court 
four huge tanks of water of different kinds, One kind is very 
good and this is the kind that falls when corn and seeds grow, 
and which comes in good and proper season; another kind is 
very bad ; it makes cobwebs grow among the corn and covers 
the sky with clouds ; another is that kind that freezes as it falls, 
and another is that which has no hail but dries up. The water 
gods created a great number of drawfs for servants and these 
live in the rooms of the house. In one hand they bear great 
earthen jars and in the other sticks. When the Water God 
bids them go and sprinkle any place they take their jars and 
sticks and use such water as they are orderd. When it thunders 
it is that they break the jars with the sticks and when it lightens 
that is from within the jars when they crack, Last of all the 
four gods created in the water a huge fish called CIPACTLI, 
This fish was trausformed into the earth. 

( 67 ) 

Oxomoco and his wife had a son and this son was in need of 
a wife and none was forthcoming and they made one for him 
{rom one of the hairs of the goddess XOoCHIQUETZAL (Beautiful 

The four gods, seeing how little light the sun they had mads 
gave oul, desired to better their work, so TezcaTLiPoca changed 
himself into a sun. This sun rose in the east, mounted to the 
highest point of the heavens and then turned and went back so 
that it should be ready for the next day's journey. That sun 
which is seen from midday to sunset is not the sun itself but 
merely its reflection. 

During this epoch the giants was created. They were very 
stout men, very fat and so strong that they pulled up trees with 
their hands ; they were rustics for their only food was acorns. 

TEZCATLIPOCA was sun for thirteen cycles, that is to say, for 
676 years. At the expiration of this period Quetzatcoatt hit 
him such a terrible blow with a club that he knocked him into 
the water. He then turned himself into a sun. But when 
TEZCATLIPOCA fell into the water he turned himself into a jaguar 
and emerging on the land proceeded to devour all the giants, 
So in commemoration of this event we-find in the heavens the 
constellation of Ursa Major or the “ Great Dipper,” which is 
TEZCATLIPOCA falling from the sky into the ocean, At this time 
the common people lived on pine nuts, 

QUETZALCOATL also remained fur 676 years as sun when the 
jaguar TezcaTLIPOCA struck him a great blow, tumbled him out 
of the sky and raised a terrible storm of wind that he and all 
the common folks were blown away. At the same time these 
Jatter were changed into monkeys. 

TLaLoc, the water god, then became the sun and remained as 
such for 364 years during which time such common people as 
then existed had nothing to eat but the seeds of a kind of 
wheat which grew in the water. Now atthe end of this time “ 
QUETZALCOATL rained fire out of the heavens, deposed TLALoc 
from being sun and put his wife in his place. She occupied the 
post 312 for years. During her reign as sun the common people 
fed on a sort of corn; so that from the birth of the gods to the 

( 68 ) 

gods to the end of the period there were 1628 years. In the 
last one of these years it rained so hard that everything was 
covered with water, the common people turned themseives into 
fishes and the sky fell down on the earth. In view of this awful 
calamity the four gods opened four roads'under the earth that 
same out on its surface. They then created four men named 
OtomitL, IrzcoaTL, ĪZMALIYATL, and Tenocut. Now then 
TzcaTuipoca turned hemself into a tree and QUETZALCOATL 
turned himself into another tree and then making use of these 
the gods and men together succeeded in lifting up the sky and 
placing it where we see it today. For this act TONACATECUBTLI 
mace his four sons Lords of the sky and of the stars, The 
road that TezcaTLtpoca and QuetzatcoaTL made is the Milky 
Way and that is where they now reside. 

Two years after this event Tezcatiipoca, who changed his 
name to MrxcoaTL (Cloud Serpent), got fire out of two sticks 
and gave a feast to the gods, lighting huge fires, 

In the sixth year CENTEOTL (God of Corn) was born, grand 
of Oxcmoco, [He is the Mexican Hiawatha. — Amyé] 

In the eighth year the gods re-created the common people as 
they used to exist. i 

In the first year of the second thirteen the four gods held a 
eouncil for the purpose of making a sun that should not merely 
give light to the earth but should also eat hearts and drink 
blood. To get this sanguinary offering together they began a 
war that lasted three years and in order that there should 
always be people for the sun to eat, TEZCATLIPOCA created 400 
men and five women who, while still alive, were transported to 
the twelfth heaven, In that war died XocuiquetTzaL and she 
was the most valiant of all who died. - 

The food of the sun being got together the gods feasted, drew 
blood from their ears and their bodies, and having built a huge 
fire, QUETZALCOATL threw his son into the midst of the flames 
and he became the sun. TLatoc also threw in his son when 
the heat was not so intense and he came out the moon, 
which was covered with ashes and dim on account of the 

( 69 ) 

condition of the fire. And in the last year of the second 
thirteen the sun began to shine, for up to that time it had been 
night; and the moon began to follow after him but never 
reaches him, and voyages through the air without ever reaching 
the sky. 

In the first heaven were the male star CITLALATONAC (Shining 
Star) and the female star CirLatmime, They are the guardians 
of the sky, placed there by TEZCATLIPOCA and are never seen 
becauss they are in the bright road of the sky, 

In the second heaven are the women ; they are called Cicrme, 
They are skeletons, and when the world comes to an end they 
will descend to earth and devour all men, 

In the third heaven are the goo men that TEZCATLIPOCA 
created ; they are the guards of the skies. 

All the birds lived in the fourth heaven and from thence 
descended to earth, 

In the fifth heaven lived the great snakes, created by the god 
of that element, and from it issue the comets and the shooting 
stars. The sixth heaven contained the air. The seventh 
contained dust. In the eighth heaven the gods met in council. 

Beyund the eighth no one could go, and all that was known 
was that there were other heavens up to the thirteenth, where 
TonacaTEcunTLi and his wife TONACACIHUATL resided, 

According to another version, however, above the eleventh 
there was a glorious city, full of riches and delights, wherein 
dwelt the Twice Lord, The Star of Splendor, and his wife the 
Twice Lady, CirLaticue, Garment of Stars. They had many 
children, the father taking care of the sons; the mother, of the 
daughters. One day CiTLALicue gave birth toa flintstone. 
Frightened at this her sons decided to throw it down on the 
earth, and they did so, It fell on Carcomoztoc (Seven Caves), 
and from the blow sprang, as sparks, 1600 gods and goddesses, 
After these had lived for a lung time in exile they sent a 
Message to CITLALICUE to ask of her, since they had fallen, 
permission to create men to wait upon them, and also that she 
should teach them how they should go about making them, 
She replied favorably, and told them to goto MICTLANTECUHTLI, 
the Lord of Hell, and ask him for a bone and some ashes of the 

( 70 ) 

dead of olden time, She also said if they would sacrifice 
thereon, a man and a woman would be formed therefrom who 
would multiply and increase at once. This reply was. brorght 
back by a hawk. 

A council was at once called and it was determined that 
Xotortt (Slave) should descend to Hell and ask for the bone 
and ashes. Fle was warned that MICTLANTECUHTLI was fearful 
to behold, but that when he‘had received the gift he should 
show no signs of fear, XoLOTL set out on his terrible journey 
and obtained bone and ashes; scarcely had he received them in 
his hands when he started to run away at full speed. The awful 
Lord of Hell fast following, when he stumbled and fell, breaking 
the bone into pieces. Picking up these pieces as well as he 
could he brought them to the council. The gods put the uneven 
fragments into an earthen pan, drew blood from their bodies and 
sprinkled it over the pieces. Four days thereafter there sprang 
forth a boy, Repeating the operation, four days later a girl 
sprang forth. These were given to XoLoTL to bring up, which 
he did with the juice of cactus. The bone having been broken 
into uneven fragments is why men are now of various statures, 

The MixTEo Indians of CuiLapan have still another legend, 
In the year and day of obscurity and clouds, when as yet there 
were neither years nor days, and the world was a chaos that 
was submerged in darkness, the earth was covered with water 
upon which swam mud and fire. One day there appeared the 
god “ Stag,” who was called the Lion Snake, and the beautiful 
goddess who was called Tiger Snake, [Vote. The “Lion” here 
meant is the Puma and the “Tiger” the Juguar— Ayme.] 
Both of these were in the appearance of human beanings. Out 
of their great wisdom they lifted out of the immense ocean a 
hvge mountain and upon the top of it they constructed sumpt- 
ous palaces for their domain. Upon the highest point they 
fixed a copper axe with the edge uppermost, upon which edge 
the sky rested, For many centuries these gods lived in peace and 
repose, enjoying all delights, until it happened that they had 
two beautiful sons who were discreet and wise m all arts. They 
knew how to transfer themselves into eagles or serpents ; how 
to make themselves invisible, and even how to go through solid 

(71 ) 

matter. Enjoying thus the greatest of tranquility, these gods 
determinrd to make a sacrifice and offering to their Fathers. 
To this end they took certain earthenware, incense burners, 
placed fire therein and burned a quantity of crushed incense. 

This was their first sacrifice. Next they made a garden with 
plants and flowers, trees and fruits, and all sweet-smelling plants ; 
together they worked to make a garden with all necessary for 
the sacrifice, The pious brothers lived content in this garden, 
culliaviing it, burning incense, and wilh prayers, vows and 
promises they begged of their parents that the light should 
appear ; that the water should separate itself into one place 
and leave somewhere the Jand open ; for all that they had was 
this little piece of land on which to support themselves. To 
emphasize their prayers they pierced their ears and tongues with 
kmives of obsidian, and sprinkled their blood upon the trees 
and plants with a branch of flowers. 

The two Snake Gods had more sons and daughters, but 
suddenly a deluge occurred in which many of them perished. 
After this catastrophe the god, who was called * The Creator of 
Ail Things,” made earth and the heavens and restored the 
human race. 

[I call special attection to the great poetic beauty of this 
legend. Its opening paragraph: ‘Inthe year and day of 
obscurity and clouds,” etc., is magnificent. [Í must confes that 
I like these two brothers much better than [ do Cain and Abel. 
— AyME] 

The Mexican generally believe in four Suns or Epochs. 
They kansidered that the luminary of day had existed five times, 
the present race of men living under the fifth. 

The first sun was AToNaTIUH, or the Water Sun. Its epoch 
ended with an absolutely universal deluge of water. 

The second Sun was EWE&CATONATIUH, or the Wind Sun, 
The world came to an end in a great wind storm. 

The third Sun was TLETonatiun, or the Fire Sun. At the 
close of its epoch the world was destroyed by fire. (See Don- 
nelly’s “ Ragnarok,”’) 

( 72 ) 

The fourth Sun was TLALTONATIUH, or the Earth Sun, 
According to some of the legends this is the Sun under which 
the human race is at present existing; but the M!xTecan 
legend I have just told is very, very ancient, andit states that 
this fourth Sun was also destroyed and the reign of the gods 
ceased, the Sun being replaced by an actual luminary, 

The Mixtean legend broadly treats of two epochs separated 
adeluge. The first epoch is simply chaos, without periods and 
without light, when the gods lived. The second epoch is of 
the time and race. They say of these epochs that the last 
luminous and comprehensible ; the former is dark and confused, 

These legends that hold that there were fiye suns tell us 
how the fifth was created, The best of the legends is this one : 

It is said before there was day in the world the gods held a re- 
union and said to each other: ‘ Oh Gods who will take upon 
himself the responsibility of lighting the world?” To this 
question a god who was named TecuiztTecaTy replied; “I 
will take it upon my shoulders.” Then the gods again asked: 
“ Well, who else will help” And at once they began to look at 
each other and all were afraid, and none dared to offer himself, 
and each of them sought to excuse himself, One of the gods 
who was considered of no account, and who was covered with 
warts, said nothing but listened to what the other gods said. 
And the others spoke to him and said: ‘‘ Say, Warty, be thou 
the one to light up the world!” And he willingly obeyed 
their order, and replied: “ Very gladly will. I do that which 
you have ordered me. So be it,” 

And so these two began to do penance forfour days. After 
this they lighted a fire upon the top of a mountain. Everything 
that the fairest god offered was precious. In place of firewood 
ey offered rich feathers of rarest birds; in piace of pebbles he 
offered nuggets of gold; in place of spines covered with blood 
he offered spines of red core, and the incense which he offered, 
was the finest. The Warty god whose name was NANAOTZIN, 
in place of branches offered green rushes tied three and three, 
each bundle being of nine; he offered pebbles and thorns of 

( 78 ) 

Good Advice. 


Isagogically we would premise that the employment of uncom- 
mon phraseology has at various times caused many hearts to 
ache, and from our own resipiscence we would not advise the 
too common use of adscititious, avidious, bumptious, cryptic, 
colligated, compaginated, catechristical, epicedian, horisonious, 
elongated, ineffable, interceptional, kickshaw, quintessential, 
subtiliated, supervacaneous language when addressing a prole- 
ary ; but let your conversational communications possess a 
clarified conciseness, compact comprehensibleness, coalescent 
consistency, concatenated, cautelous, cuspidated, facile, glabrous, 
irenical, proficuous, salutiferous cogency, Extemporaneous des- 
cantings and unpremeditated expatiations should have intelligibil- 
ity and veracious vivacity without rhodomontade or thrasonical 
altisunant bombast. Fschew all aggregations of asinine affec- 
tation, absonous affectuosity, allocated allectation, altiloquent 
allocution, appropinquated archaisms, blandiloquent assevera- 
tions, blatteratious battology, balbucinated balderdash, con- 
glomerated cassation, cataclystic circuity, claudicant coacerva- 
tion, commentitious cogitation, conglutinous confabulation, 
eclaircistic ennarration, énubilated effusion, evanid evagation, 
excruciating extravasation, frustaneous fulmination, flatulent 
garrulity, gairish galimatias, glacial gelidity, insapory, inanity, 
jejune babblement, lutulent lutariousness, lusorious lacretion, 
ludibrious loquacity, mnatious macrology, multiloquous mussita- 
tion, neological nodosity, nugacious nihility, obnubilated obfus- 
tication, ostentous operosity, percolated parvitude, periculous 
peregrination, precogitated prestigiation, pompatic polylogy, pro- 
cacious prolation, pyrotic peroration, rantipole ratiocination, ram- 
ificated rogation, saturnine segnitude, stochastic spissitude, sus- 
urated stultiloquence, temerarious terebration, tergiversated 
tertricity and verbaceous, vociferous ventocity. Sedulously evi- 
tate all polysyllibic profundity, pompous prolixity, psittaceous 
vacuity, ventriloquial verbosity, vaniloquent rapidity, and plati- 
tudinous ponderosity. Shun double entendres, prurient jocosity, 
pestiferous profanity, sonorific sarcasm obscurent or apparent, 
Resist all propendency to matuation, vaticination and obseque- 
ous sequaciousness. Be chary of asinegoes, clodpates, jobber- 
knowls, grinagogs, simulachres and canaileism generally. Give 

( 74 ) 

audition to apodixis, divulgate diorisms in longanimity, mauger 
titillation, obmutescently practicing evigilation, nolition, surcu- 
lation, delecion, and not incessantly ingurgitate with gulosity and 
eutaxy all the mediety badinage and gossipy hearsay you may 
hear narrated by empty heads afflicted with megl-mania or cac- 
oéthes loquendi, else your aufractuous acuity, atramental co- 
acervation, collocation extravagation will be liable to produce 
raucity, sudation, adiaphory, cachination, titillation, balbucina- 
tion, corrugation, falegation, ositancy, sideration, aspernation, 
excruciation, aspiration, pyrrhonism, if fact intergesence, 
cephalogy, megrims and odontology on your astonished, shocked 
and bewildered collocutionary companion, If, however, you are 
enjoying a tete-a tete with a ferocious “ literary lion,” cephalistic 
quodlibetarian or nasute, neologistic, scribatious sermocinator 
full of cognoscence, cephalogy, exoticisms, anthroposcopy and 
metaposcopy, provided with a good systaxis, then in promulga- 
ting your esoteric cogitations, superficial sentimentalities, quin- 
tessential quizzisms and amicable, philosophical observations, 
alacriously ajurate into service in propignation an aggregation 
of aligerous, avitous, bandyish, camerated, captitious, cicurated, 
corruscated, diaphanous, eclampsy, eccharotic, exuberant, extend- 
ed efflorescent, feateous,feracious, felicitous, fulgid, grandiloquent, 
horisonious, inopinated, lucent, luculent, magniloquent, melliflu- 
ent, moliminous, multipotent, margaric. neologistic, oblectatious, 
urgillous, obsoletish, punctillious, supervacaneous, tralatitious, 
unisonious, vivacious, wiseacre, xasperating, yaksha, zealous, 
and so forth words, and shower them remorselessly upon the 
massive cephalon of the Jeonine literarian, Let your assiduate 
amandation be to en:ulate orthology, a cognition of sagery with 
serenetude, be a sectator of truth, give it a welcome zenodachy, 
and eyer keep in its propinquity. To cacumirate in illation the 
moral and inhiation are that you talk plainly, naturally, sensibly, 
briefly, truthfully, purely; avoid banalish slangosity, don’t 
put on airs, say what you mean, mean what you say, tell what 
you know ; but be sure to know all you tell; think for yourself, 
read good ‘hooks, including a lexicon; and never give utterance 
to voluminous vocables, nor use breath exhausting big words. 

“ Love is the Secret of Life.” 
“ Love with Wisdom, is the Secret of Life.” 
“ The Torch of Life is fed with the Oil of Love.” 
Love is the Oil of Life.” 
“ The Torch of Love is the Secret of Soul.” 
— The Hidden Way. 


“THe Mcontan Star.” (Vol. XVI, p. 160.) “ Hermes” 
asks where the line is to be found, and whois meant by the 
“ Mceovian Star. We will here quote from Pope’s “ Essay on 
Criticism *' (Part 11), lines 643-652 : 

“Such once were critics: such the happy few 
Athens and Rome the better ages kuew ; 
‘The mighty St a first left the shore, 
Spread all his sails, and durst the deep explore; 
He ste.r ds curely, ond discov r.d far, 
L d by th- light of th» Mceonian star. 
Toets, a rac: long unconfin d and free, 
Still fond and proud of savag: lib rty, 
R: c iv d his laws, and stood convince d ‘twas fit, 
Who conquer.d nature, should preside oer wit.” 

“The Mceonian star ” supposed to be Homer ; the same as 
“ The Mantuan poet ” is Virgil, from the tawn where he lived or 
wrote. Yea. the very next lines following the above extract are: 

“ Horace still charms with grac ful negligence , 
And method talks us into sense,” 

These lines indicate that Pope was ringing the changes on 
the poets of Greece, and other places. 

Mountains OF Hepsipam: (Vol. XIX, p. 280.) Referring 
to the third question on page 280 of last year’s volume, I may 
say that nearly sixty years ago I heard the remark from the 
lips of a play-fele in Ontario. The words as I recollect them 
began: ‘ Flee into the mountain of Epsidan where the lion 
roareth,” etc, It was given as a sort of refrain at the end of a 
mock-sermon by a colored preacher, it being brought in every 
now and then, Its authorship is unknown, the story beginning, 
like many others, “ Once on a time,” Dr. A. HAMILTON. 

Psaitm ci. (Vol, XIX, p. 280,) The goth Psalm has six 
verses in the King James version. S. D. Parrish is in error, 
Since receiving this reply, we have examined Mr. Parrish’s 
copy and find that he wrote the question as printed on p. 280, 
and evidently got the two versions transposed, and we ought to 
have noticed it. He intended to ask : * Why is it that Psalm 
1so in the Douay version has only five verses, while King 
James version has six ? ” — EDITOR, 

The Procession of the Planets. 

“ The Procession of the Planets " is the name of the new 
theory of the planets as propounded and propagated by Mr, 
Franklin H. Heald, Los Angeles, Cal. Mr. Heald has pub- 
lished his theory in a preliminary pamphlet. His proposition 
is that the oldest planet of our solar system is Mercury, and 
that Neptune is the youngest born or the youngest that has 
swung into our ken; that some 400,000,000 years (reckoning 
our little orbital journey as a year) passes as the time that one 
planet contracts from a larger to the next smaller orbit, and so 
hardens as each in turn is drawn in to the sun ; that the three 
kingdoms will each have their processes, development, periods, 
and physical conscious life will result about when Mars is 
reached, and more perfected on arrival to our Earth ; that pos- 
sibly conscious life will exist when this Earth arrives at the 
orbit of Venus, and when Venus has marched on to the orbit of 
Mercury, then Mercury will already have been consumed 
in the great central Sun. Our Earth is in the Procession of 
the Planets and is doomed to the inevitable law — the conser- 
vation of energy — that is, in a little over 1,000,000,000 years, 
will also be drawn into the Sun. At about that time Jupiter 
will proceed toward the Sun, occupying about our orbit and will 
be much reduced in bulk, and yea, inhabited, civilized, enjoy- 
iny the arts and sciences; the Jupiterians will then have dis- 
covered the exterior planet to Neptune; the Ninus and Belus 
of John Wilson will be seen; the Melodia of Thomas Lake 
Harris, the Ophion of J. P. Jacobi, and the Minerva of Mr. 
Nimshi, all or a part of these empirical, hypothetical, or pro- 
phetical planets will swing into view. In Mr. Heald’s theory the 
satellites are simply captured comets, all obeying natural laws. 

Mr. Heald says he has worked out and developed his theory 
himself without the aid of extensive, published astronomical 
works, He is familar with the solar system, its vocabulary, 
and its computed mathematical results, He gives public lec- 
tures at Los Angeles, elucidating and explaining his theory. 

Send him 25 cents for his new edition of the Procession; or 
- $1.00 for a year’s subscription to his monthly — Zhe Procession. 

His theory in several ways is the reverse of the nebular 
hypothesis, and accounts for some things the latter does not 
explain, of which we shall have more to say in this monthly 
ere long. The theory is new and worthy of an examination. 


Tue Lost Leaver. (Vol. XIX, p.-287.) This poem by Rob- 
ert Browning,1 have always understood, was written as a 
trouncing to Wordsworth, for the desertion of his radical and 
democratic principles which he espoused in earlier life to desert 
later, Late in life Browning dedicated a volume of poems to 
Tennyson : 

“In Poetry — illustrious and consumate, 
In Friendship — noble and sincere.” 

Hence that “ The Lost Leader” refers to Tennyson must be 
a mistake, Being asked if he referred to Tennyson, Browning 
wrote in 1875 : 

“ I can only answer, with something of shame ann contrition 
that I undouhtedly had Wordsworth in my mind — but simply 
as a model ; you know an artist takes one or two striking traits 
in the features of his ‘ model,’ and uses them to start his fancy 
on a flight which may end far enough from the good man or 
woman who happens to be sitting for nose and eye, I thought 
of the great Poet's abandonment of liberalism at an unlucky 
juncture, and no repaying consequences that I could ever see, 
But, once call my fancy — portrait Wordsworth — and how 
much more ought one to say?” 

Wordsworth grew conservative with advancing yaars, oppos- 
ing Catholic Emancipation, the Reform Bill, and edueational 
progress, Dr. A. Hamitton, Toronto, Can, 

Two UNDISCOVERED PLanets. A Cause of Sun-Spot Perio- 
dicity ; A Law of Repulsion ; Eastern Light on Western Prob- 
lems. By G. E. Sutcliffe, Bombay, India. Four lectures deliv- 
ered in Oct Nov., 1900, before the Theosophical Society, in 
Bombay. Accompanied with a diagram of thesolar system so 
as to illustrate the orbits of the two planets — Adonis and Vul- 
can. Price, one shilling and six pence (38 cents). For sale at 
Pyramid Publishing Co., 336 Boylston Street, Boston, Mass, 

Mr. Sutcliffe demonstrates that there are two inter-mercurial 
planets, Adonis and Vulcan, the former having a very elliptical 
orbit and of great eccentricity ; that the transits of these bodies 
over the sun’s disk -are the. bodies giving much discussion as 
to the periodicity of sun-spots. The 68 page pamphlet is very 
interesting to the student of esoteric astronomy. 

( 78 ) 

Properties of the Number 9. 

11? == 120, 
111? = 12321. 
ITI? == 1234321, 
1ri11? = 123454321. 
111111? = 12345654321. 
IIIIiLI? = 1234567654321. 
IIITIIIL? = 123456787654321. 
1IJITLTII? = 12345678987654321. 

IrItIrIEI? = 11345679 X 999999999. 
t000000000 — 12345679 = 987654321. 

12345679" X 999999999 = 12345678687654321. 

12345679 X g = Iririeii 
12345679 X 18 = 222222222 
12345979 X 27 = 333333333 
12345679 X 36 = 444444444 
12345679 X 45 = 555555555 
12345679 X 54 = 666666666 
12345679 X 63 = 777777717 
12345679 X 72 = 888888588 
12345679 X 81 = 999999999 

1 time g and and 2 = In 

12 times 9 and add 3 = rır, 

123 times ġ and add 4 = 1111, 

1234 times 9 and add 5 = 11111. 

12345 times 9 and add 6 = 111111, 
123456 times g and add 7 = artittt, 
1234567 times 9 and add 8 = rirititt, 
12345678 times 9 and add 9 = 11111111, 

1 time 8 and add t = 9, 

12 times 8 and add 2 = 98, 

123 times 8 and add 3 = 987. 

1234 times 8 and add 4 = 9876. 

12345 times 8 and add 5 = 98765. 

123456 times 8 ahd add 6 = 987654. 
1234567 times 8 and add 7 = 9876543. 
12345678 times 8 and add 8 = 98765432. 
123456789 times 8 and add g = 987654321, 


g times 1 are 9 

g times 2 are 18 & 1 & 8 are g 

g times 3 are 27 & 2 & 7 are g 

9 times 4 are 36 & 3&6 are g 

g times 5 are 45 & 4&5 are g 

g times 6 are 54& 5 & 4 are 9 

g limes 7 are 63 &+ 6 & 3 are 9 

9 times 8 are 72 & 7 & 2 are g 

g times 9 are 81 & 8&1 are g 

9g times ro are 90 & go & o are yg 

g times 11 are 99 & 9 & g are 18 & 1 & 8 are g 
g times 12 are 108 & 10 & 8 are 18 & r & 8 are g 
g times 13 are r17 & ur & 7 are 18 & 1 & B are g 
Q times 14 are 126 & 12 & 6 we 18 & r & B are g 
g times 15 are 135 & 13 & 5 are 18 & r & 8 are g 
g times 16 are 144 & 14 & 4 are 18 & 1 & 8 are g 
g times 17 are 153 & 15 & 3 are 18 & I & Bare g 
9 times 18 are 162 & 16 & 2 are 18 & 1 & B are g 
g limes 19 are 171 & 17 & 1 are 18 & 1 & B are g 
o times z0 are 180 & 18 & o are 18 & Iı & B are g 
g times 21 are 180 & 18 & g are 27 & 2 & 7 are g 
9 times 22 are 198 & 19 & 8 are 27 & 2 & 7 are g 
g times 23 are 207 & 20 & 7 are 27 & 2 & 7 are g 
g times 24 are 216 & 21 & 6 are 27 & 2 & 7 are 9 
g times 25 are 225 & 22 & § are 27 & 2 & 7 are g 
g times 26 are 234 & 23 & 4 are 27 & 2 & 7 are g 
9 times 27 are 243 & 24 & 3 are 27 & 2 & 7 are g 
g times 28 are 252 & 25 & 2 are 27 & 2 & 7 are g 
g times 29 are 261 & 26 & 1 are 27 & 2 & 7 are 9 
g times 30 are 270 & 27 & o are 27 & 2 & 7 are g 
9 times 31 are 279 & 27 & g are 36 & 3 & 6 are g &c. 

ILLustrious Knicats oF Maura, Official organ of the 
Grand Commandery of Pennsylvania. A monthly publication of 
Masonic, Mystic and Knightly information relative to this Order 
of Knighthood. Octavo size, monthly, 50 cents a year, Itis 
edited and published: by C. Arthur Lutz, P. Com, York, Penn, 
Ancient Order of the Illustrious Knights of Malta was founded 
at Jernsalem, 1048 [tis a body of the illustrious, religious, 
and military Order of Middle Ages, cradled in the Holy Land. 

Waves. A journal of Astrology and kindred arts of Proph- 
sying. Planetary Hours given: helphful to those that meditate, 
Ten cents per copy, or $1.00 a year, None free. Address 
Bell Gager, Stntion O, Box 52, New York, 

( 80 ) 

THE Sun Worsutrer. Devoted to Oriental and Occidental 
Philosophy, Sociology, Religion, Science, Cultivation of the 
Higher Senses, and the Develoment of the Body, $1.00 a year. 
Edited by Rev. Dr. Otoman Zar Adusht-Hanish, ‘ Sun Wor- 
shiper” Publishing Co., 1613 Prairie Avenue, Chicago, Ill. 

* Sun is merely the Focusing Point of Light Vibrations from 
Center to Circumference, and the Reflection therefrom in Crys- 
talization of Light to the Emanation of Variation. And thus, 
WORSHIP wor(th)ship, worthiness; to be worthy of Admira- 
tion and Nor bowing down, praying to, or subjecting one's self 
to the Objective, for the Objective is merely the end of things 
in the World of Manifestation.” 

A new monthly publication comes to us with the above pre- 
face, an exponent of the Mazdaznan religion and philosophy, 
with a frontispiece, full length in his robes, of the editor Rev. 
KHARMAN, a Persian, With the New Century the Zarathrus- 
traian religion in the United States received a new impetus by 
the expounder and teacher, Dr. Hanish. He is said to be about 
55, though he looks no more than 30, He is the Apta Perest of 
the Mazdaznan Philosophy, Maniha for the Communion of 
Universal Friends, Dastur of the Art of Breathing :Ga-Llama). 
He has a following of over 2000 in Chicago and its suburbs, 

“ Our thought is the center of every being, and God must be 
found within us. Everything in the world of vision is the out- 
come of thought, and thought of God, and as God isin the 
beginning of all things God cannot be without thought.” 

“ Sun Worship and Mazdaznan Philosophy are identical. It 
is known as Sun Worship to the outside world, due to the atten- 
tion paid by them to the phenomena of nature. With them 
the Sun signifies the caystalization of magnetic vibration and 
reflected to the point of re fuculization becoming conducive to 
the crystalization of life.” 

During the next 25 years the American people will become 
much better eulighteved as to the religions of the East — 
that of Zoroaster, Nazoria, Ahmed, Buddha, Brahma, etc, 

Wife, make me some dumplings of dough ; 
They are better than meat for my cough ; 
Pray, let them be boiled till hot through, 
But not till they are heavy or tough, 

Now J nust be off to the plough ; 

And the boys, when they’ve had enough, 
Must keep the flies off with a bough, 
While the old mare drinks at the trough. 

Dlgilized by 
G le 

co Ge 



are © 

( 81 ) 



Chandler Eastman Potter was born in Concord, N. H., io 
that portion of the town known as East Concord, March 7, 
1807. His ancestors were among the early settlers of New 
England, On his father’s side he was descended from Robert 
Potter, of Lynn, Mass., who came to America from the city of 
Coventry, England, in 1630. His grandfather, Richard Potter, 
went from Ipswich, Mass., to Concord, in 1771, and in com- 
pany with his prother, purchased a tract of land on the borders 
of Turtle Pond in the parish of East Concord. His father, 
Joseph Potter, was born in 1772, and died in 1853. His 
mother, Ann Drake, was the daughter of Thomas Drake, for- 
merly of Hampton, N. H. Sbe was born in 1774, was mar- 
ried to Joseph Potter in 1793, and died in 1844. 

Colonel! Potter, the subject of this memoir, was the youngest 
of four sons. He was reared in a manner common to those who 
were born in a New England community half a century ago. At 
that period of our country’s history the resources of wealth were 
not sufficiently developed to afford the new settlers those com- 
forts and conveniences of life which are at this era of national 
prosperity so widely diffused. His father, a farmer in comfortable 
but not affluent circumstances, found it impossible to afford 
him other than limited privileges of obtaining -an education; 
he was consequently employed in labor on the farm or attend- 
ing the district school. At the age of eighteen he attended the 
Academy at Pembroke, at that time and subsequently one of the 
best literary institutions in the state. Here he remained until 

( 82 ) 

he was prepared for college. He entered the Freshman clase 
at Dartmouth College, in Hanover, in 1827, He was a dili- 
gent student, and took a high rank among his classmates. 
After his graduation, in 1831, he opened a select high school 
in Concord, and taught until his removal to Portsmouth, where 
he took charge of the high school. He was eminently success- 
ful, easily securing the affection and esteem of his pupils, and 
gratefully remembered by many as a kind, faithful, efficient 

A strong love of antiquities and nature distinguished him 
from his fellow men. He had a just poetic preception: The 
dark rocks, the beautiful lakes, the legends of the Rei Men, 
were the peaceful subjects he chose for his muse, He early 
manifested a love of nature and a thirst for knowledge. He 
was especially interested in the stories of heroic deeds and 
virtues of the great and good who had figured in the history of 
the world in the past, and early collected facts worthy to be re- 
membered. He entertained profound respect and reverence for 
the patriots wbo fought and suffered in securing the liberties of 
our country. This sentiment of veneration for the founders of 
our institutions thus early awakened was a conspicnous element 
in his character, and had much to doin giving shape to his 
career in after life. He was also delighted in listening to ac- 
counts of the Indians who dwelt along the banks of the Merri- 
mack. He often scoured the plains in the vicinity to gather 
the bones, arrows, implements and other relics of the noble 
sons of the forest. 
` In 1835 he was chosen representative to the Legislature from 
Portsmouth. On the Fourth of July of the same year, he de- 
livered an oration befor the citizen of Portsmouth. ‘This ora- 
tion, which was subsequently published, was a powerful and 
spirited defence of the doctrine that the government should be 
administered for the benefit of the whole people and not in the 
interest of a class or a favored few. He showed with great 
force and clearness that the rights and liberties of the people 

( 83 ) 

may be wrested from them by the cunning and ambitious, if 
they fail in intelligence or cease to maintain the strictest 

In 1837 he edited ‘* The News and Literary Gazette,” pub- 
lished by T. J, Whittern, and in 1838 be was editor and pro- 
prietor of the tt News and Courier,” During his residence in 
Portsmouth he commenced the study of the law in the office of 
Ichabod Bartlett, and subsequently finished his course with 
Pierce & Fowler, at Concord. 

In 1843 he practiced law at East Concord. Although educa- 
ted for the law, yet his taste and early habits induced him to 
relinquish his profession and engage in literary and historical 
pursuits; removing to Manchester, he became editor and pro- 
prietor of the ‘* Manchester Democrat,” and retained this posi- 
tion until 1847. While in charge of this paper Col. Potter sup- 
ported the principles of the Democratic party. As a political 
writer he exhibited a profound knowledge of the principles of 
Government, and defended his views with so much ability and 
spirit that bis journal was regarded as one of the most influen- 
tial in the State. Its columns were frequently enriched with 
able articles from his pen upon matters pertaining to sci- 
ence, and to natural history. He published many very valu- 
able original articles on the nature and habits of the wild 
beasts, birds, reptiles; and fishes, of his native state, Articles 
on education and agriculture occupied a corner of his sheet. 
His original sketches illustrating the history of New Hampshire 
and her eminent sons, gave increased interest to his paper. 

In June, 1848, he was appointed Judge of the Police Court 
in Manchester, filling the vacancy occasioned by the resigna- 
tion of Hon. Samuel D. Bell. He served in this office during 
a period of seven years. As the head of this Court he dis- 
charged his duties with marked ability and entire impartiality. 
Though a man of decided political opinions, it was the universal] 
testimony of his political opponents who had relations with 
him as a Judge, that he held the scale of justice with an even 

( 84 ) 

hand, and never suffered his prejudices to influence his judg- 
ment in the slightest degree. Wherever truth would lead he 
dared to follow, and cared not if he shook the world with his 
opinions, if he scattered the clouds and let in the light. 

In 1850, one of the most remarkable cases in the annals of 
crime in the State of New Hampshire, came before him for ex- 
amination. The hearing lasted upwards of a month, and crea- 
ted intense excitement. Throughout this long and tedious ex- 
amination, Judge Potter presided with acknowledged ability 
and fairness. We bear earnest and willing testimony to the 
high public and private virtues, to bis distinguished ability and 
mature judgment, his manifest desire for the attainment of ex- 
act justice and his untiring assiduity and fidelity in his labors. 
He did +‘ with his might whatever his hands found to do.” 
His dignified courtesy of manner, without distinction of per- 
son, and his readiness to subject himself rather than others, to 
inconvenience in the transaction of business, were uniform and 
unfailing. i 

His wit was unbounded, and flowed from him as natural as 
his breath, Consequently he waa the delight of the social cir- 
cle, especially as his bumor was governed by his amiability, so 
that the feelings of his companions were neyer wounded by 
sarcasm or ridicule. His generosity like is wit knew no 
bounds. He often remarked, ‘if I give to all.I shall be sure 
to hit the right one.” 

While holding the office of Judge, Col. Potter was editor of 
the “ Farmer’s Monthly Visitor,” and a weekly journal called 
the ‘* Granite Farmer.” The files of these journals bear eyi- 
dence of his original powers of observation and study. As an 
agricultural writer, Col. Potter was not content to adopt the 
opinion of others. He boldly attacked many errors which pre- 
vailed in regard to this branch of industry, and made many 
suggestions of practical value. In these journals he also illus- 
trated his taste for history and biography. 

( 85 ) 

In 1854, a military association was formed in Manchester, 
called the Amoskeag Veterans, Col. Potter, with others, em- 
braced the opportunity to do honor to the memory of the mili- 
tary heroes of'bis native state who defended the early colonies 
and aided in establishing our national independence. This 
corps was composed of the most prominent and influential citi- 
zens of the city and state. The uniform adopted was patterned 
from that of the + Father of our Country,” Washington, The 
first public parade of this corps took place February 22, 
1855, the anniversary of the birthof Washington. The event 
called together a large concourse of penple from all parts of 
the State. The Governor, accompanied by his staff, and many 
distinguished citizens were present. 

In the winter after the corps was organized, Col. Potter was 
elected its commander, In December the Veterans, with full 
ranks, visited the National Capitol — Washington. Tbe vari- 
ous cities through which they passed on their route vied with 
each other in doing honor to the descendants of the patriots 
who fought on revolutionary fields with Washington, and 
Greene, and Knox, and Sumter, and Schuyler, and other great 
chieftains. At Worcester, Springfield, New York, Philadel- 
phia, and Baltimore, they received the most flattering atten- 
tions, At all these places banquets were given in their honor, 
by the municipal authorities, and they were met and welcomed 
by the most distinguished citizens. ‘Their visit to Philadelphia 
was especially interesting. They were welcomed by the Mayor 
and City Council, in Independence Hall, where American free- 
dom was first proclaimed. Col. Potter, in reply to the wel- 
coming speech of the Mayor, made a very eloquent, patriotic 
and thrilling address, which awakened great enthusiasm among 
those who listened to him, 

At Washington, the Veterans were the guests of General 
Franklin Pierce, the President of the United States. He gave 
a splendid banquet in their honor, at which many of the most 

( 86 ) 

eminent statesmen of the country were present. The presence 
of so many of the representative men of his native state, at 
the seat of government, so far away from his and their homes, 
of course could not be otherwise than gratifying to the Presi- 
dent, and his address, on welcoming them to the Executive 
Mansion, was long spoken of by the Veterans, and others who 
were present, as one of the finest specimens of simple, unstud- 
ed eloquence, ever listened to on a similar occasion, ‘The re- 
sponse of Col, Potter, who, on behalf of the Veterans, ex- 
pressed the unalloyed satisfaction which was fell on meeting 
this distinguished fellow-cltizen, was no less eloquent and 

During this visit of the Veterans, the warmest praises were 
bestowed upon Col. Potter, for the very able, discreet manner 
in which he acquitted himself as commander of the battalion, 
the members were proud to be led by such a commander, 
whose talents, dignity, courtesy, knowledge and ability, as 
a public speaker, entitled him to rank with the foremost men 
of the land. a 

Col. Potter was a writer of superior ability and force, both 
in poetry and prose, and an enthusiastic, student of history. 
Locating at Hillsborough in 1856, he devoted a portion of his 
tine to agricultural pursuits, editing at the time the agricultural 
department of the t‘ Dollar Weekly Mirror,” published at Man- 
chester, and in writing books, His taste led him chiefly into 
historical research. As an historian, possessed of extensive 
and valuable information relating to New Hampshire, which he 
diffused with a ready and liberal pen, Mr. Potter could hardly 
be ranked second to any in the state. His ‘t History of 
Manchester,” published by himself in 1856, containing 763 
pages, octavo, is a rich storehouse of facts, respecting the rise 
and growth of that thrifty city, Incorporated into it, also, is 
valuable information relative to the provincial history of the 
state, notices of public men, and events of general interest. 
It is a work exhibiting careful research and great industry, 


( 87 ) 

His last and crowning work, the + Military History of New 
Hampshire,” was an arduous labor; but he diligently pursued, 
and succeeded in arresting from decay, and in disinterring 
from pay-rolls, old papers, and rubbish of antiquity, such a 
record as devoted labor might yield. This ‘‘ Military History,” 
extends from the first settlement in the province, 1623, to the 
close of the war with Great Britian, in 1812. This work con- 
sists of two volumes, and embraces a detailed account of all 
the wars with the Indians in which the colonists were engaged. 
It also contains a full account of campaigns of the old French 
war; also those of the revolutionary, the war of 1812, and all 
other conflicts in which New Hampshire troops were engaged 
up to that period. The work, beside, contains a very large 
number of biographical sketches of the eminent men who have 
been connected with the military organizations of the state. 
By the patient and critical research of Col. Potter, many inter- 
esting facts pertaining to the early history of the state are res- 
cued from oblivion and have been preserved for the benefit of 
coming generations. 

After his removal to Hillsborough, Col. Potter continued 
his connection with the Amoskeag Veterans, and a large por- 
tion of bis time was their commander. “In 1865, the members 
of the battalion showed their high respect for him by visiting 
him at hig home. ‘The corps march from the railroad station 
to the old family mansion of the late Governor Pierce and Gen. 
John McNeil, where they were met by Col, Potter. In very 
feeling address, he expressed his pleasure at meeting them at 
his home, and his appreciation of the high compliment which 
they had bestowed upon him. Subsequently the members of 
the corps were entertained by their commander at a dinner in a 
large tent upon the grounds. 

During his later years, the Veterans, onder his command, visit- 
ed Newburyport, Portsmouth, and other cities, The last visit of 
this kind was to the city of Hartford, in the autumn of 1867. 
The Veterans, on their way, were received with high honor at 

( 88 ) 

Worcester and Springfield. At Hartford, they were enter- 
tained at a banquet by the city authorites. On this visit, Col. 
Potter again acquitted himself in so able, judicious and satis- 
factory a manner that a unanimous vote of thanks was extend- 
ed to him by the members of the corps, on their return home. 

In the spring and summer of 1868, his health had become 
considerably impaired on account of his excessive literary la- 
bors. Having completed his military history of the state, he 
started, in company with his wife, in July, on a journey to the 
West. On his way out, his spirits were buoyant, and he felt 
that hia general health was improving, and no one’could have 
believed from bis general appearance that he was so soon to be 
removed from earth. He arrived at the city of Flint, Michigan, 
on Thorsday, July 30, 1868. He remained in that city, trans- 
acting considerable business, until Sunday, August 2, following. 
On that day, he received several visitors at the hotel where he 
lodged, snd exhibited in his conversation the same elasticity 
and intellectual vigor for which he was always remarkable. In 
the afternoon, after writing several letters, he laid down for 
the purpose of obtaining a little rest. After sleeping a short 
time he awoke, and endeavoring to move his limbs, remarked to 
hia wife that for the first time in his life he found that his mus- 
cles refuse to obey his will. It was evident that he had been 
stricken with paralysis. For a short time he retained bis con- 
sciousness and was able to articulate. Physicians were sum- 
moned and everything which human ingenuity could suggest 
was done for his relief. Ina few hours he became uncon- 
scious. He continued in this situation until Monday after- 
noon, August 3, when he expired. 

The coffin containing his remains arrived at Manchester, Au- 
gust 7, and it was received at the station by a deputation of 
Amoskeag Veterans. 

On Saturday, August 8, his funeral took place. The Vete- 
rans, in command of Captain William R. Patten, marched to 
the railroad station, and after receiving the remains, a line 


( 89 ) 

was formed aod marched through some of the principal streets 
to the residence of Captain Charles Shedd. At this place Mrs. 
Potter and other relatives joined the procession, which then 
proceeded to the Unitarian Church on Merrimack Street. Rev. 
Joseph F. Lovering, of Concord, the Chaplain of the Veterans, 
conducted the services and made a very appropriate and im- 
pressive address. After the services at the church the proces- 
sion was re-formed and marched to the solemn music of the 
Manchester Cornet Band to the Valley Cemetery. The burial 
service was read by the Chaplain, after which all that was mor- 
tal of the beloved and honored commander of the Veterans 
was committed to the graye. 

On the return of the Veterans to their armory, these resolu- 
tions were passed : 

WHEREAS an inscrutable Providence has seen fit to remove 
from our midst our beloved and chosen commander, and where- 

as we have now performed the last sad writes of sepulture over 
his remains, therefore be it 

Resolved, That in the decease of Colonel Chaodler Eastman 
Potter, the Amoskeag Veterans have sustained an irreparable 
loss; that their foremost man, foremost from the beginning, 
who at all times and under all circumstances, in sunsbine and 
in storm, unselfishly sought to promote their highess welfare, is 
no more; and, for each one of us to resolve that, in our day 
and generation,|we will endeavor to follow his example, is the 
highest tribute we can pay to bis memory. We moan ‘not 
alone. Society bas lost an ornament; the state a historian, 
whose labors, yet uncompleted, in compiling and: preserving 
her military history, will long outlive our feeble efforts. 

Resolved, That these resolutions be entered on our records, 
and a copy thereof be transmitted to the family of the deceased. 

At the time of his death the intellectual powers of Col. Pot- 
ter were in their fullest strength and activity, and. he gave 
promise that he might continue his usefulness for many years 
longer. ‘The news of his death created a feeling of great sad- 
ness among those who know him. 

Col. Potter was a mun of noble personal appearance, He 

(90 ) 

was about six feet and four inches in height, and- weighed, 
when in health, about 280 pounds. He was well proportioned, 
stood erect, and his walk was firm and dignified. When marching 
in command of the Amoskeag Veterans, clothed in the old 
Revolutionary uniform, he was the theme of universal admira- 
tion among the observers. He had dark eyes, regular features, 
and a full, well-toned voice. His head was large, and, in 
phrenological language, was well balanced. His perceptive or- 
gans were very large, showing that he was a close and critical 
observer, and that his memory of facts in detail wes remarkably 
strong. One of the most prominent traits in his character was 
his very warm social nature. Nothing delighted him more 
than the society of intelligent and worthy men and women, and 
his feelings towards his friends and those of a congenial spirit 
were sincere, deep and fraternal. 

He was a man "of infinite jest, of most excellent humor,” 
and be had a vast fund of anecdotes ever on hand. His pow- 
ers of mimicry and imitation were so great that he could easily 
assume the yoice and manner of almost any person. Hence he 
was one of the best of story-tellers. He often introduced 
into his public addresses an appropriate anecdote, and illus- 
trated his point with great effect, and on festive occasions 
his ready wit and humor neyer failed to create merriment. 
He was a man of great enthusiasm, and entered with his 
whole soul into any subject which he discussed. Hence there 
was a great charm in his conversation. His mind was ever 
active, and he had the power of exactly adapting himself to 
all occasions and circumstances. He also had a faculty of 
placing himself in just the proper relations to all persons 
whom he met, whatever might be their tastes or degree of 
intelligence. When among the learned, be could lead as well 
as follow, and when in the society of the ignorant and un- 
developed, he never assumed airs of superiority, but placed 
himself on the most intimate and friendly terms with them, 
and was happy if he could succeed in arousing higher and 

(91 ) 
nobler thoughts and grander conceptions in regard to the 
world and the ever changing phenomena about them. 

He was naturally a Democrat, respected the people, and 
never desired ‘*to get above them,” or wish for more at- 
tention from others then he was willing to extend to them. 

He became corresponding member of the New England 
Historic-Genealogical Society, March 24,1855, In 1841, he 
was elected a member of the New Hampshire Historical So- 
ciety, and was chosen one of the Vice Presidents in 1852, 
in 1855, and 1857. In 1851, he delivered a valuable and 
interesting discourse before the Society upon the aborigines 
of the country, at the conclusion of which, on motion of 
Hon. Samuel D. Bell, a vote of thanks was extended to him. 
Subsequently he read several other interesting essays, one 
of which was on the BRenacook Indians. Besides these pa- 
pers he contributed one of the chapters to Colonel School- 
crafts valuable history of the North American Indians. He 
left many unpublished manuscripts bearing upon the history of 
New Hampshire. It was his design to publish a full and com- 
plete history of the state, bringing it down to the present time. 

In 1882, he married Miss C. A. Underwood. Four children 
blessed the union, three sons and a daughter. November 11, 
1856, he married Miss Fanny Maria, daughter of Gen. John 
McNeil, of Hillsborough, formerly of the Army. His eldest 
son, Joe H., survives bim. 

He left two sons. His third son, Drown, studied for the 
bar, At the breaking out of the war of the rebellion he was in 
the West, where he joined a regiment of Lancers under Colonel 
Rankin of the Canadian Parliament, which, being disbanded, he 
immediately joined the Sixteenth Regiment of Michigan Infan- 
try, under Col. Stockton, of which he was soon after appointed 
Quartermaster Sergeant. He was killed, while on duty with 
his regiment, at Garlick’s Landing, by a band of guerillas. He 
was a young man of fine talents, and was much esteemed by all 
who knew him. 





The leading daily papers of New York city, at the date of 
his death, fifteen years ago, gave a ready testimony to the 
practical ability, business capacity, apd the wide influence of 
Mr. Trow, but to those who are accustomed to look upon the 
business life and success of a man as a thing of asmall mo- 
ment in comparison to the man himself, such tributes seem far 
from being truly satisfactory. We believe that ‘ta 
what he thinks, purposes, feels; and that his Words and ac- 
tions spring just as surely from this inner man, as the oak 
springs from the acorn.” It is, then, the circumstances of his 
life which show most readily what manner of man this was 
that we wish to present in brief. 

The ancestors of our subject were of the old New England 
Pilgrim stock, of Danvers, Massachusetts, from whence the 
family removed to Andover, an adjoining town, where John, 
tbe fourth child of the family, was born in 1810. In the year 
1815, his father, Captain Jobn Trow, with two brothers, Rich- 
ard and Dudley and their families, moved to Hopkinton, New 
Hampshire, where they bought farms in the south part of the 
town, known as Farrington Corner. The family of Richard 
afterward moved to Nashua, and settled on the Nashua Cor- 
poration, while Dudley returned to Andover, Mass. At Far- 


Sain hte sle 

weas » Google 

(98 ) 

rington Corner, most of the boyhood of Mr. Trow was spent, 
and he always referred with pleasure to this period of , his life 
when he was accustomed to make frequent horse-back trips to 
Amoskeag Falls, as the best place to get fine flour for the fam- 
ily supplies. At this time Gen. John Stark was living, and 
the vicinity of Amoskeag with its mills, boating traffic and 
summer fishing, was a busy place. 

The family removed to Haverhill; Mass., about 1820, and in 
1824, young Trow, at the age of fourteen, was placed as an 
apprentice in the printing office of Flag and Gould in Andover, 
a firm doing a large business in general book work, and con- 
tractors at the time for issuing all of the publications of the 
New England Tract Society of Boston, afterwards the American 
Tract Society of New York. ‘ 

It was in this office that most of the important works of the 
day in Greek, Hebrew, Arabic, Semetic, etc., by such schol- 
ars a8 Stuart, Robinson, and Edwards, were printed; so that 
Mr. Trow during his apprenticeship gained such a knowledge 
of these tongues, as made him ever after sought for by those 
who wished to have anything printed in these languages. 

At the close of his apprenticeship, in 1832, Mr. Trow, then 
only twenty-two years of age, determined to start a paper and 
job office in Nashua, N. H., and with his hand-press, type and 
all supplies loaded on a stout wagon started for his destination, 
himself the driver, mounted on the top of the load. 

His office was in the wooden building then known as Noyes’ 
block, opposite the present city hall, and there he issued his 
first newspaper, a weekly, ‘‘ The Nashua Herald.” Becoming 
discouraged by the time his first volume was completed he 
sold the paper and fixtures to Rev. Andrew E. Thayer, a book- 
seller located at the corner of Main Street and Thayer's Court, 
who soon disposed of his interests to Alfred and Albin Beard. 
In the hands of the last mentioned, the paper, with its nanie 
changed to the tt New Hampshire Telegraph,” became s power 

i. (94 ) 

for the Whig party in the state, for the subsequent thirty years, 
and then, with its prestige and well won reputation was trans- 
ferred to Orrin C. Moore, and its issue changed, to inclued a 
daily edition. From Mr, Moore’s estate the plant with all its 
belongings was passed to its present proprietors, 

Mr. Trow removed to New York and opened an office in 
Ann Street in 1833, and subsequently as the exigencies of 
business required moved to Broadway, Green Street, and 
finally, about thirty-two years since, to East Twelfth Street, 
where his immense establishment occupied a large part of the 
block between Second and Third Avenues, and at the time of 
his death, he gave employment, in its various departments of 
book-making, to about five hundred employeés, 

For the last thirty-three years, from the date of 1853, he 
published ‘* Trow’s New York City Directory,” which, aside 
from the London Directory, is probably the largest directory 
published in the world, requiring, in spring and early summer, a 
small army of canvassers. This work had yearly grown to enor- 
mous proportions, and is now probably the largest book in the 
number of pages published in this country, and with its pon- 
derous clasps of iron, and chains, presents a unique work for — 
consultations in the vast commercial life of New York, After 
the decease of Mr. Trow in 1886, this concern was transferred 
to an incorporated company, with the name of ‘+ Trow Direc- 
tory Company,” and listed with other organizstions at the 
Stock Exchange in Wall Street. In the list of dividends, its 
net annual income a few years since, was given as $140,000. 

When Mr. Trow went to New York he was associated with 
Mr. Westin the firm of West and Trow, also Leavitt and Trow, 
as publishers in Broadway; and as they issued the best speci- 
mens or typography of that day, they were appointed printers 
to the newly-founded University of New York. 

. Witha few changes of partnership, he continued in the 
same branch of business during bis life, being always the first 
to adopt any improvement in his art. In 1836 he imported the 

( 95 ) 

most complete fonts of type of the oriental languages, from 
the well-known foundaries at Tanchmitz, and as early as 1840, 
he adopted stereotyping and afterwards electrotyping as a 
regular part of his business. He not only kept ahead of 
the times in every improvement, but generously encouraged 
any invention in his line which showed the least promise of 
ultimate success. Thus he made lavish expenditures on in- 
vention, which resulted in utter failure in many cases, or 
only slight advances. Among others, he gave a very thor- 
ough trial to a type-setting machine, the pioneer of the 
present lineotype, which was so successful in his hands, that 
with it, the entire Bible was set up in sixty day, the 
labor of 416 type-setters being -superseded; but owing to 
some difficulty in distributing the type, it. never fully an- 
swered the expectations which were at first entertained of it. 

Mr, Trow was not, however, so absorbed by the business 
of printing, that he took no interest in other affairs; his 
connection with the National Needle Company of Springfield, 
Mass., and with the Trow’s City Directory, being too well 
known to need further attention. Years ago, he became 
deeply interested in the cause of public education in New 
York, to which he devoted much time and attention, being 
for many years the Chairman of the Board of ‘Trustees for 
the public schools of the Eighteenth Ward. He was also 
for a long time very actively engaged as a Trustee in the 
New York Juvenile Asylum. The activities of business life. 
did not, however, control the entire vitality of this busy 
man. Believing that religiofi, the saving power of his ances- 
tors, claimed not only the life of the individual, but that as 
a citizen he had obligations to the community at large, he 
early sought to do his duty in this line of activity. On 
first going to New York, he was for a short time a mem- 
ber of Dr. Samuel H. Cox’s church, but this he soon left 
to join with others in founding a church of which Dr. Asa 

D. Smith was called to be pastor, and he was for several 

( 96 ) 

years an elder in this church. At this time he was also 
Secretary of a large Sabbath School, of which the late 
Christopher Roberts, founder of Roberts’ College, Constanti- 
nople, was superintendent. ‘The pastor of this Rivington 
Street Mission church, Dr. Smith, will be remembered as a 
late president of Dartmouth College. When Mr. Trow moved 
‘to Brooklyn, he again became a member of Dr. Cox’s church 
in that city, and was there both an active workér in the 
Sunday School, and an elder of the church. On his return 
to New York to live, he united with the Madison Square 
Presbyterian church, of which Dr. Williams Adams was then 
pastor. Here he was at the head of the Sunday School, 
and an elder for over twenty years, He was an efficient 
worker in this church for the remainder of his life, and when 
our President Tucker, of Dartmouth College, left the Frank- 
lia Street church of this city, Mr. Trow was active in his 
call to the Madison Square Presbyterian pulpit. He was 
always an active man in his church life, and when President 
Tucker was called to Andover, and subsequently to Dart- 
mouth College, his successor, Dr, Parkbhust, found in Mr. 
Trow an enthusiastic admirer and supporter. Everywhere 
he made warm friends and adherents by his manly, consis- 
tent, christian character, which never for an instant permit- 
ted him to swerve from the course he thought bis duty point- 
ed out. It will be dificult for those who have relied upon 
_ Mr, Trow, to find another so upright, so trustworthy, so 
single-hearted for truth and righteousness, to fill his place. 
Mr. Trow was married about the year 1836 to Miss Cathe- 
tine Swift of Andover, Mass. His family consisted of two 
sons snd three daughters, three of whom are now living. 
He died at Orange, New Jersey, August 8, 1886. 

(97 ) 
The Palmetto and The Pine. 


They planted them together — our gallant sires of old — 

Though one was crowned with crystal snow, and one with solar gold ; 
They planted them together — on the world’s majestic height, 

At Saratoga’s deathless charge, at Eutaw’s stubborn fight. Lal 

At midnight on the dark redoubt, 'mid plunging shot and shell -— 

At noontide gasping in the crush of battle's bloody swell — 

With gory hands and reeking brows, amid the mighty fray, 

Which surged and swelled around them on that memorable day, 
When they planted Independence as a symbol and a sign, 

They struck deep soil and planted the Palmetto and the Pine. 

They planted them together — by the river of the Years — 

Watered with our fathes’ hearts’ blood, watered with our mothers? tears ; 
In the strong rich soil of Freedom, with a bounteaus benison 

From their Prophet, Priest, and Pioneer — our Father, Washington | 
Above them floated echoes of the ruin and the wreck, 

Like “drums that beat at Louisburg and thundered at Quebec; "' 

But the old lights sank in darkness as the new stars rose to shine 

O’er those emblems of the sections — the Palmetto and the Pine. 

And we'll plant them still together — for’tis yet the self-same soll 
Our fathers’ valor won for us by victory and toil ; 

In Florida's fair everglades, by bold Ontario's flood, 

And through them send electric life as leaps the kindred blood ; 
For thus it is they taught us, who for Freedom lived and died, 
The Eternal law of justice must and shall be justified — 

That God has joined together by a fiat all divine 

The destinies of dwellers *neath the Palm tree and the Pine. 

Aye! we'll plant them yet together — though the cloud is on their brows, 
And winds antagonistic writhe and wrench the stalwart boughs ; 

Driving winds that drift the nations into gaping gulfs of gloom, 

Sweeping ages, cycles, systems into vortices of doom : 

Though the waves of faction rolling in triumph to the shore, 

Are breaking down our bulwarks in sullen rage and roar ; 

Serried armaments of ocean filling in line after line — 

Washing up the deep foundations of Palmetto and the Pine, 

Shall this, the soil of Freedom, from their roots be washed away 

By the changing of the billows and the breaking of the spray ? 

No! the hand which rules the vortex which is surging now before us, 
Above its " hell of waters” sets the bow of heaven o'er us, 

( 28) 

And the time will come when Discord shall be burrie 1 in the Past. 
The oriflamme of Love shal) wave above the breach at last, 

And beneath that starry banner — type of unity divine — 

Shall stand those stately signals — the Palmetto and the Pine. 

Shall the old victorious Eagle from their boughs be wrenched away 
By the double-headed Vulture of Disunion and Decay ? 

Forbid it, heaven! Columbia, guard thine emblems, gathered here, 
To grace the brilliant dawning of this grand centennial year, 

And bear them as thou marchest on with gonfalons unfurld, 

With thy foot upon the fetter, for the freeing of the world! 

And guard thy Holy Sepulchure — Mount Vernon's sacred shrine — 
For this is Freedom's Holy Land — her promised Palestine, 

Oh! thou voice of God outflowing from the lips of holy Peace, 

Soothe the turmoil and the tumult — bid this strife and sorrow cease ; 

O'er savannahs steeped in sunshine, o'er the mountains dark with rain, 
Send the glad and thrilling tidings in thy sweetly sounding strain — 

Let snowy North and sunny Sc uth send up the shout, " AN well! ” 

And the music of thy coming strike heart-strings with its swell. 

(As to Jessie Brown at Lucknow struck the air of * Auld Lang Syne,” 
From the Highland pipes of Havelock) —Save the Palm and save the Pine. 

God plant them stil] together — let them flourish side by side, 

In the halls of our Centeunial — mailed in more than marble pride ; 
With kindly deeds and noble names we’ll grave them o'er and o'er, 
With braye historic legends of the glorious days of yore ; 

While the clear, exultant chorus, rising from united bands, 

The echo of our triumph peals to earth’s remotest lands — 

While “ Faith, Fraternity, and Love" shall joyfully entwine 
Around our chosen emblems — the Palmetto and the Pine. 

" Together! shouts Niagara his thunder-toned decree — 

" Together |” echo back the wave upon the Mexic Sea — 

“ Together !’’ sings the sylvan hills where old Atlantic roars — 
" Together |" boom the breakers on the wild Pacific shores — 
“ Together |” cry the People — and " together ™ it shall be, 
An everlasting charter bond forever for the free: 

Of Liberty the signet-seal — the one eternal sign 

Be those united emblems — the Palmetto and the Pine, 

THE SONG OF SCIENCE. (Attributed to Rev, Joseph Cook.) 

Trilobite, Graptolite, Nautilus pie, seas were calcareous, oceans were dry. 
Eocene, Miocene, Pliocene, tuff, lias and trias, and that is enough, 

Oh, sing a song of phosphates, fibrine in a line, 

Four and twenty follicles, in the van of time. [reign. 
When the phosphorescence evoluted brain, superstition ended, man began to 

( 99 ) 
The Moneyless Man. 


Ts there no secret place on the face of the earth 

Where charity dwelleth, where virtue bas birth, 

Where bosoms in mercy and kindness still heave, 
Where the poor and the wretched shall ask and receive? 
Is there no place at all where a knock from the poor 
Will bring a kind angel to open the door? 

Go, search the wide world, wherever you can, 

There is no open door for a moneyless man, 

Go, look at your hall where the chandelier’s light 
Drives off with its splendor the darkness of night ; 
Where the rich, hanging velvet, in shadowy fold, 
Sweeps gracefully down with its trimmings of gold; 
And the mirrors of silver take up and renew, 

In long-sighted vistas the wildering view ; 

Go there at the banquet, and find, if you can, 

A welcoming smile for a moneyless man, 

Go, look in your church of the clond-reaching spire, 
Which gives to the sun his same look of red fire ; 
Where the arches and columns are gorgeous within, 
And the walls seem as pure asa soul without sin ; 
Walk down the long aisles, see the rich and the great 
In the pomp and the pride of their worldly estate ; 
Walk down in your patches, and mind, if you can, 
Who opens a pew for a moneyless man, 

Go, look in the bank, where Mammon has told 

His hundreds and thousands of silver and gold ; 

Where, safe from the hands of the starving and poor 

Liles piles upon piles of the glittering ore ; 

Walk up to their counters — ah! there you may stay 

Tilt you limbs shall grow old and your hair shall grow gray ; 
And you'll find at the bank not one of the clan 

With money to lend to a moneyless man. 

Go, look at the Judge in his dark, frowning gown, 
With the scales wherein law weigheth equity down ; 
Where he frowns on the weak and smiles on the strong, 
And punishes right whilst he justifies wrong ; 

( 100 ) 

Where juries their lips to the Bible have laid 

To rendera verdict — they’ve already made ; 

Go there in the court -room, and find, if you can, 
Any law for the cause of a moneyless man, 

Then go to your hovel — no raven has fed 

The wife that has suffered too long for her bread ; 
Kneel down by her pallet and kiss the death-frost 
The lips of the angel your poverty lost ; 

Then turn in your agony upward to God 

And bless while it smites you, the chastening rod ; 
And you'll find at the end of your life’s little span, 
There's a '* welcome " above — for a moneyless man. 

The above poem on " The Moneyless Man,” together with the following 
stanza, added by the reader, was recited by Prof. Benj. F. Dame, at a ban- 
quet given by Worcester County Commandery Knights Templar of Worces- 
ter, Mass., to Trinity Commandery Knights Templar, Manchester, N. H,, 
on June 24, 188r. 

Not only above, but also on earth, 

Is there one secret place where virtue has birth, 

Where bosoms in mercy and kindness will heave, 

Where the poor and the wretched shall ask and receive. 
*Tis charity's home’! ‘neath the * mystical arch,” 

Where " Faith, Hope, and Love ” triumphantly march ; 
Go there — give the “ grand hailing sign” if you can, 
Anda “welcome” you'll find though a moneyless man, 

Irregular Morals. 

‘* Awake, my soul," and my soul it awoke. 
** Take a pen to thyself,” so a pen it then toke, 
“ Make a poem,” and straightway a poem it moke, ' 

" And write for the right,” for the right it then wrote, 
“ Let thy thoughts be enlightened,” and its thoughts were enlote, 
And my soul, setting down, soon these verses indote. 

Be strong, O my brothers, for there's millions in strength, 
Wrong is short-lived, and right must vanquish at length, 
If, scorning the wrong, we do others no wrength. 

Sursum corda, whatever is bad might be worse ; 
And the sad, if they're upright, shall never grow surse, 
And the good and the glad shall be better and glurse. 

O, how could the ancients have done what they did 
If their hearts to philosophy had not been wid, 
And how could they have said what they sid ? 

( 101 ) 
Alphabetical Hints on Health. 


As soon as you are up shake blankets and sheet, 
Better be without shoes than sit with wet feet, 
Children, if healthy, are active, not still, 

Damp bed and damp clothes will both make you ill, 
Eat slowly, and always chew your food well, 
Freshen the air in the house wherever you dwell, 
Garment must never be made to be tight 

Homes will be healthy if airy and light, 

If you wish to be well, as you do, I've no doubt, 
Just open the windows before you go out, 

Keep your rooms always tidy and clean, 

Let dust on the furniture never be seen, 

Much illness is caused by the want of pure air, 

Now to open your windows be ever your care, 

Old rags and old rubbish should never be kept, 
People should see that their floors are well swept, 
Quick movements in children are healthy and right, 
Remember the young cannot thrive without light. 
See that the cistern is clean to the brim, 

Take care that your dress is all tidy and trim, 

Use you nose to find out if there be a bad drain, 
Very sad are the fevers that come in its train 

Walk as much as you can without feeling fatigue, 
Xerxes could walk full many a league, 

Your health is your wealth, which your wisdom must keep, 
Zeal will help a good cause, and the good you will reap. 

CHERISHED CHESS, The charms of thy checkered chambers chain me 
changelessly, Chaplains have chanted thy charming choiceness. Chief- 
tians have changed the chariot and the chase for the chaster chivalry of 
the chess-board, and the cheerier charge of the chess-knights. Chaste~ 
eyed Caissa, For thee are the chaplets of chainless charity and the chal- 
ice of child-like cheerfulness, No chilling churl, no cheating chafferer 
no chattering changeling, no chanting charlatan can be thy champion, 
The chivalrous, the charitable, and the cheerful are the chosen ones thou 
cherishest, Chance cannot change thee. From the cradle of childhood 
to the charnel-house, from our first childish chirpings to the chills of the 
church-yard, thou art our cheery, changeless chieftainess, Chastener of 
the churlish, chider of the changeable, cherisher of the chagrined, the 
chapter of thy chiliad of charms should be chanted in cherubic chimes 
by choicest choristers, and chiseled on chalcedon in cherubic chirography. 

( 102 ) 

Logarithms Same Figures As Numbers. 

1, Log of 1.371288574238542 = -1371288574238542 | wt 
10,00000000090000 == 1.000000000000000 , Ẹ Fi 
ai 237.5812087593221 = 2,375812087593221 ne 
“-3550.260181586s591 = 3.550260182586591 | £ 3 
E 46692.46832877758 = 4.669246832877758 za 2 
" §76025.6934135527 = § 760456934135527 | E a 
“ 6834720.776754357 = 6.834720776754357 | = T 
“$ 78974890.31398144 = 7.894789031398144 gg 
*,  895191599:8267839 = 8951915998267839 | Q 5 
*  9999999999-999999 = 9.999999999999999 J 




Continuous Digits and Their Logarithms. : 
1. Log 12345679 + log g ='log 111171111 = 8.04575749056 

£2 CON G2 Sr a a BS 

12345679 + log 18 = log 222222222 = 8.34678748578 
12345679 + log 27 = log 333333333 = 8.52287874483 
12345679 + log 36 = log 444444444 = 8.64782748144 
12345679 + log 45 = log 555555555 == 8.74471749445 
12345679 + log 54 = log 666666666 = 8,82399%74050 
12345679 + log 63 = log 777777777 = 8.89085553013 
12345679 -++ log 72 = log 858888888 = 8 94884747711 
12345679 + log 81 = log 999999999 = 8.99999999999 

The Separatrix Vacates the Characteristics. 
1, Log 10, 1,00o00000—log g=log r.ırrr111r = .04575649056 

20, 1.3010299—log g=log 2,22222222 = .34678748578 
39 1.4771212—log 9=log 3.33333333 = .52287874483 
40, 1.6020599—log 9=log 4.44444444 = .64791748144 
50, 1.6989700—log g=log §5.55555555 = -74472749445 
60, 1.7781512—log 9=log 6 66666666 = 82390874050 
70, 1.8450980—log g—=log 7.77777777 = -89085553013 
80, t.9030899—log 9 =log 8.888838388 = .94384747711 
90, 1.9542425 —los g=log 9.99999999 = 1 (=.999999) 

Constants, Logarithms, and Reciprocals, 


O o Np a pane pt 

g (V2 = 1.4142135623)—=.150514997, Rec.=.707 106781 
(y ro= 3.1622776601)= 500000000. Rec.=. 316227766 
(m = 3-1415926535)=-497149872. Rec.=.3 18309886 
(10 = 2,3025850929)=.367879441. Rec = 434294481 
(e = 2.7 182828284)—.434294481. Rec =.367879441 

(2 5061843881)—.399012957. Rec.=.399012ç57 

ss (4.37 12885742)=.137128557. Rec.=.729241423 
(Ve? = 4.8104673810)—=.682188180, Rec.=.207879576 
(G +y5= 1.6180339887)—.208978547, Rec —=.618033988 

( 108 ) 
Logarithms of the Roots of Digital Squares. 


. Log 11826 = 4.0728379 X 2 = 8.1456758 log 139354276 
Log 12363 = 4.0921239 X 2 = 8.1845478 log 152843769 
Log 12543 = 4.0984014 X 2 = 8,1968928 log 157326349 
Log 14676 = 4.1666077 X 2 = 8.3332154 log 215384976 

15681 = 4.1953738 X 2 = 8 3907476 log 245393761 

Log 15963 = 4.2031145 X 2 = 8 4062290 log 254317369 

Log 18072 = 4.2570062 X 2 = 8.51go12q4 log 326597184 

19023 = 4.2792700 X 2 = 85585580 log 361874529 
. Log 19377 = 4.2872865 X 2 = 8.5748530 log 375463129 

10. Log 1956y = 4.2915636 X 2 = 85831372 log 382945761 

11. Log 19629 = 4.2928982 X 2 = 8.5857964 log 385297641 

13, Log 20316 = 4.3078382 X 2 = 8.6156764 log 412739356 

12. Log 22887 = 4.3595%89 X 2 = 8.7191778 log 523814769 

t4. Log 23019 = 4.3610865 X 2 = 8.7221730 log 529874361 

t5. Log 23178 = 4.3640760 X 2 = 8.7281520 log 537219684 

16, Log 23439 = 4.36993y1 X 2 = 8.7398781 log 549386721 

17. Log 24237 = 4.3844789 X 2 = 8.7689578 log 587432169 

18, Log 24276 = 4.3851771 X 2 = 8,7703542 log 589324176 

19. Log 24441 = 4.3%81190 X 2 = 8.7762380 log 597362481 

20. Log 24807 = 4.3945742 X 2 = 8.7891474 log 615387249 

21. Log 25059 = 4.3989637 X 2 = 8.7979274 log 627953481 

22, Log 25572 = 4.4077647 X 2 = 8.8155294 log 653927184 

23. Log 25941 = 44139867 X 2 = 8.8279734 log 672935481 

24. Log 26409 = 4.4217520 X 2 = 8.5435040 log 697435281 

25. Log 26733 = 4.4270477 X 2 = 8.8540954 log 714653289 

26, Log 27129 = 4 4334333 X 2 = 8 8668676 log 735982641 

27. Log 27273 = 4 4357329 X 2 = 8.8714658 log 743816529 

28, Log 29034 = 4.4629069 X 2 = 8 9258138 log 842973156 

29. Log 29106 = 4 4639825 X 2 = 89279650 log 847159236 | 

30. Log 30384 = 4.4826449 X 2 = 8,.9652898 log 923187456 

pt % 
[2] [e] 
08 oa 

[These tables are reprinted (from Vol. XIX, pp. 252-253) to supply 300 atu- 
dents for reference and exercises, Only 30 squares that contain all the digita,] 

ror His First Born.” (Vol. XIX, p. 280.) 

The sermon, of which the above quotation is the text, will be printed in 
the April number of NOTES AND QUERIES. 

( 104 ) 
At The End. 


Life Nee behind. 
The portals of the unseen country stand ajar; 
We wall the summons, which la auro to come, 
With keenest scuse of what we surely are. 

The battle's o'er, 
With waning strength we lay our weapons down; 
Our scara are many, and our wounila are sore, 
Yet have we failed to gain the victor’s crown. 

We might have been — ” 
Ah, what we might hive been, God only knows! 
We might have been the heroos we are not, 
We might have conquered ali our earthly foes. 

Our fate is seale:!, 
Aa We are now so pase we surely on; 
The tlle of time for na fa at ita ebb, 
Our chances both for guod aud ill are gone. 

P Onr book la closed. 
Ita pages written o'sr are hid from sight; — 
Too late fur changes or erasures now, 
Too late one lsat redeeming line to write! 

This le the end. 
We say "Good-Bye, To-day,” and greet the morrow; 
With hope, that, spite of fallure and of sio, 
Joy may be ours at last na well as sorrow. — The Granite Monthly. 


Hondrede of stare in the pretty oky; 
Hundrede of shella on the shore together; 
Hundreds of birde that go alnging by; 
Hundreds of bees in the sunny weather, 

Hundred of dewdrops ta greet the dawn; 
Hundreds af Iambe in the purple clover; 
Hundreds of bntterfiles on the lawn; 

But only one mother the wide world over. 




S C. Gov, Editor. - =- =<- = -~ Manchester, N. H. 
L. H. Ayme, Associate Editor, - - - Guadeloupe, W. I. 
8. C. AND L. M. GuuLp, Publishers, - - Manchester, N. H. 
VoL. XX. APRIL, 1902. ' No. 4. 

A Theory of Emanations. 

(Translated by Joseph Adélan?! Dupont, Manchester, N, H.) 

Creations proceed by emanation, by generation of the unknown 
Father of that Infinite and of that Ineffable Fire or Abyss. It 
is a univetsal “to become” of God in Man, and in the world 
an evolution, a processus of the Absolute. The first principle, 
the pure Being is an undetermined esssénce that determines 
itself in the multiplicity of beings and things that become less 
atid less pérfect in proportion as thcy swerve from their source, 
That is Evolution. 

A second processus takes place, the Finite gravitates toward 
the Absolute. The being retakes possession of himself. That 
is Involution, 

At the pinnacle of thé Highest World is the pure Abyss, the 
inaccessible, unfathomable, boundless, bottomless ocean. The 
Abyss is not alone. Silen¢e’is his eternal companion. They 
form the first syzygia, the first divine pair. God is Love, and 
Valentin has told us in a very beautiful language that Love ex- 
ists mot without a loved object. So from Abyss-Silence, Mascu- 

( 106 ) 

jine-Feminine, Eternal, emanate by successive pairs, the Aeons 
that form the Pleroma, this is the Divine World, Below the 
Pleroma, is the Intelligible World, and below the Intelligible 
World is the Kienoma, the vacuum, the darkness which Jesus, 
in the Gospel, calls the exterior darkness, 

At an unknown period of Time limitless, the harmony of the 
Pleroma was disturbed. The last one of the Aeons, Sophia, 
in her Love for the Abyss wished to unite herself to Him, in 
leaping over the gates that kept her distant from Him. She 
violently left her spouse, broke the chain of syzygias, and 
without the aid of the male Aeon, wished to emanate alone 
and from herself, as the One of the Abyss had done. From 
thence her Fall. She saw herself distanced from the Infinite, 
her source, by Horos the Limit and resented then an unutter- 
able sorrow which was the origin of all the sorrows of the 
worlds, From that effort was born the Extroma-Achamoth, the 
earthly Sophia who disfigured the beauty of the Pleroma. To 
save Sophia, two Aeons, Nous and Alethia brought forth the 
Christos from Above and Pneuma-Agion. Christos was mas- 
culine, Pneuma-Agion, feminine. They expelled Achamoth 
and re-established the harmony broken by the Fall, All the 
Aeons then united themselves and emanated the Savior who, 
united Himself to Sophia, redeemed her and brought her back 
into the bosom of the Abyss. But there remained the earthly 
Sophia. In her distress and humiliation, she had kept the re- 
membrance of the Light and the lost Beatitude. But the Limit 
kept closed to her, the opening of that world of Light and Peace, 
The Pleroma took pity on her ; Jesus manifested Himself to re- 
deem her. He took away from her Fear which forms the psy- 
chic element, Sorrow which forms Matter and Despair which 
forms the world of Satan. The Demiurge then appeared. He 
was the son of earthly Sophia. He created Humanity and 
formed the earth. Achamoth communicated to the Elects, the 
spark of the Pleroma that she held from her mother Sophia- 
Celestia. Those Elects are the Pneumatics, Adepts born of 
the Gniosis, The intellectual Psychics are the subjects of the 

( 107 ) 

Demiurge, A third class of men, the Hylics, is one formed by 
the materialists enslaved to inferior things. 
~ The Demiurge revealed Himself to the Jews, under the name 
of Jehovah, 

To Kwow, To Witt, To Dare, To Be SILENT, 

Spring Equinox, 1902. 

The Mountains of Hepsidam. 
(VOL. XIX, P, 280.) 

My BELovep BRETHERING: My text which I shall choose for 
the occasion is within the leaves of the great and good hook, 
somewhere between the Second Chronikills and the last chapter 
of Timothy Titus. Sisters, you wont find it in the songs of 
that great and wise man Solomon, so you need not look. But 
when you find it, you will find it in these words : 
` ** For they shall gnaw a file, and flee unto the mountains of Hepsi- 
dam, where the lion roareth and the wang-doodle mourneth for his 

My children, I rejoice with you all, and most especially with 
the sisters, that your beloved Pastor is again permitted to stand 
before you, restored to health and happiness, hale and hearty as 
a two year-old. And why do I rejoice more on account of the 
sisters than on the brothers? I would merely say that most of 
the sisters, that is, the good-looking ones, will understand why, 
and it is only necessary for me to repeat it hear: 

tt For they shall gnaw a file, and flee unto the mountains of Hepsi- 
dam, where the lion roareth and the wang-doodle mourneth for his 

How like angels did they seem, as they moved noiselessly in 
the dim light of one tallow dip across my chamber floor, or as 
they smoothed the pillow for my feverish, aching head, Oh ! how 
many times did they call back to memory the days of my “ Mary 
Ann,” but who long years since became a backslider and the 
companion of the fellow who “ played upon a harp of a thousand 
strings,” and went to live with him where “ the spirits of just 
men,” and I suppose women, too, are “ made perfect.” But let 
me tell you, my hearers, they will have a hard time of making 
him perfect. : 

( 108 ) 

t For they shall gnaw n file, and flee unto the mountians of Hepsi 
dam. where the lion roureth and the wang-doodle mourueth for his 

My beloved brethering, the text says, “they shall gnaw a file.” 
It does not say they may, but “ shall.” Now there is more than 
one kind of file; there is the hand saw file, the rat tail file, 
and single file, and double file, and profile ; but the kind of file 
spoken of here is not one of them kind neither, bekaws it is a 
figger of speech and means going:it alone and getting ukered ; 

t For they shall gnaw a file. and flee unto the mountains of Hepri- 
dam, where the liou roureth and the wang-duodle mourlieth fo. his 
first-born."— uh 

“ And there be some here with fine close on their backs, and 
brass rings on their fingers, and lard on their hair, what goes it 
while they are young ; and there be others here whal, as long 
as their constitooshuns and forty cent whisky last, goeg it blind. 
There be sisters here what, when they gets sixteens years old, cut 
their tillar ropes and goes it with a rush. But I say, my dear 
brethering, take care that you don’t find whe. Gabriel blows the 
horn, your hand's played out, and yoy are ykered =<» ah I 

“ For they shall gnaw a file. and flee unto the moyntaius of Hepal- 
dam, where the lluy roureth and the waug-Joadle mourneth for hla 

Now, my brethering, “they shall flee unto the mountains of 
Hepsidam,” but there are more dams than Hepsidam, There 
is Rotter dam, Had dam, Amster-dam, and “ don't-care a dam,” 
and the last of which, my brethering, is the worst of all, and 
reminds me of asirkumstans [ onst knowd inthe State of 
Illenoy. There was a man what built him a mill on the north 
fork of Ager Crick, and it was a good mill and ground a site af 
grain, but the man what built it was a miserable sinner, and 
never gave anything to the Church, and, my dear brethering, 
one night there came a terrible storm of wind and rain and the 

‘great deep were broken up and the waters rushed down and 
swept that man’s mill dam to Kingdom Cum, and when he woke 
he found he was not worth a dam —— ah! 

“ For they shall gnaw a file, and flee unte the mountains of Hepsi- 
dam. where the lion roareth and the wang-doodle mourneth for his 
first-born.” — uh ! 

This part of my text, my beseeching brethering, is not ta be 
taken as it says. It don’t mean the howling wilderness, where 
John, the hard shell Baptist, fed on locuses and wild asses, but 
it means, my brethering, the city of , where corp is worth 

( 109 ) 

six bits one day, and nary a red the next ; where niggers are as 
thick as black bugs in split bacon ham, and gamblers, thieves, 
and pickpockets go sneaking about the streets like weasels in a 
barn yard, and where honest men are scarcer than hen’s teeth, 

t For they shall gnaw a-file, and flee unto the mountains of Hepsi- 
dam, where the lion roareth und the wang-doodle mourneth for his 
first-born.” — an! 

My brethering, I am ciptain of that boat you see tied up 
there, and have got aboard of her flour, bacon, taters, and as 
good Monongahela whiskey as ever was drunk, and I am 
mighty apt to get a big price for them all ; but what, my dear 
brethering, would it all bz woth if I hidn't got religion? 
There's nothing like religion, my brethering ; it's better nor 
silver or g Id gimcracks ; you can no more get to heaven with- 
out it than a jay bird can fly without a tail—ah! thank the 
Lord! I'm an unedicited min, my brethering ; but I have 
been searching the scriptures from Dan to Beer sheba, and [ 
have found that I am right ride up and that hard shell religion 
is the best kind of religion — ah! ’ Ts not like the Methodist 
what expects to get to Heaven by hollering hell fire ; nor like 
the Yewnited Brethering, that takes each other by the slack of 
the pants and hists themselves in ; nor like the Katholick, that 
buys through tickets from their priests ; but may be likened to 
a man who had to cross a river — ah! and the ferry-boat was 
gone ; so he took up his breeches and waded across — ah | 

“ For they shull gnaw a file. and flee iuto the mountains of Hepsi- 
dam. where the lion roareth and the wan-doodle mourneth for his 

Pass the hat Brother F., and let every hard-shell Baptist 
shell out, 

[Several inquiries have been made in this monthly for this ser- 
mon, said to have been preached in Mississippi some fifty years 
ago by the captain of a Mississippi River flit boat. Now here 
it is as we find it in an exchange, This same captain is said 
to have also preached the famous sermon, in the same strain, on 
the oft quoted text: “ He played upon a harp of a thousand 
strings — the spirits of just men made perfect ”'] 

‘Tne “ Mass” Days. In answer to * Leon,” we will say that 
the “Clavis Calendaria” gives as follows: Candlemas, Feb- 
ruary z, Fastmas, February 9. Michelmas, September 29. 
Martinmas, November t1. Christmass, December 25, Child- 
ermas, December 28. 

(110 ) 

Gen. James Wilson of New Hampshire. 

Ex-Governor Bell, in his “ Bench and Bar,” says of him as 
follows: “His qualifications for this were unequalled; his 
physique was on a majestic scale; his voice sonorous; his lan- 
guage was the purest vernacular; his logic had the grip of the 
vise; he was always prodigiously in earnest; his illustrations 
and witty sallies were irresistible and he often broke out in 
strains of bold and moving eloquence.” 

He often captured his hearers by the opening sentence of his 
speech. He began one of them, I think, in New York, “ I am 
six feet and four in my stockings and every inch a Whig.” 

At one of his outdoor meetings in 1840, in the Harrison 
campaign, a shower came up which threatened to disperse the 
audience. He deliberately pulled off his coat (as usual) and 
began, “ The only rain that I have any fear of is the reign 
of Martin Van Buren.” He had hearers enough after that, 

At the first meeting of the Sons of New Hampshire in Bos- 
ton, in 1843, he was present and called upon to speak to the 
sentiment, “ The families we left behind.” Many speakers had 
preceded him and their speeches if good were rather formal, 
but when Gen. Wilson rose to speak the tones of a hearty, sym- 
pathetic voice roused the feelings of his audience and his touch- 
ing picture of the old folk at home stirred every heart to its 
depth. ‘ We will go back,” “ said he, “ and tell the mothers 
and sisters how well the boys behave when they are away from 
home.” This speech gave voice to the genuine feeling of all 
hearts and was welcomed with cheering, earnest, prolonged and 
again and again renewed, 

The fame of Gen, Wilson as an orator was well known in 
New Hampshire, When I wasa boy, living in Holderness, 

The fame of Gen. Wilson as an orator was already known in 
Washington when he entered the National House of Represen- 
tatives, and while there he made several speeches, but facilities 
for reporting them were not equal to those of today and but a 

(111 ) 

few brief reports of them are preserved. His great speech on 
the slavery question, on February 19, 1848, attracted great 

One who was present tells me that he went into the House 
and found it filled to its utmost capacity. This person went 
into the Senate chamber first and found it almost deserted. 
Then he went over to the house, and found most of the Sena- 
tors there. Wilson had just begun his speech. The House was 
still, no clapping for pages, no moving about, but all were 
attentively listening to Gen. Wilson and his voice was clear and 
sonorous and reached every part of the House. 

He possessed great power of statement. His utterance was 
rapid, but his enunciation was distinct, At times he was gentle 
and sympathetic ; at others, bold and aggressive ; but the whole 
speech was a remarkable illustration of his power as an orator 
and established his reputation as one of the most eloquent men 
of his day. He was repeatedly interrupted by applause, and at 
the conclusion of his speech he was greeted with round and 
round and most heartily and warmly congratulated by his friends. 

An anecdote of Willian P. Wheeler, the gentleman who suc- 
ceeded Gen, Wilson as leader of the Cheshire county bar, 
gives a glimpse of Wilson on the stump in 1840, Sometime dur- 
ing the sixties Mr. Wheeler made a pleasure trip west and dur- 
ing the trip took a steamer ride down the Ohio. A gentleman 
familiar with the river began to describe objects of interest. 
Learning Mr, Wheeler was from Keene he begged him to tell 
him about Gen, Wilson. ' After satisfying his curiosity, Mr, 
Wheeler said he would be glad to learn how a resident of Ohio 
knew about Gen, Wilson enough to become an ardent admirer 

“ It happened this way,” replied the gentleman ; “ Business 
obliged me to make a trip to Albany, N, Y., in 1840, during the 
height of the presidential campaign. My business having been 
accomplished, I prepared to return home, On arriving at the 
railway station, I found my train did not leave for a little over 
an hour and to while away the time I went outside and looked 
about. In an opon space near at hand a stand for public 

( 112) 

Speaking had been erected and a [ëw people had already gath- 
ered about the stand. From a poster I learned that the alo- 
quent Gen. James Wilson of Keene, N. H., was about to da: 
liver an address. Hearing the approaching band, I walked up 
to the stand, for I always made it a point to hear good speakers 
whenever the opportunity offers. I confess when Gen, Wilson 
was introduced I was greatly disappointed, for I could not be- 
lieve that this dark, rugged looking giant could bea great 
orator. When he began to speak my mind changed, for from 
the moment that I head his voice I stood spell-bound. A sec- 
ond's pause enabled me to consult my watch, and to my in- 
tense astonishment I found my train mast have been gone sev- 
eral minutes for I had been listening over an hour utterly obliv- 
ious to the passage of time. With asigh of relief I remem- 
bered there was another train an hour later and [ turned to lis- 
ten to the fascinating speaker | had heard. I determined this 
time to keep track of the time and not miss the next train. 
Again 1 listened with breathless attention, Glancing at my 
watch I discovered 1 had just twenty minutes left to catch my 
train, Again had I been totally unconscious of the flight of 
time. Although it was not over five minutes’ walk to the stas — 
tion I did not dare listen further, for if I did I knew I should 
miss my train a second time. fÍ resolutely faced about and 
staried for the station, Imagine my astonishment. When I 
first faced the speaker, perhaps 200 people were present. Now 
I was facing a great audience of from 8,000 to 10,000 people 
(the papers said the larger mumber), I had been so completely 
engrossed in listening that I had been utterly unconscious of 
the addition to the assemblage. It took me over half an hour 
to work my passage through that crowd and if Gen, Wilson had 
not closed his speech I might never have got through it, I 
again missed my train and was obliged to wait for a night train. 
I shall always regret that I did not wait and hear the olose of 
that wonderful address, Every one wha came in range of his 
wonderful voice had been drawn to the speaker and held by 
him just as a powerful magnet attracts and holds iron filings.” 

it 28) 

SPEECH OF SOCRATES, *" If,” said Socrates, “ death is a re- 
moval from hence to another place, and if all the dead are 
there, what greater blessing can there be than this, my judges ? 
At what price would you not estimate a conference with 
Orpheus and Muszus, Hesiod and Homer? For me to so- 
journ there would be admirable. When I should meet Palam- 
edes, and Ajax the son of Telamon, and others of the ancients, 
who died of an unjust sentence. At what price would not any 
pne estimate the opportunity of questioning him who led that 
mighty army against Troy, or Ulysses, or Sisyphus, or-ten thou- 
sand others whom one might question, both men and women,” 

“ To EVERY THING THERE IS A SEASON, and a time to every 
purpose under the sun: A time to be born, and a time to die; 
a time to plant, and a time to pluck up that which is planted; 
a time to kill and a time to heal ; atime to break down, anda 
time to build up ; a time to weep, and a time to laugh ; a time 
to mourn, and atime to dance ; atime to cast away stones, 
and a time to gather stones together ; a time to embrace, and a 
time to refrain from embracing ; a time to get, and a time to 
lose ; atime to keep, and a time to cast away ; a time to rend, 
and a time to sew ; a time ta keep silence, and a time to speak ; 
a time to love, and a time to hate ; a time of war, and a time of 
peace. — Solomon. 

A Ssconp Curist. Elias Gove, formerly a well-known 
character in Androscoggin county, Maine, called himself “ The 
Second Christ,” and was known by that title for years. At 
first he wore a long drab coat with large pearl buttons, but later 
on he always appeared with a red robe and white hat. He was 
always talking about what he called religion, and it was as near 
that as much as that which comes from pulpits and from men 
who only claim to be servants of Jesus; and his claim was evi- 
dently as good as theirs, O. H, L. 

WuatT is THE ErcuTH Word? ‘ ALPHONSO” wants to know 
if there is an eighth euphonious word to complete the pairs : 

Inferior, Interior, Anterior, Ulterior. 
* Superior. * Exterior. * Posterior, 

We do not recall an eighth and leave it for correspondents. 
We have inferiority and superiority ; why nat use the others? 

( 114) 

Tue Itiustrious KNIGHTS oF Matta. Jerusalem, tog8 
United States, 1889, ‘The Order of the Knights of Malta isa 
body banded together under the most binding forms, to com- 
fort one another in the practice of the Christian religion. It is 
not of recent birth but a descendant of the Illustrious, Relig- 
ious and Military Order of the Middle Ages, heir to its great- 
ness and endowed with its rites and ceremonies. During the 
Reformation it was under the leadership of Sir James Sandi- 
lands, its first Protestant Grand Commander, assisted by John 
Knox. It is a defender of civil and religious liberty. 

The Order is claimed to have been instituted in the Holy 
Land in 1048, The Order is Christian, ancient, fraternal, bene- 
ficial, religious, and has no affiliation with any other Order. It 
is the lineal descendant of the Scottish branch of the Sixth Lan- 
guage of the Ancient, High and Exalted Order of Knights of 
St. John of Jerusalem, afterwards Palestine, Rhodes and Malta. 

The above condensed account is from the Declaration of 
Principles as given in the official organ of the Order for the 
Grand Commandery of Pennsylvania. C. Arthur Lutz, editor, 
of the ‘Illustrious Knight of Malta,” covers in colors, office, 
No. 3 No. Water St., York, Penn. Monthly, 50 cents a year. 

The Records of the Supreme Commandery, 18th annual ses- 
sion, for the Continent of America, show 234 Commanderies, 
with a total membership of almost 26,000. 

Raja Yoca, The word OM, or rightly rendered A-U-M is 
used by students of the occult who do not nderstand the 
potency of sound, It is claimed that there hav ® been students 
who have used it to awaken the “ Kundslini” ‘which is only 
the nerve system) and have been driven insane by the intense 
and rapid vibrations engendered by it, 

It is notin merely pronouncing the word wherein resides 
potency — the sound, number, and color must be harmonious, 
and be directed by the awakened consciousness of the individual, 

Every letter in the alphabet has it own sound, color, form, 
and number, darkness and light, silence and sound, positive and 
negative, the eternally concealed and manifested — in the first 
Cosmic Square from which has sprung the Universe. 

Tue Maw who never makes any mistakes never makes any- 
thing. Many chips, broken instrments, cuts and bruises, be- 
jong to the history of any statue. Persist, in spite of everything, 

( 1155) 

La LUMO; EN MONTREALO, Kawano, This is the exponent - 
of the new universal language “ Espéranto.” It is published 
monthly at 50 cents a year in the United States, and Canada. 
5 francs for foreign. 79 St. Christopher Street, Montreal, Can. 

Organo de la helpanta lingvo internacia “ Espéranto,” 

This admirable language was created Dr. L. Zamenhof, of 
Varsovie, Russia, It was ready before the appearance of the 
now historical “ Volapük ” but was not launched simultaneously 
with it for various reasons, but was sent out on it mission after 
the former had been given a trial, and failed to fill the desired 
object, Therefore, ‘ Espéranto ” is not an imitation of “ Vola- 
piik ” as some “ Volapiikists ” have claimed, Now the word 
“ philology ” is a strictly scientific word formed naturally, This 
word in Volapük is “ pukas,” but in Espéranto it is *‘ filologio,” 
and is easily understood by ordinary people. Those who have 
commenced to master Espéranto say it is wonderfully simple as 
compared to Volapiik. We shall attack Espéranto at once and 
know for ourself. The root words and rules forming the new lan- 
guage are printed in each number (3 thus far published), and 
also three languages appear in La Lumo, Espéranto, French, 
and English. The words seem to be easily and readily formed. 

We have had a dozen, more or less, of universal languages, 
but somehow they have not taken root. We will name Bell’s 
“ Visible Speech,” Andrews’s “ Alwato," Merton's “Visona,” 
Brown’s “ Syntithology,’’ Nystrom’s “ Tonal System,” Madi- 
son’s “ Neosystema,’’ Schleyer's ‘* Volapiik,” and now let us 
try Zamenhof’s " Espéranto,” 

ALPHABETICAL “ AD.” This alphabetical advertisement has i 
been discovered in the London Zimes in 1842: 

“To widows and single gentlemen — Wanted, by a lady, a sit- 
uation to superintend the househould and preside at table. 
She is Agreeable, Becoming, Careful, Desirable, English, Face- 
tious. Generous, Honest, Industrious, Judicious, Keen, Lively, 
Merry, Natty, Obedient, Philosophical, Quiet, Regular, Sociable, 
Tasteful, Useful, Vivacious, Womanish, Xantippish, Youthful, 
Zealous etc. Addrese X Y Z, Simmons’ Library, Edgeware 
Road.” — The Schoolmaster. 

Ben Hur’s Horses. The names of Ben Hur’s horses were 
the four stars of the first magnitude — Antares (in Scorpio), 
Altair (in Aquila), Aldeberan (in Taurus), and Rigel (in Orion). 

(116 ) 

AMERICAN RITE OF Masonry. Bishop Samuel G. Ginner 
announces himself as Sov. Gr. Master of the World of the A, & 
A. American Rite of Masonry, taken from the Lost Ten Tribes 
— the Indian of our Forest — and a recent copyright taken out 
and duly entered with the Librarian of Congress, The first 
three degrees are given as follows : 

First — Entered Carpenter's Apprentice, or Hunter. 

Second — Fellowcraft Journeyman Carpenter and Builder, 
or Warrior. 

Third — Master Carpenter and Builder, or Noble and Sub- 
lime Chief. 

There are six classifications of degrees from 1 to 33, those 
above constituting the first. This Masonry is claimed to be 
founded on the Tabernacle constructed by Moses by divine 
command. His prospectus says that in the rites of the Indians 
the most holy name, it is hoped, is not lost. ‘The 25th chapter 
of Exodus gives the instructions, When the Lost Ten Tribes 
wandered to the shores of the American continent they brought 
with them all the original truth spoken by Moses, says the his- 
torical sketch of the degrees. 

Elias Boudinot, LL. D, is the author of the rare book now 
before us, which title-page is as follows: ‘* A Star in the West, 
a Humble Attempt to Discover the Long Lost Ten Tribes of 
Israel.” Trenton, N. J.,1816. “Who is wise, and he shall 
understand these things ?" — Hosea. 

THe ALPHABET IN THE Bigle, A.S. Ottey, Elkton, Md., 
it is stated, has read the Bible sufficiently to compute some curi- 
” ous results. Number of verses commences with the seyeral 
letters of the alphabet as follows: A, 12,638; B, 2,207; 
C, 183; D, 17; E, 207; F, 1,797; G, 209; H, 1,164; 
I, 1,449 3 J, t58 ; K, 65 ; L, 411 ; M, 437 ; N, 961; O, 592; 
P, 149 ; Q, 4; R, 127 ; S, 1,088; T, 5,2386; U, 83; V, 37; 
W. 1,396 ; X, none ; Y, 356 ; Z, 17. 

THE Quincunx ORDER. In the battle of Metaurus it was 
used in its military sense, Webster refers to “ five and ounce ” 
for derivation, but does not give the military use of the word. 
Quincunx : a square, one at each corner with one in the cen- 
ter. Nero so placed his troops that he might get his front row 
of officers, or javelins, closer together. Sir Thomas Browne 
(1605-1682) has given a treatise on “The Quincunx.” (Sée 
his collected works by Simon Wilkin.) 


Boundary of the United States in 1784. 

(From Isaiah Thomas's Almanack, 178. 

From the source of St. Croix, these States to define, 
Due north to the Highlands first draw a right line; 
Then westward along the said Highlands extend it, 
To south of what streams with St Lawrence are blended. 
Thus let it proceed, 'till it meet in its course, 
Conneticut river’s north«westernmost source. 

Then down the said river, until it arrive 

At degrees of north latitude forty and five. 

Due west in a line, now its course it must take, 

And strike a great stream from Ontario's Lake. 

This bold, rapid stream Cataraqui they call, 

Which loses its name at the town Montreal. 

This line in its progress far westerly makes 

Through four very famous and fresh water lakes. 
These lakes with each other by straits are connected, 
All which by the line must be duly bisected; 

Ontario. Erie, an Huron, these name, 

And widespread Superiour west of the same. 

The last mentioned lake the said line passes through, 
To north of Isle Royale and Phillipeaux too. 
Proceeding still farther the same must be traced, _[weat. 
Through Long Lake and Wood’s Lake, that lies to north- 
Still westward it goes, Mississippi to find ; 

Then down its great stream far to south let it wind ; 
To latitude thirty and one it extends ; 

Then leaving this river, to eastward it bends, 

Till Apalachicola meeting, it winds 

To the north — till the mouth of Flint river it finds ; 
Thence east, to the river St, Mary’s they name, 

And winds, as it winds, to the mouth of the same. 
Next through the Atlantick, northeastward it goes, 
All isles sixty miles from the coast to enclose. 

The first named St, Croix now points out its course, 
From great Bay of Fundy to said river’s course. 

THE French NuMERALS. “ Lagan” asks for the French 
numerals, Here they are: Une, deux, trois, quatre, cing, 
six, sept, huit, neuf, dix. 

{ 118 ) 

THE Misstinc Ruyvmes Porm. (Vol. XVII, p. 215, 1899; 
XVIII, p 156.) Atthe time of the publishing of this poem 
the answer had been mislaid, and the answer by “ OrLANDO" 
was published. This brought out some criticism (Vol. XX, p. 
15.) About the first of March, this year, the answer came to 
light and we now give the. fifth stanza complete : 

He sold by inch, and sold by oke, 
Sold plow and screw, sold type and loke, 
Sold muslin for a lady’s cloke. 

All of these terminal words are found in Webster’s Dictionary, 
although antiquated. 

PLURALS, “ ALANSON” sends us these words with their 
plurals: Syzygy, syzygies; coccyx, coccyxes; sphinx, sphinxes ; 
pheenix, pheenixes ; quincunx, quincunzes; phalanx, phalanges ; 
Xerxes, Xerxeses, 

He cites some plurals from White’s “ Life of Homer,” chap- 
ter IX: three Kretheuses, two Phalarises, two Ascanjuses, two 
Æneases, two Muszuses, two Cingrases, two Neleuses, two De- 
modocuses, two Antilochuses, two Theocrituses, two Stephen- 
uses, two Nonnuses, two Phemiuses, thsee Trophoniuses, two 
Tantaluses,, two Lycuguses, six Pelasguses, twelves Herculeses, 
eight Simonideses, and several Bacchuses, Really all these 
plurals are in White’s work, and they will pass fora reading 
exercise as well as J, F, Ruggles’s “ Good Advice ” in the last 
number of N, AND Q. 

THose Masonic Verses. In answer to “A Mason” we 
will give them as used in this jurisdiction in the Blue Lodge, 
Chapter, and Commandery: 1. Entered, passed, raised ; 
2, Advanced, inducted, received ard acknowledged, exalted; 
3. Created, dubbed, knighted. 

Alcibiades is said to have struck a schoolmaster who did not 
happen to have a copy of Homer in his house. 

Being away a portion of February on account of the death 
of an only uncle, we sadly regret the several typographical 
errors occurring in the last numbers, 




(119 ) 

Lines To A Skull. 

Behold this ruin ! "Twas a skull 

Once of ethereal spirit full ! ‘ 

‘This narrow cell was life's retreat; 

This space was thought’s tayarerious seat; 
What beauteous pictures filled this spot! A 
What dreams of pleasure long forgot! 

Nor love, nor joy, nor hope, nor fear, 

Has left one trace of record here. 

Beneath this mouldering canopy 

Once shone the bright and busy eye; 

But start not at the dismal void ; 

If social love that eye employed, 

If with no lawless fire it gleamed, a 
But through the dew of kiudness beamed, 

That eye shall be forever bright. 

When stars and suns have lost their light. 

Here , in this silent cavern, hung 

The ready. ewift, and tuneful tongue; 

If falsehood's honey it disdained, 

And, where it could not praise, was chained, 
If bold in virtue’s cause it spoke, 

Yet gentle concord never broke, 

‘That tuneful tongue shall plead for thee 
When death unveils eternity, 

Say, did these fingers delve the mine, 
Or with its envied rubies shine? 

‘ro hue the rook or wear the gem, 

Can nothing now avail to them; 

But if the page of Truth they sought, 
Oz comfort to the mourner brought, 
These hands a richer meed shall claim, 
Than all that waits on wealth or fame, 

Avails it, whether bare or shod, 

These feet the path{of duty trod? 

If from the bowers of joy vey fled, 

To soothe affliction’s humble bed, 

If grandeur's ty bribe they spurned, 

And home to yirtue’s lap returned, 

These feet with angel's wiugs shall vie, 

And tread the palace of the sky, — ANONYMOUS. 

What of the heart_that once did beat 

Within this casket so complete ? 

Was it of mild and tender hue, 

supremely kind, yet firm and true ? 

Ready to prompt the cheeeful hand 

To scatter bl.ssings o'er the land ? 

If so, itr sts in yond r skies 

Until this body shall arise; 

When, reunit d, both shall dwell 

In bliss no mortal tongue can tell.— Jonn W. BROWN. 

( 120 ) 
1. How is the name Oronhyatekha pronounced? He is a 

Grand Master of Masons or Odd Fellawsin Canada. O. P. 

2, What is the proper feminine name for wamen ordained 
preachers? We have clergymen. Would it be seh A ? 

Give the official meaning of the following positions as 
used in the publishing business in Paris: Censeur ; editeur ; 
redacteur ; administrateur ; proprietaire, EMMONS. 

4. Give the rule for finding Easter so one can calculate the 
date for the future. 

5. Where do we find the line, “ May Homer live with all 

men forever ” ? NELSON, 
6. Explain “ the Harvest Moon,” “the Hunter’s Moon,” 
“ the honeymoon,” ete. MUEMSUN. 
7. Where is the smallest republic on the globe and how is 
it governed ? CONSTANT READER. 
8. What is the meaning of the word “ Nychthemeron,” used 
in connection with planetary influences ? PALLAS, 

9. Who wrote the beok “ Anthropometamorphosis,” being a 
treatise on gormandizing? ‘‘ Stridor dentium, Altum silentium, 
Stridor gentium.” L. L, D. 

10, Why is Leap Year called Bissextile or “ six twice” ? 

11. What author of arithmetics called the point between the 
the whole number and the decimal! ‘ the separatrix,” and why 
the feminine termination ? UU. 

12, Which sign of the Zodiac is said to have been lost, and a 
substitution made in its place? SIGMA. 

13. We read in Matthew xxvi, 30, and Mark xiv, 26, that 
“ When they had sung a hymn they went unto the Mount of 
Olives.” Has that hymn or any portion of it been preseved in 
any apocryphal work or by any of the church fathers ? 


(121 ) 

Sketch of Dunbarton, N. H. 


Dunbarton is a town “set upon a hill which cannot be hid,” 
The highest point of land ison the farm of Benjamin Lord, 
north of the Center, and is 779 feet above the sea level. From that 
spot, and from many other places nearly as high, the views of 
hills and mountains are beautiful and grand beyond description, 

‘The twin Uncanoonucs are near neighbors on the south, 
Monadnock, farther off on the south-west, and Kearsarge twenty 
miles to the north west. On the northern horizon are seen 
Mount Washington and other peaks of the White Mountains. 

The longest hill in town is the mile-long Mills hill, and mid- 
way on its slope live descendants of Thomas Mills, one of the 
first settlers, Among other hills are Duncanowett, Hammond, 
Tenney, Grapevine, Harris, Legache, and Prospect Hills. 

No rivers run through the town, but there are numerous 
brooks where trout fishing is pursued with more or less success, 

No body of water is large enough to be called a lake, but 
Gorham Pond is a beautiful sheet of water and on its banks 
picnics are held. Stark's and Kimball's Ponds have furnished 
water power for mills, the latter, owned by Willie F. Paige, 
is still m use. Long Pond, in the south part of the town, was 
the scene of a tragedy in 1879, when Moses Merrill, an officer 
at fhe State Industrial School, Manchester, was drowned in an 
ineffectual attempt to saye an inmate of that institution, 

One portion of the south part of the town is called Skeeter- 
boro, another Mountalona, so named by James Rogers, one of 
the first settlers, from the place in Ireland from whence he 

( 122 ) 

came,' East of the Center is Guinea, so called because some 
negroes once lived there, The village of North Dunbarton is 
also called Page’s Corner; and not far away to the eastward is 
a hill known as Onestack, because one large stack of hay stood 
there for many years. A brook bears the same name. . 

Those who know Dunbarton only in the present can hardly 
realize that 1450 people ever lived there at one time, but that 
was the census in 1820, ‘lhe first census, taken 1767, was 
271. In 1840 it was 1067; in 1890, only 523. ‘The last census 
gave about 575. 

The first settlement was made in 17407 by James Rogers and 
Joseph Putney on the land known as the “ Great Meadows,” 
now owned by James M. Bailey. ‘They were driven away by 
the Indians for atime, A stone now marks the spot where 
stood the only apple tree spared by the Indians, Probably the 
first boy born in town belonged to one of these families. James 
Rogers was shot by Ebenezer Ayer, who mistook himin the dark 
for a bear, as he wore a bearskin coat. He was the father of 
Major Robert Rogers, celebrated as the leader of the rauger 
corps of the French and Indian wars. 

About 1751 William Stinson, John Hogg, and Thomas Mills 
settled in the west part of the town. Sarah, daughter of Thom- 
as Mills, was the first girl born in town, Her birthplace was a 
log cabin on the farm now owned by John C, and George F. 

For fourteen years the town was called Starkstown in ,honor 
of Archibald Stark, one of the first land owners (though not a 
resident), and father of General John Stark. In 1765 the 
town was incorporated, and was named, with a slight change, 

1. The early wiitera generally credited Jnmea Regera with being of Seaich- 
Irish nativity, owing fo the fact (hat he was confused with another person of the 
aame name who lived in Lomlonderry, (See Urniomoni's “Janes Rogers of 
Dunbarton avd Jamee Rogers of Londonderry.) The Diniyirton Rogers was un- 
doubiedly of Enslish irth, mm whieh caren the term ‘ Mvuntilona,” or * Moute- 
Jonv,” must have had some other derivation than that commonly ascribed to it. 
— Evrrog. 

2. Probably 1719. antl the Rogora fimily at least cimo from Miassachnaetts, 

Thia with the Putney or Pudney family seem to have been locuted in the wluter of 
1839 1840, — Epiror. 

( 123 ) 

for Dumbarton’ in Scotland near which place Stark and other 
emigrants had lived. 

Dunbarton was one of the towns taken from Hillsborough 
County to form the County of Merrimack, Its centennial was 
duly celebrated and attended by a vast concourse of invited 
guests and towns people. A report of its proceedings was com- 
piled by Rev, Sylvanus Hayward, ‘Though small in area and 
population, Dunbarton occupies a large place in the hearts of 
its sons and daughters. However dear our adopted homes may 
become, we still feel that “ whatever skies above us rise the 
hills, the hills are home.’’ 

At the centennial Rev, George A. Putnam paid a glowing 
tribute to his native town, saying: “ Dunbarton is one of the 
most intelligent and best educated communities in New Eng- 
land. I think it will be hard to find another place where, in 
proportion to its population, so many young men have been 
liberally educated and have entered some of the learned pro- 
fessions, where so many young men and women have become 
first class teachers of common schools. My own observation 
has been allogether in favor of Dunbarton in this particular, 
And it is clear as any historic fact the superior education of 
Dunbarton’s children has been largely due to her religious insti- 
tutions and Christian teachers.” 

That the town is also honored by her neighbors is shown by 
the following instances: Many years ago it was said that a 
Dartmouth student from an adjoining town, when asked from 
what town he came, answered: * From the town next to Dun- 
barton.” Recently the chairman of the school board in Goffs- 
town, in his annual report, cumpared the town favorably to 
Dunbarton with regard to the number of college graduates. 

Very soon after the permanent settlement of the town, a 
committe was appointed to build a meeting-house at Dunbar- 
ton Center. It was finished previous to 1767, and stood in the 
middle of the common, Before that time itis related that 

8. From Dovwbrition, the ancient name given to a fort raised by the Brittons on 
the north bunk of the Clyde lu carly times, — EDITOR. 

( 124 ) 

“ Mr. McGregor preached in the open air, on the spot now con- 
secrated as the resting place of the dead.” This first building 
was a low, frame structure, without pews, with seats of rough 
planks resting on chestnut logs, and a pulpit constructed of 
rough boards. [t was replaced in about twenty years by the 
building now known as the Town House, This was used only 
for political purposes after the erection of the third church on 
the west side of the highway, ' 

About thirty years ago the interior of the old building was 
greatly changed, the upper part being made into a hall while 
the square pews were removed from the lower part, only the 
high pulpit remaining. A selectmen’s room was finished in one 
corner, and in 1892, a room for the public library. The outside 
remains practically unchanged, 

The Rocky Hill Church at Amesbury, Mass., much like this 
at Dunbarton, is still used in summer only. There is no way of 
warming it, and people of the present day would not endure 
the hardships their ancestors bore without a murmur, ‘The 
third church was built in 1836 on the site of a dwelling house 
owned by William Stark; in 1884 it was remodelled, the pews 
modernized and the ceiling frescoed. 

The vestry formerly stood on the opposite of the common 
and contained two rooms; prayer meetings were heldin the 
Jower room, while up stairs was the only hall in town, There 
were held the singing schools, and the lyceum of long ago; also 
several fall terms of high schools ; among the teachers were 
Mark Bailey, William E. Bunten, and Henry M. Putney. More 
than twenty-five years ago the vestry was removed to its present 
location near the church and made more convenient and attractive, 

For about nineteen years the church had no settled pastor. 
In 1789 Walter Harris was called, and was ordained August 26. 
He preached more than forty years. Every man in town wag re- 
quired ‘to contribute to his support for a time until some of the 
other religious societies rebelled. The “ History of Dunbarton” 
says: “ Dr, Harris appropriated the proprietors’ grant for the 

( 225 ) 

first settled minister, and located himself on the ministerial lot. 
He also, by a vote of the town, obtained the use af the parson- 
age lot, with an addition of seventy pounds a year, one-half to 
be paid. in cash, the other in corn and rye.” His farm was 
in a beautiful location south of the center, and was afterwards. 
owned for many years by the late Deacon. John Paige; it is 
now the propery of his son, Lewis Paige. 

In respect to his farm, buildings, fences, Dr. Harris was a 
model for the town. Two men once working for him were try- 
ing to move a heavy log. He told them how to manage accord- 
ing to philosophy; finally one said: “ Well, Dr. Harris, if you 
and your philosophy will take hold of that end of the log while 
Jim and I take this end, I think we can move it.” 

Dr, Harris was sometimes called the "“ Broad-axe and sledge- 
hammer of the New Hampshire ministry.” He was a man of 
more than ordinary intellectual endowments, and graduated 
from Dartmouth College with high honors. Prof. Charles G. 
Burnham said in his address at the Centennial: ‘ The influ- 

“ence of the life and preaching of Dr, Harris is manifest today 
in every department of your material prosperity, as well as upon 
the moral and religious character of the people, and will be for 
generations to come,” 

Dr. Harris was dismissed July 7, 1830, and, died. December 
25, 1843. His successor, Rev, John M. Putnam, was installed 
the day Dr. Harris was dismissed ; both were remarkable ex- 
temporaneous speakers. Mr. Putnam was.called one of the 
best platform speakers in his profession in the State. 

At the close of his pastorate he went'to reside with his son at 
Yarmouth, Maine ; he died in Elyria, Ohio, in 1871. He was 
dismissed the day his successor, Sylvanus: Hayward, was or- 
dained. Thus for more than 77 years the church was not for 
one day without a.settled pastor. Mr. Hayward was born in 
Gilsum, N. H., and has written a history of his native town; 
he was dismissed April, 1866. His successors were Reys. 
George I. Bard, William E. Spear, who. is: now a lawyer in: 

( 126 ) 

Boston, and at present Secretary of the Spanish War -Claim 
Commission, James Wells now ‘deceased, Tilton C. H. Bou- 
ton, grandson of Rev, Dr. Nathaniel Bouton, for many years 
pastor of the North Church, Concord, N. H., George Sterling, 
Avery K. Gleason, and William A. Bushee. During Mr, 
Bouton’s pastorate a parsonage was built in the north part of 
the village on land given by Deacon Daniel H. Parker. 

The first deacons were chosen in 1790, and were James 
Clement and Edward Russell. Others were Samuel Burnham, 
David Alesander, Jobn Church, Matthew S. McCurdy, John 
Wilson, John Mills, Samuel Burnham (a namesake of the first 
of the name), who with Daniel H. Parker served for many 
years. They were succeeded by Frederic L. Ireland and 
Frank C, Woodbury, the present incumbents, 

Church discipline was very strict in ye olden time. What 
would the people of the present day think of being called to 
account for such a small matter as this? “A complaint was pre- 
sented to the church by one brother against another for un- 
Christian-like behavior in suffering himself to be carried ina 
light and vain manner upon a man's shoulders to the length of 
a quarter of a mile. The church accepted the complaint, and 
summoned the brother before it. He appeared, confessed his 

fault and was pardoned,” 
Deacon McCurdy was noted for his strictness in keeping the 

Sabbath. No food could be cooked in the house on that 
day, and no work done at the barn except milking and feeding 
the stock. He once, however, mistook the day of the week, 
and took a grist to mill on Sunday, while his wife began the 
the Saturday's baking. On arriving at the mill, he, of course, 
found it closed, and on going to the miller’s house, he learned 
his mistake. He was so shocked that he would not leave his 
grist, but carried it back home. 

The Baptist Church was organized in Mountalona in 1828. 
The first meeting house was built by Aaron Elliot, and Isaac 
Westcott was the first pastor. In the Spring of 1847 meetings 
were held at the Center; Rev. John W. Poland (since fa- 

( 127 ) 

mous as the maker of “ White Pine Compound ”’) preached dur- 
ing that season. The next year a church was built. 

The pastors were Revs, H. D. Hodges (who, with Rey. 
John Putnam, compiled a grammar), Samuel Cook, Horace 
Eaton, Jesse M. Coburn, Washington Coburn, John Peacock 
(asa supply), Stephen Pillsbury, Timothy B Eastman, Elias 
Whittemore, Samuel Woodbury, Adoniram J Hopkins, Dr. 
Lucien Hayden, J. J. Peck, Charles Willand, and the present in- 
cumbent, S. H. Buffam. This list may not be exactly correct. 
At intervals no services have been held. Nathaniel Wheeler, 
John O. Merrill and Join Paige were deacons for many years. 
In 1899 the house was painted and otherwise improved. 

The old house at Mountalona was used at times by the Bap- 
tists. Methodist services were also held there, It was burned 
about seventeen years ago. 

A Universalist society was formed in 1830 by Nathan Gutter- 
son, Joshua F, Hoyt, Silas Burnham, Alexander Gilchrist 
ard others and services were held in the old Congrega- 
tional Church, Rev. Nathan R. Wright preached here for four 
years and lived in a house near the late John C. Ray's which 
was burned about 30 years ago. [t was afterwards known as the 
Hope house from Samuel B Hope, one of the owners. Mr,Wright 
was the father of Hon. Carroll D. Wright who was born in 1840. 
The family removed from town when he was three years of age, 

In 1864 or 1865 Episcopal Church services were held by 
clergymen from St. Paul’s School in school houss in the west 
part of the town, afterwards in the Hope house. In the summer 
of 1866 the corner stone of the church was laid on land given by 
the Misses Stark, The money to build the church was collected 
by their grand neice, Miss Mary Stark, a devoted churchwoman, 
who died in 1881. lhe church isa lasting memorial of her. It 
is a beautiful building with a seating capacity of rio. The 
fine chancel window was given by the father of the Rector of 
St. Paul's School. The church was consecrated in 1868, and 
nanied the Church of St John the Evangelist. For about four- 
teen years the services were in charge of Rev. Joseph H. Coit, 

(128 ) 

the present rector of St. Paul’s School. He was succeeded by 
Rey. Edward M. Parker, a master of the school, who with the 
assistance of Mr. William W. Flint, lay preacher, holds services 
in Dunbarton and East Weare. In 1890 the church was taken 
down and re-erected in North Dunbarton on land given by 
David Sargent south of the school-house, in front of a beautiful 
pine grove. A service of re-dedication was held december t5, 
1890. Frank B. Mills was organist and leader of the singing 
with only a short interval until bis removal from town in 1895. 
The organist at the present time is Miss Sara E. Perkins, 

After the removal of the church, a brass tablet in memory of 
the Misses Harriet and Charlotte Stark was placed therein by 
Rev. Joseph H. Coit. 

Dunbarton has had many fine musicians within her borders. 
Col. Samuel B. Hammond led the singing in the Congregational 
Church for a long term of years, resigning in 1875. The choir 
was formerly large and numbered among its members Mrs. 
Elizabeth (Whipple) Brown, her daughter, Mrs. Agnes French, 
Olive Caldwell, now Mrs. Morrill of Minnesota, the daughters 
of the late Deacon Parker, Mrs, Harris Wilson, Nathaniel T. 
Safford, William S. Twiss, and others, 

Before the advent of the cabinet organ instrumental mu sic 
was furnished by a double bass viol played by Harris Wilson, 
a single bass-viel played by Eben Kimball, a melodeon played 
by Andrew Twiss, and one or two violins. When the church 
was remodeled the organ and choir were removed from the gal- 
lery to a płace beside the pulpit. Mrs. Mary (Wilson) Bunten 
is now organist. For several years a quartette, consisting 
of William S. ‘Fwiss, Frank B. Mills, Horace Caldwell, and 
Frederic L. Ireland sang most aeceptably on many occasions, 
especially furnishing appropriate music at funerals, until the 
removal from town of Mr. Twiss in 1884. At various tines 
signing schools were taught by Eben Kimball, Joseph C. Cram 
of Deerfield, “ Uncle Ben’* Davis of Concord, and at Page’s 
Corner, by Frank B, Mills. 

The. first School bauses in town were few and far betweerr, 

(129 ) 

with no free transportation as practiced at the present time, 

Hon. Albert S. Batchellor, of Littleton, in searching the col- 
umns of a file of old newspapers recently, came across the fol- 
lowing which will be of interest to Dunbarton people : 

“ Dunbarton May ye 15, 1787, 

We the subscribers Promise to pay to Mrs. Sarah Ayers 
Young three shillings per week for five Months to Teach school 
seven or Eight Hours Each Day Except Sunday & Saturday 
half a day, to be paid in Butter at half Pifterreen per lb. flax 
the same or Rie at 4 shillings, Corn at 3s. Hach. Persons to 
pay their Proportion to what scollers they sign for Witness Our 
Hands. Thomas Hannette 2 Scollers Thomas Husfe 1 Jame- 
son Calley 2 Andrew fofter1 John Bunton 3 John Fulton 2” 

Before 1805 Dunbarton had three schoal districts. The first 
house was at the Center, Rev. Abraham W., Burnham, of 
Rindge, in response to the toast, “Our Early Inbabitants,’’ at 
the Centennial, said: “ My brother Samuel, when so young 
that my mother was actually afraid the bears would catch him, 
walked two miles to school.” This same boy was the first col- 
lege graduate from town, in the class of 1795. Robert Hogg, 
called Master Hogg, was the first male teacher, and Sarah 
Clement the first female teacher. 

Another teacher of the long ago was Master John Fulton, 
who lived on the farm now owned by John W. Farrar, In 
those days pupils often tried to secure a holiday by “ barring 
out’ the teacher on New Year's Day, More than once 
Master John Fulton found himself in this situation. On one 
occasion he went to one of the neighbors where he borrowed a 
tall white hat and a long white coat with several capes, 
Thus disguised he mounted a white horse and rode rapidly to 
the schoolhouse. The unsuspecting pupils rushed to the 
door, when, quick as thought, Master Fulton sprang from the 
horse, entered the school house and called the school to. order, 
At another time, while teaching in a private house in Bow, find- 
ing himself “ barred out,” he entered a chamber window by 
a ladder, removed some loose boards from the floor (the 
house being unfinished) and descended among his astonished 

( 180 ) 

pupils. Dr, Harris regularly visited the schools, and catechised 
the children; he prepared many young men for college and 
directed the theological studies of those fitting for the ministry. 

Many clergymen of the town served on the school committee. 
Districts increased in number till there were eleven. In 1867 the 
town system was adopted, and the number of schools reduced 
to four or five. Notwithstanding the short terms, the long dis- 
tances, :ind lack of text-books (now provided by the town), Dun- 
barton has produced many fine scholars, and has provided 
a large number of teachers for her own and other schools. 

I think no family has furnished as many educated members 
as the Burnhams. A short time prior to 1775 Deacon Samuel 
Burnham came from Essex, Mass., to the south part of Dunbar- 
ton. OFf his thirteen children, four sons graduated at Dartmouth 
College, In 1865 fourteen of his grand and great grand child- 
ren were college graduates. Not all of them lived in Dunbar- 
ton, but Samuel's son, Bradford, and most of his children lived 
here. Henry Larcom, son of Bradford, was a successful teach- 
er and land surveyor ; he represented the town in the Legisla- 
ture and was also State Senator, The last years of his life 
were passed in Manchester where he died in 1893. His son, 
Henry Eben, is a lawyer in Manchester, and was fora time 
Judge of Probate. He was born November 8, 1844, in the Dr. 
Harris house, and is an honored son of Dunbarton. He was 
elected United States Senator by the Legislature of root, for 
the term of six years and succeeded Senator William E. Chandler, 

Hannah, eldest daughter of Bradford Burnham, married 
Samuel Burnham from Essex, Mass; she died in November, 
igor. Her two daughters were teachers for many years ; the 
younger, Annie M., taught in Illinois and Oregon until recently, 
Two sons were college graduates, Josiah, aı Amherst in 1867; 
William H., at Harvard in 1882. The latter is instructor in 
Clark University, Worcester, and a writer and lecturer of great 
ability. A daughter of his brother, Samuel G. Burnham of 
St. Louis, graduated from Washington University with high 
honors, ranking second in a class of eighty-two, 

( 181 ) 

Three sons of Henry Putney were students at Dartmouth 
College, though the second son, Frank, did not graduate, 
leaving college to enter the army in 186r. 

Thirty or more of the sons of Dunbarton graduated at Dart- 
mouth College, while ten or twelve others took a partial course, 
John Gould, Jr., and Abel K, Wilson, died at college, Three 
graduated at Wabash College, Indiana, two at Union College, 
Schenectady, N, Y., and ove each at Yale, Harvard, and Am- 
herst Colleges, and Brown University. Itis said that at one 
time there were more students from Dunbarton in Dartmouth 
College than from any other town in the State. 

There have been several graduates from Normal Schools, 
Ralph Ireland and Ethel Jameson from the school at Bridge- 
water, Mass. The former is now teaching in Gloucester, Mass., 
and the latter in Boston, Mass. Ella and Leannette L. Mills 
(the latter the daughter of Leroy R. Mills}, graduated from the 
school at Salem, Mass. Lydia Marshall, now holding a gov- 
ernment position in Washington, D. C., Mary Caldwell (now 
Mrs. Aaron C. Barnard), and Lizzie Bunten (now Mrs. James 
P. Tuttle, of Manchester), took a partial or whole course at the 
school at Plymouth, N. H. Louise Parker and Mary A. Stin- 
son graduated at Kimball Academy, Meriden, N. H. Many 
others have been students at McCollom Institute, Mount Ver- 
non, Pembroke, and other academies, and several have taken 
the course at the Concord High School. Among the teachers of 
the long ago may be named Antoinette Putnam, Lizzie and Ann 
Burnham, Jane Stinson, Nancy Stinson, Sarah and Marianne 
Parker, and Susan and Margaret Holmes. The list is too long 
for further mention, 

Among college graduates who made teaching their life work 
were William Parker, who died in Winchester, Illinois, in 1865 ; 
Caleb Mills, who was connected with Wabash College, Indiana, 
from 1833 until his death in 1879. He was greatly interested 
in the cause of education, and was known as the father of pub- 
lic schools in Indiana; Joseph Gibson Hoyt, who was called 
the most brilliant son Dunbarton ever educated; he taught sev- 

( 182 ) 

eral years in Phillips Academy, Exeter, and was Chancellor of 
Washington University, St. Louis, Missouri, taking charge Feb- 
ruary 4, 1859 ; inaugurated October 4, 1859; died November 26, 
1862; Charles G, Burnham, orator at the Centennial, in 1865, 
who died in Montgomery, Alabama, in 1866; Mark Bailey, who 
has taught elocution at Yale since 1855, besides spending some 
weeks of each year in former times at Dartmouth, Princeton, and 
other places. Samuel Burnham, the first graduate, should have 
been mentioned earlier. He was principal of the academy at 
Derry for many years; William E. Bunten taught in Atkinson, 
N. H., Marblehead, Mass., and in New York, where he died in 
1897; Matthew S. McCurdy, grandson and namesake of Dea- 
con McCurdy, is instructor at Phillips Academy, Andover, Mass, 
Although not a college student, John, brother of Thomas and 
James F. Mills, spent many years in teaching in Ohio and West 
Virginia; hedied in 1879. Among those who have been both 
teachers and journalists are Amos Hadley of Concord, Henry 
M. Putney, now on the editorial staff of the Manchester Daily 
and Weekly Mirror; William A. (brother of Henry M.) who 
died some years ago in Fairmount, Nebraska; and John B. 
Mills, now at Grand Rapids, Michigan, George H. Twiss, of 
Columbus, Ohio, has been a teacher, superintendent of schools, 
and proprietor of a bookstore. 

Of the native clergymen, Leonard S. Parker is probably the 
oldest now living. He has held several pastorates, and is now 
assistant pastor of the Shepard Memorial Church, Cambridge, 
Mass, One of the early college graduates was Isaac Garvin, 
son of Sam Garvin, whose name was a by-word among his 
neighbors; “as shiftless as Sam Garvin" was a common say- 
ing. Isaac obtained his education under difficulties which 
would have discouraged most men, and at first even Dr. Harris 
thinking it not worth wihle to help him, He probably studied 
divinity with Dr. Harris, and was ordained in the Congrega- 
tional Church, but late in life took orders in the Episcopal 
Church in New York. There were two Rey. Abraham Burn- 
hdms, uncle and nephew, and Rev, Amos W. Burnham, whose 

( 183 ) 

only pastorate was Rindge where he preached forty-six years. 
Thomas Jameson held pastorates in Scarborough and Gorham, 
Maine ; he was blind during his last years. Charles H. Mar- 
shall preached in various places in Indiana, and died nearly thir- 
ty yearsago. Ephraim O. Jameson held several pastorates ; he 
is now retired and living in Boston, He has compiled several 
genealogies and town histories. Rev. George A. Putnam, son 
of the second pastor uf the church in Dunbarton, preached for 
several years in Yarmouth, Maine, then went to Milibury, Mass., 
in 1871, where he :till resides — an unusually long pastorate 
in these times. John P, Mills is preaching in Michigan, 

Of the native Baptist ministers were Hosea Wheeler, Harri- 
son C. Page, who died at Newton Theological Seminary just 
before the completion of his course, and who gave promise of 
great ability; and the brothers Joel and Christie Wheeler who 
entered the ministry without a collegiate education, and both 
preached in Illinois, ; 

Though the people of Dunbarton are too peaceable and hon- 
est to need the services of a lawyer, at least a dozen young men 
entered the legal profession. One of the earliest college 
graduates, Jeremiah Stinson, having studied law, opened an 
office in his native town, but devoted the most of his time to 
agriculture, He met with an accidental death at the age of 
thirty-six years. Among those who continued to practice law 
were John Burnham in Hillsborough, John Jameson in Maine, 
John Tenney in Methuen, Mass, Judge Joseph M. Cavis in 
California, David B. Kimball in Salem, Mass., Newton H. Wil- 
son in Duluth, Minn., and Henry E. Burnham in Manchester, 
Only the three last named are now living. 

The people of Dunbarton are proud of the fact that there 
has been no resident physician in town for more than forty 
years. The last, a Dr. Gilson, was here for a short time only. 
Dr. Dugall was probably the first; while others were Doctors 
Symnes Sawyer, Clement, Mighill, Stearns, and Merrill. 

True Morse was a seventh son; so was Rey, Mr. Putnam, 
but he refused to use his supposed powers, Among the native 

( 184 ) 

physicians were Abram B, Story, who died not long since in 
Manchester, William Ryder, John L. Colby, Gilman Leach, 
David P. Goodhue, a surgeon in the Navy, John and Charles 
Mills. The two last named practiced in Champaign, Iliaois, 
and were living there when last heard from. William Caldwell 
is well remembered as a veterinary surgeon. 

Of dentists we may name John B. Prescott, D, D. S., of 
Manchester, a graduate of Pennsylvania Dental College, and 
the late Dr, Edward Ryder of Portsmouth, 

Nothwithstanding this exodus of professional men and others, 
many good and wise men made the place their home. Deacon 
John Mills was town treasurer for thirty-five years, selectman 
twenty-two years, and representative eight years. He built the 
house afterwards owned by his son-in law, Deacon Daniel H. 
Parker, who was also a good citizen; as Justice of the Peace, 
he transacted much law business and settled many estates ; he 
held many town offices, was a thrifty farmer, and accumulated a 
large fortune. 

Henry Putney, of the fourth generation from the first settler 
of that name, was another strong man, who with Deacon Par- 
ker and Eliphalet Sargent formed a board of selectmen in the 
troubled iimes of the Civil War, that did good service for the 
town. His only daughter is the wife of Nahum J. Bachelder, 
secretary of State Board of Agriculture. He had six sons, five 
of whom are now living, 

The name of Oliver Bailey has been known in town for several 
generations. The present representative of that name is one 
of the elder men of the town, a thrifty farmer, and was formerly 
in company with his son, George O. Bailey, a cattle dealer on a 
large scale, His brother, James M. Bailey, still owns part of 
the paternal acres, Their father, Oliver Bailey, removed late 
in life, to Bow Mills, where he died in 1889, John C. Ray 
owned a beautiful home in the west part of the town ; he was 
superintendent of the State Industrial School in Manchester 
for about twenty-five years before his death in 1898. 

The brothers, Captain Charles and William C, Stinson, were 

(135 ) 

wealthy farmers in the south part of the town; the former re- 
moved to Goffstown, and his farm is owned by Philander Lord. 
The house is probably one of the oldest in town, The last 
years of William C. Stinson were spent in Manchester. Harris 
E, Ryder was the first Master of Stark Grange which was or- 
ganized in October, 1874. His buildings were burned in 1875, 
and not long afterwards he located in Bedford, where he died. 
His brother, Charles G. B. Ryder, served on the school com- 
mittee for several years. He removed to Manchester many 
years ago and was engaged in the real estate business for many 
years; he died there several years ago. The buildings on his 
farm were burned in July, 1899. > 

Major Caleb, son of General John Stark, built a house in 
the west part of the town which is still owned by the family 
and is filled with interesting relics, His son, Caleb, was the 
author of the “ History of Dunbarton,” published in 1860. He 
and two unmarried sisters spent much time here, the last survi- 
vor, Miss Charlotte, dying in 1889, aged about ninety years. 
She was a fine specimen of the old time gentlewoman, much 
given to hospitality. The place is now owned in part by her 
grand nephew, Charles F. M. Stark, a descendant on the 
mother’s side from Robert Morris, the great financier of Revo- 
lutionary times. His only son, John McNiel Stark, graduated 
from Holderness School, June, 1900. The Stark cemetery is a 
beautiful and well-kept resting-place of the dead. Besides 
Stark, the names of Winslow, Newell, and McKinstry are seen 
on the headstones. Benjamin Marshall, and his son, Enoch, 
were prominent men in town. Many other names should be 
mentioned, but space forbids, 

The daughters of Dunbarton are not less worthy of mention 
than her sons. Some of the teachers have already been men- 
tioned. Another was Marianne, sister of Deacon Parker, who 
married a Doctor Dascomb and went with him to Oberlin, Ohio, 
where he became profe:sor of chemistry in Oberlin College. 
She was lady principal. It was said that there were two saints 
in the Oberlin calendar, President Finney and Mrs. Dascomb. 

( 136 ) 

Three of her sisters married ministers. Ann married Rev. 
Isaac Bird, and went with him to Turkey as a missionary ; and 
Emily married Rev. James Kimball of Oakham, Mass. ; and 
Martha, Rey. Thomas Tenney ; one of her daughters is the wife 
of the late Rev. Cyrus Hamlin. Two of Deacon Parker's 
daughters are the wives of ministers. Louise is Mrs, Lucien H. 
Frary of Pomona, California, and Abby is Mrs. John L. R. 
Trask of Springfield, Mass, Dr. Trask has been for many 
years trustee of Mt. Holyoke College. 

Mary, daughter of Deacon Joho Mills, married Rev. Mr. 
William Patrick of Boscawen; Dr. Mary Mills Patrick, President 
of the American College for Girl sat Constantinople, is her step- 
daughter and namesake, Sarah, daughter of Benjamin Mar- 
shall, married Caleb Mills who studied theology, though his 
life work was teaching. Mary F., daughter of Deacon John 
Paige, married Rev. David Webster, now of Lebanon, Maine, 
Mary L., daughter of John Kimball of Milford, formerly of Dun- 
barton, has been for more than ten years the wife of Rev. Arthur 
Remington, now in Philadelphia, Perhaps the latest addition 
to the list is Hannah C., eldest daughter of Horace Caldwell, 
who, January, 1899, married Rev. Avery A. K, Gleason, then 
pastor of the Congregational Church in Dunbarton, now Raya- 
ham, Mass.. ? 

Mary A. daughter of Captain Charles Stinson, married 
Charles A, Pillsbury, known as the flour king of Minneapolis» 
who died more than a year ago. 

Though the rough and rocky soil is poorly adapted to culti- 
vation, Dunbarton is, and always has been, emphatically a 
farming town. Yet a long list of mechanics might be given. 
Carpenters, blacksmiths, painters: and masons still ply their 
trades, but the mill-wrights, shoemakers, tanners, coopers, tail- 
ors, tailoresses, and pump makers are people of the past. Less 
than fifty years agoa tannery wasin operation at the place 
owned by Benjamin Fitts, and a good sized pond covered the 
space opposite the house of Justus Lord. It was used on sev- 
eral occasions by the Baptists as a place of immersion, 

( 137 ) 

William Tenney was the carpenter who built the town hall; 
Captain Samuel Kimball, the present Congregational Church, 
and many dwelling-houses. Others were the work of John 
Leach. The man now living who has done more of this work 
than any other is John D, Bunten, whose work has always been 
done in a thorough manner. 

The stone blacksmith shop of Jonathan Waite has been used 
by three generations, now only for the family work. John B. 
Ireland still uses the shop of his father, while Lauren P. Had- 
ley’s specialty is iron work on wagons. During the past few 
years much timber has been removed by the aid of portable 
steam mills, 

The first store in town was kept by Major Caleb Stark at 
Page’s Corner, He had several successors, among them being 
Jeremiah Page and John Kimball. At the Center I find, in the 
“ History of Dunbarton,” a long list of store-keepers, among 
whom was David Tenney, one of whose ledgers is still pre- 
served, where the entries of New England rum sold to the most 
respectable citizens are as numerous as tea and coffee now- 
a-days, š 

Deacon Burnham kept the store for many years, and later 
Thomas Wilson and his son Oliver kept the store. The latter 
also did considerable business as a photographer for a time. 
His son in-law, John Bunten, is the present proprietor of the 
store. The business has increased greatly with the sending out 
of teams to take orders and deliver goods in various parts of the 

Among the successful business men who have left town may 
be named Lyman W. Colby, who was a successful photographer 
in Manchester for more than thirty years, and whose recent 
sudden death is greatly to be deplored by his many friends ; Jobn 
C. Stinson, a merchant of Gloucester, N. J.; Samuel G. Burn- 
ham of St. Louis, Missouri: and the late Fred D. Sargent, 
owner of a restaurant in St, Paul, Minn., where he furnished meals 
to 500 people daily, and to many more on extra occasions. He 
had also a branch establishment at Milwaukee, Wisconsin, of 

( 188 ) 

which his brother, Frank H. Sargent is manager. For several 
years a newspaper was published by Oscar H. A. Chamberlen, 
called The Snow-Flake, afterwards The Analecta, 

The first library in town was kept at the house of Benjamin 
Whipple, and was called the Dunbarton Social Library. Some 
of the books are still preserved. A parish library, containing 
many valuable works, was collected by Miss Mary Stark, and 
was for many years the source of pleasure and profit to the 
attendants at St. John’s Church. Some years after her death 
the books were given to a Library Association, formed at the 
Center, which in turn was merged with the Public Library, 
founded in 1892, of which Miss Hannah K. Caldwell was, till 
her marriage, the efficient librarian, The position is now filled 
by Mabel Kelly. A library is also owned by Stark Grange. 

For the past thirty years or more, many summer boarders 
have come to Dunbarton, ‘The houses of James M, Bailey, 
William B, Burnham, and Peter Butterfield, were well filled for 
several years, while at many other, places some people were 
accommodated, At the present time two houses at the Center, 
owned by Henry P. Kelly, are filled every summer; also the 
house of Frank C. Woodbury, the former home of Deacon Par- 
ker on the “hill beautiful,” where “ glorious golden summers 
wax and wane, where radiant autumns all their splendors shed.” 

The pure air of Dunbarton seems to be conducive to long 
life. Two citizens passed the century mark. Mrs. Joseph 
Leach died in 1849, aged 102 years, ọ months. Mrs, Achsah 
P, (Tenney) Whipplelived to the age of too years, g months. 
Her centennial birthday was celebrated June 28, 1886, by a 
large gathering of relatives and friends, Her only daughter 
married Joseph A Gilmore, for many years Superintendent of 
the Concord Railroad, and also Governor of New Hampshire. 
Her grand daughter was the first wife of Hon. William E, Chan- 
diler, who, doubtless, has pleasant recollections of his visits to 
his betrothed at the home of her grandparents. 

Among the residents of the town who attained the age of 
go years or more were Mrs. Mary Story, 98 years, 4 months, 12 


days; Mrs. Ann C., widow of Deacon John Wilson, 98 years; 
Deacon John Church, 97 years; Mrs. Abigail (Burnham) Ire- 
land, 94 years ; There were several others whose ages I do not 
know. Mr. and Mrs, Guild, near the Bow line, I think were 
over go years, Many have passed the age’of 80 years. Dea- 
con Samuel Burnham is now 88 years ; he and his wife lived 
together more than 63 years. Mr. and Mrs,"James Stone lived 
together more than 65 years, Mrs, Stone survived her husband 
only a few weeks. Colonel Samuel B. Hammond and wife cel. 
ebrated their golden wedding in 1892. 

Stark Grange is the only secret society in town, though some 
individuals belong to societies in adjoining towns. The mem- 
bership of Stark Grange is about ninety. 

The patriotism of the town has always been unquestioned. 

Dunbarton has sent her sons to battle for the right in every 
war, Seventeen men took part in the French and [ndian War, 
including Major Robert Rogers, and other men by the names 
of Rogers, Stark, McCurdy, and others. 

In the Revolutionary Army were fifty-seven from Dunbarton, 
including the brothers John and Thomas Mills, William Beard, 
and others. Caleb Stark, afterwards a resident, though very 
youug, was with his father at Bunker Hill. 

Henry L. Burnham used to tell a story of a cave on the 
farm which was his home for many years (now owned by John 
Haynes) which once sheltered a deserter from the Revolution- 
ary Army. The man afterwards went to the northern part of 
the State, and at the very hour of his death, during a heavy 
thunder shower, the entrance to the cave was closed so com- 
pletely that the most diligent search has failed to discover any 
trace of it. 

In the war of 1812, eleven enlisted, and twelve were drafted, 
Probably Benjamin Bailey was the last survivor. Among those 
who went to the Mexican War were Benjamin Whipple and 
Charles G. Clement. 

Dunbarton sent more than fifty men to the Civil War; sev- 
eral sent substitutes. To three men were given captain’s com- 

( 140 ) 

missions, namely, William E. Bunten, Henry M. Caldwell, who 
died of fever in Falmouth, Va., in 1862, and Andrew J. Stone, 
who was killed at the Battle of the Wilderness in 1864. Mar 
cus M, Holmes returned a lieutenant and Horace Caldwell was 
orderly sargeant ; Wilbur F. Brown died of starvation at Ander- 
sonville, and Benjamin Twiss narrowly escaped a like fate at 
Libby Prison, He was suffocated in a mine in the Far West not 
very long ago. 

Two young men went to the Spanish-American War who 
were born in Dunbarton, and had lived here the larger part of 
their lives, namely, William J. Sawyer, who enlisted in the New 
Hampshire Regiment from Concord, and Fred H. Mills, who 
enlisted at Marlboro, Mass., in the Sixth Massachusetts Regi- 
ment, He died in Goffstown, June 26, 1900, of disease con- 
tracted in the army. 

No railroad touches the town, and probably never will, but 
an electric car route over the hill has been prophesied. 

The mail has always come by way of Concord, and the car- 
rier’s wagon has furnished transportation for many people. 
Hon William E. Chandler drove the mail wagon for a time some 
fifty years ago. The postoffice was first established in 1817, 
at the Center; another at North Dunbarton in 1834 ; a third 
at East Dunbarton in 1883. In 1899 the free rural delivery 
system was adopted, giving general satisfaction to the residents. 

I have written chiefly of the past history of the town, but I 
think I may say that the people of the presentday are endeavor- 
ing to maintain as good a reputation as their ancestors. 

SERMON ON THE Death OF Mrs. HeLcena M. TreaT. Rev. 
Jonathan Curtis preached a sermon at Pittsfield, N. H., August 
26, 1845, on the death of Mrs. Helena M. Treat, which sermon 
was printed by request, at Concord, 1846, 8vo., pp. 11. Her 
husband Samuel Treat was an officer at Fort Independence, in 
Boston harbor. Her father, in France, was a friend of General 
Lafayette, and came toAmerica during the Revolutionary war, 
When Mrs, Treat was a child Lafayette used to dangle her on 
his knee and carry herin his arms. He visited her at Pitts- 
field, N. H., when in this country. J. W. M. 




S C.Gounp, Editor. - - - ~- - Manchester, N. H. 
L. H. AYME, Associate Editor, - - - Guadeloupe, W. T. 
5. C. AND L, M, GouLp, Publishers, - - Manchester, N. H. 
Vor. XX. MAY, 1902, No. 5, 

Curious Things in Robinson Crusoe. 

D. C. Heath & Company are publishing a new edition of 
* Robinson Crusoe ” for school use. The Rev. Edward Everett 
Hale contributes an introduction, in which he calls attention to 
some quaint and curious features in connection with the book 
which have vot hitherto been pointed out. He says: 

* Readers who are curious in English history must not fail to 
observe that Robinson Crusoe was shipwrecked in his island the 
30th of September, 1659. It was in that month that the Eng- 
lish commonwealth ended, and Richard Cromwell left the pal- 
ace at Whitehall, Robinson lived in this island home for 
twenty eight years. These twenty-eight years covered the ex- 
act period of the second Stuart reign in England. Robinson 
Crusoe returned to England in June, 1687; the convention 
Parliament, which established William III, met in London at 
the same time, All this could not be an accidental coincidence. 
Defoe must have meant that the ‘ True born Englishman ’ could 
not live in England during the years that the Stuarts reigned. 
Robinsoe Crusoe was a ruler himself on his own island, and 
was never the subject of Charles If or James II He was not 
a ‘man without a country,’ because he had a Jittle country of 
his own; but he was a man in a country where there was no 
king but himself.” 

( 142 ) 

A Fast Day Pilgrimage. 


When thit Aprille with hia showres awoole 
‘The drought of March had perced to the roote— 
(After Chaucer) 

That is to say, on the 17th of April, r902, ‘‘ four solitary 
pedestrians’’ (after G, P. R, James) might have been 
seen, provided any one had thought them worth looking 
at, wending their way toward Goffstown hills and the se- 
cret shrine of St. Viola. They were armed with tin boxes 
aud field glasses and note-books and various other para- 
phernalia of scientific investigation, not omitting the very 
essential adjunct of lunch, It may as well be stated at 
the outset that two of the four were ornithologists and two 
botanists. This is a perilous combination in most circum- 
istances. When it occurs in the same person the result is 
bad enough, If his eyes are set at the ornithological an- 
wle, a trifle above the horizontal, the botanist misses his 
aim. If they are set at a botanical angle, which is usual- 
ly about thirty degrees’ below the horizontal, the ornithol- 
ogist is similarly baffled. With a party the outcome is 
simply disastrous, at any rate to the botanists, The orni- 
hological side of the scale goes down with a bang the mo- 
ment a bird appears. But the particular combination on 
this occasion was an ideal one, two against two and each 
pair dead set on their own loves. There is magic in the 
number four, As for pairs, you may make six of them, 
A and B, A and C, A and D, Band C, Band D,C and D; 
and you may make three sets of double pairs, A B against 
C D, A C against B D, and A D against BC. Asa mat- 
ter of fact, all these combinations were effected at times. 
When real work was to be done the original pairs came 
together at once, the bird-loving pair to chase over fence 

( 143 ) 

and pasture with field-glass, the plant-loving pair to ply 
jacknife and pocket lens. 

Why is it that botanisisare usually so lonesome? Why 
are birds so much more attractive to most people than 
plants? I suppose the reason must be that birds seem to 
have so much more life. This little brown creeper, pok- 
ing his way up the great elm tree, and when he has got 
to the top dropping to the base again and resuming his 
endless journeyings, he is certainly an object of intense in- 
terest, We love to watch him, earning his living by pa- 
tience and indfstry, and we admire the result of natural 
selection in. his protective coloration. We can scarcely 
distinguish his little form from the elm bark, except when 
it happens to be projected against the green background 
ofalichen. In the field close by are yellow palm war- 
blers, incessantly flirting their tails. High upin air, float- 
ing rather than flying, is a red-shouldered hawk. If he is 
hungry and wants to catch his dinner, why does he scream 
so and scare the little birds away ? 

Yes, the creeper and the warbler and the hawk are full 
of life. But so are the plants, the trees and the grasses 
and all the tribe of rooted things, feeding on earth and also 
clothing its nakedness with robesof beauty. Did youever 
think what this world of ours would be without plants? 
It would be either a boundless desert or a boundless sea. 
What makes the landscape? The mountains and plains 
and valleys are, so far as man is concerned, frames to hang 
vegetation on. Even on this early spring day, while most 
of the foliage is yet undeveloped, it is plants that give col- 
or to the picture. In the meadows and pastures the root 
leaves of the grasses are already vivid in hue; the grain- 
fields are yellow-brown with the stubble of last year’s crop ; 
the swamps glow with the scarlet flowers ofthe red maple, 
more brilliant on those trees on which the later maturing 
female blossoms predominate. Plants even give color to 

( 144 ) 

the brooks which are hurrying with all their might to car- 
ry off the surplus water from the woods and the lowlands. 
Even the stagnant pools have taken on a spring tint from 
the algæ and other water plants which have chosen them 
for a habitat. The evergreen trees heighten the picture 
with their sombre shades, and the round blue dome of the 
sky frames the whole. i 

The roads are somewhat dusty, and the four by and by 
turn into a field and strike out in the direction of a certain 
hill, whereon is hidden the shrine of St. Viola. The way 
has to be forced through thickets of bushes and brambles. 
The ground is thickly strewn with dried leaves, All at 
once an exclamation from one of the ladies—for we were 
two and two—‘‘ Did you ever see anything so beautiful!’ 
And there, springing up through the brown mantle, were 
clumps of flowers in full bloom, in color varying from 
white through pink to light and dark rich purple and even 
to blue. This is the first and perhaps the most beautiful 
of our spring flowers, the liver-leaf, Hepatica triloba. The 
leaves are long petioled, have three rounded lobes, and 
some of them are of the peculiar hue which has given them 
their common name. ‘The flowers are on slender scapes 
which are covered with white hairs. These hairs are 
sometimes so numerous and so white as to give the plant 
the aspect of haying been sprinkled with powdered helle- 
bore. Fora short time A, B, C and D are all botanists. 
After the labor of collecting specimens is over, a sunny 
spot on the west side of a slope—the wind being east—is 
chosen and lunch is served to the music of the pines. The 
scent of the sweet fern is in the air, and for a second course 
we hunt these plants over for the little cylinders of female 
flowers with the exquisitely tinted purple stigmas project- 
ing from the scales. It is rather early in the season for 
them, and careful search on more than a hundred plants 
yields only four specimens. There is a meadow to cross 

{ 145 ) 

and a hill to climb before we can reach the shrine of St. 
Viola. Soon we go, while the pheebes and the bluebirds 
and the woodpeckers and the nuthatches try to charm us 
back. Their efforts are in vain, and finally we come tothe 
sacred spot. The rocky slope of the hill is clad with 
birches, maples agd beeches. At the base isa wet, mossy 
run, All along this run and far up the hill are hepaticas 
in abundance, just coming into flower. One of the party 
strays away from the other three and seems to be looking 
theground over very closely. Perhaps he sometime lost his 
jacknife here. That is an accident which frequently hap- 
pens to the like of him. A botanist needs to have his 
knife tied to him with a string. Presently he springs up, 
shouting, ‘‘ Here she is, here she is, St. Viola!'’ And 

to be sure, there she is, and all fall on their knees at her 
shrine! In fact, you have to get on your knees if you 
would come near her. Like Portia, she may say, ‘‘ Now 
am I great because I am so small.” A tiny glint of bright 
yellow—that is her blossom, not more than two inches 
above the dead leaves, Herown leaves are roundish, with 
crumpled edges, and not more than an inch long at pres- 
ent, The flowers, as they grow older, will turn pale yel- 
low, and when they are gone the leaves will begin to en- 
large until they are at least quadrupled in size, and, what 
is queerer still, they will hug the ground so closely that 

some force will be required to detach them from it. The 
aspect of the plant in summer is so changed that a person 
unacquainted with it would not suspect it to be of the 
same species as that he saw in the spring. 

We, the worshippers, are wondering what may be the 
meaning of this strange behavior and speculating as to 
what may be its significance in the schemes of evolution 
and natural selection, when our attention is arrested by a 
faint. far-away voice, like a telephonic message from the 
planet Mars. While we listen intently, the spirit of the 
flower whispers to us 

( 146 ) 


“I was the favorite flower of the holy maid Viola, who, 
long, long ago, lived in a northern country. Every spring, 
when the sun began to melt the snow in the bare woods, 
the maid would come to seek me when first I peeped out 
from under the brown leaves, and when $he had found me 
she would thank God for giving me beauty and for bestow- 
ing upon her the power of loving Him and all the beauti- 
ful things he had made. Now Viola had devoted herself 
to the service of Christ, and had faith that she could com- 
plete the conversion of her people to His religion, for the 
king and nobles were worshippers of the old gods. And 
first of all she desired to found a monastery. But she was 
of humble origin and possessed no land. So she besought 
the king for a tract of land suited to her purpose, Then 
the king laughed her to scorn, saying, ‘ You shall have 
just so much land as you can cover with your silken man- 
tle, and no more; '’ meaning thereby only enough in which 
to dig her grave, Then the maid prayed to God for help ; 
and when she had done praying she cast her mantle upou 
the ground. Then the king's servants, with jest and 
taunt, began to spread it out, when, lo! fold after fold 
opened until rood or rood of yround was covered with the 
silken sheen. The king and nobles looked on in terrified 
amazement; and when at last the mantle was fully out- 
spread they fell on their knees, exclaiming, ‘A miracle! 
a miracle! Truly, the maiden's god is greater than our 
gods, and henceforth we will worship none but him.’ So 
all the people from that day forsook their idols and served 
the One God and His Christ, and the holy maid Viola be- 
came the first abbess of the monastery and lived to rule it 
many years; 

It is in token of this miracle that my leaves keep on 
growing and growing until they cover all the ground about 

( 147 }) 

Perhaps not a very scientific explanation of the habit of 
Viola rotundifolia, the early yellow violet; but it may an- 
swer until we find a better one! And the pilgrims, re- 
solving themselves into their original combination, wend 
their way homeward, better and happier, if not wiser, for 
the whispered legend of Saint Viola. — Nature Sindy. 

A Perpendicular Axis. 

Result of a perpendicular axis to the Earth, It is well known 
that the four seasons are the result of the inclination of the 
Earth's axis, together with the Earth’s annual revolution around 
the Sun. 

Now, in about 125,826 years subsequent to the present 
time, the Earth’s axes will have become perpendicular to the 
plane of her orbit; and, as a sequence, these four seasons will 
have failed, and with them seedtime, too, shall have passed 
away, but not’for ever. 

The days and nights will have become equal in length from 
pole to pole; summer and winter, as such, will have departed ; 
and men will neither plow, nor sow, nor reap. Perennial sum. 
mer will reign the year around from the equator to about 60° 
or 70° north and south latitudes : within this area, the spon- 
taneous natural production of Earth in shape of esculents and 
fruits will be so abundant, that man will have but to reach 
forth, pluck, and eat, and thereby satisfy all his phyical wants. 

Then the apple tree and apricot will have become like unto 
the olive and the orange, whence the flower, the green and ripe 
fruit, may be gathered every day in the year. 

In that day, man will have become less carniverous than at 
present, Animal food will not be one of his necessities, The 
fruits will have become more assimilated to meats. Man and 
his necessities, and the source of supply, will still and ever be 
in harmony ; and man will have so increased in numbers as to 
require all Earth’s productions for his own substance. In that 
day, man alone of all mammals will inhabit the Earth: all 
others shall have passed away. 

But, beyond the latitudes 60° or 70° north and south, the tem- 
perature will have fallen so low, that no vegetation can grow. 
A dearth of all save hoary winter will reign toward and aronud 
the poles, and ice will become mountainous in those regions. 
— Cosmology, by George M. Ramsay, M. D. Boston, 1873. 

( 148 ) 

ANCIENT OF Days anb Fouranp Twenty Erper& (Vo) 
XX, p. 40), Professing to be only a student and not familiar 
with “arcane matters,” I venture my judgment in regard to the 
questions of Hermes." The book of Danie? was evidently 
compiled in the days of the Makkabees, when the Canon was 
put together. It outlines the times of Antiochus I V— Epiphanes 
who is depicted in chapter ix as “the little horn.” There were 
“ Fifth Monarchy Men ” then, as in the time of Oliver Crom 
well. They looked fora " kingdom ” of the God of heaven, 
the ATHIK Yomim — Ancient of Days, or One from Everlast- 
ing —a kingdom which shall not be destroyed. Any one 
familiar with Oriental expressions is aware of their exuberance 
and abundant hyperbole, The Hasmonean priest-kings evident- 
ly contemplated the subjecting of all dominions under “ the 
whole heaven,” clear to Arabia, Armenia, Egypt,and the Eu- 
phrates, till Herod and the Romans put an end to the dream 

The ‘‘ four-and-twenty elders,” the Senators of the Apoca- 
lypse, are apparently symbolic beings of the Oriental Pantheon. 
The four beasts are plainly identical with the kerebs or cherubim 
of the ancients, depicted as sphinxes in the book of Ezekiel, with 
‘he Ancient of Days, Zervane Akerene or Boundless Time over 
them. Ifthe number of elders had been twelve, we would have 
identified them with the angels of the twelve zodiacal houses. 
It may be they denote twelve pairs of holy ones ; or the twelve 
apostles or spiritual princes of the twelve tribes of Israel. The 
book abounds with with Mithraie and Assyrian imagery. 


Mosaie Stanzas. 

When Ajax strives some rock's vast weight to throw, 
And heaven’s vast thunder shakes the world below, 
We find a little isle — this life of man, 

Laugh when you must — be candid when you can. 

Yon cottager, who weaves at her own door, 

When the lond thunders rock the sounding shore ; 
Some mute inglorious Milton here may rest, 

Man never is, but always to be blest. 

Silence how dread ! and darkness how profound ! 
Let fall the curtain — wheel the sofa round — 
The curfew tolls the knell of parting day, 

He stole her slipper — filled it with Tokay. 

(149 ) 

è Syphax! I joy to meet thee thus alone, 
A youth to fortune and to fame unknown, 
Where’er I roam, whatever lands to see, 
Nor on the lawn, nor at the brook was he, 

Oh! happy peasant! Oh! unhappy bard! 
Then tell me not that woman's lot is hard ; 
My daughter — once the comfort of my age — 
With the dear love I have to fair Ann Page. 

The squirrel, Flippant, pert and full of play, 
Live while you live, the epicure would say ; 
One truth is clear, whatever is, is right ; 
Better, quoth he, to be half choked than quite. 

Sweet Auburn ! loveliest village of the plain | 

He shrieked and scrambled, but ’twas all in vain ; 
Laymen have leave to dance when parsons play, 
With aspen bows, and flowers, and fennel gay. 

Pity the sorrows of a poor old man | 

In every clime from Lapland to Japan, 

I'll leave this wicked world and climb a tree, 
In maiden meditation fancy free, 

"Tis pleasant through the loopholes of retreat 
(Although, thank heaven, I never boil my meat), 
To fix one spark of beauteous heavenly ray, 

Let Hercules himself do what he may, 

With few associates, and not wishing more, 

Let those laugh now that never laughed before ; 
The good we seldom miss we rarely prize, 

Hills peep o’er hills, and Alps on Alps arise, 

The waves o’ertake them in their serious play, 
Far as the sular walk, or milky way. 

Tis distance lends enchantment to the view, 
"Tis true, ’tis pity, an’ pity ’tis, ’tis true. 

Lo! the poor Indian” whose untutored’ mind — 

Just as the twig is bent the tree’s inclined ; 

A needless Alexandrine ends the song, 

That, like a wounded snake, drags its slow length along. 

( 152 ) 

The Important Eras of Chronology. 

Grecian Mundaue Era, i 
Civil Era of Constantinople, . 
Alexandrian Era, : . 4 
Julian Period, . È ‘ 
Mundane Era, . . è 
Jewish Mundane Era, à 
Chinese Era of Tcheou, 

Era of Abraham, 2 

Era of the Fall of Troy, . 

Era of the Olympiads, 

Fra of Nabonazzar, . i í 

Roman Era (A. U. C.), 
Calippic Cycle, Š i ° 
Metonic Cycle, è , 5 

Grecian or Syro-Macedonian Era, 
Era of Ptolemy, ‘ á 
Era, of the Maccabees, 2 
Tyrian Era, x 3 . . 
Sidonian Era, . . ‘ 
Julian Year, . ; 

Spanish Era, . é 

Augustan Era, . è 

Sivarthan Era (Arthur Marina, 

Sept. 1, 
Sept. 1, ‘ 
Aug. 26, 
Jan. 1, 
Oct. 1, 
Oct. 1, 
Oct. 1, 
April 24, 
July 7, 
Feb, 26, 
April 24, 
July «5, 
Sept. 1, 
Nov, 24. 
Oct. 19, 
Oct. 1, 
Jan. 1, 
Jan, ù 
Feb. 14, 

Sivarthan Era of the Exodus (Arthur Merton), 
Era of Buddha (“ Light of Dharma) ”), 

Christian Era, 

Destruction of Jerusalem, 

Era of Diocletian, or the Martyrs, 
Mohammedan Era (The Hegira), 

Era of Jesdegird, Conquest of Persia, 

Laplacean Era (Mary Somerville), 
Era of Man eet 
Rosicrucian Era, 

B, C., 5598 

“ 5508 
“ t 5502 
“ “ 4713 
“ “ 3761 
ia} r 2277 
ti n 2015 
4i ti I 1 84 
“ ee 776 
“ “ 747 
"u “u 753 
co u 330 
u of 432 
u LL 312 
u “ 305 
s “m 166 

oe u 125 
s “ tro 

is i 45 
u “ 38 
“a s 27 
LAI u 4356 
aa oe 1586 
“ LLS 503 
A. D. 
jan- t; 3 
Sept. 1, 69 
July 16, 622 
. 1600 

( 158 ) 

Independence of the United States, July 4, 1776 
Year of the Great Crisis (Henry Edger), . . 1788 
American Odd-Fellowship (Thomas Wildey), April 26,1819 ` 
Era of Kosmon (J. B. Newbrough), . A s 1848 
Foundation Theosophical Society, New York, Nov. 17, 1875 
Olombia Era (William H, von Swartwout), Sept. 29, 1879 
Messianic Era (Arthur Merton), . 5 y j 1884 

Various dates are used in the several Orders of Freemasonry. 
Craft Masonry: Anno Lucis, * Year of Light,” B, C: 4000 
Capitular Masonry: Anno /nventionis, ‘‘ Year of 

the Discovery,” B,C. 530 
Cryptic Masonry : Anno Depositionis, “ Year of 

the Deposits,” B. C. 1000 

Chivalric Masonry: Anno Ordinis, " Year of the 
Order,” A. D. 1118 

Scottish Rite : Anno Mundi, “ Year of the World,” B, C, 3760 

Primitive Rite: £n dv Vraid Lumiére, “ Year of 
True Light,” 000,000,000 

The years for 1902 are then as follows : The Sivarthan Mes- 
sianic Yearis 18. The Positivist Community's Year of the 
Great Crisis, 114, The Freethinkers’ Year of Man, 302, The 
Buddha Year, 2445. The Sivarthan Year of the Exodus, 3489. 
The Year of the Sivarthan Era, 6258. 

The word " Era ” is said to have had its origin fees the four 
initials of ‘‘ Ab Exordio Regni Augusti,” which is ‘“ From the 
beginning of the reign of Augustus ” : Aera, æra, era. É 

For 1903 the Dominical Letter will be D. Golden Number, 4. 
The Solar Cycle, 8. The Epact, 2. The Roman Indiction, 1, 
The Number of Direction, 22. The Julian Period, 6616, And 
Easter Sunday, April 12, 1903. 

Chronologists widely differ as to several epochs, eras, etc. 

As to the date of Creation, Hales says: “ Here are given 120 
opinions, and the list might be swelled to 300 as we are told by 
Kennedy, * * * The extremes differ from each other, not 
by years, nor by centuries, but even by chiliads; the first ex- 
ceeding the last no less than 3268 years!’ 

( 154 ) 

The Great Pyramid and Time Measurement. 


According to Flinders Petrie the distance of the vertical 
plane of the passage to the Great Pyramid east of the right ver- 
tical plane through the center and apex of the Pyramid is 287 

If the outer casing of the Pyramid completely covered the 
‘entrance to the passage, as it probably did, it is not surprising 
o find that the entrance was nots ituated in the center of the 
north face, and to one side. As I have heretofore insisted, there 
is nothing haphazard about the Pyramid and every dimension 
and measurement is necessary, that is to say, has harmonious rela- 
tion to the great ultimate scheme for which the monument 
was erected. Having determined to place the entrance to one 
side of the center the architect must have selected the distance 
with a definite aim in view. What was that aim? 

I have no other measurement at hand except that above 
quoted. Now 287 English inches are equal to 286.71328 pyra- 
mid inches. If we now prolong the vertical plane of the pas 
sage upward until it emerges and, at that point, pass a plane 
parallel to the base there will remain above this plane a small 
pyramid which will repay examination. Asin the case of the 
capstone the height of this pyramid is its most important dimen- 
sion. It is very evident that the Jength of the base of this small 
pyramid will be twice the distance of the passage plane from the 
Pyramid central plane. Further, upon the length of this plane 
will depend the height of the small pyramid. 

With these elements I have attacked the problem with this 
result: The entrance of the passage plane is NoT 286.71328 
pyramid inches from the Pyramid central plane, but very nearly 
that. If, the distance, is either 286.67027 ; or, 286.84093 or, 

( 155 ) 

286.87161 pyramid inches. The differences are: — .04301; 
+ 12765; -+ .1§833 pyramid inches. 

If the distance is 286 67027 pyramid inches then the length 
of the small pyramid will be exactly 365 pyramid inches, or 
the number of days in the Egyptian vague year, 

If the distance is 586.84093 pyramid inches then the height 
of the small pyramid will be 365.2422 pyramid inches, or, the 
number of days ima solar year. 

If the distance is 286,87161 pyramid inches then the height 
of the small pyramid will be 365.25636 pyramid inches, or. the 
number of days in a sidereal year. 

It will be noticed that within the limits of one-fifth of an inch 
all these variations lie. From what is already known of the 
Great Pyramid I unhesitatingly assert that one of the three dis- 
tances I have given is the correct one. Which? Possibly 
(although I doubt this), it is now impossible to measure with 
such exceeding accuracy as to five places of decimals the dis- 
tance between these two places, But, if it can be done and it 
should be found that the finally observed distance coincided 
with one of the distances I give, the theory of “coincidence ” 
would at once fall to the ground, for the theory here PRECEDES 
the observation, It may be urged that one of the three dis- 
tances should be selected. Which? I have my own idea on that 
subject, but it is an opinion only and based upon other factors 
than those I have used in these investigations, factors I am not 
now prepared to discuss in print as I am still studying, But 
some of the readers of Notes AND QUERIES may care to take up 
this part of the question. In any case I venture now to assert that 
a certain well marked linear distance in the Great Pyramid is 
of a certain length, with two possible variations, all within the 
limit of one-fifth of an inch, If [ am correctly informed How- 
ard Vyse measured the distance as 294 English inches, or 
SEVEN INCHES more then Petrie’s measurement. The actual 
distance may then safely be said to be as yet, undetermined. It 
will be interesting to see how closely actual and accurate obser- 
vation will bear out the theoretical distance. 

( 156 ) 

SHADOWY INHABITANTS. Amphiscians. The inhabitans be- 
tween the tropics whose shadows, one part of the year, are cast 
to the north, and in the other to the south, according as the snn 
is north or south of their zenith, 

Antiscians, The inhabitants living on different sides of the 
equator, whose shadows at noon are cast in contrary directfons. 
Those living north of the equator are Antiscians to those on the 
south, and vice versa; the shadows on one side being cast to 
the north, those on the other to the south. 

Ascians. Those persons who at certain limes of the year have 
no shadow at noon. Such only are the inhabitants of the torrid 
zone, who have twice a year a vertical sun, 

Periecians. The inhabitants of the opposite sides of the 
globe, in the same parallel of latitude. 

Fericians. The inhabitants within the polar circle, whose 
shadows, during some portion of the summer, must, in the 
course of the day, move entirely around, and fall toward every 
point of the compass, 

LEGEND OF THE Tower OF Bapet. The Chaldean ‘Tablets 
give the allegorical description of creation, the fall, the flood, 
and the tower of Babel, with the history of Moses, That of 
Habel is as follows : 

“ After they had raised it so high that it reached the sky, the 
Lord of the Divine Heights said to the inhabitants of heaven: 
‘ Have you noticed how the inhabitants of earth have built such 
a high and superb tower to ascend here, because they are en- 
ticed hither by the beauty and brightness of the sun? Come, 
let us confound them, for it is not just for those who live upon 
the earth, and are in the flesh, should mix with us.’ Instantly 
the inhabitants of the sky rushed from the four corners of the 
world, and like lightning destroyed the building which men had 
raised : whereupon the terror stricken giants were separated and 
scattered on all sides of the earth.” (Vol I, 1,) 

“ In contemplation if a man begin with certainties, he will 
end in doubts; but if he will he content to begin with doubts, 
he shal! end in certainties.” — Bacon, P 

( 197 ) 

THE HyHOTHESES OF THE UNIVERSE, [n reply to our cor- 
respondent “ L. Mc, C.,” we shall have to refer him to some of 
the literature specially written on the several theories and sys- 
tems of which he inquires, the most of which can be procured, 
as we cannot now spare the space to adequately do justice to 
each; and here we will add that more or less of the hypotheses 
have been noticed and discussed in NoTEs AND Queries in the 
already published volumes, the most of which can be supplied, 

The most of the works are quite elaborate in their expositions 
and are illustrated with maps, diagrams, examples, and so forth, 

Actienic Theory, “ Actien; A New law in Physics ; a New 
Theory of the Origin of Light, Heat, Color, and the Molecular 
and Atomic Aggregations of Matter in the Creation of the 
Universe.” Boston, 1876. 

Annular System. “The Earth's Annular System; or the 
Waters Above the Firmament,” by Isaac N. Vail ; Cleveland, 
Ohio, 1885. 

Centuriel System. The Orbital System of the Universe,” by 
Antony Welsch ; Clinton, Iowa, 1875. 

Cosmical Theory, ‘Cosmical Evolution ; A New Theory of 
the Mechanism of Natuie,” by Evan McLenan ; Chicago, 1890, 

Cosmological Theory. ‘ Cosmology,” by George M. Ramsay ;. 
the cosmological key to the idea of the origin of diurnal motion. 
‘Boston 1873. i z 

Corpuscular and Undulatory Theories, (See “ Key to the 
Universe,” by Orson Pratt, Sen, Chapter I.) 

Cellular Theory. ‘“ The Cellular Cosmogony; the Earth a 
Concave Sphere,” by Cyrus R. Teed and Ulysses G. Morrow; 
Chicago, 1898. 

Geological Hypothesis. “ How Are Worlds Made? Being a 
New System of Cosmogonical Philosophy,” by Samuel Beswick ; 
Haslingen, 1847. 

Impact Theory, “Stellar Evolution, and its Relations to 
Geological Time,” by James Croll ; London, 1889, 

Molecular Hypothesis, “The Molecular Hypothesis of Na- 
ture; Relation of its Principles to Continued Existence and to 
Philosophy,” by W. M. Lockwood ; Chicago, 1895. 

( 158 ) 

Mosaic Cosmogony, ‘The Source and Mode of Solar Energy 
Throughout the Universe,” by I, W. Heysinger, M. A., M. D.; 
Philadelphia, 1895. 

Nebular Hypothesis, See Laplace's statement quoted in the 
Appendix to " Origin of the Stars,” by Jacob Ennis; Phila- 
delphia, 1867. “ Cosmic Philosophy,” by John Fiske; Vol. I, 
Chapter V, on “ Planetary Evolution” ; Boston, 1875. “ Mus- 
trations of Universal Progress,” by Herbert Spencer ; Chapter 
VI, “ The Nebular Hypothesis"; New York, 1864. 

Pericosmic Theory. “ The Pericosmic Theory ; Physical Ex- 
istence, Cosmology and Philosophy Proper,” by George Stearns ; 
Hudson, Masss., 1888. 

Precessional Theory. “The Precession of the Planets,” by 
Franklin H, Heald ; Los Angeles, Calif., 1901. This hypoth- 
esis shows Mercury to be the oldest planet and Neptune the 
youngest, so far as known. 

Theosophic System, “The Building of the Cosmos,” by 
Annie Besant ; London; and Theosophical literature generally, 

Universal Ethereal Theory. “ Key to the Universe ; A New 
Theory of its Mechanism,” by Orson Pratt, Sen. ; Salt Lake 
City, Utah, 1879. 

Vortical Theory. ‘‘ The Principia, or Philosophical Explana. 
tion of the Elementary World,” by Emanuel Swedenborg , be- 
ing translated by Augustus Clissold ; London, 1845-1846. 

Oc, Kine or Basman. (Deut. iii, 11.) The following ac- 
count is a translation from the Targum of Jonathau on the Pen- 
tateuch (Numbers xxi, 34 ; 

“ And it came to pass when wicked Og saw the camps of 
Israel, which were spread over six parasangs, he said within 
himself : ‘ I will arrange in order lines of battle against this 
people, that they may not do unto me like as they did to 
Sihon ;’ so he wentand plucked up a mountain six parasangs in 
extent, and placed it upon his head in order to cast it upon them, 
Immediately the word of the Lord prepared a worm and bored 
a hole through it and it rent the mountain, and, therefore, his 
(Og’s) head slipped through it ; and he desired to draw it off 
from his head, but was unable, because his jaw-teeth and the 
tusks of his mouth caught fast hither and thither ; and Moses 
came and took a club ten cubits in length and sprang up into the 
air ten cubits, and hit him a blow on his ankle, and he fell down 
and died far off from the camps of Israel ; for thus it is written,” 

( 159 ) 

My Heritage. 

Westward the sweet wind blows, over the stately palms ; 
Nestles the fleecy clouds, high-faring ; 

Dowered with the wealth of Summer's dainty alma, 

The praisefal fields lift to the skies their psalms — 
I look and listen for my sharing. 

Northward the wrinkled mountains and the daunting hills, 
With wild-flowera in their thickets hiding ; 

What perfume rarer the enchanted valley fills, 

What nectar sweater than these mountain rills ? 
How fair the memory abiding. 

Eastward the careless waves roll from the swimmer’s hands, 
In ebb or flow still disappearing ; 
Take thou thine unknown way amid more nameless lands, 
Back to my waiting feet, upon the yellow sands, 
Rover, thou shalt anon be nearing. 

Southward I turn — when weary my wandering eyes — 
To the face at the open portal ; 

Behind me the fair faded past forgotten flies, 

Sing, heart ! thy hope, thy home, thy heaven before thee lies, 
Sing on! Love ia alone immortal. 

Manchester, N. H., August 5. 1881. 

Make Way for Man. 

The crest and crowning of all good, 
Life's final star, is brotherhood, i 
For it will bring again to earth 
The long-lost poesy and mirth, 
Will send new light in every face, 
A kindly power upon the face, 
And till it come, we men are slaves, 
And travel downward to the dust of graves, 

Come, clear the way then, clear the way, 
Blind creeds and kings have had their day; 
Break the dead branches from their path, 
Our hope is in the aftermath ; 
Our hope is in the heroic men, 
Star-led to build the world again ; 
‘lo this creed the ages ran ; 
Make way for brotherhood — make may for man. 

— Epwin MARKHAM. 

( 160 ) 

FREQUENT MisquoraTions. Here are afew of the many: 

Bishop Berkeley wrote: “ Westward the course of empire 
takes it way." Misquoted into ‘‘ Westward the star of empire 
takes it way.” 

Butler wrote: “ He that complies against his will is of his 
own opinion still,” Misquoted into ‘ A man convinced against 
his will is of the same opinion still,” 

Cunningham wrote: “A wet Sheet and a flowing sea.” 
Misquoted into “ A wet sheet and a flowing sail,” 

Gray wrote in his “ Elegy”; “ The noiseless tenor of their 
way.” Misquoted into “ The even tenor of their way.” 

Habakkuk (ii 2) says: "“ That he may run that readeth it.” 
Misquoted into “ That he that runs may read.” 

James (iii, 8) says : ‘‘ The tongue can no man tame ;it is an 
unruly evil.” Misquoted into “ The tongue is an uuruly member.” 

Matthew Prior (*‘ Henry and Emma") wrote; “ Fine by de- 
grees and beautifully less,” Misquoted into “ Small by degress 
and beautifully less,” 

Milton (“ Lyscides ”) says ; “ Fresh woods and pastures new,” 
Misquoted into “ Fresh fields and pastures new.” 

Nathaniel Lee said : “When Greeks joined Greeks, then was 
the tug of war.” Misquoted into “ When Greek meets Greek, 
then comes the tug of war,” 

Peter (I iv, 8) says: * Charity shall cover the multitude of 
sins., Misquoted into “Charity covereth a multitude of sins.” 

Pope (Satire II) says; “‘ Speed the going guest.” Misquot- 
ed into “ Speeding the parting guest.” 

Shakespeare (“ Merchant of Venice”) says: ‘ Dropped as 
the gentle rain.” Misquoted into “ Falleth the gentle dew.” 

Shakespeare (‘‘ Romeo and Juliet”) says : “ That I shall say 
good night till it be morrow.” Misquoted into “That I could 
say good-night until tomorrow.” 

Shakespeare says: “‘ The‘man that hath no music in himself.” 
Misquoted into “ The man that hath no music in his soul,” 

( 161 ) 

The Old Pound. 


Mr. PRESIDENT AND GENTLEMEN: Having been in the city 
but few years comparatively, and having taken no part in the 
municipal or business affairs, I feel a little out of place in com- 
ing before the Manchester Historic Association to discuss mat- 
ters relating to the early history of localities with which nearly 
all of you are better acquainted than I am. But my idea is that 
the object of an organization of this kind should be to preserve 
material proofs as well as written records of former methods 
where it is possible to do so, and having expressed at various 
times my opinion that the old paund should be preserved as it 
is, if not restored to its original form, I have been invited to 
prepare a paper on the subject for this meeting, and I hope I 
shall be pardoned for making a slight digression from my sub- 
ject for the sake of explaining, or, perhaps, excusing my inter- 
‘est in the matter, 

Perhaps my habit of reading puzzle pictures to get views 
of things which do not appear on the surface, has got me in the 
way of looking crosswise at some matters which were not in 
tended for such inspection, but it seems to me that the policy, 
as far any policy is shown in the methods employed about 
this city, is to work largely for the present with little regard to 
the future and less respect for the past. 

To illustrate this point I will name four boiling springs in 
the northern part of the city, which originally supplied many 
families each with pure, cold water, but have been covered by 

( 162 ) 

the city dumps during the process of making streets. One of 
these springs is in the gulley on the west side of Elm street and 
north of Penacook ; one is near the crossing of Chestnut and 
Sagamore streets; one, just east east of Pine, is now under the 
fill made for Sagamore street, and worst of all, the spring which 
supplied the camping-ground when the soldiers were quartered 
at the north end during the early days of the civil war, and later, 
was included in the old fair ground and had a_half-hogshead 
set in it which was always full, is now under the dump of Lib- 
erty street. This condition being found in such a limited local- 
ity would indicate that many more with which I was not familiar 
have gone the same way. Any of these could have been per- 
petuated by inserting pipes to bring the water to the surface, 
and without interfering with the construction of the streets or 
other desirable changes, But they are gone, and the people 
are supplied with water taken from the muddiest portion of 
Massabesic, while we have a Board of Health to look after the 
sanitary affairs; and even the pesthouse is to be supplied with 
city water ” to avoid too much of a change when patients are 
carried there. 

Another matter on which I have not recovered from a desire 
to express myself is the filling of the ponds on the commons, 
When I came here there was a pond on Merrimack common, 
and one Hanover common, both walled with split stone, so that 
children or dogs which got in must be helped out or drown. 
With all that water in sight no dog or even bird could get a drink. 
It was finally decided that the water was impure and endang- 
ered public health by its emanations, and they were filled up. 

My belief was and still is that if the walls had been removed 
and sloping gravel banks substituted, so that children could 
wade, dogs swim and birds drink; silt basins put at the inlet so 
that sediment would settle where it could be dipped out; pond 
lillies planted to make use of the undesirable elements in water, 
the water could have been kept as pure as our city supply is 
under present conditions, and aged people and invalids could 
have been refreshed by the ever restful spectacle of sparkling 

( 163 ) 

waves in contrast with the dust of the streets and clatter of 
pavements. But now, with Mile brook running unused under 
the whole length of these commons, we are buying water every 
winter to make skating ponds which kill the grass so it is late in 
the spring or summer before the crop of annual weeds covers 
the reeking mud with the kindly mantle of green. 

It was by observing these transactions that I was led, years 
ago, to speak for the preservation of the relic of former cus- 
toms which still remains in the ruin of the old “ town pound.” 

As it is customary for amateur writers or lecturers, when 
called upon to treat any agricultural subject, to go back and 
tell when and where the plant was discovered, how it became 
distributed, how it has been improved and what the average 
yield is per acre, I may be pardoned for briefly referring to the 
history and use of the institution known in former times as the 
“town pound.” 

In the days of the pioneers, when clearings were scattered 
and only the cultivated fields were fenced, cattle were turned 
into the forests to get their living on wild grass and browse, 
so it often happened that they strayed too far and found their 
way into poorly protected fields of some distant neighbor. It 
is related that people in Massachusetts were once in the habit 
of driving cattle up into this section to get their living as best 
they could through the summer, and they became very annoy- 
ing to the scattered farmers among whom they foraged. Peo- 
ple at that primitive age had not evolved the idea of sending 
tramps along to the next town to find new victims, so they con- 
ceived the plan of constructing enclosures where stray animals 
could be confined and cared for until the owner called for them 
and paid for the food and trouble. This was a protection to 
the farmers and a kindness to owners of stock who rather pay a 
reasonable sum for such care than wander aimlessly in the wild 
forest in search of their animals which might be doing great 
injury to some growing crop, 

This method of disposing of stray animals was continued 
long after every man who owned stock was supposed to have a 

( 164 ) 

pasture fenced for its use. But the idea that the highway was 
public property still led some men to think that they were not 
trespassing on the rights of others by turning their cows through 
the barnyard bars and dogging them down the road, and when 
this practice became unbearable to the neighbors whose expost- 
ulations failed to bring reform, the pound was resorted to as a 
fesson in law. It has also been used as an instrument of re- 
venge. A man would find an animal belonging to some neigh- 
bor with whom he was not on friendly terms browsing in his 
field or running in the road, and would drive the animal to the 
pound if it was several miles farther away than the home of the 
owner. I have known a man to lead a horse two miles out of 
his way to get to the pound without going past the house of the 
owner, when the pound was four miles away and the men lived 
less than half a mile apart, 

A pound-keeper was among the officers annually elected by 
the town, and his duty was to supply impounded animals with 
food and water, advertise them if not called for within a cer, 
tain time, and get his pay from the owner of the stock when it 
was taken away. Another officer closely connected with the 
pound-keeper was the “ field-driver,” and his duty, and some- 
times privilege, was to drive to pound animals found trespass- 
ing or in anyway troubling the settlers. As this was a minor posi- 
tion with little work and no pay, it was unually filled by nomi- 
nation, and the young men in town who had been married since 
the last election were honored with this mark of the respect and 
confidence of their fellow citizens, sometimes twenty or more 
being chosen at a single meeting, 

In my native town, in Maine, an article which appeared in 
the warrant, regularly for many years, was: “To see if the 
town will allow loose cattle to run at large all or any part of the 
year.” This was usually passed over without action, and at last 
some one discovered and announced that men were not obliged 
to fence their fields, and that when cattle were turned into the 
highway, without a keeper, they were, in effect, turned into 

( 165 ) 

their neighbor’s cornfield, and that the town had no authority 
to legalize such action. Soon after this the field-drivers were 
discontinued, and it was voted that every barnyard in town 
should be a pound and every man who had a barnyard was 
appointed pound keeper and authorized to confine stray animals 
‘and collect pay for the same from their owners. This ended 
the pound business in that town, 

By a somewhat hurried examination of the two histories of 
Manchester (Potter's and Clarke’s), I find that they agree on 
one point: that in 1800 the town voted to build a pound at the 
south end of the church at the Center, Clarke’s says this was 
used till 1830, but says nothing about its successor as being 
located or built. Speaking of the Stevens farm, which isa 
part of what is now the city farm, it says: “ On the old farm 
is an unused pesthouse and a pound.” And here arises a 
question which I have been unable to solve, for it continues: 
“ A new pesthouse was built of brick in 1874 upon the old farm 
near the Mammoth road.’’ Where is or was that brick pest- 
house ? 

Potter’s history relates that the pound to be built in 1800 at 
the south end of the church, was to be seven feet high, with 
square posts, and rails of pine or cedar heart wood. 

While both agree that this pound served until 1830, Potter’s 
speaks of the vote to build another, under the transactions of 
1840, so there are ten years that we do not know whether a 
pound was maintained or not. 

The ruins of the structure now under consideration are on 
land owned by the city and in what is a part of Derryfield Park, 
so there would be no outlay for purchasing the site, it being in 
the park and near the road which is most used in going to the 
Westén Observatory. It is in a prominent place and would be 
an object of interest to visitors who would seek information as 
to its origin and use, and, standing on that spot, with the clat- 
ter of electric cars and the bustle ofa city all about them, 
could realize more fully than in any other way that here, where 
they see all these modern conveniences and signs of activity 

( 166 ) 

under electric lights the supply for which is brought on a simple 
wire, was once a wilderness, and in the last century the farmers 
worked in their fields with the flint-lock musket leaning against 
a stump, for protection rather than pleasure, and cattle roamed 
at large and took their chances among the wild and savage 
beasts, That right here, on this spot, the scenes of frontier 
life have been enacted in real earnest and have passed into 
the history which we read without fully realizing that it is more 
authentic than the tales of fiction, 

For these reasons and under existing conditions I hold that 
it would be wise and proper for this association to take some 
steps to induce the city to perpetuate this relic, and restore or 
permit the association to restore as far the remaining material 
will allow, the walls which have fallen, so as to show a design of 
something more than a pile of rocks, and lead to questions and 
answers which will keep alive the knowledge that we still have 
one link which connects us with the dim and distant past. 

The people of the present seem to be seeking to make their 
own mark, and change everything that passes through their 
hands to make it conform with the present idea of symmetry or 
beauty, or style which too often lacks both of the other features 
named. We expend large sums in removing rocks and exter- 
minating native shrubs, and as much more constructing “ rock- 
work ” and planting foreign shrubs which would disgrace any 
native hedgerow, and, after all this outlay to destroy natural 
objects for the sake of imitating them, the imitation is a failure 

and the change is no improvement. 
Therefore let us claim this one spot and save it from the 

present epidemic of change and destruction. Let the willows 
and wild cherry trees grow inside if they will; but have the 
outer walls exposed to view to show that there was system in 
the “ madness ” which preserved it. 

Six MATHEMATICAL PAPERS ON Comparisons. By S, Chew. 
A pamphlet of zo pages. 1. Tabular Sines. 2, The Icosahe- 
dron and Dodecahedron. 3. On The Pernicious Equation, 
4. The Logic of Prisms. 5. Heretical Remarks. 6. On the 
Maximum N-Gons. Price 15 cents, Address this office. 












( 167 ) 
The Reign of England. 

The crown on his head did the frat William fix, 
After conquering Hareld, Xmas ten sixty-six, 

Willlam Rufus, or Hed, in the New Forest slain, 
Iu ten elghty-seven began bis bad reign. 

In eleven hundred was Hoepry the king, 
Whose praise for learning the monks did sing. 

A civil war raged, eo nothing could thrive, 
When Stephen was king eleven thirty-five. 

Henry the Second had troubles sore, 
With Wife, sons, and Becket eleven fifty-four. 

Brave Richard was crowned in eleven sighty-ning, 
Then a prisoner im Austra, long did he pine. 

To fleece the Jews did John Inoline, 
And signed Magna Charta eleven ninety-nine. 

In twelve sixteen ruled Henry Three, 
At war with bis barons, long was he, 

Both Scota and Welsh before Edward flew, 
Who wore the crown twelve seventy-two. 

For vengeance a murdered king orles to Heaven, 
Edward the Second, thirteen hundred and seven, 

Thirteen twenty-seven, in battles twain, 
Edward Three, with his son, gained a glorious name. 

Richard the Second, thirteen seventy-seven, 
Whose" Poll Tax ” mischief wrought like leayen. 

Now comes the firat of the Lancastor line, 
Henry Four, Bolingbroke, thirteen ninety-nine, 

Henry the Fifth, fourteen thirteen, 
Who victor on Agincourt’s field was seen. 

Henry the Sixth, fourteen twenty-two, 
When rivals wore roses of different hue. 

Edward the Fourth, fourteen sixty-one, 
Who centinued the civil war lately begun. 

Edward the Filth, fourteen eighty-three, 
Who was killed ere the ond of the year we shall eee. 

Richard the Third, fourteen elghty-three. 
In the tower, his nephews both murdered he. 

163 ) 

1485 At. Bosworth did Henry Seven contrive 
To win the crown, fourteen eighty-five 
1509 Luther, Francis, and Charles all lived in the time, 
Of Henry the Eighth, fifteen hundred and nine, 
1047 In fifteen forty-seven reigned Edward Six, 
Who came to his death by Northumberland’s tricks. 
1558 Queen Mary reigned in fifteen fifty-three, 
Calais she lost, and sore grieved ahe. 
1558 The Spanish Armada mot with a juat fate, 
When Elizabeth ruled fifteen fifty-eight. 
1003 Now a “ Solomon "’ on the throne we see, 
James, first of our Stuarts, sixteen hundred and three. 
1625 To rule without “ Commons" In vain dis Charles strive, 
He ascended the throne sixteen twenty-five. 
1649 A“ king” in deeds though of no royal line, 
Was Cromwell, Protector, tn alrteen forty-nine, 
1660 In sixteen sixty came Charles the Second, 
Who a foolish, extravagant king ts reckoned. 
1685 In alxteen cighty-five, James who eat In state, 
But an exile in France to die was hia tate. 
1689 William and Mary came just in time, 
Our freedom to save, sixteen elghty-nine, 
1703 Between Whigs and Tories the struggle flerce grew, 
When " Good Queen Anne” ruled seventeen hundred and two, 
1714 Now a German Elector on our throne was seen, 
George, son of Sophia, seventeen hundred fourteen. 
1727 In seventeen twenty-seron ruled George the Second, 
When the frat of the year was from January was reckoned. 
1760 In seventy sixty ruled George Three, 

When America struggled and made herself free, 

1820 George the Fourth reigned in eighteen twenty, 
Of friends he had none, but of Sfintterors plenty. 

1880 Iv elghteen thirty William Four came, 
From bloodshed free was all hia reign. 

1887 Queen and Empreas Victoria elghteen thirty-seven, 
May her rule be long and blessed of Heaven. 

1901 Edward Seventh, nineteen hundred and ene ascended 
The throne when Victor)a’s reign was ended. 

(Vol. 11, pp. 528, 581. Vola. XV, 206; XVIII, p. 267; XIX, p. 74; XX, p. 81.) 




S. C. GOULD, Editor. - - - - =- . Manchester, N. H. 
L., H. Ayme, Associate Editor, - - - Guadeloupe, W» I. 
S. C. anp L. M. GOULD, Publishers, - = - Manchester, N- H. 
VoL. XX. JUNE, 1902. No, 6, 

Legend of Phosphoros. 

The Legend of Lucifer or Phosphoros, which name of course 
is the same word in Greek as Lucifer in Latin, and means the 
* Light bearer,” seems to contain the sacred hisiory of “ The 
Valley ” for those who can understand it. The Lord shuts up 
Phosphoros (the spiritual essence of man as Carlyle sugges's) 
in the Prison of Life to punish him for his pride in longing to 
be “ ONE AND SOMEWHAT,” ihat is, for his Agotsm in that he 
cannot forget SELF, and “ Amid the glories of the Majestic All, 
is still haunted and blended by some shadow of his own little 
Me, Therefore he is imprisoned in the Element (of a material 
body) and has the four Azure Chains (the four principles of 
matter) bound around him.” 

This all seems to points to the Fall of Lucifer who fell from 
heaven to become the Lower God of Matter and Evil, and who 
is one day to be reinstated, according to the ideas of the 
Luciferians, in his righttul place whence he was wrongfully 
ejected. This seems to express symbolically that Matter 
will revert to Spirit, but how that is to come about, we are, as 
Carlyle says, left in entire ignorence, It is evidently the great 
secret which we, who remain “ blind ” are not to know. We 
can see through the mist of ages ; we read in the ancient story 
of Tubalcain, the artificer; of Vulcan, the artificer, hurled from 
heaven by Zeus. 

( 170 ) 

Answers to Questions. 

I trust that “J. B. H” will pardon my delay in taking notice 
of his invitation. It was simply oversight, not intentional neg- 
lect. Besides, he will bear in mind that there is a vast deal of 
knowledge that I do not possess. Like himself I am simply a 
student eager to learn and willing to share with others in the 
common stock. 

The contradictions of the Bible are due to a variety of 
causes, There were different views, religious and political, 
entertained by the writers, and they were not so careful for verity 
as they were diligent to enforce their particular views. Copy- 
ists sometimes took liberties with the text; whole sentences 
were eliminated and others added; and there was a sort of 
editing performed before those which we nowhave were brought 
together and promulgated as canonical. For example, such a 
book as Leviticus was hardly tolerable to che men who wrote 
the books of Isaiah, Jeremiah, and Micah, 

When the text, II Samuel xxiv, 1, was written, Satan had not 
received a recognition in Hebrew theology. “I make peace, and 
create evil ” — that which is pernicious and wicked — says the 
prophet; “ I the Lord do all ” (Isaiah xlv, 7). It was He that 
made the people err; He that hardened the heart of the king 
of Egypt; that employed the king of Assyria on campaigns of 
destruction and murderous cruelty; that put a lying spirit into 
the mouths of Ahab's four hundred prophets to lure him to his 
destruction; that was a Nemesis to move David to number 
Israel and thereby bring a plague upon them. Yet in Exodus 
xxx it is prescribed that the Israelites shall be numbered and 
then they should give, “ every man a ransom for his soul unto 
the Lord that there shall be no plague among them” — the 
offering to be half a shekel for every one over twenty years old. 
As Nehemiah levied only the third of a sbekel for the same 
purpose (x, 32), it is apparent that the law of Exodus was 
actually a later enactment, when the priests had become domi- 
nant as ethnarchs and kings, else David could have obtained 
his information from the amount of the tax. 

The chapter appears plainly to have been appended to the 
book to explain the selection of the site of the Temple. The 
people were numbered ; the pestilence came and seventy thou- 
sand perished, The Lord then repented and caused David to 


be instructed ; he built an allar and so established a sacred 
precinct, where Araunah the Jebusite sovereign had established 
his threshing place. Araunah promptly yielded to the demand, 
“a king unto a king ” ; the spot was consecrated and the pesti- 
lence abated, 

The Captivity brought the exiles in contact with Oriental be- 
liefs and the Zoroastrian system, Then an extended system of 
angelology was grafted upon previous Mosaism. The deities of 
Palestinian worship, like the devas of Brahman theosophy, were 
now transformed to evil demons, and Set or Sutech, the great 
Baal, was now like Araman, the Satan or arch adversary, He 
appeared in the book of Job asa suggester of doubts, “ the 
spirit that denies ” ; in Zechariah as the Adversary to resist the 
exaltation of Joshua the high-priest. Finally, to complete the 
canon the books of Chronicles were written, glozing over 
many things in the older writings, and adapting all to the new 
times, So the Temple, now the focus of more importance than 
ever, having become the capitol of the nation, was to be invest-. 
ed with sanctity as never before (Haggai, iii, 9), The story of 
the threshing flour was revived, and “Satan” personified to 
set the matter in motion which had been before imputed to the 
Lord himself It will doubtless be remembered that many of 
the Gnostic Christians believed that Ilda-Baoth, the son of the 
Abyss, was both the Satan and Jehovah of the Bible. 

In the other example cited by “J. B. H.,’’ the matter is more 
simple, There is no’evidence beyond a mere surmise, that the 
Lucifer of Isaiah xiv was the Satan of theology, It is only a 
whim of the Dark Ages when nothing was too absurd to be be- 
lieved and taught, The chapter in question is part of a poem 
wrought with rich Oriental imagery ; compare Isaiah xiii, xxxiv, 
and Matthew xziv. Babylon personified as its King is described 
as coming into Hell, the sheol or underworld, and there saluted 
by those whom he had superseded: “How art thou fallen 
from the skies, Hillel, son of the Dawn?” They taunt this 
morning-star with ambition to gu beyond the upper skies above 
all the other stars, to be like the Most High; and as plunged 
into the lower pit of sheol. But altheugh once the brightest star 
in the East, casting other stars into the shade as he heralded 
the morning he was never considered a Diabolic Potency. 
Even the Babylon of the Apocalypse was only described as the 
Great Mother of Idolatries and Abhorrent Religions of the 
earth. But I am too prolix already. 

ALEX. WILDER, M. D., Newark, N, J. 

( 172 ) 

Tue City or Destruction. (Vol, XX, p. 40.) “ Soromon” 
has quoted the passage in the book of Isaiah xix,18. “In 
that day shall five cities in the land of Egypt speak the lan- 
guage of Canaan, and swear to the Lord of hosts. One shall 
be called the city of Destruction.” He asks what city this was? 

pt, or Mizraim as the Bible has it, comprised only the 
region of the North; the upper country was called Pathros. As 
the Phcenicians frequented Lower Egypt as traders and 
skilled workmen it would be no wonder if five cities had inhab- 
itants speaking their language. In the original Hebrew text as 
we now have it, the passage reads, OIR AR-ESYAMAR. In 
this version the initial letter of ARES is Ae ora. Prof. T. K. 
Cheyne of Balliol College, Oxford, in his translation of the sen- 
tence renders it: ‘* One shall be called the city of ruined im 
ages’’ Literally, he remarks, it will mean, “ the city of break- 
ing down” But he evidently believes that the initial letter 
should be zí or H,making the term, Hares — the Sun. The 
“ City of the Sunin Egypt would be An, On, or Aven, called 
by the Greeks, Heliopolis ; called also Beth Shemesh (Jere- 
miah xliii, 13). Geiger and others are confident that such is 
the proper reading. 

It ought, however, to be noted that in the Septuagint, a He- 
brew scroll appears to have been used, which read OIR Ha 
sa DeK, “the city of the Just One,” or “city of Justice,” Your 
correspondent can take his choice of these ; the Doctors differ. 


Tuecia, THEOCLIA, THAMYRIS, TRIFINA. (Vol. XX, p. 40.) 
“ RHODA ™ may be assured that the names of which she asks 
are like her pen-name, “heathen Greek.” 74 or theta is a 
Greek letter often appearing in initials, and in countries it was 
common to form the names of children from those of their 
parents. As surnames were not common then, this expedient 
was employed, If we were to consider the name Thekla as of 
Semitic origin it would not be altogether impossible that it would 
then signify“ measurer." A. WILDER, M. D. 


p. 280.) John Tyler was the son of John Tyler of the Revolu- 
tag John Quincy Adams was the son of John Adams ; Grover 
Cleveland, I believe, had the name of Stephen originally which 
was that of his father, A. WILDER, M. D. 

(173 ) 

Tue One HUNDRED AND FirtietH Psalm. Vol. XIX, 
p. 280,) I have compared the two versions of Psalm cl, about 
which “ S. D. Parris” inquires, and find the difference of the 

number of verses to be merely the whim of the arrangers. 


t Praise ye the Lord. Praise 
God in his sanctuary: praise 
him in the firmament of bis 

2 Praise him for his mighty 
acts: praise him according to 
his excellent greatness. 

3 Praise him with the sound 
of the trumpet: praise him 
with the psaltery and harp. 

4 Praise him with the timbrel 
and dance:. praise him with 
stringed instruments and 

5 Praise him upon the loud 
cymbals: praise him upon the 
high sounding cymbals. 

6. Let every thing that hath 
breath praise the Lord, Praise 
ye the Lord. 

It may be well to note the several variations, 

1 Praise ye the Lord in his 
holy places; praise ye him in 
the firmament of his power, 

2 Praise ye him for his migh- 
ty acts: praise ye him accord- 
ing to the multitude of his 

3 Praise him with sound of 
trumpet: praise him with psal- 
tery and harp, 

4 Praise him with timbrel and 
choir; praise him with strings 
and organs. $ 

5 Praise him on the high 
sounding cymbals: praise him 
on cymbals of joy: let every 
spirit praise the Lord. Alleluia. 

The Douay 

Bible, translated from the Latin. makes the word “ Alleluia "' a 
caption, while the English translators translate it, “ Praise ye 
the Lord,” and make it the first sentence in the first verse. 
The Douay version corresponds very closely with the Greek 
where the terminology differs, except in the fifth verse. 

In the Hexaglott Bible, the Latin text is marked off in six 
verses like the English, and reads: “ Omnis spiritus laudet 
Dominum, Alleluia.” In the Greek, the term ørne replaces 
" spiritus ” showing that the reath is to be exhaled in praising 
God, rather than the spirit and will. The Hebrew text seems 
, to determine it. “ Let all the Rasham a praise Fa." The 
term NashamMa is translated “breath.” Genesis ii, 7; and 
" inspiration,” Job xxxii, 8, The literal reading of the Hebrew 
“is; “Let every breath be a praise to Ya,” 

(174 ) 

The Bible should be printed and read in paragraphs ; the 
divisions of chapters, and especially of verses is arbitrary and 
often mischievously obscures the sense. As many of the books 
were repeatedly edited and the text enlarged as well as some- 
time abridged, before its final promulgation as a canon, if would 
help readers much if the subjects were placed more distinctly 
by themselves instead of having been partially obscured by un- 
natural separations, A, Witper, M. D. 

Names iN Douay VERSION OF THE Biste. (Vol. XX, p. 40). 
“ SEARCHER ” asks for references to certains names found in 
the Douay Version of the Bible, that are not found in the King 
James version, I have not a Douay Bible at hand, but will at- 
tempt to give some of them. 

1. Achitophel — in the King James version, Ahithophel, 
This was the name of the counsellor to King David and his 
revolting son Absolom (II Samuel xvii, 23). He was grand- 
father to Bath-Sheba, the mother of Solomon (II Samuel xi, 3, 
and xxiii, 34). 

#2. Asathonthamar — or Hazezon tamar, in the Kivg James 
version (Genesis xvi, 7, and II Chronicles sv, 2.) 

3. Bethzacharam, I find Beth-haccerem in Nehemiah iii, 14. 
It would have been more correctly, Beth hacharam, The name 
Beth-Zacaharias is found in the common version (Apocrypha) 
I Maccabees vi, 33. 

4. Jesbibenob — in the King James version Ishbi-benob, 
the son of Rephaite (II Samuel xxi, 16). 

5. Josabhesed. Iam not certain about this name. In the 
common version we find Jeshebeab — Latin Isbaab, in I Chron- 
icles xxiv, 13 ; Joshbekasha (Greek Iesbasaka) xxv, 4; Jeho- 
zabad, xxvi, 4, and 1I Chronicles xxvi, 26; Jozabad in the book 
of Nehemiah, 

6. Ramathaimsophim, the birthplace of Samuel the prophet 
(I Samuel i, 1). 

7. Romemthiezer —or Romamtiezer in the King James ver- 
sion eludes me, although I have been a pretty diligent reader of 
the Bible. It is plainly a Hebrew term and relates to helping 
and exaltation, 

8. Susanechites — or Susanchites as given in the other list 

also eludes me. Even the lexicons give no help. 
A. Wiper, M. D. 

(175 ) 


I am Memnon, don’t you know me, I have stood near Luxor’s gate 
Three thousand years and over, you can quickly calculate ; 

Kings and priests of mighty prowess, oft have listened to my voice 
As I whispered ; Oh Egyptians, you have reason to rejoice. 

lam with you, I am near you, ye men of modern times, 

And I note your present follies, yes, your many, many crimes ; 
Oh, sadly have you fallen, from your high estate so fair, 

And of further retrogression I now urge you to beware. 

My voice has through the ages, through the darkest ages rung, 

A record of my age cannot be told by mortal tongue ; 

I existed when great Moses stood at Karnac’s temple shrine, 

And watched the priests of Isis, as they poured their sacred wine. 

The ruler of all Egypt, Ælius Gallus was his name, 

Once paid me a brief visit, with Strabo of high fame ; 

Were those men of mark now living, they could readily dilate 
Upon the sweet Seraphic tones my music did create. 

A bager crowd of visitors once hemmed me round about, 

And then resounded through the air a universal shout ; 

They named me king ; their cry was, “ he shall rule and reign o'er us,” 
For this is a potent Monarch — the aon of Tithonus, 

They usurped a right, those Romans, when they claimed me for their own, 
For Egyptian, not for Roman, was I seated on a throne ; 

Uneasy is the head, they say, which wears the Kingly crown, 

And mine was quite uneasy, when an earthquake hurled it down. 

This earthquake, B. C. 27, broke off my upper part, 

And at the same time shattered my tender bleeding heart ; 
Seon, soon, 1 ceased my singing, and then I grew quite old ; 
Sad, very sad, my story, and quickly it is told. 

In the time of one Juvenal, repairs to me were made, 

And then again I stood erect where long before I laid ; 

Then when the sun’s bright radiant beams shone on my sculptured head, 
I uttered forth a mournful sound, enough to wake the dead, 

Then Ptolemy vindictive appeared upon the scene 

With gaily painted banners, in colors red and green ; 

“ What broken harp-strings hear 1?” he said, when I did moan, 
The answer back re-echoed, with another dismal groan. 

Oh many are the trials through which I pass in life, 

Many battles wage areund mo, carnage, pillage, plunder, strife ; 
Cambyses with his soldiers, a host of armed men, 

In number twenty thousand, and multiply by ten. 

The secret I will tell you, how I, 2 atone, could speak, 
For you would never guess it, if you tried for one whole week ; 
In my body, often hidden, crouched a base, deceiving knave 
Who was the real musician — I was silent as the grave. 

t 176 ) 

Hamlet, Prince of Denmark. 


When virtuoos King Claudius over Denmark's realm did reign 
He had a wicked brother who did darkly enterteign 

Foul projecta ‘gainst his wife and throne, To geign 
Success in theae his horrid aims he made use of henbeign. 

Into his brother's ears he poured the stuf. The peign, 
Aa the rank poison reached the sleeper’s breign, 
Was fearful, and soon his life did dreign 
Away. The murderer thua did wife and kingdom both atteign. 

But Claudius had a worthy son — Hamlet the Deign — 
His wicked uncle sought his life, but sought in veign ; 
For astute Hamlet so set things in treign 
That all men thought the poor prince waa inseign. 

If fair Ophelia could not make the prince her sweign ; 
Thus thought the wicked uncle ; it is pleign 

That once in love he cannot then suateign 
This eimulated madness and will show himself as seign, 

When this plot failed unto Polonius he loudly did compleign, 
Who hid behind an arras, though that went against his greign, 
“I smell a rat !” said Hamlet, and poked, not with a ceign, 
But with a sword — Polonius was gleign | 

And then his wicked uncle shipped him upon the raging meign, 
His destination England, or maybe it was Speign, 
At any rate the orders were : “ Let him not come back ageign ! 
Kill him! Stab him! Drown him!” His language was profeign. 

But Hamlet’s luck was with him, while his uncle’s it did weign ; 
He got the King and “ mobled Queen” into an awful streign ; 

He killed them both, then died himself, and thus wiped out the steign ; 
Oh, this Hamlet was a hero I most certainly meignteign ! 

A Reflection. 

The heat that has, this summer time, such melting moments made — 
(But, there ! how CAN a fellow rhyme, with eighty in the shade ? ) 
Ye gods ! it makes the bard desire that he in ice be laid ; 

Far, far too much poetic fire is eighty in the shade. 

Shut out the sunlight’s acorching smile, call in the Punkah’s aid, 
Here will I lie, and stir not, while ’tis eighty in the shade, 

A clime so horrid has begun our island to invade, 

Not worse than England in the sun is Hayti in the shade ! 

> The New Helen, 

Where hast thou been since round the walla of. Troy 
The sons ef God fought in that great emprise ? 
Why dost thou walk our common earth again 7 
Hast thou forgotten that impassioned boy, 
His purple galley, and his Tyrian men, 
And treacherous Aphrodite's mocking eyes ? 
For surely it was thou, who, like a star 
Hung in the silver silence of the night, 
Didst lure the Old World’s chivalry and might 
Into the clamorous crimson waves of war ! 

Or didst thou rule the fire-laden moon ? 
In amorous Sidon was thy temple built 
Over the light and laughter of the sea ? 
Where, behind lattice scarlet-wrought and gilt, 
Some brown-limbed girl did weave thee tapestry, 
All through the waste and wearied hours of noon ; 
Till her wan cheek with flame of passion burned, 
And the rose up the the sea-washed lipa to kiss 
Of some glad Cyprian sailor, safe returned 
From Calpe and the cliffs of Herakles ! 

No ! thou art Helen, and none other one ! 
It was for thee that young Sarpedon died, 
And Memnon’s manhood was untimely spent ; 
It was for thee gold-crested Hector tried 
With Thetis’ child that evil race to run, 
In the last year of thy beleaguerment ; 
Ay ! even now the glory of thy fame 
Burns in those fields of trampled asphodel, 
Where the high lords that Ilion knew so well - 
Clash ghostly shields, and call upon thy name, —.Oscar WILDE. 

Citerior, THE EricuTH Word. (Vol. XX, p.113.) A cor- 
respondent (“E. D.”) sends, us the eighth complete the 
ulterior pair. She also submits this question: ‘* Where is it 
that the superior on the anterior of the interior, can’t see the 
inferior on the posterior of the exterior?” 

Inferior, Interior, Anterior, Ulterior, 
Superior. Exterior. Posterior, © * { Citerior, 


Ore o N G e o o 

(178 ) 

The Seven Grecian Sages. 

When Periander, the Corinthian King, 

Like Croesus, King of Lydia, proud to bring 

The Seven Grecian Sages to hia court, 

That wisdom might increase his throne’s support, 
Invited each to be a year his guest, 

The query rose : * What government is best? " 

Says Solon, “ Where the injury to one 
Is deemed to all the public body done ” ; 
“ Where laws,” says Bias, “ no superior know ” ; 

Says Thales, “ Where none too rich or poor can grow.” 

This answer they from Anacharis drew, 
Where virtue is honored, vice detested too.” 
“ Where virtuous men all dignities obtain,” 
Says Pittacus, “ vice vieing but in vain.” 
Says Cleobulus, “ Where the blame shall awe 
The people more than punishment of law.” 

“ Where lawa have more authority, and heed, 
Than orators,” from Chilo’s speech we read. 

Yet Solon, Thales, Cleobulus, 

With Bias, Anacharis, Pittacus, 

And Clio, made not Periander wise ; 

First mild, he soon a monster reigns and dies. 

The Beatitudes in “Epitome. 

Blessed are the poor in spirit ; theirs is Heaven ; 
Blessed they who mourn ; to them is comfort given ; 
Blessed are the meek ; they shall the earth possess ; 
Bleased fully they who thirat for righteousness ; 
Blessed are the merciful with mercy, free ; 

Blessed are the pure in heart — they God shall see ; 
Blessed are the peacemakers, called the sons of God ; 
Blessed they who bear, for righteousness, the rod ; 
Blessed ye, falsely reviled for Jesus’ sake ; 

Rejoice, be glad your great reward to take. 


The Pythagoric Letter — two ways spread — 
Shows the two paths by which man’s life is lead : 
The right-hand track to sacred virtue tends, 
Though steep and rough at first, in rest it ends. 
The other, broad and smooth ; but from its crown, 
On rocks the traveler is tumbled down. 

He who to virtue by harsh toil aspires, 

Subduing paina, worth and renown acquires ; 

But who seeks slothful luxury, and flies 

The labor of great acts, dishonored dies. 

( 179 ) 

Alabouikele Alamoulot. 


When Christopher Columbus discovered this island of Guade- 
loupe, November 2, 1493, it was densely populated. It is even 
said that the inhabitants numbered 600,000, Of these people, 
the Caribs, nothing now remains except a doubtful handful in 
the island of Dominica and some equally doubtful villages on 
the Mosquito Coast. Much has been preserved of their history, 
however, andparticularly of their language, which ceased to be 
spoken many, many years ago. 

The Caribs used two languages, indeed it is more correct to 
say they had three languages : the ALABOUIKELE ALAMOULOU or 
language of men and used by all of the people. Second: the 
ALABOUIKELE Ghecueti, or language of women, was understood 
by the men but it was considered disgraceful for a man to use 
it ; it was used only by the women in conversation among 
themselves ; when speaking to men they also made use of the 
language of men. Third : there was a secret languarge known 
only to the tried warriors and old men and these used it only on 
occasions of especial occasions. The examples to begiven are 
all from the first of these languages, 

The characteristic of the Carib tongue is its great fluidity, 
It is doubtful if any other language was composed so almost ex- 
clusively of vowels. The F sounds seem never to have been 
used. Their words were of extraordinary length as the follow- 
ing examples may show : 

TERÉE, Yes. Mansaoaconti, No. IouarLou, Hurricane. 
Marsoiicayem, The one-legged; Constellation Orion. LACA- 
YENRAGONI, Anger. KABOÜARACOÚATITI, A vain, deceitful man. 

A most characteristic word is this one: OJIAIOITANAO, the 

( 180 ) 

name of the fish known as the Red Snapper ; this curious word 
of twelve letters has but one single consonant in it. The word 
Cxecueti in the title of the woman’s tongne means Rainbow: 
the rainbow speech. : 

1, What, if any, was the relationship between Sarah Helen 
Whitman and Walt Whitman ? POETICUS. 

a. What isthe English of the word “ Heautontimorumenos,’’ 
used in Ricord’s work “ English Songs from Foreign Tongues.’ 

3. John Heydon says the character of his spirit is expressed 
by the word “ Taphzabnezeltharthaseraphimarh.” English this 
word, YACOB. 

4. Are there more than six adjectives ending in “dows”? 
Hazadous, Jeopardous, Nefandous, Pteropodous, Stupendous, 
and Tremendous, . Jon. ATHAN. 

5: Is there any book extant in the ancient, obsolete, dead: 
languages known as the Runic, the Zend, etc.? In what ages 
were such spoken? GS.C. 

6, From what customs or rites are certain Sundays before 
Lent and Easter designated Quadragesima, Quinquagesima,- 
Sexagesima, and Septuagesima ? AQUARIUS, 

7. The first appearance of Poe’s Raven” in print is given 
differently. N. anD Q., Vol. XIX, p. 22, says it first appeared 
in the N. Y. Mirror, Jan. 29, 1845. The London ed. of Poe's 
works, published by Ward, Lock & Co., page Ixxix, says it first 
appeared in Thé American Review, tor February, 1845, and was 
signed " Quarles.” Will some of the metropolitan libraries 
which have these serials examine them and decide the question. 


8. In N.anpQ. Vol. XX, p. 152, the Laplacean Era is given 
as A. D. 1250, credited to Mary Somerville (see ‘ Mechanism 
of the Heavens,” page xlvi. London edition, 1831), But the 
Atago’s "“ Eulogy on Laplace,” (translated by Baden Powell) 
in Smithsonian Keport for 1871, p. 168, says that A, D. 124$ is 
the Laplacean Era. Which is right ? OBSERVER. 

( 181 ) 

My Path To School. 


Un soft grey morna and crimsonasee 

I tred a path of withered leaves ; 

At morn, the sun hath not yet crept 

Above the Eastern hilla nor slept 

Upon the forest-land above, 

An oaken growth, an open grove, 

Where Autumn sigha and Winter grieves 

And apreads this path of withered leaves. 

At ewe, the sunset falleth soon, 

The arc is short, the winter noon 

Reholds the aun at Southern bound; 

The Winter Sulstice he had found; 

While pink and grey hia curtains shine 

About bis dlak of amber wine. 

The path bath bounds of ice and anow, 

But where ite wildwood windings zo, 

A sheltered depth holds yet the drift 

Of Autmun leaves with kindly thrift; 
hey stay for me who love the way 

1 tred on many a summer day. 

The partridge knows this secret way, 

The mae? with bie black and Bray, 

Sentls his sharp note so wild and shrill 

That echoes from the neighboring hill; 

The squirrel here hath houso of store, 

The same hta fathere knew of yore; 

The weasel’s track on feathery snows 

Shows where hia Royal whitnees goos, 

And in the mornings, blithe and free, 

Here singe the bonny chick-a-dee! 

1 tread with lightest footfall here 

On these brown remnante of the year; 

They render up an incense sweet 

Beneath the woundings of my fect; 

I see again the’ summerscene 

When frat I knew their tender green, 

And, earller, when their springtime hue 

of pinkiah- their branches knew, 

Abont the feet of these tall trees 

Grew bounteoualy anemones 

And all ae this greenwood path 

The fraileat blossoms nature hath; 

Oh, pale and slender, rare and sweet, 

They flowered ont around my feet, 

Hepatica and blood-root white, 

Anil (log-tooth violeta yellow light, 

While from the boughs about me rang 

The roundelays the robina aang, 

Have early hopes, once bright and fair 

Whithered for me with whiteuing hair ? 

Have the rich vines of faith and at 

Failed of suppor? and trail In duat ? 

My Sally. path of withered leaves 

iapera: '* The strong heart never grieves 

O'er hopeless happenings; lift thine eyes 

To all that's lovely ‘neath the akies 

Nor love not man nor nature less, 

But toil for others’ happiness. 

These Antumntlieaves sre dead and sere; 

Green leaves shall por anether year,” 

So Hope her web of comfort weaves, 

Though still I walk on withered leaves, 

( 182 j 

Magic Square For 1902, 

212) 88 (193) 142] 211 

196 | 103 | 178 

106 | 229 | 124 

139 121 




164] 117 118 

147] 206] 9: 205 
98 | 188 184 96 
224 | 129 228| 130 222 

134 |165 | 116 | 2: 115 |221 j 132 | 167] 114 

Quod utilius Deus pag sinet, guod autem majoris momenti eat, 
vulgo adhuc latel usque ad Elie Artista adventum, quando in venerit, 

“God will permit a discovery of the highest importance to be 
made, but it must be hidden till the advent of the artist Elias,” 

Wuy I Am A Tueosopuist, A lecture by Dr. J. D, Buck in 
a symposium of different religious beliefs at the church of Rev. 
Herbert S. Bigelow, Cincinnati, Ohio. 12mo, pp. 24. 

“ Hales’ Chronology ” gives them as follows: Wickliff, the 
first angel, 1360 ; Huss, the second angel, 1405 ; Luther, the 
third angel, 1517. 

( 183 ) 

Books and Exchanges Received. 

THE PAINLESS OR INTUITIONAL Lire, There has just been 
issued from the press a volume of 100 pages, 12mo., designed 
to explain the ancient Chinese religion and philosophy, known 
as Taoism. It contains the sayings of Lao-t8ze and others of 
their sages 500 B.C, It introduces us to the great book of 
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and the only Way to let go the “self " so as to attain life in its 
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L. Miller, May Building, Washington, D. C 

These tease aphorisms are of a mystical and universal relig— 
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— a book of wonderful ethical and spiritual symplicity, 

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plantation dialect, and just the thing for an afterpiece This 
author is a good writer and familiar with his chosen subject, He 
bas himself publish more than a score of monographs in the 
various fields of literature, all of which are entertaining and 

Common Sense TaLks, By Francis Edgar Mason. First 
talk is “ Prayer and Practice.” Square duodecimo. 16 pages. 
` Neatly executed ; lapping covers; ten cents by mail, 7 and 9 
Warren St., New York City. 

‘HE PHILOSOPHER. Official organ of the Church of the World, 
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questions of the day. Services every Sunday morning in the 
Auditorium, by J. E. Roberts, minister. 16 pages monthly. 

Moore says: ‘ Alchemist may doubt 
The shining gold their crucibles give out, 
But faith, fanatic faith once wedded fast 
To some dear falsehood, hugs it to the last.” 

Tue Bagy was born on March 1, 1902, at 1325 12th Street, 
N. W., Washington, D. C. It made its second appearance in 
public, May 5, 1902, by Albert O. McLaughlin and Carrie D. 
McLaughlin, Cost of yearly keeping, 25 cents. Devoted to the 
philosophy and phenomena of the New Birth. Something new 
under the sun! First poem is “ The Island Where Babies Grow.’, 

( 184) 

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This is a book of 346 pages, with portraits and illustrations ; $ 
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trations; octavo, cloth, uniform with Vol, I. $2.50, 

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The Music of The Spheres. 


Society, Manchester, N. H., and Woman's CLUB, Derry, N. H.) 

“ Look ! how the foor of Heaven 

Is thick, Inlaid with the patines of bright gold ; 

There's not the smallest orb, which thou beheld'st, 

But, in his motion, like an angel sings 

Still, jt bpd to the young-eyed cherubim ; 

Such Harmony is in immortal souls ; 

But, whilst this muddy vesture of decay 

Doth grossly close it in, we cannot hear it," 

— LORENZO, Merchant of Venice, Act V, Scene 1, 
In this century of advanced thought, and wonderful opportu- 
nities for learning, and acquiring knowledge, we read much liter- 
ature; we enjoy the sentiment of a fine poem; we attend grand 
concerts ; we visit galleries of art; we listen to eloquent speak- 
ers, and we admire the grandeur of natural scenery. Many talk 
frequently, of the fine arts, of painting, of sculpture, of poetry 
and fine prose; of silver tongued oratory and musical harmony, 
of the beauty of nature and the unlimited power of human nature, 
Comparatively few, however, pause to ask: Whatis Art? A 

Harmonious Chord? The Beauty of Nature? or this marvelous 
Power of Human Nature? The more one studies, or thinks, 
the more one realizes that greatest Truths are simplest ; and the 
questions might be answered something after this manner; That 
which we term Art, in its truest sense, is an outward expression 
of an inward impression. Thought takes form only by expression, 
Hence, an art manifestation is a story of the desires, ambitions, 
affections, aspirations, sufferings, and joys of human life. Nature’s 
beauty is a book of symbols, through which is told the story of 
the human Soul and the great power of human Nature. The 
various ways of telling this ever new, and ever interesting tale 
of human joy and sorrow, this unfolding the wisdom, already in- 
herent within, is called Art. William O. Partridge says: “ Art 
is a matter of demand and supply,” Possibly, by examination 
of the supply, one may learn somewhat of the spirit, which thus 
found an embodiment of a conscious need. With this idea, as 
fundamental, even a brief study of materialized Art, as crystal- 
lized Thought, once warm and vital, may bring this revelation to 
the mind: that, whatever the distinguishing characteristic, or 

( 186 ) 

exterior form, “ ’tis but the expression of the common needs of 
mankind ; the crystallized aspirations of the human Soul.” Man 
is a triune being he feels, thinks and acts; human life is built 
upon a trinity of principles: Body, Spirit, Soul. The perfect re- 
lation of these three principles produces harmony and great men- 
tal power. A perfect art form requires threé things: Unity, 
Variety, and Symmetry. The portrayal of a perfect proportion 
or relation existing between this trinity of attributes is the Ma - 
mony of Art. Says Robert Ingersoll; * A work of Sculpture is a 
Melody in Marble.’ Thus recognizing the ethical principle 
of the disciples of Pythagoras: “ There is Music where there is . 
Harmony, Order, or Proportion.” Pythagoras was the first to 
suggest the idea, later expressed by Shakespeare in “ Merchant 
of Venice.” Lorenzo says; 
“There's not the smallest orb which thou bebold’st 

But in Ita motion like an angel sings, 

Still quiring to the one-eyed cherubim, 

Such harmony la in immortal souls.” 

And said Plato: “ A siren sits on each planet, who carols a most 
sweet song, agreeing to the motion of her own particular planet, 
but barmonizing with the other seven.” According to Maxi- 
mus Tyrius the mere proper motion of the planets must create 
sounds, and as the planets move at regular intevals the sounds 
must harmonize. Milton wrote of the “ celestial sirens’ harmony, 
that sit upon the nine enfolded spheres.” 

Under the term music, the Greek included about al! he pos- 
sessed of a liberal education: as mathematics, poetry and song. 
As a Zonal Art music meant harmonious vibrations to the ear. 
Here again is the same trinity of principles, essential to comple- 
ness. Full harmony or a perfect chord can be produced on/y by the 
union of the first, third, and fifth tones of the scale, correspond - 
ing to the Unity, Variety and Symmetry in the perfect Art Form. 

A vague perception of this common universal Law of Vibra- 
tion is shown in the words of an article on “ Evolution,” written 
in 1892. The writer says: ‘* Probably poets will become verse- 
painters ; composers, tone-poets ; painters, color-singers.” Truth 
is ¢hus often veiled unconciously in satire. The latter, uncon- 
scious gems of thought, are given a practical setting in the 
following circlet of Golden Truths uttered by one who possessed 
the attunéd ear to the “ Harmony in Immortal Souls,’’ and the 
“Music of the Spheres.” He says: “The whole world is en- 
gaged in commerce of ¢hough? ; or an exchange of ideas by words, 
symbols, sounds, colors, and forms. ‘The motives of the silent, 
invisible world, that contains a// seeds of action, are made known 
only by sounds, colors, forms, objects, relations, uses, and qual- 

( 187 ) 

ilies ; so that, the visible universe is a dictionary, through which 
is carried on the invisible commerce of thought” It might be 
said that Art, in a broad sense, is essentially representative of 
Life, either in nature or human nature; and the contemplation 
of the beauties of her various forms of manifestation develops 
or brings forth what is pure, and noble, and frue,in every human 
soul; perhaps, latent there, until touched with this spark of in- 
spiration. W., S, B. Mathews says: ‘ There is something come 
mon to all artists, to all the world’s heroes, namely ; It is the z- 
finite, which seems to be behind them; a far away glance into 
the Æternal. It is the super earthly which charms and quiets 
the human heart.” And in pursuing the study of any branch of 
the Art World, one is soon led to agree with the statement: 
“We might as well try to sweep back the ocean with a broom- 
stick, as to turn ethics out of Art; and that Art is the great 
rejuvenating and regenerating principle in the world.” It is not 
our purpose to enter into the details of the practical workings of 
Art in her various branches. ‘The ø/an is to be ethical rather 
than technical, in the trend of thought, and to show motives and 
ends of Art, rather than her means of action. Music is wel 

termed “ the most veal of all the Arts," on account of her free- . 

dom from imitation and her distinct appeal to the spiritual or 
Soul Sense, The real musician finds in zaéwre al iving key-board 
upon which can be woven musical harmonies, in accord with the 
emotions of the human soul, and without this, soul response, con- 
secutive sound, merely, not harmony, is heard.” We learn that 
musical harmony is result of the relation or correspondence ġe- 
‘ween these tonal vibrations, and the inner life or Soul of Man, 
This idea was illustrated by the following beautiful simile : 

“ Music is a glorious Ship on the Ocean of Art, Emotion is 
the breeze that fills the sails ; Intellect is the skilled hand at the 
wheel.” To make research after the elementary ingredients, 
which mingled together, might compose this great Ocean of Art, 
would be like searching for the “ Pot of Gold” at the end of 
the rainbow ; in other words a sort of “ wool gathering ” process, 
One would probably find it too large to be limited by the walls 
of definition. But, literally speaking, “ the deginning was made 
with the frs? attempt, to impress upon matter some form which 
should be the expression of an idea; the want of skill shown 
in the crude attempts is beside the question; the mere desire to 
express something, and in the higher sense, the perception of the 
spirit renders, man an artist. The carvings of the cave dwellers 
in Ancient Egypt, in prehistoric times, are thought generally to 
be the first germs of artistic effort, and to quote the expression, 
“ an isolated episode without fruition or consequence.” We beg 

( 188 ) 

leave to differ with this idea. To our mental vision, these primitive 
men lived so near to nature’s heart that they were the early names 
upon a long list, which made it possible that even a Correggio, or 
Michael Angelo, or Richard Wagner, or Beethoven might give to 
this material world a glimpse of the eternai verities, or Divinity 
within each human Soul,in the great invsible thought world. Any 
depth of contemplation or penetration into the intrinsic merit of 
this vast subject of thought will show to the student’s mind the 
permeating influence of Truths and Principles of Art in every 
sphere of life—within the spiritual, the moral, and the physical— 
using our term sphere in the sense of Planes of Action, In illustra- 
tion of its power over the physical let us listen to the eminent Les- 
sing, in his “ Study of Greek Art,” Speaking of Art Study as 
tending to /ongevily, he says : “‘ The mind and body are kept con- 
stantly in harmonious action in a union of the mechanical with 
the poetic ; of the Real with the Ideal.” There is certainly, 
herein involved, within this statement, a true principle if we 
glance beneath the surface. The people of today are learning, 
if not already conversant with the fact, that in any walk of life, 
the principle of ¿ruik means growth, progression, something 
ahead, Ever /earning is ever young, iu relation to that which is 
to be learned. The “ Elixir of Life” is not found in distilla- 
tion of the alchemist, as dreamed of in the days of Bulwer Lyt- 
ton; but rather the principle of growth and health isin learning, 
learning, LEARNING, going from Ideal to Ideal ; making the 
attainment of one Ideal, but a stepping-stone to another and 
higher; this idea, mentally instilled, is ternal? Youth, The 
constant aspiration might be well termed a * Divine Discontent,” 
instead of stagnation and death. 

James Russell Lowell clothes this idea in these words 

“ We're curus critters : Now, alnt jes the minute; ’ 
That fils us easy, while we're in it.” 

This contemplation of the beautiful in Art, in form, in color, 
in musical vibrations, with the consequent harmonious relation 
of the mental and physical, begets acheerful atmosphere, and as a 
result there is an avoidance of the wear and tear of uncongenial 
environment, and a constant and healthful reaction on the phys- 
ical plane of life. Xenocrates, in 335 B. C., used a knowledge 
of this fact in alleviation and cure of insanity by vocal effects. 
A modern illustration of the practical effect of musical Art, the 
therapeutic sphere, may be found in what is termed the “ Music 
Cure.” The basic principle of action, being that every man has 
a key-note, by producing one certain sound or tone, with the 
voice (that particular one to be found by experiment), the whole 
physical man responds to this vibration, as to na other tone of the 
scale, In the case of the irritation of the mucous membrane, 

( 189 ) 

which we calla “cold,” the resonance of these vibrations, on 
this tone, will stir and rouse the life currents of the whole 
body. The normal action thus produced dissipates, of course, 
the former inaction or disease. In the restoration to Order 
and Harmony, wehear the music of the Therapeutic Sphere; 
and so might numerous instances be cited did time or pa- 
tience permit. 

To return to harmonious results of Art Contemplation upon the 
spiritual and mental planes, we learn that whether the manifesta- 
tion be by medium of pen, chisel, or brush, musical instrument 
or humau voice, the practical benefit to be attained, is the same, 
the mind and soul thoughts and emotions, indeed the whole man 
is lifted from the common-place and hum-drum, out into the 
realm of the Ideal; from the world of Actualities into one of 
Realities; from the Material to the Substantial, Says one wise 
mind: ‘* Capacity, to sift Symplicity from Common-Place, ended 
in Literature in Browning ; in Music in Richard Wagner,” and 
we would have added Beethoven. By way of interest, listen to 
what Beethoven’s sixth symphony said to one mind: “ This 
suund wrought a picture of the fields and woods, of flowering 
hedge and happy home, where thrushes build and swallows fly, 
and mothers sing to babes; this echo of the babbled lullaby of 
brook, that dallying, winds and falls where meadows bare their 
dasied bosoms to the sun; this joyous mimicry of summer rain, 
the laugh of children and the rhythmic rustle of the whispering 
Jeaves; this strophe of peasant life; this perfect poem of con- 
tent and love.” 

In these various definitions of Art, one thought has been 
prominently emphasized. We refer to the difference between 
Truths and Facts, or realities and actualities. Admit /Aés fact 
into the mind for a moment; nafnre is not merely a positive, 
absolute, definite set ef facts, but a receptacle, into which flows 
the warm pregnant current of thought; whence it issues a crys- 
tallized idea, taking the coloring of each individual eye and mind, 
No two persons literally see the same sunset, or hear the same 
symphony, although rendered by the same orchestra, The pur- 
est and highest Art stops mof with mere imitation or iteration of 
simple fact; on the contrary it uses those facts as a means to 
embody the mental impression conveyed through these facts and 
to each mind she portrays a different picture, to each ear a dif- 
ferent harmony, Here let us note one important item, namely : 
Truth lives after the facts have perished ; also, Truth is Eternal, 
Facts, transitory, This principle is illustrated in an interesting 
manner, in the artistic work of the monetary world ; scientific 
research believes the Egyptian coins have no superior in the 
world, and finds their inscriptions to be the work of Grecian 


artists, Also the on/y known authentic portraits of Cleopatra, 
Alexander, and others, are to be found on these coins, On the 
Persian coins was found a portrayal of the faith and rites of the 
Fire-Worshippers ; again, another instance may be found in 
the labratory of the United States Mint. An observer will 
find there a collection of one thousand coins, giving a condensed 
history of the Ancient city of Rome. As is well known with all 
scholars conversant with this branch of historical research, no 
dates were used previous to the fifteenth century, the era being 
represented by legends stamped on the circulating coins of those 
days. These artistic impressions, valuable as a history of the 
mental world, have, a reliable authority, concerning the customs, 
manners, and religious thought of human life at that period, 
A theme in itself most interesting and instructive, if followed in 
detail; but the main éhough? to be gathered here, in touch with 
the present line of consideration, seems to be fhis; that the 
one essential, and at that time the supposed only practical 
use or value of the coins, as a medium of barter and trade, és oġ- 
solete or dead. Whereas the 7ru/h, representing the Thoughts 
of human minds of that age of the world, sé/// dives. It is well 
to note that these histories and portraits, are the most authentic 
in existence, consequent upon the fact that a// Art patronage 
was regulated by the strictest laws, and only the best and most 
reliable workmen and artists were employed, These living pic- 
tures and stories upon the dead coins become an object lesson 
to Truth as paramount to Fact. The history of living thoughts: 
is potentially endowed with life, whereas the unconscious cold 
fact embodies a reflection of that, and isa representation of 
that life. Passing from this illustration in the business world, 
let us investigate the dream land of the poet and study the 
word painting of this artist in the light of the principle of living 
truth versvs dead facts of Reality versus Actuality., Is it, think 
you, the simple enumeration of the details of a landscape, or the 
glorions description of Old Ocean, where the scene chances to 
be enacted, or the features of a beautiful being, around whom 
the story centers, which so call forth the warm enthuisasm, the 
ever fresh, never-failing heart-interest and soul response from 
the long list of readers, year after year? Ah! how deftly and 
how beautifully these facts are woven into garments only, with 
which to cloth the living, throbbing thought, already encased 
within the mind of the reader. Neither landscape, contour of 
feature, carvéd marble, gorgeous coloring, nor musical instru- 
ment is able of itself either to awaken musical harmony, or 
evoke poetic fire or enthusiasm for the Beautiful. What is it, then ? 
“Ah, there's the rub!” 'Tis the responsive relation only between 
the living spirit of man and those beautiful facts in Nature, thus 

( 191 ) 

developing potential Truth within the human soul to which those 
facts correspond. Such is the “ Harmony of Art,’ which ren- 
ders the cold, literal facts subservient to the warm, vital Love 
and Wisdom, latent within every human life ; thus in reality mak- 
ing facts a means of development of essential truths, potentially 
inherent within every human being, The materials of Acfuasity 
then become in this way of thinking the foundation stones in the 
Temple of reality, the builders of which are Imagination and 
Intuition. Robert Ingersoll believe that ‘‘ [maginatign lent 
wings and power to every human faculty, and should be cultiva- 
ted in the minds of children, until Poetry and Philosophy should 
go hand in hand,” believing that “ Human Love uplifts man 
from the bondage of the senses, Truth is above Nature, but 
still in it ; and herein lies the distinction between Interpretation 
and Imitation ; between Idealism and Realism, or high and 
low Art, of which we hear so much in common parlance,” The 
Music of this poetic Sphere lies in the harmony of Sou? and 
Sense, in correspondence between Visible and Invisible Again, 
a thought from W, S, B. Mathews: “The state of Artin any 
community depends on a fortunate correspondence between the 
two elements of the internal and external, By the former we 
mean the thought-world; by the latter, the outward expressien 
of that world, The nature of the Form selected as a means of 
expression will depend on the general environment” In other 
words, as formerly stated, it isa matter of Demand and Supply. 
For illustration, let us look at Greek Art, at the time of the 
great prosperity of Athens, in the palmy days of her history, 
when the brilliancy of intellect was at the zenith and almost with- 
out a parallel to this day. One form of Art was prominent, 
and that was Scu/pture which reached approximate perfection at 
that time. Beauty, in contour and form of the human figure, was 
the expression of Harmony and Proportion to those minds, and 
the demand of those human hearts was supplied by the sculptor’s 
chisel Over in Italy at the time of her brilliant period of 
painting and corresponding intellectual power, the demand of 
harmony and proportion was in rich colors, gorgeous com- 
binations of tint and hue and soft blending of complementary 
tones ; and this needed supply was given by the brush of a Leo- 
nardo de Vinci, Michael Angelo, Lorenzo de Medici, and many 
other great artists. Away back in the early centuries, about 
580 B. C,, we find Pythagoras looking for Harmony and 
Proportion among the heavenly spheres. Somewhat familiar to 
many is the ancient mystery, which taught that the “ heavenly 
bodies in their revolutions sing together in concert so various 
and sweet as to exceed any proportion to the human ear.” To 
use the expression of one wise mind, “ The greatest Souls from 

( 192 ) 

Plato to Wordsworth have been lifted above themseives with 
the idea that the universe was knit together by a principle of 
which Musical Harmony is the clearest expression.” This state- 
ment is verified:in Wordsworth's “ Power of Sound”; and a 
second verification is found in the * Morning Hymn ” of Adam 
and Eve, in “ Paradist Lost.” 

A familiar item to all students of musical history is the fact 
that our earliest tonal system was that of Pythagoras, about 
sso B. @. The scale of tones corresponding to the seven 
planets of the solar system — Earth, Moon, Mercury, Venus, 
Mars, Jupiter, and Saturn — and the respective orbit of each 
planet, determined in some way the intervals of sound into 
which this tonal chain must be divided ; evidently he calculated 
by some Vibrutory Law. Under the same unwritten law the 
seven rainbow colors produce corresponding series of color vi- 
brations — the tonal scale producing agreeable harmonies within 
the ear, and the color scale shedding harmonious vibrations upon 
the eye. Within this “ Harmony, Order, and Proportion,” he 
found a literal “ Music of the Spheres.” and we have a seeming 
realization of Lorenzo’s words, “ Such harmony is in /mmortal 
Souls.” (Merchant of Venice, Act v, Scene 1.) 

But why all this wandering amid rainbow hues and revolving 
spheres? Ah! friends, wise men were those ancient- seers. 
While to external view they lived with head among the stars, 
they walked with feet upon the firm ground of mathematical 
science, not losing their heads among the spheres and 
atmospheres, They simply discovered and recognized the 
great /aw of vibrations extending throughout the Universe, and 
manifest in every Sphere of Life. No matter what the FORM of 
manifestion, the essential principle is the same, May they not 
have struck the dominant chord of Eternal Harmony in Human 
Ltfe? And may not the attunéd ear hear its vibrations as they 
pulsate and reverberate throughout the great Symphony of Life? 
The science of occult law, termed Theosophy, says: “ Seven 
represents the scale of Nature, from the radiant sun, whose 
light is broken into seven rainbow colors, down to the snow- 
flake, crystallizing in a six pointed star. In the growth and de- 
velopment of vegetable and animal life, seven is the rule by 
which the fo/a/t#y of existence is measured, but the number five 
represents Aarmony. In music complete harmony is produced by 
a union of the first, third, and fifth tones of the scales. In mar, 
if his body (first principle) is in accsrd with his instincts (third 
principle) he may experience pleasant sensations ; but Jud har- 
mony can ondy be attained when the fifth principle (Intelligence) 
fully assents to the union of the first and third principles. Then will 

(193 ) 

each man's life become a Symphony.” The figure of the symphony 
is ustd as representing the most perfect form as yet expressed in 
mucical Art, So man’s life is the highest form of expression yet 
known of living beings. The perfect adjustment of his triune nature 
in the nnion of the first, third, and fifth principles of his being, 
results in Full Harmony of Human Life. In other words, * Zhe 
Perfect,’ of which " Great Music" tells. With this picture before 
the mental vision, one may listen to William Ellery Channing's 
translation of this beautiful simile of a Symphony into a useful 

tule of daily living : 

**'To live content with small means, to seek elegance rather than 
luxury, and refinement rather than fashion; to bear all cheerfully, 
do all bravely; to listen to stars and birds, to babes and suges, with 
open heart, to study hard, think quietly, act frankly, talk gently, 
await occasions. hurry never; in 4 word, to let the spiritual, uubid- 
den, and unconscious, grow up through the common — this is to be 
my symphony.” 

Statistics tell us that as a foal system, inusic was the 
earliest in order of time, among the arts ; and all leading types 
of instruments were discovered in the early periods, but never 
reached much power until the last century. The evolution of 
musical history is divided into five periads : 

1, Music of the Ancient Worlds, 2, Apprentice Period of 
Modern Music. 3. Dawn of Modern Music. 4, Flowering 
Time of Modern Music. 5. Epoch of the Romantic. 

The Apprentice Period extends back to the early Aryans in 
Centrial Asia, whom Max Miiller represents as “ circling around 
the family altar at sunrise and sunset with clasped hands repeat- 
ing in musical tones, a hymn ; possibly, one of the Vedas, or 
older still.” Music was highly esteemed in ancient times, 
but only within three or four centuries was developed to 
any depth or height. This growth was mainly in Egypt, Greece, 
and India. We might trace the path of musical expression 
through the early days of these races: as the music of the an- 
cient Israelites, the music of Islam, of Persia and Etruria, and 
so on, with this sams general result, namely, to find the musical 
development’ of each nation, increasing or diminishing with the 
growth or decay of the intelligence or moral enlightenment of 
the people. Students of Grecian lore will recall that it was a 
principle of the religion of Pythagoras to require that his disci- 
ples, before retiring at night, should sing a hymn, in order to 
prepare for rest, History also tells the reader that in ancient 
Rome songs were sung around the social board to inspire the 
young men to brave deeds and noble lives, and a flute accom- 

( 194 ) 

paniment was often used. Also that chants were sung by men 
and women as early as the first century, and the chant of the 
Holy Supper was accompanied by the flute, And thus numer- 
ous instances might be cited of the musical culture of ancient 
people and of the increase or decrease of good music, corres- 
ponding to growth or decay of the moral and spiritual elements 
of society, Musical harmony is in very truth the voice of the 
Soul and enters into its true sphere, ony as spiritual biindness is 
cast out, A retrospect of the Puritan days of the colonies re- 
veals music as almost ostracized in sacred worship, but today 
the pendulum swings back, and we find the sermon only an 
item in the service of praise and song. At this point this 
thought will bear repetition and emphasis ; art production in 
general from most primitive man down has been an outward ex- 
pression of the inner man, and the /rwe artist the very priest of 
the /nner Temple, the interpreter of spiritual light. It may be 
the part of wisdom to profit by the advice of Shakespeare, 
spoken in the familiar words of one of his inimitable creations: 
“The man that hath no muale In himself, 

Nor is not moved with concord of awect sounda, 

Ta fit for treasons, etratagema and apoila, — 

Let nv stich man be trusted." 

In tracing the comparative growth of Artin different mani- 
festations, we find that Sculpture reached great perfection 
about s00 B,C, in Greece ; Architecture, about 1200 A. D., 
in the cathedrals of Europe; Painting from 1500 to 1600 
A, D.; while musical expression, though oldest of all the arts 
as to time, has been the slowest in development. Only within 
the last two centuries have the great compositions been pro- 
duced ; and why this slowness of growth? According to 
W. S. B. Mathews, a standard authority, ‘‘musical develop- 
ment has been limited by the state of cultivation of the ears of 
the people, and the consequent or corresponding perfection of 
their instruments.” 

It is both interesting and instructive to study the evolution of 
the musical instruments from the crude efforts of the early 
civilization, the ancient Druidic rites, to the elaborate and 
intricate productions of a modern symphony orchestra, of today, 
Truly, it seems but a step from the beaten stick toa moderu 
Xylophone ; from a few reed pipes, blown by the lungs, to our 
magnificent pipe organs of today. By a special study of the 
evolution of the orchestra, it will be clearly seen that this evo- 
lution or evolvement of the musical instrument, is but a history 
of the c rresponding development of human minds, with their 
consequent needs, ambitions, desires, and aspirations, We 
learn also that Progress in all other forms of art expression ex- 

(195 ) 

ercised a strong influence on musical utterance; even to mak- 
ing this one form an embodiment of the whole art realm, Growth 
of music as a /ønal art means an evolution of tone perception, 
An ever increasing perception of fone quality requires better in- 
struments as a means of voicing those tones, Evidently, to 
every thinking mind then, as a natural sequence, the keener 
the perceptions of harmonious sounds the greater the power to 
discern the finer and finer tonal vibrations, the more intricate 
and complex must be the instruments for expressing those 
sounds, The higner yibrations of the world of sound may be 
compared to the Roentgen X-rays of the world of vision. 
The vibratory limit, if there is one, is doubtless beyond the 
mental grasp of human comprehension. What has been, will 
continue to be, is a safe assertion, and education and natural 
development will go on until new combinations of tones now in- 
audible to the ear, comparatively undeveloped as yet, will be 
the daily harmory to the ears of the new century, perchance 
the every day music of the people. In same ratio, higher vi- 
brations of color beyond violet will dawn on the unfolding vis- 
ion of the new cycle. A late writer speaks already of an amount 
of material in our present tonal system as yet entirely unused, 
and in this prophecy, a coming event seems, at this early date, to 
to have “cast a shadow before,” To the deeper view this 
changing and growing enrichment of the exterior, or technical 
garment, this new enrobing of musical thought and vision, is 
merely the “shadow” of the unfolding spirit within. 

A retrospective glance of only twenty five years will tell us 
the musical productions of Richard Wagner were regarded by 
an average concert audience as simply atrocious, or disagreeable 
to the ear, and the music a mass of discordant sound, a mere 
jargon of noise. But what of today? The American people 
enjoy with enthusiasm an entire Wagner programme of perhaps 
two hours or more duration. A wonderful transformation of 
taste, and why? The answer is easily given as the necessary 
effect of certain causes. In the previous quarter of a century, 
tonal perception was comparatively undeveloped and not open 
to a degree sufficient to perceive, hear or appreciate the har- 
mony of certain combinations of musical tones, ‘Today the 
more cultivated ear, or the more unfolded power of hearing finer 
vibrations of sound, is able to enjoy and appreciate the gran- 
der harmonies of Wagner's masterful compositions. 

Discords of yesterday prove the harmony of to day. And as 
one may learn the voice of music to be the voice of the spirit; 
to be a prophecy of the possibilities of the human soul, a glim- 
mer of brighter light seems to fall on the mental vision. The 
question arises, are there in reality any discords in life? May 

( 196 ) 

there not be a mistaken relation of things, or a wrong adjustment 
or, in other words, a location in the wrong sphere? Portia ex- 
presses the latter idea to her companion Nerissa. With wom- 
anly intuition she perceives that pree | is harmonious within 
its own sphere. She says: 
“ The crow (oth sing as sweetly as a lark, 
* When neither ia attenéd; and I think, 

The nightingale, tf ehe would sing by day, 

When every goose la cackling, would be thought, 

No better than the wren. 

How many things, by tenson, sensoned 

Arce to their right pralse and truc perfection.” 

The “immortal Bard ” seems to have grasped the true 
interpretation of the art of musical harmony, to be that 
of a spiritual power and force in the world, by its varied 
spheres and planes of expression, It would be of great 
interest to trace in detail this apparent perception of the 
spiritual potency of musical vibration, as voiced by numbers 
of his inimitable human creations. In return for the poet's 
grand interpretive power and assistance, the gentle muse has 
done much to impress human minds with the real and true 
meaning of the poet’s words and to deliver them to the grasp 
of the common people. Without the illustrative aid of Musical 
Art would this “ Myriad-Minded "’ Shakespeare have so wonder- 
fully impressed humanity with his wisdom, generation after gen- 
eration, ad infinitum? It may be difficult to say wåich is debt- 
or; but music is certainly fulfilling Aer Aighest sphere, while 
serving as messenger tothe Divinity within each man’s life; 
and while calling to the highest and noblest qualities in eaeh 
personality. Ingersoll’s words, “ Great music tells us of the 
Perfect,” may be realized in every human being, who learns to 
carefully listen and to hear ; and from this intelligent hear- 
ing may come a revelation of what life might or ough? to be, 
Poetry and music seem indissolubly linked in the common office 
of portraying the life of the spirit. Every phase of thought and 
emotion, and the prophecy of immortality, they are, also, a longer 
time in developing apparent perfection than other forms of Art 
expression. Away back in the days of Hebrew worship may be 
recalled the grand body of poetry and song, used in the Liturgy 
of the Temple, with 4,000 musicians to express Aspiration and 
Inspiration, for the multitude ; praising God with instruments 
appointed by David. As long as spirit throbs and minds think, 
so long, must new poems and new symphonies be created, Those 
minstrel artists of ancient days combined the beauties of poetry 
and of harmonious tones, and as poet musicians, they filled many 
useful spheres, and some very humble stations, comparatively 
speaking, Our ideas of absolute height and depth are often, to 
say the least, rather confused, bearing in mind,“ How many 

(197 ) 

to say the least, rather confused, bearing in mind, “ How many 
things season, seasoned art to their right praise and true per- 
fection,” Turning to the old Homeric poetry, 1000 B. C., we 
find the minstrel a central figure, and honored guest, entertain- 
ing the other guests, at a social feast, In fact, the hero him- 
self, sometimes taking the lyre, sang of his own adventures, 
Possibly singing one's own praises would be at least a more 
agreeable form of egotism than every day speech, to the general 
listener, The usefulness of these musician-poets was not limit- 
ed to religious and social duties, but their voices were heard in 
polemics, in the political arena. and literally on the battle field 
of war. Many an act of chivalry and deed of love were inspired 
by listening to the songs ef other men, who had lived, and 
fought, and loved in those good old days, when : 
“The way waa long and thea wind was cold, 
And the miastrel was infirm and old,” 

In the days of ‘‘ Marmion,” History tells us that in the ninth 
century the kings of Europe sent to Iceland, as the musical 
center, for “ capable minstrels,” to lead the music in Court. It 
is thought that one of the earliest developments in popular 
music was in “ Songs of Action,” Chanson des Gestes, about 
800 to r200 A, D,, and these were created by a certain class of 
minstrels, A most noted example is “ Sory of Antioch,” a Ro- 
mance of the Crusades, to be chanted by minstrels during the 
Crusades, “ The“ Song of Roland” was chanted before the 
“ Battle of Hastings.” he discourses of heroic men before 
combat, and their ideas of God were simple, but childlike. 
Superstition had no place , “ Parsifal ” and the “ Holy Grail” 
were other instances of these Songs of Action. The story of 
King Arthur’s disguise as a minstrel, and his entrance into the 
Danish camp, which resulted in the ‘conquest of the Danes, is 
one of many such adventures, which records the value of min- 
strelsy in the tactics of war. After the Homeric period an ex- 
amination of the Hesiodic poems will find them composed and 
suug by wandering or traveling minstrels of a high order, who 
were siudents of schools, or “Guilds of Rhapsodists,” and 
entered greatly into the patriotic field 

Plutarch, in the ‘‘ Life of Lycurgus,” says: ‘“ Thales was 
famed for his wisdom and his political abilities ; he was withal 
a lyric poet, who under cover of his lute performed as great 
things as the most excellent lawgivers. He softened the ani- 
mosities of the people by means of great grace and power of 
his odes; and united them in zeal for excellence and virtue,” 
An item worthy of notice in this research is this fact: The first 
song without words in existence is called “ Apollo and the 
Python Combat,” written for the flute, acempanied by the cithara, 
an ancient form of lyre. 

( 198 ) 

merit a place among the musical spheres of earth and sky? 

The Troubadours and Trouvéres of the travling guilds repre- 
sented many of high degree. One of the earliest, being Count 
Wilhelm of Poitiers; and Count Thibaut of Champaigne, king 
of Nararre, was a celebrated singer and poet, 1201 to t253. The 
Trouvéres. were said to be of noble birth, and finer imaginative 
powers than other orders. Proceeding along this line we find 
a later development in Germany of “ Knightly music,” sung by 
Minne singers, followed by Master singers from the common 
people. The Troubadour acquired no art of melody and made 
no use of harmony; but the early English, or Celtic bards, left a 
distinct impiession on musical composition, traceable today. 
According to historic data these poet bards lived many centuries 
before the Christian era, and were ever ready to perform relig- 
ious, patriotic or social service, ‘Their reign continued until 
suppressed by Elizabeth. If evolution had given a graphophone 
privilege at that period, what an interesting record would be 
ours! The advantage of the twentieth century over those early 
days is a double one, in being able to perpetuate both audible 
tones, and visible sound, The lalter exhibits another effect of 
the universal Law of Vibrations, and evolution of thought, and 
presents “ Voice Figures " as a fact. As a monument to this 
discovery, and as the first practical application of vocal vibra- 
tion, stands an institution for chidren, in the city of London, 

Mrs, Hughes, the English vocalist, discovers that voice-vibra- 
tion thrown upon a plastic surface produces certain artistic fig- 
ures varying with extension and withdrawal of the tones, cer- 
tain causes leaving certain effects with mathematical exactness. 
As a result the windows are decorated literally with “ frozen 
music, or visible sound. Nothwithstanding the suppression of 
the fact of minstrelsy by Elizabeth the spirit of the musical 
roser survives to the present day. 

Whittier speaks with gratitude of his first introduction to the 
songs of Burns by the voice of a wandering Scotchman ; “ After 
eating bread and cheese he sung ‘Bonnie Doon,’ * Highland Mary,’ 
and ‘Auld Lang Syne.’"’ We read that ‘ Jonathan Plummer, 
first and last minstrel of the Merrimac, gladdened the hearts ot 
the country homes twice a year; whose rhymes flowed freely 
as he had zafen ballads, and all men’s ears grew to his tunes.” 

One might linger with pleasure among such jovial friends, 
and learn many lessons of Love and Charity, The sphere of 
these humble minstrels was useful and not to be disregarded, 
While wandering from sphere to sphere, we have talked of vis- 
ible sound and color-singers, of tone-poets, and verse-painters : 
of spheres celestial, and bards terrestrial, passing Nature’s 
warblers, mutely by. The saying is true, that ‘ The song of 
the bird has no moral lesson, but ‘tis humanizing.” May it not 

( 199 ) 

Allowing due tribute to other and higher spheres, may not a 
little space be allotted to even the street musician and the 
organ-grinder, cf whom Dr. Holmes says: ” He is enough.” 
“To pluck the eyes of sentiment, 
And dock the tall of rhyme; 
To crack the volce of melody, 
And break the legs of time,” 

Certainly, the sma// boy and his satellites will attest to genu- 
ine enjoyment from this source, and an addition to Ais happiness, 
which may be reflected at ome. While according more tribute 
to music than to the other arts, we assert this: Whether the 
truths be uttered through Pen, Chisel, Voice, or Brush, it speaks 
to the Highest within every Soul, or the Spiritual’ Man, calling 
forth the dest of which each life is capable of deing, doing or 
enjoying. All that was genuine in early poetry and prose had a 
share in moulding influences which made possible a Bryant, 
an Emerson, a Thoreau, and a Whitman. Did you ever think 
how necessary an understanding audience or comprehensive 
interpreter is to the artists of our world? ‘This #zale wisdom 
and spiritual insight, with which poets and artists generally are 
accredited, means merely /A/s ų they Zive near to Natures Heart, 
and Nature's God — in “close harmony — with the invisible 
world of causes, Why talk so much of Nature? Because she 
is the mirror of the spiritual worl — the great store house, 
whence is drawn the vital truths of human life, and real diving, 
And the more one opens the windows of the Soul to this life- 
giving atmosphere, the nearer to us draws the blessedness of 
health and happiness, ever consequent upon the true seeking of 
the highest ideas of living. and upon true spiritual progression 
and growth ; and as a natural resultant of intelligent listeners 
and interpreters of nature ; there will be stronger and wiser 
artists and teachers of the thought universe to uplift and guide 
humanity to the truest standards of every day life. And s¢hus 
will we dissipate and dispel the mistaken idea of the generality 
of people, namely, that 47/ means an ornamertal accessory of 
education, available only to the favored few — unessential to 
the practical life, of every day existence, How beautifully 
Wordsworth expresses the meaning of Nature’s language : 

“ Nature never did betray a 
The heart that loved her ; ‘tla the privilege 
Through all the years of this our life, to lead, 
From joy to joy: she can g0 inform 
The mind within us, 80 impresa 
With quietness and beauty, and, B0 feed 
With lofty thoughts, that neither evil tongues 
Rash judgment, nor the sneers ot selfish men, 
Shall e'er prevail againat us, or disturb 

Our cheerful faith, that all which we behold 
Ia full of blessing." 

( 200 ) 

A knowledge of nature and an appreciation of her language 
will enable one to comprehend her story called Art; and while 
listening to those stories we gradually realize, that all Art Mani- 
festations are telling us of the most wonderful of all Arts, namely, 
the Art of Living, When we begin to think, we begin to Ziwe. 
A man who does nof think is practically dad. High thinking 
leads to right living, and right living to health, wealth and 
happiness: Righteousness is Life, and Health, and Peace. 

Thoughts are a living energy and force, and the body is the 
instrument through which the thoughts externallize, or take 
form in exterior life. Thought is the cause, Life or Action the 
effect. The world is rapidly learning that ture and successful 
living is one of the fne arts, governed by laws and principles 
as exact as those of mathematics ; and that vibrations of thought 
are living, pulsating wares of an invisible substance, which per- 
meates the whole mental atmosphere ; indeed, the effect of a 
single thought may not be limited by any boundary. A perfect 
correspondence between thought and life constitutes Harmony, 
or Heaven, Let us try to gain contro] to some extent of these 
thought waves, and thus become masters of the Art of Living. 
The Art of Musical Harmony is especially adapted to represent 
human life, and its powers, and promise of possible perfection. 
The essential element of musical vibration is motion ; without 
this, only silence, no sound can be heard ; without molecular 
vibration of the body no physical life, but death ensues. Life 
is essentially mofion, as with human vibration, so with musical 
vibrations. Harmony of tone represents “ Proportion ” in Life 
in which the Grecian philosophy comprehended the music of 
many spheres, literal and figurative, or natural and spiritual. 

The idea of Mr. Ingersoll illustrate this in these words: 
“ Morality is a Melody in Conduct, A Statue isa Melody in 
Proportion. A Pictureisa Melodyin Form.” If Man becomes 
conscious of this latent slumbering music within his Soul, or 
inner consciousness, then will the ear begin to open to this 
Harmony of the Spheres of daily living; then, too, will open 
vision grow in gradual development until life will burst forth 
into one grand Symphony of Harmony, and “Concord of sweet 
sound.”. And thus may we realize that — 

There's music ever in the alr, 
Which, one, who latens, may always hear, 
‘Mid bustle, and jargon, and din: 
To you nod to me, in our particular sphere, 
May come ever sweet music, and come from within; 

Breathing forth into Natare, so pure and so clear, 
Sweet etraina, here and there, and everywhere, 





S. C. GOULD, : s è -` Editor and Publisher. 
Room 3, Mirror Building, - - 64 Hanover Street. 
Vou. XX. JULY-AUGUST, 1902. Nos“7.7, 

“ Meanwhile, O Sun, Heaven is the quality of my abode. — Nims.” 

The Work of the Astronomer. 


It is generally conceded that astronomy is the oldest of the 
physical sciences, It is so ancient that its origin is buried 
among the prehistoric myths and legends, and in all probability 
antedates the earliest and rudest attempts at ideography. That 
human being, barbarian though he was, that first observed the 
fact that the moon moved among the stars, was the first astron- 
omer. He may or may not have spoken of this to his brother 
or to his companion, but the observation was made; and though 
ages and ages remote from the true explanation of its cause, it 
was the first step toward laying the foundation for the noblest 
and most perfect of the physical sciences. 

Within historical times, until recently, all the physical sci- 
ences were more or less permeated with superstition. This was 
pre-eminently so with astronomy, and so completely identified 
was it with the so-called science of astrology that the most 
famous of the early astronomers were also astrologers. When 
we reflect that the first star gazers were ignorant of the use 


of optics, of physics, as well as of meteorology, that to them 
the blue of the firmament was an objective reality, and likewise 
its spherical form, it is not strange that, with their vivid imagi- 
nations, they were led to false conclusions and wrong theories. 
Still less is this to be wondered at when we consider that all ' 
the leading phenomena of astronomy are, as vubserved, delu- 
sive: i. e., the observed motions are not the real motions. In 
this respect it presents difficulties unmatched in any other 
branch of physical science. And thus it was that the early 
astronomers, who could predict eclipses, discover the precession 
of the equinoxes, and fiz the paths of the planets, still believed 
in a flat earth at rest in the center of the universe, and that all 
the starry host revolved about it, so strongly did the observed 
phenomena appeal to the senses. 

It usually happens in scientific progress that when at length 
a great truth has been discovered it approves itself at once to 
all competent judges. It furnishes a solution to so many prob- 
Jems, and harmonizes with so many other facts, that all other 
data, as it were, crystalize about it. In modern times we have 
often witnessed such an impatience, so to speak, of great truths 
to be discovered, that it has frequently happened that they have 
been ascertained simultaneously by more than one individual. 
A disputed question of priority of discovery is an event of quite 
common occurrence. Not so with the true theory of the heavens. 
So complete is the deception practiced on the senses that it 
failed more than once to yield to the announcement of the truth; 
and it was only when the observer's eye became armed with a 
convex lens that the grand truth gained admission to reluctant 
minds. Even in the present day are a few persons who, either 
from a superstitious reverence for the past or through a spirit of 
innate opposition, pride themselves on their belief in the Ptol- 
emaic cosmogony and stellar influences. Politics and religion 
did not escape the astrological influence, and we should not be 
surprised to find traces of it cropping out when we least expect 
it. “To astrological politics we owe the theory of heaven-sent 


rulers, instruments in the hands of Providence and saviors of 
society. Napoleon, as well as Wallenstein, believed in his star, 
Even though the science be now dead, it still lives in our lan- 
guage. Many passages in the older pacts are unintelligible 
without some knowledge of astrology. Chaucer wrote a treatise 
on the astrolabe: Milton frequently refers to planetary influ- 
ences; in Shakespeare's King Lear, Gloucester and Edmund 
represent, respectively, the old and the new theory. We still 
contemplate and consider, we still speak of men as jovial, sat- 
errine or mercurial: we still talk of the ascendency of genius 
or of a disastrous defeat.” Notwithstanding this close affiliation 
of astronomy and astrology, which the famous Kepler charac- 
terized as that of a wise mother and foolish daughter, these 
early astronomers, scattered through the different nations, 
accomplished wonderful results, when we consider their meagre 
instrumental equipment. 

It will be impossible in the time allotted to me to mention all 
these astronomers and the special work which each accomplished. 
Extended information on this line is readily accessible in bio- 
graphical and encyclopedic volumes, Kepler promulgated the 
three laws of planetary motion that bear his name, and Coper- 
nicus gave to the world the true theory of the solar system, 
and the world has honored him by labelling it the Copernicus 
theory, as distinguished from the Ptolemaic. 

But whoever may have been the one to begin the excavation 
for the foundation of the science of astronomy, it was Galileo 
who laid the first corner-stone, when he raised his newly con- 
structed telescope to the heavens and there saw fulfilled the 
grand prophecy of Copernicus, in his discovery of the satellites 
of Jupiter, Venus in crescent form like the moon, the rings of 
Saturn, and the detailed features of the moon’s surface. The 
rapid advance of the science of modern astronomy dates from 
this fateful event. I cannot forbear in this connection to read 
to you a paragraph from the eloquent address of Edward 
Everett, at the dedication of the Dudley Observatory at Albany, 
N. Y., in 1856. After emphasizing the importance of the phi- 


osopher’s discovery he declares his fame in the following 
matchless apostrophe : 

"Yes, noble Galileo, thou art right, It does move, Bigots 
may make thee recant it; but it moves, nevertheless. Yes; the 
earth moves, and the planets move, and the mighty waters 
move, and the great sweeping tides of air move, and the em- 
pires of men move, and the world of thought moves, ever on- 
ward and upward to higher thoughts and bolder theories. The 
inquisition may seal thy lips, but they can no more stop the 
progress of the great truth propounded by Copernicus and 
demonstrated by thee than they can stop the revolving earth. 

"Close, now, venerable sage, that sightless, tearful eye ; it has 
seen what man neyer saw before; it has seen enough, Hang 
up that poor sky-glass; it has done its work. Not Herschell 
or Rosse has comparatively done more. Franciscans and Dom- 
inicans deride thy discoveries now, but the time will come when 
from two hundred observatories in Europe and America the 
glorious artillery of science shall nightly assault the skies, but 
they shall gain no conquests in those glittering fields before 
which thine shall be forgotten. Rest in peace, great Columbus 
of the heavens, like him scorned, persecuted, broken hearted ; 
in other ages, in distant hemispheres, when the votaries of 
science, with solemn acts of consecration, shall dedicate their 
stately edifices to the cause of knowledge and truth, thy name 
shall be mentioned with honor!” 

Turn, now, from the consideration of that diminutive, rude 
instrument of Galileo, and contemplate that mammoth telescope 
at Williams Bay on the shore of Lake Geneva in Wisconsin, 
the munificent gift of Mr. Yerkes to the University of Chicago. 
A yardstick fails by four inches to measure the diameter of this 
enormous lens, which cost in Paris, while still in the rough, 
twenty thousand dollars, It required the matchless skill of 
Alvan Clark’s sons of Cambridge two and one half years to pol- 
ish, finish, and fit it for its great work, which added fifty thou- 
sand dollars more to its value. It was my good fortune to see 
this magnificent specimen of the optician’s skill a few weeks 


before it was shipped to its home in the West. The iron tube 
in which this glass now rests is sixty-five feet in length, while 
the dome and all the other appointments and accessories are on 
the same gigantic scale. 

The entire cost is several hundred thousand dollars, Besides 
this elegant equipment for astronomical investigation there are 
hundreds of others scattered about the globe, of which there 
are one hundred and fifty in this country alone, varying in size 
from a diameter of four inches to the great Lick instrument at 
Mt. Hamilton, Cal., which is exactly three feet in diameter and 
cost about three hundred thousand dollars. There is also a 
twenty-cight-inch one at Harvard College; a twenty-inch one 
at Chamberlain Observatory, in Denver; a twenty-eight-inch 
one at Yale; a twenty-three-inch ‘one at Princeton; a twenty- 
six-inch one at the United States Naval Observatory, and a 
twenty-inch one at the Smithsonian Observatory. There are 
about sixty in other countries varying from ten to thirty inches 
in diameter. 

Besides these large instruments, every well equipped observ- 
atory is furnished with a number of smaller ones, constructed 
for special purposes, as photography, comet seeking, spectro- 
scopy, etc. There are also transit instruments, meridian circles, 
alt-aximuth tubes, etc,, in which the expense for lenses is very 
large. Every nation of importance today supports a large and 
well equipped observatory, at a large original cost and a liberal 
annual expense, 

The question naturally arises, “Why is this large expenditure 
of time, energy, and money?” Certainly not to gain wealth, 
for astronomy is, perhaps, the one field of scientific labor that 
lacks the allaring element of gain for the argus-eyed capitalist. 
And yet, in an indirect way, the utilitarian idea is the funda- 
mental one, for it is because of the immense value of the 
astronomer’s work in geographical, nautical, and commercial 
transactions that justifies and prompts this large outlay. 


The first, and probably the chiefest, benefit of astronomy was 
in the aid of navigation. It is mainly due to the results of 
astronomical observation that modern commerce has attained 
such a vast expansion, compared with that of the ancient world, 
Even the discovery of America was in no small degree depend- 
ent upon the true Copernican theory espoused by Columbus, 
for it was mainly his skill in the use of astronomical instru- 
ments, rude and imperfect though they were, which enabled 
him, in spite of the bewildering variations of the compass, to 
find his way across the ocean. The most difficult problem of 
safe navigation was in determining at frequent intervals the lat- 
itude and longitude of the vessel, especially the longitude, To 
furnish the sailors with the necessary data, Charles II, gay and 
profligate as he was, possessed sagacity enough to found the 
Greenwich Observatory. 

In finding the longitude, the most difficult problem was the 
determining of the Greenwich local time. At the present day 
every ocean-going vessel is provided with a chronometer which 
shows Greenwich time. At that time, however, there were no 
chronometers, and Greenwich time had to be computed from 
observations of the moon and stars. So necessary to safe navi- 
gation is some method of doing this that the British govern- 
ment for a long time hai] a standing offer of a reward of ten 
thousand pounds to any one who would find a successful method 
of determining the mariners’ longitude at sea, When the office 
of astronomer royal was first established in 1685, the duty of 
the appointee was declared to be “‘to apply himself with the 
most exact care and diligence to the rectifying the tables of the 
motions of the heavens, and the places of the fixed stars, in 
order to find out the so much desired longitude at sea for the 
perfecting the art of navigation,” 

t may be of some interest to note in this connection that the 
reward above referred to was ultimately divided between an 
astronomer named Thayer, who made a great improvement in 


the tables of the moon, and a watchmaker who succeeded in 
making important improvements in the marine chronometer. 

Navigation was then extremely dangerous; there were no 
guides across the ocean, Such guides were only to be found in 
the knowledge of the motions of the sun, moon, and stars, to be 
gained by the patient labors of the astronomers. Consequently 
no subject has received more attention than those investigations 
of the lunar theory om which the requisite tables of the navi- ` 
gator are founded. z 

“The pathways of the ocean are marked out in the sky 
above, and the eternal lights of the heavens are the only Pharos 
whose beams never fail, and which no tempest can shake from 
its foundation.” It is said that the astronomer royal of Eng- 
land once calculated that every meridian observation of the 
moon was worth a pound sterling, on account of the assistance 
it would ultimately afford to the safer navigation of the ocean, 
To emphasize and illustrate how practical the work of an astron- 
omer is, from a nautical point of view, let an astronomer be 
placed on board a vessel, blindfolded, and carried by the most 
circuitous route to any ocean on the globe, whether in the 
tropics or in the frigid zone. Let him be landed on the nearest 
crag that will afford a resting place for the instruments; let the 
bandage be removed, let him be furnished with a chronometer 
-regulated to Greenwich time, a transit instrament with its acces- 
sories and the proper tables, and in a single clear night he will 
tell his position within a hundred yards by his observation of 
the stars. 

Perhaps next to navigation in importance comes the assist- 
ance the astronomer brings to the science of geography. It is 
impossible to construct an accurate map of the United States, 
or any other large portion of the earth’s surface, without making 
use of astronomical observations at numerous points scattered 
over the whole country, aided by data which the great obserya- 
tories have been accumulating for more than acentury, In 
fact, no map deserves the name on which the location of impor, 


tant points has not been determined by astronomical observa- 
tion. Even more important is the aid furnished by astronomers 
in the settling of disputed boundaries, Up to the time of the 
adoption of the Constitution of the United States, large grants 
and sales of public land took place, whose limits were ascer- 
tained by sensible objects, as streams, trees, rocks, and h lls, 
and reference to adjacent portions of territory previously sur- 
veyed. The uncertainty of boundaries thus defined was a 
never-failing source of fitigation. County and state lines were 
no exception to the resulting confusion. These conflicting 
claims, and the controversies to which they gaye rise, comprised 
a good part of the business of the federal court after its organ- 
ization. Boundary disputes arose everywhere in the colonies 
because of the imperfect surveys. In 1767 the proprietors ‘of 
Maryland and Pennsylvania sent to England for two astron- 
omers to settle the parallel of latitude between the two colonies. 
The boundary line between Massachusetts and New Hampshire 
and Vermont was wrongly run, and as no astronomers have 
been called to the aid of the civil surveyors, there is a strip of 
land under the administration of Massachusetts that really 
belongs to New Hampshire and Vermont. In fact, the whole 
village of Williamstown really belongs to Vermont. The two 
astronomers aboye mentioned were Charles Mason and Jere- 
miah Dixon and the line which they established is the famous 
Mason and Dixon line. ‘They were the first trained astron- 
omers employed in the United States, and their work was the 
first piece of accurate measurement in this country and prob- 
ably included the first parallel of latitude ever accurately run 
out as a boundary. 

In regard to the public lands, the adoption of the present 
land system brought order out of chaos. The entire public 
domain is now scientifically surveyed before it is offered for 
sale; itis all laid out in ranges, townships, sections, and quar- 
ter sections, all determined by astronomical location of merid- 
ians and base lines. Under this system scarce a case of con- 


tested location and boundary has presented itself in court. 
The general land office contains maps and plans, in which every 
quarter section is laid down with mathematical precision. The 
surface of nearly half a continent is thus transferred in minia- 
ture to the bureau at Washington. When we consider the flow 
of population into these sections annually, and the great impor- 
tance of its efficient and economical administration, the utility 
of this application of astronomy will be duly estimated. 

By the treaty of 1783, a boundary line was established be- 
tween the United States and Great Britain, depending partly on 
the course of rivers and upon the highlands which act as a 
watershed between the streams emptying into the St. Lawrence 
and the Atlantic. It took twenty years to find out which was 
the real St. Croix river, that being the initial line. If the 
boundary line had been accurately described by lines of latitude 
and longitude no dispute could have arisen, as they are written 
on the celestial sphere, and an astronomer’s observations were 
all that were necessary to read the record. 

But time will not allow an enumeration of all the vexatious 
and expensive errors relating to boundary lines that have arisen, 
and which might have been avoided by the employment of a 
trained astronomer. 

We ought not to omit to mention in passing the aid which the 
astronomer has brought to the historian in establishing certain 
disputed dates. Not only can he fix the positions of the heav- 
enly bodies for years and centuries ahead with marvelous pre- 
cision, but the same calculations enable him to fix their positions 
with equal precision years and centuries ago, Thus it is that 
whenever the data have been sufficient, the historian’s appeal to 
the astronomer has never been in vain. 

Again, reflect to what extent the conduct of civil, social, and 
religious affairs are dependent on the calendar. One cannot 
begin to imagine the confusion that would result from the lack 
of a calendar. It would be absolutely impossible to arrange 
any sort of a program for the transaction of business of any 
kind beyond the present moment in the absence of that incom- 


parable system. So vexatious and confusing was the calendar 
system in the time of Julius Cæsar that he resolved to rectify or 
reform it. Plutarch tells us that he laid his proposition before 
the most learned men and philosophers of his time, but the 
problem was too difficult and complex for them to solve, In 
his emergency he summoned the Egyptian astronomer, Sosige- 
nes, to his aid, who evolved the admirable arrangement known 
as the Julian calendar. With the exception of a foolish modi- 
fication of this device, made by Augustus Cæsar, which, how- 
ever, did not impair the system, the Julian calendar held sway 
for more than a thousand years. Sosigenes solved the problem 
and Cæsar gets the credit. It is not the only instance of one 
man furnishing the necessary information and performing the 
labor and another reaping the benefits and receiving the credit, 
It is not exactly a case of the “man behind the gun,” but of the 
astronomer behind the dictator. 

So, too, when Pope Gregory XIII sought to remedy the slight 
error that a thousand years has made prominent, he called upon 
the astronomer, Clavius, who furnished the necessary data and 
arranged the calendar exactly as we use ittoday. There is one 
more prominent factor in the regulation of the daily life of all 
civilized nations that requires the aid and skill of the astron- 
omer, and that is the accurate measurement of time. In the 
national observatories, and in a few private ones, observations 
of the heavenly bodies are the only adequate means for fur- 
nishing the correct time, The work of the astronomers at 
Washington, for example, furnishes valuable aid to hundreds of 
thousands of persons throughout the country who have engage- 
ments to meet or trains to dispatch. One standard clock coup- 
led with the telegraph every day at noon, affects all this service. 
This single consideration suffices to show how completely the 
daily business of life is affected and controlled by the move- 
ments of the heavenly bodies. It is they, and not our main- 
springs, expansion balances, or compensating pendulums, which 
give us our time. In the words of the eloquent Everett, “ For 
all the kindreds, and tribes, and tongues of men — each upon 



their own meridian — from the Arctic pole to the equator, and 
from the equator to the Antarctic pole, the eternal sun strikes 
twelve at noon, and the glorious constellations, far upin the 
everlasting belfries of the skies, chime twelve at midnight, 
twalve forthe pale student over the flickering lamp; twelve 
amid the flaming wonders of Orion’s belt, if he crosses the 
meridian at that fated hour; twelve in the star-paved courts of 
the Empyrean. twelve for the heaving tides of the ocean; 
twelve for the weary arm of labor; twelve for the toiling brain ; 
twelve for the watching, waking, broken heart; twelve for the 
meteor which blazes for a moment and expires; twelve for the 
comet whose period is measured by centuries ; twelve for every 
substantial, for every imaginary thing, which exists in the sense, 
the intellect or the fancy, and which the speech or thought of 
man, at the given meridian, refers to the lapse of time.” 

But neither aid to the navigator and the geographer, nor the 
furnishing of the true time, is the chief incentive to the astron- 
omers of today in their quiet, unobtrusive work. They well 
know that to keep utilitarian objects in view would seriously 
handicap them ; and so they never trouble themselves to require 
in what way their science is to benefit mankind. 

As the great captain of industry is moved by the love of 
acquiring wealth, and the political leader by the love of power, 
so the astronomer is moved by the love of knowledge for its 
own sake, and not for the sake of its utility, He rejoices to 
know that his science has been of far greater value to mankind 
than it has cost, but that does not destroy his enthusiasm, nor 
swerve him from his purpose, nor change his methods. The 
true astronomer probably feels, to a greater degree than other 
scientists, the reality of the Scripture text, ‘‘Man does not live 
by bread alone.” To know the place we occupy in the universe 
is, if not more than bread and raiment, certainly not much less 
than the means of subsistence. To look upon a comet as an 
interesting heavenly visitor, of which the sight affords us pleas- 
ure unmixed with fear of war, pestilence, or any other calamity, 


and of which we desire its return, is certainly a gain that cannot 
be computed in dollars and cents. The astronomer takes as 
much interest, and perhaps more, in the map of the moon as in 
that of the earth; yet the knowledege of the lunar surface? so 
far as we can now see, can never be of any practical benefit to 
mankind. After years of patient observation and study, the 
camera and the spectroscope have revealed the cause of the 
variations in brightness of the star Aigol. When the certainty 
of the cause was first realized by the astronomer, there passed 
through his system a thrill akin to that which the mathematician 
experiences on the successful completion of an intricate mathe- 
matical problem that he has wrestled with for years, The finan- 
cier, the merchant, the man of affairs, would call this a piece of 
useless information. Who can say? 

Several years ago, one of the distinguished orators of our 
country defined a university as “an institution where nothing 
useful was taught.” But it is one of the paradoxes of science 
that all the useful results have been gained by following out and 
pursuing the apparently useless, What could be more so than 
when Galvani took the legs of a frog and showed how curiously 
they twitched under the influence of metallic contact? Prob- 
ably the men of his day thought he was playing and mentioned 
his discoveries only in scoffing or idle jest, and yet, out of those 
little experiments has grown the science of electricity, as marve- 
lous in its results as it is gigantic in its proportions. ‘The steam 
engine is the result of a boy's experiments with a spoon and 
teakettle, The fact is that it is impossible to say in advance 
whether any branch of science will be useful or not. It isim- 
possible at this time to enumerate the mass of astronomical in- 
formation that would be classed as useless, but there are a few 
items the determination of which arouse our admiration and 
wonder, Look at the multitude of stars that stud the heavens 
on a clear evening. What more hopeless problem, to one con- 
fined to earth, than that of determining their several distances 
from us, and their physical constitution, Everything on earth 


we can investigate by the aid of all the senses; but how can 
one investigate that which is beyond our reach, which we can 
never touch? Who shall mark on the world’s map the track of 
the moon’s shadow a hundred years hence? How shall we ever 
ascertain the chemical elements of which the sun is composed? 
Yet all this has been done. No fact of any science is more cer- 
tain than that it takes four years for the light to reach us from 
the nearest fixed star, at the enormous velocity of 186,000 miles 
per second, When next you direct your gaze toward the north 
star, known to the astronomer as Polaris, reflect upon the fact 
that the light which at that instant impinges upon the retina of 
your eye, left the star forty-seven years ago, and then try and 
figure out its distance from you. In a case involving the life or 
death of a person, the chemist will declare, under oath, not his 
belief but his knowledge of the presence or absence of arsenic 
in certain substances submitted to his inspection. Equally cer- 
tain is the astronomer that there is iron in the sun, as well as 
‘calcium, zinc, hydrogen, sodium, carbon, and thirty other ter- 
restrial elements known to the chemist, 

In 1877, Prof. Asaph Hall of the United States naval obser- 
atory discovered that the planet Mars has two satellites, or 
moons, the nearest of which moves in its orbit around its pri- 
mary plane faster than Mars rotates on its axis; so that, to 
the inhabitants of Mars their nearer moon rises in the west 
and sets in the east. In 1892, Prof. E. E. Barnard, thend irec- 
tor of the Lick Observatory, now the efficient head of the mam- 
moth Yerkes establishment, discovered that the planet Jupiter 
has five satellites, whereas only four had been detected before. 
The fifth one, however, is so minute and close to Jupiter that it 
can never be of any practical use to the astronomer. Thcse 
are only samples of interesting information that astronomers 
are accumulating as the years roll on and as their skill be- 
comes greater and instruments more perfect. The real astron- 
omer, like the poet, must be born and not made. He sees in- 
tuitively what less gifted men have to learn by long study and 



. 214 

tedious experiment. He is moved to the acquisition of celestial 
knowledge by a passion which dominates his nature, Persis- 
tency is one of his most prominent characteristics. Baffled by 
atmospheric conditions, he patiently but determinedly awaits 
the next favorable opportunity, and never loses courage so long 
as another chance awaits him. 

The pathetic story of the French astronomer, Le Gentil, on 
his expedit on to observe the transit of Venus, in 1761, illus- 
trates this admirably. It is probably known to you that obser- 
vations of the transit of Venus have been utilized for determin- 
ing the parallax of the sun, which, in turn, is utilized to find the 
distance of the earth from the sun. Le Gentil was sent out by 
the French academy to observe the transit, in 176r, in the East 
Indies, but was prevented from reaching his station by the war 
which was then raging between France and England. Finding 
the first port which he attempted to reach in the possession of 
the English, his commodore attempted to make another and, 
meeting with unfavorable winds, was still at sea on the day of 
the transit, Now it so happens that transits of this planet 
occur in pairs eight years apart, these pairs occurring at inter- 
vals of not less than 117 years. ‘The second of this pair would 
therefore occur eight years later, in 1769. Le Gentil, there- 
fore, true to the astronomical instinct, so to speak, determined 
to remain, with his instruments, and observe the next transit. 
He managed to support himself by some successful mercantile 
adventures, while he also devoted himself industriously to sci- 
entific observations and inquiries. The long-awaited morning 
of June 4, 1769, found him thoroughly prepared to make the 
observatioys for which he had so patiently waited eight long 
years. The sun shone out in a cloudless sky, just as it had 
shone for a number of days previously, and everything gave 
promise of a successful observation, but, patheyic to relate, just 
as it was time for the transit to begin, a sudden storm arose, 
and the sky became overcast with clouds. When these had 
cleared away, the transit, alas, was over, and the next one no 


person then living would be able to witness. It is not strange 
that the patience and fortitude that could endure for eight years 
should finally break down under the consciousness that the last 
chance for him was gone; and so it was two weeks before the 
ill-fated astronomer recovered from his agitation sufficiently to 
hold the pen which was to tell his friends in Paris the story of 
his disappointment, 

It is related of Newton that when a friend asked him how he 
made his great discoveries he replied, “Simply by constantly 
thinking about them.” Fourier, in his eulogy on La Place, 
says: ‘* His constancy has triumphed over all obstacles, .. . 
he has devoted his life to astronomy with a degree of perse- 
verence of which the history of the sciences is, perhaps, with- 
out another example, . . . he would have completed the science 
of the skies if it had been possible.” 

One of the most illustrious of American astronomers recently 
replied to the question as to how his vast and splendid work 
had been accomplished at so early an age: “Well, I have been 
very industrious.” Is the man thus moved to the exploration 
of nature by an unconquerable passion more to be envied or 
pitied? It certainly is pleasant to be one of a brotherhood 
extending over the world in which no rivalry exists except that 
which results from an attempt at better work, while mutual 
admiration stifles jealousy. Its rivalries are, indeed, as keen 
as those which are the life of commerce, but they are over the 
question of who shall contribute the most to the sum total of 
human knowledge ; who shall give the most, not who shall take 
the most. Its animating spirit is love of truth, Its pride is to 
do the greatest good to the greatest number. It embraces not 
only the whole human race, but all nature in its scope. Its love 
of knowledge is as unconfined as the spirit of commercial 
enterprise, and its main object is not to compute the data for 
a nautical ephemeris, nor to regulate the calendar; but rather 
to imbibe and foster that catholic spirit which shall make it an 
enduring and effective agent of beneficence to all mankind. 



“ Heaven is the Divine Roof of God Almighty’s Workmanship.” 
“ O thou Sun, thou bright gem of God! Thou brilliant One.” 
‘Man himself closes and opens the door of his heavenly life.” 
“ The primal duties of men shine aloft like thy stars, Ouranos.” 
“t God’s reign of Law appears to be everywhere in Mind.” 
* Our island home is surrounded by a shoreless sea of space.” 
“ Solomon’s Seal cannot command the possession of Heaven.” 
“ Destiny is evolution; evolution is trend; trend is infinite.” 
“ What is the Earth to infiuity ; what its duration to the Eternal,’’ 
“ No kings men must be safe; no priests minds must be safe.” 
“ The soul when lit by its own light sees the truth of all things.” 
“ The fairest immortality on earth is that of a noble name.” 
“ Give me Thy countenance, O God, and that shall suffice.” 
“I hail religion as I hail the intelligent being of a God.” 
Tn a multitude of images we adore one Divine Essence only.” 
“ The Divine Spirit alone is the whole assemblage of the Gods.” 
“ He the wise is called the Great Supreme Pervading Spirit,” 
“Heaven and Earth equally lament the loss of Divine Love.” 
“ The books of the Vedas were written in a celestial dialect,” 
“ Let us adore the supremacy of that Divine Sun — Creator.” 
“We must explain nature by man, and not man by nature.” 
“The lamp of Trismegistus is reason illuminated by science.” 
“ The object of my most ardent desire is holy rest with God.” 
“ Possessions make the differenee between man and man.” 
“A good intellect is the chorus of divinity,’ says Sextus, 
“Hell’s future dread and Heaven’s eternal admiration,”’ 
“To be immortal, live in the whole,’ says Schiller. 

“ May Homer live with all men forever.” 


Biblia Sacra’ Nova. 

(Our Relation to Time and Space — and Hence, to Hach Other and to Ged.) 
Cuar.1. (1) Time and Space are fe two, great, funda- 
mental Ideas, anyhow. 
(2) ‘They are the latitude and longitude of all conceiving. 

(3) All Things, tangible and aerial, material and spiritual, 
are in time and space. 

Cuar. 11. (1) Time and Space much resemble each other. 

(2) Present looks like Zero; future like plus ; past like 
minus ; Eternity like infinity. 

(3). Mathematics is the Science of Number. 

Cuar. ur. (1) If£three apples cost two cents, what will 
five marbles cost? 

(2) You cannot compare apples and marbles, my son. 

(3) But:— Two apples are to four apples as three marbles 
are to six marbles. 

(4) Because the abstract ratios two-fourths and three-sixths 
are egual. 

(5) Hence you may represent apples by marbles, 
(6) As you do forces by lines, although forces are nof lines, 

(7) The Abstract isa Conception, distinct from the white 
crete, Always and Everywhere the Same. 

CHAP, I. (1) A mathematical line is conceived as com- 
posed of consecutive points, 

(2) A length of time is conceived as composed of consecu- 
tive moments. 

+ Moments are to time-Jengths as points to lines. . 

(4) Hence, I may represent moments by points, and. time 
lengths by lines. 


(5) As you do every day on the face of your time-piece 

Cuar. 11. (1) Mankind is composed of individuals. 
(2) Individuals are to mankind as points to a line. 
(3) Hence, I may represent individuals by points, and man: 
kind — on any one moment of time — by a line. 
CHap, 1. (1) Several celebrated metaphysicians have said 
that matter did not exist. 

(2) Allow me to take them at their word for about fifteen 

(3) So long as my mental impressions are the same, it 
doesn’t make any difference about the Essence of the Object. 

(4) An image seen in a mirror is a clear case of the sense of 
sight being deceived by an immaterial Form. 

Cuar. it. (2) Ubiquity is no attribute of man, 

(2) Hence, the sum of any one Individual Being, on any 
one moment of time, must be represented by a point of space. 
Cuap. 111. (1) Birth occurs on a moment of time. 
(2) Death occurs on a moment of time. 

(3) And the intervening moments compose a line of Biog- 

Cap, v. (1) Again, suppose I were the happy possessor 
of a Magic wand, 

(2) By whose flourish, at any moment, I could arrest all 
Motion in the world, and change all material things into marble. 

(3) I might then send my Spirit to inspect, at leisure, the 
attitude of human affairs, from minute to aggregater from atom 
to mass, from Particular tu Universal ; 

(4) Something as I may now examine a complicated ma- 
chine that has been stopped, as a tencylindar Hoe printing 
press, for example 

(5) Then I would set the thing to going again, 


Cuap.v. (1) The Attitude of Human Affairs on any one 
moment of time will be represented by a line. 

(z) Hence History, which is Universal Biography, will be 
represented by a surface, in the process of generation. 

(3) But this surface will be a Web. 
(4) To exhibit the Plan in this web is to explain Existence. 

CHAP, 1i. (1) Man, they say, is a mixture of Good and Evil. 
(2) To meet this, let us suppose /wo surfaces in the process 
of generation, 
(3) The one, to represent all Desirable conception, quality, 
and action, — 
(4) And the other all Undesirable. 

CHAP. 1. (1) Let us further modify and qualify, 

(2) Instead of the representative lines being straight, let 
them be concentric circles, in the process of enlargement ftom 
a center. 

(3) Something like wavelets from a stone thrown upon 
placid water, in still, shady hours of contemplation. 

(4) Next, instead of the generated surfaces being plane, and 
independent, let the enlarging circles be — 

(5) _The successive parallels of latitude, starting simulta- 
neously from the opposite Poles of a finite, immaterial sphere 
in space, and meeting in the Equator. 

CnaP. im. (1) Let a diagram represent a plain figure of 
the chromotrope, in process of Evolution. 

(2) Imagine some Poet Laureate in the audience to exclaim, . 
And such is Life. 

(3) Let the same diagram also represent a polar hemisphere 
in orthographic projection. 

(4) The sphere is seen from over the equator in another 

CHAP., Iv, ( 1) A Mathematical Point, which is mere Posi- 
tion, or Zero, is neither plus nor minus. 


(2) A state of purity and innocence, in nakedness and igno- 
rance, — is neither good nor bad. 

(3) Hence, the opposite poles of the sphere will represent 
the Origin of the Race. 

(4) The prominent points along the quadrant will represent 
intervals of Light in the Growth of Civilization, — in the His- 
tory of Mankind. 

(5) The Perpendicular and Equator will represent the 
Promised Mellennium, 


(1) Abstract and Concrete, name and thing, principle and 
fact, subject and object, species and individual ; 

(2) Masculine and feminine, ideal and real, eternal and 
temporal, infinite and finite, positive and negative, —macro- 
cosm and microcosm, — co-incide. 

(3) Science and religion, philosophy and poetry, material- 
ism and spiritualism — are One, 

(4) The Shakespearean Drama, tragedy and comedy in one, 
is put upon the stage of Earth; and the Miltonian idea is ex- 
pressed in the Language of eighteen hundred three score ten 
and — going, going, gone. 

(5) Goethe’s Faust is illuminated, and Robert Pollok’s 
Course of Time is run. 

(6) Darwin is accounted for, used, and thanked, The 
Bible is translated. 

(7) The Perpetual Sunday is ready to be unveiled. 
(The New Bible — The Final Dispensation.) No date. 

EPHESIAN Letters. Clement of Alexandria (Stromata ) 
says the Basilidan Inscriptions are the “ Ephesian Letters,” he 
meaning thereby legends in an unknown tongue, like the words 
graven upon the Zone and the feet of the Ephesian Diana, and 
which Hesychius has preserved, namely: “ Aski, Kataski, Te- 
trax, Haix, Damnameneus; Aision.” These are interpreted as, 
Darkness, Light, Himself; (Damnameneus) the Sun, Truth. 
Plutarch says these Ephesian Letters were recited by the Magi 
over those possessed with devils. 




S. C. GOULD, - - - - Editor and Publisner. 
Room 3, Mirror Building, - ‘ - 64 Hanover Street. 
Vout. XX. SEPT.-OCT., 1902. Nos. 9-10. 

“ T will be even with you, and you shall be even with me,” 

Homer’s Hymn To Hermes. 

Hermes, Jove’s son, O Muse, be now thy theme — 
Ruler of green Cylléne, and the bowers 
Of pastoral Arcady; whom the supreme 
Lord of Olympus, in those starlit hours 
When with fair May he dallied on the flowers, I 
Begat, beneath a grove whose leafy shade 
The lovers hid from the sky dwelling powers, 
And white-armed Juno, in sweet slumber laid, 
Dreamed not that Zeus embraced the modest Maian maid. 

Now when great Zeus had perfected his will, 
And ten moons followed up love’s blandishments, 
Into this world — so destinies fulfil — 
This witness of his stolen armour was sent ; 
Ah, me! in sooth he was right eloquent, 2 
A crafty, cunning, oxen-stealing wight, 
A weaver, too, of dreams fantasque and quaint ; 
A subtle knave, who loved concealing night, 
And fated was to play tricks rare and infinite. 


The morning’s dawn beheld the Infant’s birth — 
The rosy noon beheld him sweetly play, 
Upon a stringéd lute, a chaunt of mirth — 
At night he stole Apollo's flocks away ; 
The crescent moon had lived but her third day, 
Since from his mother’s womb divine he leapt ; 
Within his cradle not an hour he lay, 
But with a loud laugh from his swathes he stept, 
And to the high-arched cave of Phoebus softly crept. 

Before the cavern’s porch was spread a mead, 
Flower-prankt, whereon the urchin stood awhile, 
And seeing a tortoise on the blossoms feed, 
His eyes flashed up with many a sunny smile, 
And in his red cheek beamed a waggish wile ; 
A treasure rich the creature seemed to be, 
Though a slow-creeping animal and vile; 
But Maia’s hopeful son, with wanton glee, 
Thus to the tortoise spake, and laughed right merrilie : 

“ A pleasant god-send art thou to me now, 

Most charming tortoise! Hail! for song and dance, 
And sparkling feast and garland braided brow, 

Thou sure wert formed. I love thy countenance 

And dappled shell with many-coloured glance. 
Home thou shalt come with me ; — nay, no excuse ; 

If thou stay’st here, some sad and dire mischance 
May cut thee short: and of no trifling use 
Thou'lt be to me, sweet.beast — so prithee not refuse. 

“ Danger lurks near this spot — so come with me ; 
Though while alive a charm is round thee spread, 
Thy songs, I’m sure, most exquisite will be — 
That is, my charming tortoise, when thou’rt dead.” 
So much this arch deceitful strippling said, 
And lifting up in both his little hands 
The luckless tortoise, home he quickly sped 
Along the turf where oft the Nymphal bands 
Twine in the dance, and wait Diana’s sweet commands. 


, Then with a scoop of sharp and polisht steel, 
Boring the hapless beast of mountain-glen, 
He let out life and breath. Less fleetly wheel 
The lightning-wingéd fancies of sick men 
Over their mind’s horizon troubled, when 7 
Pain with her thousand vultures gnaws the heart ; 
Less fleetly leap fierce lions from their den, 
From the proud eyes the beams less fleetly dart, 
Than Hermes now displayed the minstrel’s cunning art: 

Through the tough shell small apertures he made, 
At even distances, and through them tied 
The stems of reeds cut from the forest glade, 
Strings seven in number twined from skins well dried, 
And charged with silvery notes, he then applied : 8 
The cubits then he formed, to which he bound 
A bridge, and underneath a strong bull’s hide 
He drew, to catch the echo of the sound, 
And of the strains evoked to form a soft rebound. 

Thus having wrought this instrument of sweetness, 
His plectrum laid he on its witching strings, 
To test his lovely plaything's full completeness ; 
Even as he struck, a melody upsprings, 
Sweet as the white swan’s dying murmurings ; 9 
And then he improvised a noble song, 
Like those of boys when laughing summer brings 
The festal time, and floral faces throng 
Around the choirs, and love their pleasures does prolong. 

Of Zeus he sang, and May with beauteous sandal, 
‘And of their amorous meeting in the night, 
(The silent moon the lovers’ only candle), 
And of his birth, too, sang the graceless wight ; 
His mother’s maids, and nymphs of beauty bright, ro 
The tripods that her palace did adorn, 
All the rich urns that did ber household dight, 
The younkling hymned till evening of that morn, 
Wherein fair May with happy eyes a son saw born. 


His wayward soul now bent new trick to find, 
His lyre within his cradle fair he laid, 
And from the fragrant palace, like a hind, 
He leaped, and sought the topmost woodland glade, 
And there, alone and unsuspect, he made v It 
Another plot, arch, whimsical, and deep, 
Such as a master of the thieving trade 
Devises when dark night her watch doth keep s 
And o’er the world is bound the fillet of fair sleep. 

The sun with fiery chariot and hot steeds 
Had sunk within the ocean’s azure breast, 
When Hermes on white-pinioned footsteps speeds 
Along the hillocks with gay flowerets drest, 
Where oft the sister Muses take their rest. E2 
Here the immortal herds of heaven were stalled, 
And here they fed in this seclusion blest ; 
Fifty the quick-eyed god at once enthralled — 
The rest with many a low on those departing called. 

The lowing herd the Maïan urchin drove 
Off from their fellows, o'er the tracks of sand; 
But ere they did a dozen yards remove, 
A trick of rare and deep device he planned ; 
Backward and forward, he the wandering band 13 
Drove, to mislead, if traced his flight should be; 
His sandals then he cast on the sea-strand, 
And plucking branches from a tamarisk tree, 
With myrtle boughs he formed slippers most workmanlie. 

Around his feet these slippers then he laced, 
Whose leaves his footsteps destined were to hide, 
And thus encinctured, like a man in haste, 
He hurried down Pieria’s hilly side — 
But him, an old man by Onchestus spied, 14 
As in a vineyard, with rich grapes o’erlaid, 
Amid the clustering fruit his work he plied. 
Whom, when young Hermes saw, his course he stayed, 
And thus addressed with voice, bold, shrill, and unnismayed : 


“ Ho — Old one — who with shoulders bent art trimming 
Those sun-reared plants, methinks ere ripe they grow, 
And that the wine they bear shall be seen brimming 
In cups, your hairs will have a whiter glow. 
But, hearken — ere upon my road I go, 15 
See not what thou hast seen; and in thine ear 
Keep close my words. Old Man, let no one know 
That I with this mine herd have passed thee here, 
Else shall thy blabbing tongue be sure to cost thee dear.” 

No more he spake — but on the broad-browed kine 
Through many a shady mountain and green vale, 
And fragrant lawn set over with flowers divine, 
Young Hermes drove, till over hill and dale 
The morning dawned, and the bright stars grew pale; 16 
Forth rushed the Sun on pinions of red fire, 
And steeds of splendour, fleet as fleetest gale, 
And fair Selené with her stellar choir, 
Into her watch-tower, built of diamond, did retire, 

Over the broad and silver-eddied river 
Alphéus hight, the fearless son of Jove, _ 
The herd of Phoebus with the golden quiver, 
With sturdy look, and daring footstep drove, 
On to Admetus’ stalls and leafy grove, 17 
Where, on sweet lotus and the dew-sprent weed 
Cypérus fed; he made them onward move, 
All loudly lowing o’er the grassy mead, 
And stalled them all, intent on a wild trick indeed. 

Almighty heap of trees he first collected, 
And built them upward like some massy pyre; 
Then, having all his intellect directed 
Unto one point, he found the source of fire; 
Two laurel boughs he smoothed with iron wire, 18 
And rubbed them quickly to and fro his hands ; 
Up the hot flame to heaven did soon aspire — 
Aside the urchin puts the flaming brands, 
While with delicious joy his god-like soul expands. 


To Hermes thus we owe the happy art 

Of fire, in this wild expedition found ; 
But he, collecting all the logs apart, 

Lighted them up; the blaze burst fiercely round, 

Redly illumining all that green-wood ground, 19 
Then seized two mighty cows, with hoofs all bent 

Which to the flame of Vulcan, world-renowed, 
He dragged, while many a bellow loudly sent [tent. 
From their deep lungs, proclaimed they guessed the god's in- 

The panting beasts he hurled upon the grass, 
Such strength divine he found in every vein, 
And through their hearts his knife began to pass, 
Then he cut up their limbs upon the plain, 
And toasted on long spits, of oaken grain, 20 
The chine and flesh, and the black blood that lay 
Within the intestines. Did he then refrain ? 
No — but the beasts he next began to flay, 
And stretehed their hides upon a rock, rough, old, and gray. 

In ancient times, as now, the custom was 
To let the meat grow old and soft for use; 
But laughter-loving little Hermes draws 
The flesh forth on the sward, where rich with juice, 
Twelve parts he portioned for each bright recluse. 21 
Who sits enthroned in palaces of air ; 
Then without any further stay or truce 
The sacred joints he roasted with due care, 
And sniffed the savoury scents that round him wafted were, 

The dainty perfume of the roasted meat 
Tempted him sorely, though of birth divine ; 
But yet his haughty heart refused to eat, 
As o’er the hills he strode, he longed to dine ; 
But first, with caution worthy of his line, 22 
The hoofs, and horns, and head he there consumed, 
No trace he left to show his wild design 
And felon deed: the ashes he entombed, 
And to the mighty stream his leafy sandals doomed. 


Thus he worked all the night, while the clear Moon 
Cast round the silvery brightness of her eyes ; 
The morning dawned in rosy light, and soon 
Homeward across the hills young Hermes hies ; 
Nor god nor mortal did the thief surprise ; 23 
The watch-dog bayed not as the Infant passed, 
But on he went in solitary wise 
To his own house ; the locks he found all fast, 
But he shot through the doors like an autumnal blast. 

Straight through the gorgeous portal of the cave, 
With cautious, wind-like footstep Hermes stole 
Lightly as breathes the Zephyr o’er the wave — 
Then to the cradle, the arch stripling’s goal, 
In the gray gloaming, fox-like did he prowl ; 24 
And entered in, and round his body spread 
The swathing robes, and with grimaces droll 
Took up the tortoise-lyre, that on his bed 
Had lain all night, while he o'er vale and mountain fled, 

Yet 'scaped he not his Mother’s watchful gaze, 
And well she knew that he had rambled free ; 

“ Why, thou deceitful-heartéd babe,’ she says, [thou be, 
“And whence com’st thou? — all night where could’st 
Clothed in the impudence ? — but hark to me, 25 

Latona’s son in chains thy limbs shall bind 
Strong and unbreakable ; and nought for thee, 

Will then avail thy wily-plotting mind, 

Though with ten thousand schemes and tricks of art well lined, 

“ A precious plague for men and gods immortal 
Thy father Jove created, when he made 
Thee and thy planning heart.” Thus from the portal 
Of her gold chamber heavenly Maia said : — 
Hermes replied in words with guile inlaid : 26 
“Mother of mine, why thus reprove your son, 
As if like other babes I knew no trade, 
But were fit only by my nurse to run, 
My soul unskilled — my knowledge scarcely well begun? 

“ But I will show you what your babe can do; 
A deep design within my soul I rear ; 
Sure to advantage only me and you ; 
No other creature’s worthy of my care, 
It would be sooth a very fine affair, 27 
If you and I should always here sojourn, 
Without of gifts and meat at least-a share ; 
Better ’twould be we both should take our turn 
With the bright gods at food, and drain the ambrosial urn, 

“ From the fair lot my father gave Apollo, 
I’ve made a vow to slice a pleasant share ; 
If he consents not, over hill and hollow, 
The prey snatched off, or stolen, I then will be 27 
The crown of theft was Hermes born to wear,ar 
And I will wear it, If the Phoebéan then 
Should seek to find me out, let him beware ; 
I can play tricks that baffle god-like men, 
And little would I reck to make his shrine a den. 

“ You know the Pythian Temple ; great, divine, 

Profusely gorged with tripods of fine gald ; 
That jewelled fane I’d gladly undermine, 

And all its wealth in mine own hands behold. 

Rich are the vestments that those walls enfold ; 29 
Splendid the ornaments of bronze and steel, 

Bequeathed by kings, and queens, and warriors bold ; 
Vainly the priests those treasures rare would seal 
From my close-searching eyes, if once I wish to steal," 

Thus Hermes, born of Zeus, who proudly wields 
The immortal ægis, spake with modest May ; 
Till from the Ocean’s deep cerulean’s fields 
Aurora rose, the blushing Queen of Day ; 
Just at this hour Apollo took his way 30 
Down by Onchestus and its leafy bowers, 
Where that same vine-dresser, uncouth and gray, 
He sees amid his grapes and laughing flowers, 
Thus to him speaks the god whose smile gilds all the hours. 


“* Hearken, old ditcher of Onchestus green, 

From rich Pieria hither do I wend, 
After my herds which late have stolen been 

From the fat pasture where they were well penned, 

All milky cows whose horns in circles bend ; 3I 
Near them, but yet apart, a black bull fed, 

And four fierce mastiffs did on them attend, 
Unanimous as if one human head 
Were theirs, and yet some knave away the herd has led. 

“ The dogs and bull alone are left behind, 
A wondrous oversight of the smart thief ; 
The cows went off, when yester’s eve declined, 
From their soft beds, laid o'er with many a leaf ; 
Their loss has filled my soul with blackest grief ; 32 
And after them distractedly I haste, 
Hoping to get some hint or notice brief, 
By which those valued herds may yet be traced ; 
Tell me, then, have these cows here by this vineyared paced ?” 

Then answered the Old Man: “ My friend ’twere hard 
Just to speak of all mine eyes do see ; 
Many pass here, and well am I debarred 
From judging if their bent be honesty, 
Or knavery their trade, — 'tis nought to me; 33 
From dawn until the evening’s light decline, 
I worked amid these vines incessantly, 
And then I saw a portent half divine, 
Which puzzlea sore, good sir, these agéd brains of mine. 

“ Methought I saw a Babe but newly born 
(Or if no mortal child, be sure a god), 
Driving these herds, famed for the beauteous horn, 
Along the fields, and urging with a rod ; 
After them curiously the Infant trod, 34 
For to their flowing tails he turned his back, . 
And sometimes gave an arch and waggish nod 
Of triumph, as he thus confused the track — 
Skilful was he who first devised so deed a knack.” 


So to Apollo spake the Onchestian swain. 
The god passed on in silence, deep in thought ; 
The Old Man’s language pointed out too plain 
The babe of grace late to Olympus brought : 
A cloud of purple, the divinest wrought, 
The god wrapped round his shoulders broad and fair ; 
Pylos renowned immediately he sought, 
Rushing like arrowy-lightning through the air, 
And thus exclaimed aloud, viewing the footmarks there, 

“ Strange and miraculous indeed this sight ! 
Behold the vestiges of my fair cows, 
With steps reversed towards those fields so white 
White asphodel, where they were wont to browse ; 
But these wild footprints ! — Providence allows 
To neither man, nor wolf, nor pard, nor boar, 
Such feet as these resemble; much they rouse 
My expectation, and my wonder more 
Increases as I scan and view them o’er and o’er.” 

Here ceased Apollo, son of thundering Jove, 
And sought Cyllené’s heights ‘with wood o’ergrown, 
And the deep dell embraced by a green grove, 
Where the ambrosia! Nymph unloosed her zone ; 
And to the holder of the Olympian throne 
Brought forth a child, beautiful Mercury : 
A pleasant perfume from the mountain blown 
Saluted his arrival — suddenly 
From his purpureal cloud like light descended he. 

Many a fleecy flock was pastured there, 
And many a flower of rosy lustre grew ; 
Phcebus passed on, rapt in his present care, 
And heeded not the scene ; then he stepped through 
The brazen cavern where he caught the view 
Of the Saturnian babe, who quickly piled 
The swaddling clothes around, for well he knew 
He sought the herd whereof he had been beguiled ; 
And then like a masked brand the roguish urchin smiled, 







From the far-shooting god his laughs to hide, 
His head he covered with the tapestry, 
And like a new-washed babe to look he tried, 
Who woos sweet slumber smiling innocently ; 
The helpless tortoise in his arms held he. 39 
Instantly Zeus born Phcebus sees and knows 
The mountain maid, fair May, with Mercury ; 
He stays not, but around his glances throws, 
The cavern’s hidden gear determined to expose. 

He searched the cavern, ransacked each recess, 
And found some.things for which he did not look ; 
But no trace of his cows his sight did bless. 
A shining key of silver then he took, 
With which he opened many a secret nook ; 40 
No kine were there, but nectar in gold bowls, 
And sweet ambrosia that gay perfume shook ; 
Gems in abundance, silver in dark holes, 
Robes of rich scarlet mixed with snow-white nymphal stoles. 

Such as the blessèd mansions have within, 
But not a trace of cows his godship found ; 
Greatly perplexed, he rubbed his beadless chin, 
Looking extremely anxious and profound ; 
Then he addressed young Mercury renowned : 4i 
“O babe of beauty, in thy cradle’s breast i 
Happily nestled, rise — at once expound 
Where thou hast stored away my heifers best ? 
Answer, or we shall fight, aud trust me, not in jest. 

“ T'I] seize thee by the head, and ruthlessly 
Will fling thy carcase down to murky hell, 
Unless this moment, Hermes, thou to me 
The secret of this robbery dost tell; 
Not mighty Zeus, though king in heaven he dwell, 42 
Nor thy enchanting mother thee shall save : 
Up, then, this instant, ere I thee compel, 
I know not if ‘twill please thee, little knave, 
To lord it o'er a few grim tenants of the grave.” 



To him our Hermèan stripling answers thus : 

“ Latonian-born, what cruel words are these? 
Why come you for your stolen cows to us ? 

As if a babe or gentle dame could seize ; 

Tu heaven I'll swear it on my bended knees, 
I neither saw, nor know, nor ever heard 

A single hint of these sad robberies. 
I’m sorry for you, Phaebus — on my word — 
But to charge me is poor, and perfectly absurd. 

“Tell me how I a cow-stealer resemble, 
Who am a little Infant on the knee? 

Whose limbs with weakness like an aspen tremble — 
Far different thoughts, believe me, dwell with me. 
Sleep I require, and suckled need to be ; 

With my small swathing robes I toy and play, 

Or paddle in a bath, or laugh and flee 

Unto my mother’s bosom, where I stay 

As if on roses couched, and slumber all the day. 

“ Let no one know of this. absurd contention, 
Or you'll be laughed at wheresoe’er you go; 
The charge is far to comical to mention — 
What | that a little babe should to and fro 
Wander a-stealing cattle? Well you know 
I was born yesterday. My tender feet 
Alone would hinder; but that I may show 
This falsehood, hear me now an oath repeat : 
By Jove’s immortal head I swear I’m not the cheat 

“ You kindly take me for; the wretches vile 
* Who thus have plundered you, I know them not. 
And what are cows? Although I see you smile, 
A single notion, trust me, I’ve not got ; 
If I have, may I by thy shafts be shot.” 
Thus this most knavish younkling gravely spoke ; 
Yet while he swore to prop his felon plot, 
A laugh he could not check i’ the middle broke, 
And loudly whistled he, musing on the good joke. 





Him thus Apollo answered, softly smiling : 

“ O wily, sly, deceitful-hearted child, 
If thou continuest in this way beguiling, 

Many a good man’s house in frolic wild 

By thee and thine, arch thief, shall be defiled ; 
And many a herd and shepherd of fat flocks 

Shall mourd his cows and sheep, when in the mild 
And gentle moonlight, o’er the hills and rocks 
Thou, bent on theft, shalt steal, cunningly as the fox, 

“ But come, arouse thee, lest thy present sleep, 
Perchance, should be thy last: quick from thy bed, 
Companion of the midnight, hither creep, 
Nor be thy love for fame disquietéd, 
In after years by bards it shall be said : 
‘ Immortal honour and the glory chief 
Of all the filching tribes upon the head 
Of Hermes, called by men the monarch thief, 

Descended in his youth, and crowned with laurel leaf.’” 

Pheebus Apollo having thus far spoken, 

Took up the Child, who soon resolved to show 
Unto his captor, by some certain token, 

The gratefulness he felt — and he did so. : 

Phæbus, who could not the rich gift foreknow, 
Amazed and furious, dashed unto the earth 

The Babe who such a prize could dare bestow. 
Sitting before him, with no face of mirth, 
He thus addressed the Child of bright eternal birth : 

“ Swathe-wrapped young son of Zeus and modest May, 
By this thine augury my cows I'll find ; 
Thou shalt direct my feet unto the way,” 
He said. Cyllenian Hermes, like some wind 
Of giant might, but still with subtle mind, 
Starts up, and raising to his ears both hands ; 
His swaddling-vest round him he tightly twined ; 
Fiercely he looks — the god entire he stands — 
And of Apollon thus with sternest voice demands : 






“ What would’st with me, thou, of all gods the bravest ? 
Why angry still for those fat heifers lost? 
J will not be thy victim when thou ravest ; 
This theft, indeed, I’ve felt unto my cost. 
For steal them I did not : my eyes ne'er crossed 51 
O'er their fat bodies: only by report j 
Knòw I what things cows are, But since, mind-tost 
And harassed by this charge — for thy disport 
I long have been — I now appeal to Jove’s imperial court.” 

Thus Phoebus fair, Latona’s glorious son, 
And Mercury, the woodland wanderer, , 
Through their fantastic quarrels, hours had spun, 
One stout to charge, the other to demur, 
While victory crowned neither competitor, 52 
By art, and sounding rhetoric, Hermes sought 
To trick the Silver Bowman, or deter ; 
But finding that he gained by lying naught, 
Over the sand he rushed with eye and bearing haught. 

After him followed Phoebus till they came 

Unto the starred and odoriferous floor, 
Where Zeus sat throned in thunder, and the flame 

Of fiery lightning which flashed fiercely o'er 

The Olympian halls ; his mighty feet before 53 
Talents of gold were placed, the rich emprize 

Of him from whose fair lips white truth should soar ; 
Rumour along the snowy summits hies, 
And flings abroad the news of this great enterprise. 

Right to their lofty palaces of splendour 

‘Th’ Immortals hurried ; each assumed his throne ; 
Before ihem stood the plaintiff and defender, 

Hermes and Phebus, born of sweet Latone. 

(He by his silver bow and shafts was known), $4 
“ Whence drivest thou this weak and baby prey?" 

Were the first words of Zeus, in thnoder tone ; 
“A herald-child, born but of yesterday ; 
And why request the gods this trifling suit to weigh? ” 


Apollo, heavenly archer, then replied : 
“ Almighty father, when my words you hear, 
You will not me alone for stealing chide : 
I found this Infant, whom you pity, near 
Cyllené's hills, a robber without fear, 55 
Prowling for prey, with scent and knowledge keen ; 
A mocker constant, but in gibe and sneer, 
Such as no other deity I've seen, 
Or earthly-nurtured man ever as yet has been. 

“ My fine fat cows he stole from their own lawn, 
At yester-eve; and by the wave-lashed shore 
Of the resottnding ocean, until dawn, 
In a straight line he drove them him before. 
But to mislead the eye that might explore 56 
Their cloven prints, he, by some strange deceit, 
Their footsteps so confused, that to restore 
The track they went, and find their dark retreat 
Is not in god-like wit, so nicely planned the cheat. 

“ Their the black dust point towards 
That very field of flowery asphodel 
From which he stole them ; yet no trace affords 
A hint of the recess where now they dwell ; 
The thief himself, cunning as words can tell, 57 
Followed — I know not which — on foot or hand, 
Over the sandy plain ; some monstrous spell 
Long while it seemed, I could not understand, 
It looked as if he trailed oak branches o'er the sand. 

“ But when the sand banks huge the rogue had passed, 
He mingled so the marks that nought could show 
The vestiges ; in heaps the dust he cast; 
Onward he hurried like a hound chased roe 
O’er the hard ground; an old man, whom I know, 58 
By Pylos*saw him goading the wide browed = 
And wearied cattle through the river’s flow : 
Some then he separated from the crowd 
And sacrificed — the woods he thought the deed would shroud, 


“ When he these nobled acts had finished, home, 

Like one who well-performed his part, he wended ; 
To bed he crept, while the dark clouds did gloam, 

By shadow and by swathe so well defended, 

That thine own eagle, Jove, though heaven-descended, 
Could not have pierced the gloom with his star eyes ; 

There the babe couched himself no doubt some splendid 
New act of theft to plan, for guile and lies 
Are his whole stock-in-trade : by these he hopes to rise. 

“ But when I taxed him with the theft, he swore 
By every oath, he neither heard nor saw 
Aught of my priceless cows, and so I bore 
The urchin hither, claiming right and law. 
Is it not just him to your bar to draw?” óo 
Phebus Apollo having thus addressed 
The assembled gods, sat down. No fear, no awe 
Was seen in Hermes, now the suit was pressed ; 
He rose, and thus repelled the charge with swelling crest. 

‘t Oh, father Jove, tbe truth I will reveal, 
Truth my divinity is, and aye shall be. 
Falsehood I know not, right I ne'er conceal : 
This morning, when the sun rose from the sea, 
Seeking his curved-hoofed kine, he came to me 61 
With no immortal, no trath-loving choir 
OF deities, to watch how threateningly 
He looked and swore, with tongue and aspect dire, 
If I found not these cows, to hurl me to hell-fire, 

‘*Girded he is, I know, with strength of lions, 
His limbs colossal, in his muscles power ; 
Well may Apollo bid me to defiance, 
For crowned is he with youth’s enchanting flower ; 
I am a little child born but an hour, 62 
And hence his boldness, for he would not dare 
To menace me if vigour were my dower ; 
How am I like a thief from mountain lair ? 
How strong enough wild fire-eyed heifers to ensnare ? 


“ Believe me, you who are my heavenly father, 
As I do hope to win fair fortune’s smile, 
Never these cows ethereal did I gather, 
Ne’er did I drive them off, or wend by Pyle. 
Sun-bright Apollo, why should I beguile ? 
I love him, I Jove all the gods, and you 
Know in your heart this calumny how vile : 
You know that all I’ve said, Great Sire, is true, 
That justice gems my words as tlowers the silver dew. 

“ By those bright vestibules, well made, eternal, 
The truth I’ve spoken, Sire, and nought beside; , 
A day shall come when all these lies infernal, 
Trumped up by Phoebus, like hot lead shall glide 
Down on his heart, for daring thus in pride 
Zeus to mislead, and all who here attend. 
Let him beware when strength with me shall bide, 
I for this slander will make sure amend ; 
Till then your aid I crave — the helpless Babe defend.” 

Thus the Cyllenian Argiphont his cause 
Pleaded before the gods, while his eyes showed 
How much he mocked the judges and their laws ; 
His swaddling-clothes loosely around him flowed — 
The Eternal laughed aloud to see the mode 
In which his swindling son denied the theft. 
Both of his sons he bid lay by the load 
Of hate that mutually their spirits cleft ; 




And thus advised the Herméan famed for his plunders deft: 

To go with innocence of heart and mind 
With Pheebus, and point out the place wherein 
Those mighty headéd heifers were confined, 
And of the matter make no further din ! 
Hermes assented with his usual grin, 
For who can sovran Jove’s commands resist ? 
Together they went forth, each like the twin 
Of the other, such true friendship seemed to exist 
Between those two but late fiercely antagonist. 



They wend to Pylos, and the sandy fords 
Of the Alphean stream that rolls in might, 
And the green lands and stalls and wealthy hoards 
Grow up profusely in the hour of night. 
There Hermes from the cave of stone snow-white 
Drove out the kine famed for the massive head, 
From darkness into the serene sunlight ; 
Phoebus, who saw apart the cow hides spread, 
To his all-glorious brother thus in wonder said ; 

* Plotter, how could’st thou two such heifers kill ? 
And how so well their hides enormous flay ? 
Where got’st thou such redundancy of skill ? 
Sent from thy mother's womb but yesterday : 
I know not if thy wit or vigour may 
Most challenge wonder, but 'tis scarcely wise 
To let-thee loose, and have unguarded sway, 
Cyllenian son of Maia” — thus he cries, 
And on this cunning Babe stout handcuffs coolly ties. 

Down fell the handcuffs straight upon the ground, 

Among the beauteous cattle loosely thrown, 
By the mysterious art and craft profound 

Of Hermes, who, by this manceuvre shown 

Of his friend’s kindliness, and fearful grown 
Lest he might suffer some sad penalty, 

For all his pranks and thievings to atone, 
Looked round the place with anxious, hurried eye, 
Seeking some hidden nook where he might safely lie. 

A new devicé he suddenly adopted, 

Unto his wish the Far Shooter to bend’: 
Flight was a coward notion, so he dropped it ; 

Nor did he long in cogitating spend, 

But seized the lyre, in which he used to blend 
Notes of divinest minstrelsy, and smites 

With golden plectrum the sweet strings which send 
Strains that breathe music’s perfectest delights ; 
And Pheebus listens while his song the Babe recites, 





By the left hand of Phebus Hermes stood, 
And beat the speaking chords of his new lyre, 
Mingling its music with the silvery flood 
OE voice which from his lips as some rich quire 
Rose through the air in melody’s attire. ~ yi 
The gods immortal, and the shady earth 
He twined amid his strains that love inspire, 
And of their order and primeval birth, 
And how to each is sent a lot, coequal with his worth. 

And then in glorious music he proclaimed 
The first among the goddesses from whom 
The Muses spring — Mnemosyné long named, 
And other deities of light and bloom, 
For every one in rank the god found room; 72 
And all he celebrated with such grace 
And ornate beauty, that he did illume 
Their actions with new charms ; meanwhile the face 
Of listening Phoebus shone, and joy held there its place. 

Thus spake he to the Child in word§ with wings — 
“ You cunning little cow-killer, you boy 
Made for light banquets, with your sounding strings, 
These fifty heifers wherein you found joy, 
You’re worthy of, your wits you so employ ; 73 
But tell me now, you witty son of May, 
Where got you this sweet and sonorous toy? 
Where learned you so the art on lute to play? 
Born, was it, with you, Child, on your glad natal day? 

“Did any sky-throned god or mortal man 
Bestow on you the gift of song divine, 
And this enchanting voice, whose volume can 
And does excel, all that those ears of mine 
Heard from a mortal or immortal line? 14 
All must to thee, impostor, son of Jove, v 
The palm of triumph in sweet verse assign ; 
Deliciously you blend delight and love, 
And lull to sleep, like leaves that rustle in some grove. 


“I haunt the Muses nine, Olympian born, 
And well I know the wild deliciousness 
Of flower-soft song, and pipe and rustic horn, 
With whose gay sounds my ears they often bless ; 
But never knew I rapture’s full excess, 75 
Until to thy luxurious notes I listened, 
Which youthful joys so perfectly express : 
Not with mere tinkling rhyme are they bedizened, 
But with the very soul of song thy numbers glistened. 

“ But since, though small, most splendid gifts thou hast, 
To thee and to thy mother thus I vow, 
By this fair cornel spear, with steel bound fast, 
Maia and thee, brisk Boy, I will endow 
With gorgeous presents: henceforth she and thou 76 
Immortal honour midst the gods shall claim, ' 
Nor any shall her claim dare disallow.” 
Thus did Apollo his intentions naine ; 
Hermes returns in words what wisdom’s self might frame. 

“ Wisely, far-shooting Phaebus, thou hast asked ; 
I have no scruple now to tell thee all ; 
Frank will I be, and speak with words unmasked, 
Though once you wished to see me firm in thrall. 
Wise and supreme thou art, and in the hall 77 
Of heaven among the ever living sons 
Of Jupiter, thy words of sapience fall ; 
Great Zeus himself, from his eternal thrones, 
Honours thee most, and ne’er thy prudent counsel shuns. 

“ Gifts of great price to thee thy Sire has given — 
Prophecy, knowledge of the gloomy fates ; 
No son of his in the broad earth or heaven, . 
With thee in worth, far-shooting god, he rates ; 
Domains, and powers, and opulence, and states, 78 
He also gave thee, — and thy favour’s such 
No friend of thine long upon fortune waits, 
But all her blessings best at once doth clutch, 
For Jupiter grants all to one he loves so much. 


“ But since thy mind moves thee to strike the harp, 

Sing — sweep the strings ; be music thy sole pleasure ; 

Let care or gloom ne’er thy glad moments warp, 

But all glide onward in a golden measure : 

Here, take from me this sweetly-speaking treasure — 
Beautiful voices dwell within its breast, 

To soothe thee in thine hours of sunny leisure ; . 
The dance of nymphs, the board where wit and jest 

Go round like planets, hence will draw their sweetest zest. 

“Twill bring thee gladness in the night and day, 
Twill lend Elysian visions to thine eyes, 

If thou can’st only wake the magic lay 
That in its depths, like a glad spirit lies ; 
*Twill gild with purple light thy reveries , 

And wake such heavenly feelings in thy heart, 
That he who without music lives and dies, 

Loses, be sure, of life the rosiest part, 

And well may curse the fate that taught not the art 

“ He who in ignorance this fair lyre uses, 
Receives discordant answers for his pains, 
But thou, whose soul enshrines the golden Muses, 
Can’st ne'er unskilfully evoke its strains ; 
Never, in hands like thine, the lyre complains, 
Henceforth, as herdsmen we our cows shall feed, 
And when in love they mingle on the plains, 
We shall be blessed by a most noble breed, : 
Thou wilt not covetously demand more than thy meed.” 

He spake, and gracefully to Phoebus handed 
The precious lute ; the god gave Aim the whip 
Whose lash he oft had o’er his cows expanded ; 
Hermes received it with a merry lip ; 
Apollo took the Jute, and ’gan to slip 
The plectrum o’er its strings: sweet harmony 
As e'er made maidens on the light toe trip, 
Rose from the lute, and breathed bewitchingly, 
While Phoebus hymned a song that echoed o’er the sea, 






The cows ran wandering e’er the ambrosial meadow 
While these most beauteous children of Jove went 
Back to Olympus, sleeping in the shadow 
Of the rich sun, its peaks with snows o’ersprent ; 
From the light lute melodious breath was sent, 83 
And Jove rejoiced to see his sons united 
Like flowers in Friendship’s rosy garland blent : 
Each on the other gazed with face delighted, 
And from that hour to this their love has ne’er been blighted. 

The happy hour that saw them interchange 

Presents, beheld them found a friendship there : 
Thenceforth along the woodland hills they range, 

Waking sweet Echo with their pipings rare ; 

Round them an atmosphere of song they bear, 84 
Each by advice improving still the other. 

Once the Latonian, with suspicious air, 
Which, with a Jaugh, he vainly sought to smother, 
AddressH young ermes thus, — his wily plotting brother: 

“I fear thee, Maian infant, and thy schemings, 
Lest thou my harp and bended bow should’st steal, 
For every now and then thine eye's sly gleamings 
Show that deceitful plots are all thy zeal : 
Zeus unto thee great secrets did reveal, 85 
And gave thee jewels of fine intellect, 
To make all men before thee lowly keel ; 
But wilt thou now my wishes not reject ? 
Swear by eternal Styx — if Styx thou do’st respect — 

“ That these from thine arch plottings shall be safe ; 

Greatly my fondness for thee shall increase, 

thou this little oath wilt now vouchsafe ” — 

Hermes replied, “ Apollo, as you please ” ; 

And then his friend's suspicions to appease, 86 
He stoutly swore by the dark Stygian river, 

That from his cunning hand safe should be these, 
And that his fane he would dismantle never. 
Eternal love then swore he of the Golden Quiver, 

248 \ 

He vowed that no one man or happy god 

Should be so dear to him in heart and mind ; 
And, as a love token, bestowed a rod 

In which were Wealth and Happiness combined : 

Trefoil of gold around it was entwined ; 
And it was hammered from the purest ore, 

Fashioned to save from foes of every kind ; 
Knowledge and Genius, Wisdom, heavenly Lore, 
Within its slender form this wand of wonder bore. 

“ All the sage counsels of the Eternal’s breast, 
All the amazing stores of Prophecy, 

It knows, and will pour forth at thy request, 
And teach thee wonders, divinations high ; 
Seek not into its mysteries to pry, 

For those in Jove’s omniscient heart are wrapt ; 
Nor ask me more, for a great oath have I 

Sworn in Olympus beautiful, cloud capt, 

Never to tell the things in his large spirit mapped. 

“ It is not fit that other gods should know 

These wondrous secrets of the Thunder-King ; 
Keep then this golden wand that I hestow, 

Nor seek from me the hidden fates to wring, 

The many who around my Temples cling, 
Asking mysterious oracles, shall leave 

The Holy Shrines contented ; like fair spring, 
An atmosphere of light I round them weave, 
And never can they say that I their hearts deceive, 

“ But whoso trusts in folly speaking birds, 
And haunts my fane some prophecy to hear, 
Shall have an Oracle whose misty words 
Shall keep the voice of promise to his ear, 
But lead him wildly wrong in his career ; 
Though of his presents I'll of course take care — 
There is another secret of the sphere 
Which thou shalt know, offspring of Maia fair, 
And Zeus whose meteor-shield flashes with awful glare. 





“ Three virgin sisters, Destinies, there are, 
Rejoicing in fleet pinions ; round their brows, 
Ts scattered flour, that glitters like a star ; 
In the Parnassian vale of trees they house ; 
From these, when tending my immortal cows, gI 
I learned the gift of prophecy. Our Sire 
Heeded it not. On honey they carouse, 
And having eaten, with oracular fire 
They glow, and tell the things their madness does inspire. 

“ But if, of the sweei meat you them deprive, 
Soul-less they are, and sealed up are their lips: 
Vainoly to win their wisdom-words you'll strive — 
No oracle from them like honey drips. 
Rule these — thy cows — and all of life that trips 92 
O'er thé broad-bosomed earth — lion and steed, 
And dog and boar ; and when the death.eclipse 
Cames on the sun Jike soul, wend thou with speed, 
And, like a planet bright, conduct it in its need.” 

Thus sovran Phebus cherished Maia’s boy, 
And the Saturnian beauty shed on both ; 
To mix with men and gods became the joy 
Of Herines, who increased in strength and growth ; 
To plunder all he still was nothing loth : 93 
And when the Night spread o’er the earth her veil, 
He rambled robbing, for he hated sloth — 
Enchanting son of Zeus and Maia, hail | 
Ne’er shall I cease to hymn thy praise in bardic tale. (1840.) 

THe Homeric Hymns anp Epicrams. There are several 
other translations of Homer's minor poems besides Kenealy’s : 
Buck.ry, THzoporeE A. Hymns, Epigrams, and Battle of the 

Frogs and Mice. London, 1878. (Also, other editions.) 
EDGAR, Jonn. The Homeric Hymns. Edinburgh, 1891. 
CHAPMAN, Grorce. Homer's Batrachomyomachia, Hymns and 

Epigrams. London, 1858. (Also, other editions.) 

of Frogs and Mice, Hymns and Epigrams. New York, 1872. 

Also, Columbus C., Conwell's, Philadelphia, 1830 ; Andrew 
Lang's, New York, 1900; H. J, Pye’s, London, 1810; Hall’s, etc. 




S. C. GOULD, - - - - Editor and Publisner. 
Room 8, Mirror Building, - - 64 Hanover Street. 

VOL, XX. NOV.-DEC, 1902. NOS. 11-12. 

“ Firat acquire the Knowledge which shows the goal and lights the way to it.” 

Apostrophe To The Sun. 

(From “Prometheus,” Part II, 113-182, 

Center of light and energy! thy way 
Is through the unknown void ; thou hast thy throne, 
Morning, and evening, and at noon of day, 
Far in the blue, untended and alone ; 
Ere the first-wakened airs of earth had blown, 
On thou didst march, triumphant in thy light ; 
Then thou didst send thy glance, which still hath flown 
Wide through the never-ending worlds of night, 
And yet thy full orb burns with flash as keen and bright. 

We call thee Lord of day, and thou dost give 
To Earth the fire that animates her crust, 

And wakens all the forms that move and live, 
From the fine viewless mould, which lurks in dust, . 
To him who looks to heaven, and on his bust 

Bears stamped the seal of God, who gathers there 
Lines of deep thought, high feeling, daring trust 

In his own centered powers, who aims to share 

In all his soul can frame of wide and great and fair, 


Thy path is high in heaven ; we cannot gaze 
On the intense of light that girds thy car ; 
There is a crown of glory in thy rays, 
Which bear thy pure divinity afar, 
To mingle with the equal light of star ; 
For thou, so vast to us, art, in the whole, 
One of the sparks of night, that fire the air ; i 
And, as around thy center planets roll, 
So thou, too, hast thy path around the Central Sout. 

I am no fond idolater to thee, 

One of the countless multitude who burn, 
As lamps around the one Eternity, 

In whose contending forces systems turn 

Their circles round that seat of life, the urn 
Where all must sleep, if matter ever dies : 

Sight fails me here, but fancy can discern, 
With the wide glance of her all-seeing eyes, 

Where, in the heart of worlds, the ruling Spirit lies. 

And thou too hast thy world, and unto thee 
We are as nothing ; thou goest forth alone, 
And movest through the wide aerial sea, 
Glad as a conqueror resting on his throne 
From a new victory, where he late had shown 
Wider his power to nations ; so thy light 
Comes with new pomp, as if thy strength had growm 
With each revolving day, or thou at night 
Had lit again thy fires, and thus renewed thy might, 

Age o’er thee has no power ; thou bringest the same: 
Light to renew the morning, as when first, 
If not eternal, thou, with front of flame, 
On the dark face of earth in glory burst, 
And warmed the seas, and in their bosom nursed 
The earliest things of life, the worm and shell ; 
Till through the sinking ocean mountains pierced, 
And then came forth the land whereon we dwell, 
Reared like a magic fane above the watery swell. 


And there thy searching heat awoke the seeds 
Of all that gives a charm to earth, and lends 
An energy to nature ; all that feeds 
On the rich mould, and then in bearing bends 
Its fruit again to earth, wherein it blends 
The last and first of life ; of all who bear 
There forms in motion, where the spirit tends 
Instinctive, in their common good to share, 
Which lies in things that breathe, or late were living there, 

They live in thee ; without thee all were dead 
And dark, no beam had lighted on the waste, 
But one eternal night around had spread 
Funereal gloom, and coldly thus defaced 
This Eden, which thy fairy hand had graced 
With such uncounted beauty ; all that blows 
In the fresh air of Spring, and growing braced 
Its form to manhood, when it stands and glows 
In the full-tempered beam, that gladdens as it goes. 

Thou lookest on the earth, and then it smiles ; 
Thy light is hid, and all things droop and mourn ; 
Laughs the wide sea around her budding isles, 
When through their heaven thy changing car is borne ; 
Thou wheel’st away thy flight, the woods are shorn 
Of all their waving locks, and storms awake ; 
All, that was once so beautiful, is torn 
By the wild winds which plough the lonely lake, 
And in their maddening rush the crested mountains shake. 

The earth lies buried in a shroud of snow ; 
Life lingers, and would die, but thy return 
Gives to their gladdened hearts an overflow 
Of all the power, that brooded in the urn 
Of their chilled frames, and then they proudly spurn 
All bands that would confine, and give to air 
Hues, fragrance, shapes of beauty, till they burn, 
When, on a dewy morn, thou dartest there 
Rich waves of gold, to wreathe with fairer light the fair, 


The vales are thine ; and when the touch of Spring 
Thrills them, and gives them gladness, in thy light 
They glitter, as the glancing swallow’s wing 
Dashes the water in his winding flight, 
And leaves behind a wave, that crinkles bright, 
And widens outward to the pebbled shore ; — 
The vales are thine, and when they wake from night, 
The dews, that bend the grass tips, twinkling o'er 
Their soft and oozy beds, look upward and adore. 

The hills are thine ; they catch thy newest beam, 
And gladden in thy parting, where the wood 
Flames out in every leaf, and drinks the stream 
That flows from out thy fulness, as a flood 
Bursts from an unknown land, and rolls the food 
Of nations in its waters, so thy rays 
Flow and give brighter tints, than ever bud, 
When a clear sheet of ice reflects a blaze 
Of many twinkling gems, as every glossed bough plays. 

Thine are the mountains, where they purely lift 
Snows that have never wasted, in a sky 

Which hath no stain ; below the storm may drift 
Its darkness, and the thunder-gust roar by ; 
Aloft in thy eternal smile they lie 

Dazzling but cold ; thy farewell glance looks there, 
And when below thy hues of beauty die, 

Girt round them, as a rosy belt, they bear 

Into the high, dark vault a brow that still is fair. 

The clouds are thine; and all their magic hues 
Are pencilled by thee ; when thou bendest low, 
Or comest in thy strength, the hand imbues 
Their waving fold with such a perfect glow 
Of all pure tints, the fairy pictures throw 
Shame on the proudest art, the tender stain 
Hung round the verge of heaven, that as a bow 
Girds the wide world, and in their blended chain 
All tints to the deep gold, that flashes in thy train, 


These are thy trophies, and thou bend’st thy arch, 
The sign of triumph, in a seven-fold twine, 
Where the spent storm is hasting on his march; 
And there the glories of thy light combine, 

And form, with perfect curve, a lifted line 
Striding the tarth and air; man looks and tells 
How Peace and Mercy in its beauty shine 
And how the heavenly messenger impels 
Her glad wings on the path, and thus in éther swells, 

The ocean, is thy vassal ; thou dost sway 
His waves to thy dominion, and they go 
Where thou, in heaven, dost guide them on their way, 
Rising and falling in eternal flow, 
Thou lookest on the waters, and they glow, 
They take them wings and spring aloft in air, 
And change to clouds, and then, desolving, throw 
Their treasures back to earth, and rushing, tear 
The mountain and the vale, as proudly on they bear. 

I too have been upon thy rolling breast, 
Widest of waters! I have seen thee lie 
Calm as an infant pillowed in its rest 
On a fond mother’s bosom, when the sky 
Not smoother, gave the deep its azure dye, 
Till a new heaven was arched and glassed below, 
And then the clouds, that gay in sunset fly, 
Cast on it such a stain, it kindled so, 
As in the cheek of youth the living roses grow. 

I too have seen thee surging on thy path, 
When the night tempest met thee ; thou didst dash 
Thy white arms high in heaven, as if in wrath 
Threatening the angry sky ; thy waves did lash 
The laboring vessel, and with deadening crash 
Rush madly forth to scourge its groaning sides ; 
Onward thy billows came to meet and clash 
In a wild warfare, till the lifted tides 
Mingled their yesty tops, where the dark storm-cloud rides. 


In thee, first light, the bounding ocean smiles, 
When the quick winds uprear it in a swell, 

That rolls in glittering green around the isles, 
Where ever springing fruits and blossoms dwell. 
Oh! with a joy no gifted tongue can tell, 

I hurry o’er the waters, when the sail 
Swells tensely, and the light keel glances well 

Over the curling billow, and the gale 

Comes off from spicy groves to tell” its winning tale. 

The soul is thine ; of old thou wert the power 
Who gave the poet life, and I in thee $ 
Feel my heart gladden, at the holy hour P 
When thou art sinking in the silent sea; 
Or when I climb the height, and wander free 
In thy meridian glory, for the air 
Sparkles and burns in thy intensity; 
I feel thy light within me, and I share 
In the full glow of soul thy spirit kindles there, 

The Odyssey. A Sonnet. 

As one that for a weary space has Jain 
Lull’d by the song of Circe and her wine 
In gardens near the pale of Proserpine, 
Where that Ægean isle forgets the main, 
And only the low lutes of love complain, 
And only shadows of wan lovers pine — 
As such an one were glad to know the brine 
Salt on his lips, and the large air again — 
So gladly from the songs of modern speech 
Men turn, and see the stars, and feel the free 
Shrill wind beyond the close of heavy flowers, 
And through the music of the languid hours 
They hear like ocean on a western beach 
The surge and thunder of the Odyssey. 


Mather Byles. 

The facetious Mather Byles was, in his time, equally famous 
as a poet and a wit. A contemporary bard exclaims : 

Would but Apollo’s genial touch inspire 

Such sounds as breathe from Byles’s warbling lyre, 
Then might my notes in melting measures flow, 
And make all nature wear the signs of woe. 

And his humor is celebrated in a poetical account of the 
clergy of Boston, quoted by Mr, Samuel Kettell, in his ‘* Spec- 
imens of American Poetry” : 

There’a punning Byles provokes our smiles, a man of stately parts, 
He visits folks to crack his jokes, which neyer-mend their hearts. 
With strutting gait, and wig so great, he walks along the streeta, 
And throws out wit, or what’s like it, to every one he meets. 

Mr, Byles was earnestly opposed to the Revolution, and in 
the spring of 1777 was denounced in the public assemblies as a 
Tory,and compelled to give bonds for his appearance before a 
court for trial. He was a favoritei n every social and convivial 
circle, and no one was more fond of his society than the Colo- 
nial Governor Belcher. The Doctor had declined an invitation 
to visit with the Governor the Province of Maine, and Belcher 
resorted to a stratagem to secure his company. Having per- 
suaded him to drink tea with him on the Scarborough ship of 
war, one Sunday afternoon, as soon as they were seated at the 
table the anchor was weighed, sails set, and before the punning 
Byles had called for his last cup, the ship was too far at sea 
for him to think of returning to the shore. As everything nec- 
essary for his comfort had been thoughtfully provided, he was 
_ very soon reconciled to the voyage. 

While making preparations for religious services, the next 
Sunday, it was discovered that there was no hymn-book on 
board, and Byles wrote a hymn, which was sung instead of 
a selection from Sternhold and Hopkins. 

The abduction of the Hollis Street minister was the cause 
of not a little merriment in Boston: and Joseph Green, be- 
tween whom and Byles there was some rivalry, as the leaders of 
opposing social factions, soon after wrote a burlesque account 
of the abduction, and how the services were opened on the 
following Sunday on the Scarborough ship : 



In David's Psalms an oversight Byles found one morning at his tea : 
Alas ! that he should never write a proper psalm to sing at sea. 

Thus ruminating on hia seat, ambitious thoughts at length prevail’d ; 
The bard determined to complete the part wherein the prophet fail’d ; 

He sat awhile and stroked his muse ; then taking up his tuneful pen, 
Wrote a few stanzas for the use of his aea-faring brethren. 

The task perform’d, the bard content, well chosen was each flowing word ; 
On a short voyage himself he went, to hear it read and sung on board. 

Most serious Christians do aver (their credit sure we may rely on), 
In former times that after prayer, they used to sing a song of Zion. 

Our modern parson having pray’d, unless loud fame our faith beguiles, 
Sat down, took out his book, and said, * Let’s sing a psalm of Mather Byles.’ 

At first, when he began to read, their heads the assembly downward hung ; 
But he with boldness did proceed, and thus he read, and thus they sung : 


With vast amazement we survey the wonders of the deep, 
Where mackerel swim and porpoise play, and crabs and lobstera creep. 

Fish of all kinds inhabit here, and throng the dark abode ; 
Here haddock, hake, and flounders are, and eels, and perch, and cod. 

From raging winds and tempesta free, so smoothly as we pass, 
The shining surface seems to be a piece of Bristol glass. 

But when the winds and tempesta rise, and foaming billows swell, 
The vessel mounts above the skies, and lower sinks than hell. 

Our heads the tottering motion feel, and quickly we become 
Giddy as new-born calves, and reel like Indians drunk with rum. 

What praises, then, are due, that we, thus far, have safely got, 
Amarescoggin tribe to see, and tribe of Penobscot. 

From Evrenas Levi — 
Sonffrir c'est travailler, c'est accomplir sa tache, 
Malheur su paresseux qui dort sur le chemin : 
La douleur, comme un chien, mord les talons du lache, 
Qui, d'un seul jour perdu, surcharge un lendemain. 

“ Sorrow leasens in work, in fulfilling a task, 
Woe to the sluggard who sleeps on his way ; 
Like a dog at his heels pain clings to him fast, 
Tf he leaves for tomorrow the work of today.” 


E. Cc. L. 

The Free Catholic Church is a religious society that first ap 
peared before the public some years ago in Germany. It will 
unite all religious men, and it has neither church buildings, nor 
priests, nor ceremonies, nor dogmas. It is established by the 
Christ, and has only one doctrine: God is al/. Therefore, 
the society calls itself “ CHurcu,” that is, House of God, and 
“ Catholic,” that is, universal; and it says every one who 
acknowledges to be a house of God is a member of E, C. L., 
that has members everywhere. 

During the religious confusion, at present, many will be glad 
to hear about E. C. L., and get out of the confusion, There- 

God is All, All is God,in various degrees of development. 
God is to be compared with a Fire that fills the universe: and 
each “creature” isa Spark,a burning Atom, in this Fire. 
The Atom creates, itself, its form of existence, and creates it as per- 
fect as it can create it ; the perfection of this form will, accord- 
ingly, correspond with the consciousness and power of the Atom 

or Spark. When beginning its course of development it was a 
“ sleeping ” Spark, and could not create any other form than 
the lowest one : the Mineral form ; but as it awoke to con- 
sciousness, and fought its way to power, the Spark made itself 
forms of existence, more and more perfect ; Plant-, Animal.-, 
Human forms. Man is, consequently, a divine Atom that at 
length, advanced so far that it could make the form of human 
existence — and when the Atom has reached to the perfection 
which CAN create the form of superhuman existence, then, AND NOT 
TILL THEN, ‘hat man will become an “ Angel — or what you 
may call the next step of the ladder reaching from earth to 

How 1s the form realised? Geometry teaches how the 
Point, by muvement, creates the Zine, which, again by way of 
movement, will make the Plane. The Plane can he seen; 


the real Line cannot be seen (having only one dimension), only 
be thought ; the Point, having no dimension, can neither be 
seen nor thought; One may say: the Plane is sensuous ; the 
Line is super-sensuous, but apprehensible to consciousness ; 
the Point belongs to the super-conscious region, 

Now, apply this upon the riddle of existence, God, the 
“ Spirit’’ (taken collectively as the ‘* Fire,” individually as the 
“ Spark ”), is the Point above all consciousness. By way of a 
“movement” it will create the super-sensual Line, the “ Soul” 
(collectively : the universal Soul, individually: the individual 
Soul). And the Soul will, again by a “movement,” form 
“ Matter” (collectively: the physical universe, individually: 
the body), Accordingly : where Matter is, there is Soul ; where 
Soul ts, there ts Spirit 

Having this view of the mystery of existence we do easily 
comprehend that in the forms of lower nature the beginning of a 
higher is manifesting itself, The crystal forms of the minerals 
are plant-forms (compare the ice “ flowers” upon the window 
panes) — it is the beginning plant-nature of the mineral, The 
plant’s love for light, its faculty for finding moisture, the pro- 
cess of generation, and more, bear witness of a beginning ani- 
mal nature in the plant. The “instinctive ’’ actions of animals 
(the mathematics of spiders and bees, the sociology of ants, 
the geography of storks and lemmings, the love for the young, 
and much more) manifest a dawning human nature. And aX 
that which is noble and elevated in human life manifests man's 
Angel nature, When this nature has become his ruling princi- 
ple, his real Ego, then — first then — the Spark can create to 
itself the angelic form of existence. This is the “just judg- 
ment ” and the real “ Karma.” 

The aim of man’s life, says E. C. L., is the development of 
his Angel nature, the liberation of the God latent in him. This 
development and liberation is not realized by way of any “ be- 
lief “° or outer “‘ sacrifice of atonement,” or anything else than 
struggle and work, life after life, until the victory is won, the vic- 


tory over ihe animal, whose essence is sensualism and egotism, 
_ This will be she Religion of the twentieth Century. 

The development of the divine Spark is the hidden meaning 
of the true part of all religions ; it is also the secret meaning o) 
Christianism. The Spark of God is here called the Logos (John 
i, 1), that is, the pure Idea, the Thought, the Word — namely 
the Point, the Line, the Plane! It is the Atom, or Spark, which 
“in the beginning was with God,” by that ‘all things were 
made” (i, 3), that “became flesh and tabernacled with us ’ 
(i, 14), that, accordingly, “sAimefh in the darkness” (i, 4). 
And it is the innocent Spark, “ Lamb” of God which “ taketh 
away the sin of the world” (i, 29), that is, the inner world 
“the Kingdom of God.” To be “ saved ” is to reach the aim 
of life, and zhe Savior is the developed Logos, the Christos, that is, 
Anointed. Inthe Gospels the development of the Spark 
described as a conception, birth, growth, perfection, through suffer- 
ing, victory. The mother of the inner Christos is “ the Virgin,’ 
that is, the pure part of the Soul ; her name is Mary (“Sorrow”), 
of course, Heis conceived in Nazareth (“ a sprout”), and 
born in Bethlehem (“ house of bread”): the inner God-man is 
the bread of life, the fruit of the sprout emanating from the 
root of the old tree. Heis born in the Stable, from that the 
animals have been driven out, and perfect when the physica 
nature is overcome, P 

Here, we will say no more : the intention of this apply is 
only to fnd and unite with us the Members of E. C. L., whom 
we beg, first, to copy, translate, print, etc., this apply ; second, 
to send to the person from whom it was received, names and 
addresses of new found members of the Free Catholic Church, 


The Comma of Pythagoras is the excess of twelve fifths 
above seven octaves, and is the interval found at every enhar- 
monic change of key, in which the number of flats in the one 
signature added to that of the sharps in the other makes 12. 
— Coiin Brown in “ Educational Times ™ Reprint, Vol. XXVII 


Tue Sonc oF “ THe AMPERSAND.” This old song has been 
called for by Typo—a version we have not seen for many years 
is here given : 

Of all the types in a printer’s hand, Commend me to the ampersand ; 
For he’s the gentleman, seems to me, Of the typographical companie. 

& „O my nice little ampersand, 

& My graceful, swan-lke ampersand ; & 
& Nothing that Cadmus ever planned & 
& Equals my elegant ampersand. & 

Many a letter your writers hate, Ugly Q, with its tale so straight ; 
X, that makes you croas as a bear, And Z that helps you with Zound to 

& But not my nice little ampersand, & [ewear. 
& My easily dashed of ampersand ; & 
& Any odd shape folks understand & 
& To mean my Protean ampersand. & 

Nothing for him that’s starch or stiff; Never he's used in scold or tiff ; 
State epistles, so dull and so grand, Mustn’t contain the shortened “ and.” 

& No, my nice little ampersand, (bland, & 
& You are good for those who're jolly and & 
& = In days when letters were dried with sand, & 
& Old trump wouldn't use my ampersand. & 

(lady scrawl ; 
Bat he is dear in old friendship’s call, Or when Love ia laughing through 
“Come & dine & have bachelor’s fare; Come, & I'll keep you a round and 

& Yea, my nice little ampersand & 
& Never must into a word expand ; & 
& Gentle sign of affection stand, & 
& My kind, familiar ampersand. & 

SeraPis. When Nicocreon, king of Cyprus, consulted as to 
which of the gods he ought to worship, he received the following 

“ A god I am such as I show to thee, 
The starry Heavens my head, my trunk the sea, 
Earth forms my, feet mine ears the air supplies, 
The Sun’s far-darting, brilliant rays, mine eyes.” 

Hence it appears that the nature of Serapis and of the Sun 
is one and indivisible. Isis, so universally worshipped, either as 
the Earth or Nature, as subjected to the Sun. 




History, Folk-Lore, Mathematics, Literature, 
Art, Arcane Societies, Ete. 

— — me- - —— 

“ Thou meetest Plato when thy eyes moisten over the Phædo. | 


Ss. C. Govanp, 


“Here in the sunny summer of my youth 

My soul grew up, and drank the sacred streams, 
Of Wisdom, Knowledge, Virtue, Thought, and Truth; 
Here my heart lived on bright and glorious dreame, 
Caught from the Poet's or the Historian’s page ; 
Homer and Horace, and the Mantuan lyre, 
Plato’s deep thoughts. and Pindar’s epic rage, 
The Ascræan bard, and Lucian’s words of fire — 
From morn till night, from night till morning came, 
These and the stars my sole companions were, 
Still burned my lamp with clear and vestal flame, 
Still my mind fed on visions grand and rare ; 
The Past waa still before me, and its soul 

Shone with the splendor of some heaven-deacended scroll.” 


VOLUME XXI, 1903. 

Abraham and His Guests, Dec. Sup. 
Address, Dedication, 0. F. Hall, 21. 
Address, Veterans Banquet, Dec. Sup. 
Alchemiste (The), 68. Allegory, 72 
American Odd-Fellowship, Mar. Sup. 
Ancient O. F. Customs, Dec Sup. 
Ancient O. F. Ritual, 1797, Dec. Sup: 
Ancient Order, Zuzimites, Dec. Sup. 
Andrea, John Valentine, 50, 
Anniversary Ode, Percival’s, Dee. Sup. 
Aram and the Stranger, Dec. Sup. 

Ballad of Judas Iscariot. Legend, 73. 
Baphometus and the Lord, 71. 

Celebration, Cent., Manchester, 1. 
Centennial Celebration, 1851, 1. 
Chapin, A. B., Conclusions, Dec. Sup. 
Christian Rosenkreuz, 50. 

Confucius, Golded Rule, Dec. Sup. 
Crosby, (M. D.), Thos R, Hymns, 35. 
Customs, Usages, Laws, Dec. Sup. 

Death of Sclomon, Poem, 47. 
Dedication, Hymns, 1847, 35. 
Dedication, 0. F. Hall, 1847, 21. 
Dedications, Manchester, Halls, 36. 
Degrees, O. F., Sketch, Dec. Sup. 
Doctrines of Pythagoras, 39. 
Dream, Romance and Beauty, 42.- 
Druid. Thomas Wildey. Dec. Sup. 

Eastern Legend, Judas Iscariot, 73, 
Eclogue. Pope’s ‘* Messiah,” Dec. Sup. 
El Amin — Mahomet, Poem, 49. 
Epitaph on Thomas Taylor, 38, 
Eureka, Alchemical, 71. 

Fallen Master (The), 71. 

Fama Fraternitatis, Book, 49. 
Franklin’s Parable, Aram, Dec. Sup. 
Franklin's Theory of the Poles, 45. 
Friendship, Love, Truth. Mar. Sup. 

Golden Rule, Confucius, Dec. Sup. 
Grand Man, Prayer of, Dec. Sup. 

Harmannus Datichus, Quotation, 71. 
Historic Mementos, O. F., Dec. Sup. 
Hymns, Dedication, 0. F. Hall, 35. 

Judas Iscariot. Ballad, Legend, 78. 
Legend, Ballad of Judas Iscariot, 73. 

Mahomet — El Amin. Poem, 63. 
Manchester N. H., Centennial, 1. 
Manesquo’s Daughter, Poem,4. 
Masonic Parable, 39. 

Mementos, Historic. O. F., Dec. Sup. 
Messiah, from Pope’s Works, Dec. Sup. 
Mind and Matter, Poem, 43. 

Mosaic Poem, Six Languages, 44. 

Neoplatonists, 37. 

Odd-Fellows, Degrees, Dec Sup. 

Odd-Fellows Hall, Address, 1847, 20. 
Odd-Fellowship in America, Mar, Sup. 
Odd-Fellowship in Provinces, Mar.Sup. 
Ode, Odd-Fellows, Percival, Dec. Sup. 
Oracles, Sibylline, Excerpt, Dec. Sap. 
Order of Rosicrucians, 48, 49, 57 65. 
Origin of the Resicrucians, 49. 

Parable, Masonic, 39. 

Parable on Persecution, Dec. Sup. 
Percival, James G., Ode O.F. Dec. Sup. 
Persecution, Parable on, Dec Sup. 
Persian Poems. Sufiistic, 41, 42. 

Philo Judsus, Quotations, 40. 
Philosopher’s Stone, 69. 

Plotinus, the Neoplatonist,37. 

Poem, Mosaic, Six Languages, 44. 
Poem,Centennial, Manchester, 1851, 1. 
Poem, by G. P. Morris, Mar. Sup. 
Poem, Manesquo's Daughter, 4. 
Poem, byJames Montgomery. Mar. Sup. 
Poles Changing, Franklin, 45. 

Pope's ** Messiah,” Eclogue, Dec Sup. 
Prayer of the Grand Man. Dec. Sup. 
Psonthomphanech, 48. 

Pythagoras, Doctrines. 


Ritual Ancient 0. F., 1797, Dec. Sup. | Thomas Taylor's Epitaph, 38. 

Romance and Beauty, Dream, 42. Tillotson, Benj. M., Address, 1847, 21. 

Rosicrucians (The), A. G, Mackey, 49.| Twelve Jewels, Rosicrucians, 46. 

Rosicrucians (The) Mackenzie, 49. 

Rosicrucian Jewels, 46. Allegory, 72.| Version, Parable, Franklin, Dec. Sup. 
Veteran O. F. Asso., Dec. Sup. 

Sibylline Oracles, Excerpt, Dec, Sup. | Veterans, 24th An. Banquet, Dec. Sup. 

Shadow and the Dreamer, Poem, 64. 

Sketch of 0. F. Degrees, Dec. Sup. Wildey, Thomas, A Druid, Dec. Sup. 

Stark. William, Poem. Centennial, 1. | Woodman. Spare that Tree, Mar. Sup. 

Statistics, Order of O. F., Dec. Sup. 

Sufiistic Persian Poems, 41, 42. Zaphnath-Paaneah, 48 

Summation, O. F., Chapin’s, Dec. Sup. | Zuzimites, Ancient Order, Dec Sup. 

Poems, Songs, Sonnets. 

A Mosaic Poem in Six Languages. . 44 
Anniversary Ode fur Odd-Fellows. J. G. Percival. Dec. Sup. 16 
Ballad of Judas Iscariot. . - 73 
Death of King Solomon, E. Bulwer Lytion. à ° 47 
Dedication Hymns, O. F. Hall, Manchester, N. H. 1847, 35, 36 
Dream of Romance and Beauty. Edward V; Kenealy. 42 
El Amin — Mahomet. William Ross Wallace. . A 63 
Eureka. Harmannus Datichus. , ‘ à 7I 
Friendship, Love, and Truth. Jas. Mrdtgtiondry. Mar. Sup. vm 
Last Great Age. From Sibylline Oracles. Dec. Sup. . 4 
Messiah. Eclogue, Alexander Pope. Dec Sup. . 7 
Mind and Matter. 3 5 : s i . ; 43 
Persian Poem, Sufiistic. Hafis. ‘ i oe Ce mae 
Persian Poem. Sufiistic. Nizimi. k : F < 42 
Poem, Centennial of Manchester, N. H., 1851. Wm. Stark. 1 
Poem, Manesquo’s Daughter. William Stark. ` z 4 
The Shadow and the Dreamer. Fannie Renshaw. È 64 
Woodman, Spare That Tree. George P. Morris. Mar, Sup. vir 
Dedication of O. F, Hall, 1847. Rev. B. M. Tillotson. 25 
Historic Mementos. Address. 5. C. Gould. Dec. Sup. 
Origin of Odd Fellowship in America. John W., Stebbins. 1 
Origin of the The Rosicrucins. Albert G. Mackey. 49 
Philosopher's Stone. Franz Hartmann. 69 
Rosicrucians, or Knights of the Rosy Cross. 1754: 65 

Rosicrucians and Their Mysteries. K. R. H. Mackenzie. 57 




S. C. GOULD, a - - - Editor and Publisner. 
Room 3, Mirror Building, - - 64 Hanover Street. 

“ Remember the days of old, consider the years of many generations.” 
(PENT. V, xxxiii, 7.) 

VOL. XXI. JAN.-FEB.-MAR., 1903. 

NOS. 1-2-3. 

Centennial Celebration of Manchester, N. H. 
OCTOBER 22, 1851. 

Who does not love, when twilight’s pall of grey 
Appears in mourning for the dying day, 

To climb some hill, along this valley green, 
And gaze enraptured on the lovely scene — 

To mark the river, in the sunset glowing — 

To see the waters, now so calmly flowing — 

And then, anon, o’er ledgy ramparts pour, 

Through winding gorge and rocky chasm roar ; 

Till, far below, they mingle into union, 

With verdant shores to bind the sweet communion — 

To see Rock Raymond lift his hoary head, 
With verdure clinging to his rough foundations, 
Like some proud tombstone of the mighty dead, 
Which has outlived a thousand generations, 
And stood alone, the monarch of the plain, 
Where cities fell and forests rose again, 


To see the Unconoonucs’ double mound 

Rise, gently sloping from the woods around, 
And, with its sides in richest verdure drest, 
Shut out the glories of the golden west: 

While sunbeams play upon each woody height, 
And, fondly lingering, kiss their last good night. 

To see the hills, their lengthened shadows throwing, 
Stretch up to catch the last expiring ray, 

Till daylight, by the golden sunset glowing, 

In dewy evening pine itself away: 

While rock and dell, and tangled forest wild 

Lies calm and gentle as a sleeping child. 

And can it be, that such a land of beauty 

Has known no heroes worthy of renown : 

That noble deeds of friendship, love or duty 

Have wreathed no laurels for the victor’s crown? 
A thousand years have trod their weary marches — 
A million souls have lived along this shore ; 

But who can say, that Heaven’s golden arches, 

For all this host, support une soul the more } 

What! not a hero for the poet's pen, 

To laud his virtues o'er and o'er again: 

No chieftains, warriors, prophets, seers or sages, 
Have lived and flourished here for unknown ages : 
Have here no hunters, youthful, fleet, and strong, 
Pursued the wild game o’er these hills along : 

No laughing children gambol'd in the shade, 
Roamed through the wood, or by the water strayed : 
No dark-eyed maidens sat beneath the trees, 

And sang their love songs to the evening breeze : 
No deeds of Love, no deeds of fame or glory, 

A desert land, unknown to song or story ! 

Had Homer, ’stead of Argos’ classic strand, 

Claimed this fair valley as his native land, 

How would these scenes have swarm'd with noble men; 
How buried heroes would have lived again ! 

Each lofty mountain, and each woody hill, 

Each winding stream, and gently flowing rill, 

Each rock and dell along this river shore, 


In flowing verse would live for evermore, 

Proud Agamemnon would his sceptre wield, 
O'er thousand braves encamped in Derryfield : 
And Chryses kneel on Massabesic's strand, 

To pray Apollo’s dire avenging hand : 

And bold Ulysses reign in proud array, 

From bright Souhegan to the Nashua ; 

While brave Achilles, pond’ring o’er his ills, 
Would roam desponding o’er the Bedford hills: 
The dark Scamander, flowing through the bog, 
Would yield its place to our Piscataquog : 

And where rough Simois the verse encumbers, 
Contoocook stand, to grace the flowing numbers : 
While, on the shore, their close and serried ranks, 
Move, dark and fearful up the river banks, 
With courage dire, and martial ardor big, 

To sack some Troy built up at Amoskeag. 

But, of the mem’ries of the bloody deeds, 
Enacted on our native hills and meads, 

Of warrior yell, and dying victim’s groan, 

But few remain, and would that there were none — 
For bloody deeds have filled unnumbered pages, 
And stained the record of a thousand ages ; 
While deeds of peace, embalmed by poet’s pen, 
Are none too many for the good of men. 

So turn we then, from scenes of bloody strife, 
From tomahawk, and club, and scalping knife ; 
And, should the muse, which, bound by cruel Mars, 
Like some caged warbler, pines between the bars, 
Be freed again to soar on spreading wing, 

And in her own wild native song to sing, 

She'll mount and warble o'er the notes of peace, 
And sing the sweeter for her kind release. 

When autumn fruits conferred their golden boon, 
And bright September brought her harvest moon, 
On that high hill, above the rocky shore, 

Where first the falls begin their sullen roar, 

Once in each year, the Indians passed a night, 
In solemn prayer and consecrated right, 

To offer thanks, from dewy eve till morn, 

To their Great Spirit for the juicy corn ; 


While youths and maidens, ’neath the moonlight glance, 
Tripped lively measure in the Green Corn Dance. 
Nor Persian skies, nor Thracian valleys green, 
Have ever known so beautiful a scene — 

In waving plumes, and belts of wampum, drest, 
The young brave dance, and beat the naked breast ; 
While light and fleet, as flitting shadows pass, 

So move the maidens o’er the yielding grass ; 

Dark eyes look out from ‘neath a darker lash, 

And shine and sparkle like a meteor’s flash ; 

And raven tresses, flowing unconfined, 

Float free and careless in the evening wind, 

While tones of music, lively, wild and sweet, 

Are tripped to measure by the tiniest feet ; 

The aged squaws, the hoary warriors stand, 

And gaze admiring on the youthful band ; 

While wrinkled crones, with low applauding hum, 
Beat loud and furious on the wooden drum. 

O'er scenes like these the mem’ry loves to dwell ; 
Of pleasing traits in savage minds they tell : 
Though still a savage, place him as you will, 
With all his vices, he is human still. 

Now sbort and simply, lest your patience fail, 
I'll prove my saying, by an Indian tale. 

Long, long ago, one summer's day, 

Ere those dark forests passed away, 
Which hid the dusky Indian’s track 
Along the lovely Merrimack ; 

Where now the island sand bars clog 
The mouth of our Piscataquog, 

And where the tall trees, spreading wide, 
Let squirrels play and shadows hide, 
There, on the mossy bank reclining, . 
Her braided locks with beads entwining, 
An Indian maiden, young and fair, 

Sat playing with her jetty hair. 

’Twas calm and still, so sound was heard, 
Except the twitt’ring of a bird, 

Or turtles, diving from a log, 

Deep in the waters of the ’Squog ; 


Her bark canoe lay on the sand, 

The paddle rested by her hand, 

In little coves the minnows played, 

E’en close around the lovely maid, 

Each other through her shadow chasing, 
The beanteous image half defacing. 

The river’s bank, the village nigh it, 
Were all enrobed in solemn quiet, 

For all the warriors were away, 

Before the sun had brought the day, 

To Unconoonucs’ southern side, 

To sit in council for the tribe, 

The squaws were making deerskin nooses, 
And playing with the young pappooses ; 
The boys, for sport and pleasure wishing, 
Had gone to Amoskeag a fishing. 

As thus the brave Manesquo’s daughter 
Sat gazing on the placid water, 

A plaintive moan, of some one near, 
Fell on the musing maiden’s ear, 

The girl look’d up, and there, before her, 
Stood the old prophet Pascagora : 

His manly form, now bent with age, 
Told of the chieftain and the sage: 

His eyes, which once like eagles’ peer’d, 
Now, dimm'd by age, were dull and blear’d ; 
With all the wisdom of his race, 

Writ on his sear’d and wrinkled face. 

The prophet now seemed faint and weak, 
A hectic flush was on his cheek ; 

And leaning ‘gainst a tree near by, 

He heaved a long and deep drawn sigh ; 

The girl arose in quick surprise, 

With pity beaming from her eyes : 

“ What now, good father,” said the maid, 
Has drove thee from the wigwam shade ? 
’Tis eighteen moons, since you before 
Have passed beyond the cabin door,” 


The prophet raised his sunken eye, 
And pointing to the western sky, 

“ My child,” said he, “ ere yonder sun 
Shall through his daily course have run, 
And ere our noble braves return, 

Or ere their fires shall cease to burn, 
My soul shall well contented roam 

In the Great Spirit’s distant home. 

I hear the rustling of his wings, 

I feel the dread his presence brings, 
O'er mighty rivers, dark and slow, 

In light canoe, I go, I go.” 

“ But, ere I smoke the pipe of love, 
Before the council fires above, 

My spirit’s eager to relate 

The secrets of the red man's fate. 
Now, maiden, list, I'll tell to thee 
The red man’s future destiny ; 

And treasure it with earnest care, 

Tis Pascagora’s dying prayer ; 

And to the braves, when home returning, 
To where the village fires are burning, 
Do you relate, with maiden’s power, 
The warnings of my dying hour: 

“ No longer let the arrow hope 

With leaden bullets’ force to cope ; 
Let ashen bows no more withstand 
The musket in the white man’s hand ; 
Let scalping knives no longer gleam, 
Or redden in life’s purple stream ; 
Let tomahawks to graves be doomed, 
Nor more in human skulls entombed ; 
Let not the simple Indian’s will 
Attempt to thwart the white man's skill ; 
The speed of his ambitious mind 

Will leave the red man’s far behind : 
But let these wigwam fires go out, 
These hills forget the warrior’s shout ; 
While in the dark and distant west, 
The hunted brave shall find his rest.” 


Thus saying, Pascagora sank 

Upon the green and mossy bank : 

His eye, which once could meet the sun, 

How dimmed and failed — its work was done ; 
His silver locks fell o’er his breast ; 

His tawny hand his brow compressed ; 

Nor moved he more, but groaned and sighed, 
And thus great Pascagora died. 

The maid, though trembling, not less bold, 
Had knelt beside the prophet old ; 

With one hand, his, the girl had grasped, 
One arm around his neck she clasped : 
She gave no cry — no tear she shed, 

But sat in silence o’er the dead. 

The day passed on — she had not stirred, 
Through all the grove no sound was heard, 
The sun was sinking in the west, 

East bird had sought its welcome nest, 
And evening shadows dark, serene, 

Were gathering o'er the peaceful scene. 
But hark! a war whoop, loud and shrill, 
Re-echoes from the eastern hill | 

The girl starts up, as now, once more, 
The sound comes pealing to the shore ; 
Quick to her light canoe she speeds, 
With one bold push she clears the reeds, 
Swift as a flash, the little bark 

Shoots out upon the waters dark ; 

Her fragile arm the paddle bends, 

On either side the foam she sends — 
Soon, at the village by the shore, 

The maiden drops the weary oar. 

Meanwhile from Unconoonucs’ brow, 
The warriors are returning now, 
Feathered and stained in stern array, 
All ready for the bloody fray, 

Each glittering knife is in the hand, 
Each bow and arrow at command ; 
With fearful yells, they stride along, 

Chiming a rude and gutt’ral song, 

Till, on the river's bank they stand, 

A savage and a hideous band ; 

Then, by the red sun’s parting glance, 
They gather for the warriors’ dance : 
First, in a circle wide, they stand, 

Each with an arrow in his hand, 

Then crouching, and with bended bow, 
They step to measure light and slow, 
Now, quicker, with a savage flurry, 

They circle round and hurry, hurry, 

Now the ring breaks, and leaping, yelling, 
In one discordant chorus swelling, 

Then tomahawks are brandished high, 
Their shouts recho from the sky, 

Their blood-stained nostrils, opened wide, 
Their furious leaps from side to side, 
Their foaming lips, all dark and gory, 
Make up the red man’s scene of glory. 

Amid this frantic warrior band, 

The maiden rushed — her little hand, 
Speaking the force of woman's will, 
Motioned the savage braves “ be still,” 
Each, with a stupid awe complied, 
And dropped his weapon by his side, 

Then spake the maiden: ‘ Warriors brave, 
No more in angry passions rave; 

Sheath now your knives, your war clubs lay 
Beside your wigwam's entrance-way ; 

Let pale-faced man no more excite 

The red-man to the bloody fight ; 

For deepest wisdom has combined 

Its powers in the white man’s mind; 

And the Great Spirit hides his face, 

In anger from our fated race ; 

But, with a sad and peaceful breast, 

Let each brave seek the distant west, 

For Pascagora — now no more, 

Sleeps on the island’s dusky shore, 

And thus our noble prophet said, 

Ere to the spirit land he sped,” 


Thus spake the girl, and shocked, amazed, 
The warriors on each other gazed : 

A moment o'er — Menesquo proud 
Stepped out before the swarthy crowd, 
His blood-shot eye with anger burned, 

As to his silent braves he turned, 

“ Warriors,” said he, “ Manesquo's knife 
Is yearning for the white man’s life ; 

My arrow longs to see the blood 

Flow gurgling forth a crimson flood ; 

Or, with a quick convulsive start, 

Come leaping from the white man’s heart ; 
My club is racked by hunger’s pains 

And longs to sup on human brains,” 

Thus speaking, at some fancied foe, 

The chieftain dealt a fearful blow : 

And tossing back his blanket free, 

He hurled his hatchet at a tree: 

But ah! some demon with it sped, 

It glanced — and cleft his daughter’s head. 

The maiden fell without a moan: 
Manesquo, with a fearful groan, 

Sank kneeling by his daughter’s side, 
And strove to check the crimson tide, 
Now flowing o’er her quivering face, 
Fast passing into death's embrace: 
His head hung o’er his manly chest. 

A tear dropped on the maiden’s breast. 
The warriors stood in mute surprise, 
And, silent, gazed with pitying eyes. 

At length, Manesquo raised his head, 
And sighing, to his warriors said : 

“ No flower was e'er so fair as she, 

No fawn e'er moved so gracefully, 
"Tis the Great Spirit — his command 
Has called her to the spirit land, 

Has claimed her, as his royal bride, 
To sit in beauty by his side. 

Now will I heed the maiden’s warning, 
And, with the morrow’s early dawning, 


With every parting duty done, 
We'll journey to the setting sun.” 

Then to the burial task they haste, 
And in their birchen coffins placed 
The aged prophet and the maid 

In one deep sepulchre are laid. 

An elm tree sapling, growing nigh, 
Points out the hillock where they lie. 

Next morning sun rose bright and clear 
While through the valley, far and near, 
From every bush, and every tree, 
Poured forth the birds’ sweet melody, 
But, with the notes of every bird, 

No sound of human voice was heard ; 
The wigwam’s shelter, now, no more, 
Stood on the headland of the shore ; 
The open spot, with woods around, 
The footprints left upon the ground, 
The brands, upon their ashy bed, 

A broken knife, an arrow’s head, 

A blanket, in their haste forgot, 

Were all they left to mark the spot. 

Full fifty years were passed, and o’er 
This valley stretched on either shore, 
No member of the red man’s race 

Had shown his proud and dusky face. 
From Unconoonucs’ woody side, 

To Massabesic’s sleeping tide; 

From Hackett’s hill and Martin's ferry, 
All through the woods of Londonderry, 
Were scattered in each sunny spot, 
The clearings for the white man’s cot, 
When, on a bright September morn, 
Before the early dews were gone, 

An aged Indian, tired and sore, 

Came limping to a cottage ‘door ; 

And, with his trembling accent rude, 

In broken English, asked for food, 

His form was bent, his long white locks, 
Told of a hundred winters’ shocks ; 


No weapon in his hand he bore, 

No plume upon his head he wore, 

No copper rings his features graced, 
No beaded wampum decked his waist, 
His moccasins were old and worn, 

His bearskin blanket patched and torn, 
Thus, day by day, this chief was seen 
Roaming about the meadows green ; 
Now by the brook, now by the bog, 
Now by the bright Piscataquog ; 

And, when the night brought on its shade, 
His couch beneath an elm he made, 
Which grow upon a grassy mound, 
Near what is now the fishing ground. 

One morn, a settler passed that way 
And saw the Indian as he lay; 

The snow had fallen through the night, 
And covered him with mantle white ; 
His thin lips opened wide for breath, 
His eyes were closing fast in death ; 
He beck’d the white man to his side, 
And like a weeping infant cried: 

“ Bury me here, here let me be, 

Bury me here beneath this tree ; 

And let your pale-faced squaws relate 
This legend of the red man’s fate : 
That here the great Manesquo died, 
And slumbers by his daughter’s side. 
Then bury me in this grassy mound, 
Oh bury me 'neath this frozen ground, 
Where lie the ones I hold so dear, 
Bury me here! Oh! bury me here!” 
They dug his grave beneath the tree, 
And left him where he sougnt to be. 

A hundred years have flitted by, 

And still the mound, in which they lie, 

Is standing by the river’s shore 

As it has always stood before ; 

But now no tree with spreading shade, 
Points out the spot where they were laid ; 
And o’er their mould’ring ashes now, 
The farmer guides the shining plough, 


Thus, undisturbed, their bodies rest, 
Beneath the meadow’s grassy breast ; 
Their spirits, joined in holy love, 
Now roam the hunting grounds above. 

Now, changed are tLe scenes of the red men's dominion 
Along the bright field by the Merrimack’s shore ; 

The bird of their freedom has spread her broad pinion, 
To sail o’er the land of her glory no more. 

The green Unconoonuc still peers o’er the valley, 
And o'er its proud summit, the breezes still ride: 
And never again shall the rude Indian rally, 
And chant his wild death song upon its dark side. 

And still the Piscataquog rolls its bright water, 
The island still offers its deep gldomy shade, 

And where played the maiden, Manesquo's fair daughter, 
The little bird warbles her sweet serenade. 

O'er Merrimack’s bosom the winds are still straying, 
And plough on its surface, the furrows of blue ; 

But never is seen, o'er the bright water straying, 
The Indian again with the birchen canoe, 

Still green is the tree, in the summer light glowing, 

And green are the woods, when the summer winds sigh ; 
But greener the moss, which below then is growing, 

And feeds on the mould where their ancestors lie. 

The proud stepping moose, from the dread hunter flying, 
Has left his wild haunts to the still summer air ; 

And far in the dell, where the red deer were lying, 
The little brown rabbit is making his lair. 

O'er Amoskeag rocks, the white foam is still dashing, 
As free and as playful as ever before, 

But the shad and the salinon no longer are splashing, 
While drawn in the fisherman’s net to the shore. 

Rock Raymond, created to wash away never, 
Still shows to the forest its dark, rugged breast, 
But hushed are the cries of the wild-cat forever, 
And squirrels crack nuts in the rattlesnake’s nest, 


The dark, gloomy cavern, where «Jew-drops are weeping, 
No longer shall cradle the cubs of the bear ; 

But out at each cranny so cautiously peeping, 
The little young foxes are gamboling there. 

The high rocky hill, where the wolves were once starying, 
Now echoes the bleat of the motherly dam ; 

And, where the young whelps in the sunshine were playing,: 
Now gambols and capers the frolicking lamb, 

O'er broad Massabesic the waves are still creeping, 
And loud o’er the waters the loon-divers cry ; 
While, under the lily pads quietly sleeping, 
The pickerel waits for a little blue fly. 

And still in the forest the wild bee is humming, 
And in the tree top the wood pigeons breed, 

And, on the lone log, still the partridge is drumming, 
While on the red berries her little ones feed. 

The wild honeysuckle is gracefully swinging 
Down close by the bed where the violets grow: 

And, soaring above them, the gay bird is singing 
Her sweet little song to the flowers below. 

O’er the same meadows the white clouds are floating, 
Un the same hill-tops the blueberries grow, 

O’er the same valley the sun light is gloating, 
‘In the same channels the broad rivers flow. 

All else now changed ! for another race 
Now live and die in the red man’s place. 

And the tall young brave, with his martial tread, 
And the prophet old, with his hoary head, 

And the noble chief, with his brow of care, 

And the youthful maid, with her raven hair, 
They are gone, all gone, and are all at rest, 
"Neath the mould’ring sod on the valley’s breast. 

They are gone, all gone from their native shore, 
And the woods shall ring with their shouts no more: 

- 14 

From the shady grove by the river’s side, 
Where the lover sued for his dusky bride, 

From the purling brook in the woody shade, 
Where the young pappoose in the water played, 
From the rocky hill, and the sandy mound, 
From the hunting field, and the fishing ground, 
With the frighted deer, and the timid fawn, 
From their forest home they are gone, all gone. 

They are gone, all gone and the rattling car, 
Rolls over the mound where their ashes are : 
And the lab’rer leans on his earthworn spade, 
To sigh at the havoc his work has made ; 

For the mould’ring bones lie scattered ’round 
Like the dead exhumed from a burial ground, 
And he stoops and takee with his horny hand, 
A raven tress from the mould’ring sand, 

They are gone, all gone, and the crickets sing 

On their lonely graves to the sunny spring ; 

And the cuckoo moans in the shady wood, 

O'er the desert spot where the wigwam stood; 

And the jay bird screams from the distant hill 

‘To the plaintive notes of the whip-poor-will ; 

While the waters moan, as they hurry on, 

And the night winds sighs, “ they are gone, all gone /"' 

Tis a hundred years! but, a hundred years, 
How short their flitting sound appears, 

As we count the strokes of the ceaseless chime 
Which tolls and tolls till the end of time! 

‘Tis a hundred years! but, a hundred years, 
How long their serried host appears, 

As we mark the tread of the golden sun, 
And the moments passing one by one. 

In a hundred years, through the valley wide, 
What a host have lived, what a host have died: 
The weak and the mighty, the sad and the gay, 
How they burry on and hurry away | 


And the cry still is, as they’re pressing on, 
t Give room, give room, for the later born.” 

’Tis a hundred years! but, a hundred years, 
What a changeful phase in the sound appears, 
In the world before, to the youthful mind, 

To the men of age, in the world behind; 

To the sportive child, with it pleasures rife, 
When a single day is a long, long life ; 

And to sober age, with its locks of grey, 
When the whole of life's but a single day ! 

But a day ago, in her beauty's pride, 

The wrinkled crone was a fair young bride ; 
And the silken locks of her auburn hair, 
Caught many a youth in a fatal snare ; 

And the damask rose on her blushing cheek 
Filled many a breast too full to speak : 

But now, she sits in her high-backed chair, 
With her wrinkled cheeks and her hoary hair, 
With her toothless lips and her grisly brow, 
Like a faded rose in her beauty now. 

But she sits and sits in her high-backed chair, 
With her dull eyes fixed in a dreamy stare, 
And she talks to herself, in a murmur low, 
Of the things she did but a day ago. 

“ But a day ago, when my voice was young, 

How the lovers sighed at the songs I sung, 

How their eyes would flash with a meaning glance, 
As I twined my feet in the mazy dance ! 

And I smiled on all, with a look as gay 

As if beauty ne’er would pass away — 

And it seems, in spite of my locks of snow, 

It seems to me but a day ago. 

“ But a day ago, on a Sabbath morn, 

I was standing up with my bridals on ; 
And the noblest youth of a noble land 
Was to place the ring on my snowy hand : 


And the roses blushed to the summer air, 

As they kissed the curls of my auburn hair; 
And the diamonds dimmed as they failed to vie 
With the starry light of my sparkling eye. 

’Tis a weary life as the moment flow, 

Yet it seems to me but a day ago. 

“ But a day ago, since the joyous time 

When I danced and sang in my beauty’s prime ; 
But a day ago, on the village green, 

With a blooming wreath, I was crowned the queen,” 
And a tear drops down her furrowed cheek, 

As she tries again, but in vain to speak, 

And her thin lips quiver, whispering low, 

“ Bul a day ago, but a day ago!” 

As the sailor sits in his cabin door, 

With his vessel moored and his voyage o’er, 
How he loves to read from his dingy log, 

Of the piping blast or the murky fog, 

Of the towering berg, which the vessel passed, 
Ere she safely came to the port at last. 

So let us unite, as we gather here, 

On the safe return of a hundredth year, 

In a hasty search, with a curious eye, 

O’er the record book of the days gone by, 
From the letters old on its mouldy page, 

We may draw some good for the coming age. 

Oh! a merry life led the hunter bold, 

As he trod these hills in the days of old. 
When his only friend was the trusty gun, 
And his only compass the rolling sun ; 
When his warmest couch was a leafy bed, 
With the branches waving overhead ; 
When his only quilt was the dark blue sky, 
With its starry patchwork waving high. 

When the day was o’er, and the hunt was done, 
With the parting ray of the setting sun, 

What a dainty meal did his hands prepare, 

By his bunting fire in the open air. 


When the silver stars through the branches peep, . 
And the squirrel curls in his hole to sleep ; 
When the warbler flies to her leafy nest, 

And the spotted deer lies down to rest, 

How he sweetly sleeps ‘neath the open sky, 

With the evening breeze for his lullaby. 

And the fishermen were a sturdy race, 

Who had this spot for a dwelling place. 

On the slimy rock by the water side, 

On the jutting peak ‘mid the foaming tide, 
Where the speckled salmon wildly leapt 

O’er the lofty rock where the water swept, 
Where the shad was showing his silver side, 
And the alewife sculed in the foaming tice ; 
"Mid the wat'ry spray, and the snowy foam, 
"Mong the raging waves was their dearest home, 
And they loved to stand on the slip’ry rock, 
Which had stood through time ’mid the waters’ shock, 
In the foaming waves below, to feel 

With an iron crook, for the squirming eel, 

And they loved to take from the eel his life 
With a horrid gash, with a monstrous knife; 
And, sto tain their hands and garments o’er 
With the sticky slime and the ruddy gore ; 

And they love to fish through the livelong night, 
And they loved to drink, and they loved to fight. 

But, your pardon here, as I must digress, 
For I cannot give e’en a short address 

On my fathers’ home, their woes, their weal, 
And omit the claims of the squirming e¢e/, 

“ Ignoble theme!” does the critic say, 
But what care I for the sneering bray ? 
In my boyhood days upon eels I fed, 
And as now to you, I a banquet spread, 
Of such simple food~as the past reveals, 
I invite you now to a dish of eels. 

O'er ev'ry land and in ev'ry age, 
By the high and low, by the fool and sage, 


For the dainty eel has been left a space, 

At the festive board in an honored place. 
When the Roman consul gave his feast, 

Of the rarest kind of bird and beast, 

*Twould have seemed to him but a scanty meal, 
Had he failed to furnish the dainty eel. 

Great Flaucus doffed his robes of pride, 
And in sackcloth mourned for an eel that died ; 
And with keenest pang the heart can feel, 
Horatius wept for a squirming eel, 1 

And higher still in the list of fame, 

I 1l-point to the royal Henry's name, 

Who died, as history’s page reveals, 

A martyred soul in the cause of eels / 2 
Our fathers treasured the slimy prize ; 
They loved the eel as their very eyes: 
And of one ’tis said, with a slander rife, 
For a string of eels, he sold his wife / 

From the eels they formed their food in chief, 
And the eels were called the “ Derryfield beef” « 
And the marks of eels were so plain to trace, 
That the children looked liked eels in the face; 
And before they walked — it is well confirmed, 
That the children never crept but sguirmed. 

Such a mighty power did the squirmers wield 
O'er the goodly men of old Derryfield, 

It was often said that their only care, 

And their only wish, and their only prayer, 
For the present world and the world to come, 
Was a string af eels and a jug of rum / 

Oh the eel, the cel, the squirming eel, 

What a lovely phase does his life reveal ! 

In his chamber dark, ‘neath the silver wave, 
Where the sleeping rocks in the-waters lave, 
Harmless and lone, how he gently glides, 
As he sucks the dew from their mossy sides ! 

1 Encyclopædia Americana, Article Petronyson. 
2 Turner's History of England. Vol. IV, p. 192. 


As the litle fry through the water swim, 

Not a single fear have the fry for him: 

Not a single fear need the minnows feel, 

For a gentle thing is the squirming eel. 

When attacked by foes, not a blow he deals 

` But away alone in his glory steals ; 

Not an angry thought to disturb his rest, 

Not an envious wish in his peaceful breast ; 
What a lesson here for his surest weal, 

Might be taught to many by the squirming eel. 

If I should e’er at a future age, 

Support a costly equipage ; 

In a palace live, and, with swelling pride, 

In a gaily gilded chariot ride, 

I'll ’grave upon my family seal 

“ The eel! the eel! / the squirming eel /!1 

Enough of this — no faithful heart desires 
To mark the failings of our noble sires : 

From little follies, though but seldom free 

Of grosser vices they had less than we, 

Their deeds of honor are by far too high 

To feel the lash of scorn and ribaldry, 

For every field-which drank the patriot’s blood 
Has tasted theirs the free’st of the flood. 

But while they point with proudly swelling eye, 
To Bunker's column towering in the sky ; 
And while they boast the noble blood they shed, 
Till Concord’s plains blushed with the gory red, 
They have their glory — it is theirs alone; 

We, too, have ours, and we too, claim our own. 

Where’er a school-house dots the village green, 
Where’er a church spire charms the rural scene ; 
Where christian people to the altar wend, 

Where happy children o’er their lessons bend, 
Where iron horses whistle o’er the land, 

Where crowded cities rise on barren sand: 

Where captured rivers feed our monster mills, 

There are our " Concords,’’ there our “ Bunker Hills. 


CENTENNIAL Porm oF MANCHESTER, N. H., October 22, 1951, 
This poem was read by William Stark, Esq., its author, a well- 
to-do lawyer of his time. He was well versed in the Indian 
lore and legends of this vicinity, and did well tell the rhythmical 
tale of some’of their exploits hereabouts, including the legend 
of “The Indian Maiden,” Manesquo's daughter. 

The one daily paper of this city at the time of its delivery 
was then a small four-page sheet — the Daily Mirror — and 
in its report of the celebration briefly referred to the poem and 
only printed two short extracts. The entire poem was first 
printed in “ Potter’s History of Manchester, N. H.” published 
in 1856, and even this history is nearly out of print, and only 
few copies are on sale at $5.00 each. And now, 52 years since 
the reading of the poem, and 47 years since its publication, 
it seems to be an opportune time to reprint the same, which 
has been done in this number of this magazine. A small edition 
of the poem has been issued separately in an attractive covered 
pamphlet for those who prefer to possess copies of some of the 
local literature of this vicinity. These can be obtained at: the 
office of this magazine. William Stark died October 29, 1873. 

The Indian names of any locality, regardless of the various 
transliterations, are music to the natives and inhabitants of all 
such localities. Here in Manchester and vicinity there is not 
a single Indian name that we are willing to part with, and even 
some of our citizens are jealous when some of the neighboring 
towns or states claim a like-name, or priority in some name. 
Witness, Waterborough’s (Maine) claim for ‘‘ Massabesic” (a 
lake in Manchester) ; Conway’s (N. H.) claim for “ Kearsarge”’ 
(a mount in Warner). We do not know which is correct; per- 
haps both, But names are dear and full of poetry, What 
would Manchester be without her Amoskeag, even with more 
than fifty ways of spelling it (N. anD Q , XIX, p.92)? The 
Indian names will never die, never die. The art preservative will 
find a way to ever preserve their mystical and musical sounds. 



8. C. GOULD, - = = - Editor and Publisner. 

Room 3, Mirror Building, - - 64 Hanover Street. 

VOL, XXI, APRIL-MAY-JUNE, 1903. i NOS. 4-5-6. 

Address at the Dedication Odd-Fellows Hall, 
Manchester, N. H., August 4, 1847, 


Brothers: I very much regret that the duty of addressing 
you this evening falls not upon one who could devote time and 
ability worthy of the occasion that has called us together. 
Some extra duties have occupied my time and attention of late, 
so that I have not made that preparation satisfactory to myself, 
and I therefore fear that I shall not interest the brothers, nor 
do honor to the exalted principles and objects of our profession. 
But I realize that I am in the midst of a dand of brothers, who 
are as ready to overlook all imperfections and shortcomings, as 
I am to confess them. And were I to rise up here without at 
least premeditation, the circumstances of the evening, with the 
endearing associations, surrounded by so many smiling, happy 
faces, encouraged by the presence, and I trust, the sympathies 
of the ladies, all would tend to inspire profitable thoughts and 
salutary reflections. Therefore, I am strengthened to speak. 


We are assembled this evening, brothers, for an interesting 
and promising purpose. Jnferesting, because it tells of past 
prosperity and success; promising, because it bespeaks better 
times coming, and views the future with a trusting, hopeful eye. 

To consecrate this beautiful hall to the sacred principles of 
Odd-Fellowship ; to set it apart as the future home of true 
fraternal hearts; to associate with these walls all that is be- 
nevolent, social, and humane, are the pleasing duties of the 
evening, But I am ready to confess, that asto the part assigned 
to me to address you, my mind has been somewhat exercised 
as to the selection of a topic best adapted to the objects of the 
meeting. With the history of our Order, with its objects and 
aims, with its principles, we are, or should be, all of us, familiar. 
Papers and periodicals, books and pamphlets, of various de- 
scriptions, have been published and thrown into the hands of 
every Odd-Fellow, communicating all the leading information 
upon these poinis, And more than all, the golden chain that 
binds us together in our peculiar relations, made up of those 
three grand qualities, Friendship, Love, and Truth, isso easy 
to be comprehended, so natural to the best feelings and affec- 
tions of the human heart, that it entwines itself with our noble 
nature, almost by intuition. But, notwithstanding we may all 
be so familiar with the principles and duties of Odd Fellowship, 
that we can recount them as readilv as the school-boy repeats 
the alphabet; yet we are in danger, from this familiarity, of 
depreciating the former and neglecting the latter, It is a truth 
universally admitted that great familiarity with any blessing, or 
privilege, often makes us indifferent to its real value. Bless- 
ings that come upon us freely and constantly as the air we 
breathe, as the glad sunshine, as health and strength, as Friend- 
ship, Love, and Truth, how often we forget them, or pass them 
by with slight consideration, and dwell upon others of less im- 
portance that are bestowed witha sparing hand. In con- 
sideration of this fact, I would at this time, speak of the impor- 
tance and duties of Odd Fellowship, I would, first, briefly speak 
of its worth, of its intrinsic good, then recur to some of the 


weightier duties, especially duties peculiar to the present stage 
and condition of the Order, And, first, let us glance at the 
worth of our institution, when considered in a social light as 
related to the social welfare of society. 

Man is a social being. God has made him thus, Friendship 
and Love are the first developments of his nature. In all con- 
ditions of society, men are bound together by social attractions. 
The people of barbarism live and move in families and tribes, 
exhibiting the strongest attachments. The rude, uncultivated 
savage adheres to his kindred and nation with the tenacity of 
undying affection, and the heart of the lowest as well as the 
hightest thrills to the voice of Friendship and Love, Life is 
scarcely worth possessing without these social enjoyments. Let 
the greatest misanthrope in the wide world be surrounded with 
all the blessings that are calculated to promote buman happi- 
ness, except social joys; let him have the wealth of the Indies, 
and the most beautiful clime beneath the sun for his abode; 
yet away from his kindred and friends, cut off. from all social 
privileges, he will cry out in despair, 

“ O solitude, where are the charms, 
That sages have seen in thy face? 

Better dwell in the midst of alarms, 
Than reign in this horrible place.” 

See the famed Napoleon, whose mighty mind could find 
nourishment and delight in “ the solitude of his own originality,” 
whose soul could well sympathize with the rough elements of 
nature, and hold sweet converse with the thunder, and the 
storm, and old ocean; yet when thrown upon the lonely, 
island, away from society and friends, where no familiar voice 
of sympathy was heard, he lived a brief hour of wretchedness, 
and died a lonely, gloomy death ! 

How miserable was Byron, when with contempt for the world, 
he withdrew from it, and sought companions among the rocks 
and mountains along the shores of the Ægean sea! He drew 
poetry from nature, and sweetly communed with her sublimest 


“ Suns, moons, and stars, and clouds his sisters were, [brothers.” 
Rocks, mountains, meteors, seas, and winds, and storms, his 

Yet without the friendly smile of the human face divine; 
without the warm grasp of the sympathizing hand, and the glad 
voice of love, he 

“ Repined, and groaned, and withered from the earth, 
A gloomy wilderness of dying thought.” 

The truth forces itself upon 'us, that we all need Sympathy, 
Friendship, and Love; that life without them would be a dreary 
waste. True, philosophers and sages have talked of the charms 
of solitude, and the poet has endeavored to paint with golden 
hues, the hermit’s gloomy abstraction. But all such visions 
have vanished at the touch, as the dream vanisheth when the 
morning cometh, True, too, did Cowper, at one time, become 
disgusted at the world’s oppression and deceit, with the sound 
of strife and war, and the clanking chains of the slave, and he 
exclaimed in the dissatisfaction of his soul, 

“ O for a lodge in some vast wilderness.” 

But some have supposed that these words of the poet ex- 
pressed his desire for an Odd-Fellows Lodge, where his affec- 
tionate heart could have been cheered and warmed by Friend- 
ship, Love, and Truth, One thing we may safely afirm; had 
Cowper entered our friendly Order, where all is harmony, and 
where his tender sensibilities could have been attuned to the 
song of brotherly love, he never would have desired “ æ dodge in 
some vast wilderness, for, although true, that 

“ Much beautiful, and excellent, and fair 
Was seen beneath the sun; but nought was seen 
More beautiful, or excellent, or fair 
Than face of faithful friend ; fairest when seen 
Jn darkest day, And many sounds were sweet, 
Most ravishing, and pleasant to the ear, 
But sweeter none than voice of faithful friend. 
Sweet always — sweetest heard in loudest storm.” 


We learn by the preceding reflections, that we are social be- 
ings, that we have social interests to promote, that we have 
social affections to cultivate, and a social nature to gratify and 
improve. To accomplish these desirable purposes, it needs no 
argument to prove the utility of associations, whereby we may 
be frequently induced to meet and commune together, in Friend- 
ship, Love, and Truth. And I am free to declare that no asso- 
ciation, within the bounds of my knowledge, is better calcula- 
ted to promote our social interests than the one whose insignia 
are visible in every part of this hall. Our mottoes, our duties, 
our labors, our principles — ali have direct tendencies to 
awaken the kindest emotions, and call forth the best emotions 
of the human heart, 

It is a truth too palpable to escape the man of most super- 
ficial observation, that in human society, even the most enlight- 
ened and refined, men are too exclusive in their feelings, too 
deeply engaged in their efforts for selfish gain, and are by far 
too cold in their affections, too slow in the cultivation of their 
social faculties, We do not, indeed, meet and mingle in hu- 
man life, but it is in the noise and strife of worldly business, 
where self-interest is first and foremost in all ranks. We meet 
in the crowded streets, and hurry by each other, at most, with a 
mere word of recognition. We meetin the mart, where men’s 
sympathies are lost in their eagerness for gain, and where all is 
discord and strife, in the mighty contest for dollars and cents, 
We meet in the political assembly, where no charitable feeling 
nor tender thought can extend beyond “ my party.” We meet 
in the church, beyond whose pales toleration reaches not ; for 
there, men are, to say the most possible, no better than they 
ought to be! Thus we become unsocial and unsympathizing in 
our feeling; we cherish, yes, we nourish the spirit of sectarian- 
ism and prejudice, and become averse to all society, except the 
society of those whose opinions, tastes and habits are similar to 
our own. Thus partition walls are reared up in our midst, and 
different sects and parties are arrayed against each other, like . 
contending armies on the battlefield, their weapons all burn- 


ished for the fight! So does the world present one vast scene 
of conflict and battle ! 

Now to destroy this illiberal and exclusive spirit, to break 
down these divisions in society, to transform the discord and 
strife in our world into Harmony, Friendship, and Love, an 
association is needed that shall bring together men of all parties 
and pursuits in life; men of opposite feelings and opinions, of 
varied tastes and habits, and uniting them, not as partizans, 
but as men and brothers, engaged in one great work, bound 
together by a common nature, and common sympathies, thus 
teach them to realize the bond of Universal Brotherhood, and 
to cherish the spirit of universal philanthropy. Such an asso- 
ciation is ours. Such are its objects, such are its claims upon 
community ; such will be its legitimate results. It brings to- 
gether all parties in politics, all sects in religion, and as they 
mingle together from week to week, their bitter and exclusive 
feelings gradually leave them ; they learn that virtue and good- 
ness are independent of name ; the golden chain of sympathy 
is brightened and extended ; the affections are enlarged, and 
the name of brotherly love is enkindled in the soul, until, too 
large to be confined by the limits of sect or party, it overleaps 
all selfishness and goes abroad for the suffering race. 

Now this is not all dreamy speculation, nor the fanciful vision 
of a fond predilection. It accords with the soundest philos- 
ophy, and harmonizes with all the known laws that govern the 
mind. The natural fruits of frequent meetings, of social com- 
munions, of friendly associations, of brotherly greetings, are 
kindness, liberality, union, love, and social concord, There 
exists, between those who are associated in the more intimate 
relations of life, a stronger feeling of dependence, a purer 
friendship, a firmer trust and regard than can possibly unite 
those who meet only in the busy crowd, and move with that un- 
feeling multitude whose paramount object centers in selfish 
gain and personal welfare, Yes, brothers, and I fondly cherish 
the belief, that in our Lodge-meetings, acquaintances have been 
formed, kindnesses and affections have been, awakened, that 



shall go with us through life and cheer us in death, and bloom 
in immortal perfection beyond the tomb ! 

For this reason, then, the social excellence of Odd-Fellow- 
ship, let us rally around its grand, central idea, and preserve 
our beloved institution, as one of the choicest blessings of hu- 
man life. If we regard charity of feeling and brotherly affec- 
tion; if we esteem Friendship and Love, in their purest forms, 
as worth possessing, let us remember that they grow not up in 
the cold, selfish world, as natural productions, but must be 
brought forth by friendly association and communion, away 
froni noise and strife, where brothers meet in social harmony, 
Here it is, brothers, within these sacred walls, where we grasp 
the warm hand of Friendship, and hear the sweet voice 
of brotherly Love; where we blend our voices and aspira- 
tions in the song and the prayer that go up to the great Father 
of all here it is that all social virtues shall dwell, and all social 
blessings be enjoyed. 

We may, too, if we will, through our institution, send outa 
social influence into society at large, that shall be felt in all 
its departments. We may be, notwithstanding we are termed 
a secret society, like a city set on a hill, whose light cannot be 
hid. We may, if we will, carry out with us, individually, those 
divine influences and principles which we receive here, and dif- 
fuse them abroad in the world, and gladden and cheer many 
hearts that are now oppressed with loneliness and sorrow. We 
may bless the world, With,God’s approbation, we shall. We 
will stand one of the safeguards of society. I fear not for our 
social system. Ifear not for goodness and virtue, so long as 
they are strengthened by associations like ours, Let the world 
be torn and rent asunder by discord and dissensions; let wars 
and strife, and tumult rage without, within these walls Friend- 
ship and Love shall reign, and Virtue and Peace shall dwell. 

2 “ Lo, down, down, in yon beautiful valley, 
Where love crowns the meek and the lowly, 
Where rude storms of envy ani folly, 
May roll on their billows in vain ; 


The lone soul, in humble subjection, 

May there find unshaken protection, 

The soft gales af cheering reflection, 

May soothe the mind from sorrow and pain, 
This lone vale is far from contention, 
Where no soul way itream of discension ; 
No dark wiles of evil invention, 

Can find out this valley of peace ; 

Ye lone sons of misfortune, come hither, 
Where joys bloom and never shall wither, 
Where Love binds all brothers together, 
In harmony ever to dwell.” 

Having thus reviewed the social advantages and blessings 
of Odd-Fellowship, I will now notice its charitad/e features. 

I am aware it is often said that ours is not a charitable in- 
stitution ; that it is wholly selfish and exclusive. But in oppo- 
sition to this declaration, I affirm that it is entirely charitable ; 
charitable in its object, charitable in its character, charitable 
in its every point and feature. Why, what is the leading object 
of this institution? What is the injunction which is enstamped 
upon our seal, inscribed upon our banners, and deeply engraven 
upon the heart of every true Odd-Fellow? “We command 
you to visit the sick, relieve the distressed, bury the dead, and 
educate the orphan." Is not this charity? Charity, pure as 
comes to us through the precepts and examples of the world’s 
great Teacher? And who of us that has wiped the tear from 
the widow’s eye, or blessed the poor orphan, that has not been 
cheered and strengthened by those “approving words, “ mas- 
much as ye have done it unto one of the least of these, ye have done 
it unto me.” 

“ Pure religion and undefiled before God and the Father, is 
this: To visit the Fatherless and Widows in their affliction, 
and keep himself unspotted from the world,” Is not this the 
crowning excellence of our institution ? the very soul and spirit 
and essence of Odd-Fellowship ? 

And this work of charity is constantly needed in our world, 
Widows and orphans surround us on every side, The cry of 


distress and anguish, sighs and Joneliness and sorrow, the 

groans of the sick and dying are borne by us on every passing 
breeze, pleading with us most earnestly, to do our duty, Great 
and holy are our duties, brothers! They lead us into the foot- 
steps of the Son of God! To relieve the distress and mitigate 
the sufferings of humanity; to visit the widow and orphan and 
soothe their sorrows and bless them; to bend o'er the couch of 
the dying and support the fainting head, and hold the cordial_ 
' to the parched lips and fevered brow ; to speak the last words 
of hope and consolation to the trembling spirit, as it is hurried 

away into the untried future. These are the works, the legiti- 

mate fruits of Odd-Fellowship. Great and glorious works! Go 
forth, daughter of Heaven, into this dark and suffering world, 

and light up the dreary abodes of wretchedness with the hope 
and joy of thy own native skies! Go forth, on thy mission of 
Love, and the benedictions of all good men, the approving 

smiles of the God of Heaven shall attend thee forever, 

In our changing world, dear are those friends and brothers 
who will cling to, and assist, us, in the adverse hour, 

All history teaches what all observation confirms, that no 
condition in human life is free from trouble and misfortune. 
Today, a man may be in the midst of prosperity and happiness, 
he may enjoy the full tide of success in business, and numer- 
ous friends gather around him, health and all life’s blessings 
flow in upon himself and his family, so that he can exclaim in 
the fulness of his heart: “ O God, thou hast blessed me, I ask 
for no more.” Tomorrow, the cloud of adversity may gather 
over him, and the storm may pour its fury upon him, sweeping 
away his property, with which will go all his friends; sickness 
may enter his family circle and blight some beautiful flower 
blossoming there, and the world that today is all sunshine, to- 
morrow will be dreary and dark, and his troubled spirit will be 
like the ocean when heaved and lashed by the furious tempest, 
its angry waves rolling and tumbling beneath a wrathful sky! 
O then will he seek the face of Friendship, and strongly grasp 
the sympathizing hand; then will the whispered tones of broth- 


erly Love fall like angels’ voices upon his agitated soul, mak- 
ing it as calm and peaceful as was the sea of Galilee when the 
great Savior trod those rolling billows, and spake to the rag- 
ing elements, “ Peace, be still !” 

Such is Odd-Fellowship in the hour of trouble. It breaks, 
like the sunlight, through the rifted cloud, dispelling the gloom 
of the gathering storm, and the heavens smile again in all their 
loveliness and beauty. 

There is another hour when the blessings of our institution 
are especially desirable and grateful, Itis the hour of sickness, 

when we languish on the bed of weakness and pain, “ think- 
ing o’er the bitterness of death.” ‘Then are we shut out from 
the bright world ; we go forth no more to enjoy the free air and 
merry sunshine, nor to mingle with the joyous and busy multi- 
tude. How lonely must be those hours ; how slowly and sadly 
must they pass away, if no friend comes in to cheer us with his 
sympathy, to gladden us with the voice of Love! It is a sad 
thought, that we must all, sooner or later, resign ourselves into 
the power of death, and in struggles and agony pass from the 
beautiful scenes of earth to be here no more forever! But how 
much of the bitterness of that last hour is removed, if fond 
brothers stand by our dying couch, administer to our wants, 
pursuing their kind vigils until the spark of life expires, and the 
mortal remains sleep quietly within the tomb! But to die alone, 
to pine away in the gloomy death-chamber, and no tokens of 
affection and sympathy, with no friendly visit nor manifesta- 
tion of brotherly regard, such a death must be bitter indeed ! 
And many die thus! Yes, in the crowded city, surrounded by 
multitudes of human beings, many die a/one / Such loneliness / 
I have read most affecting descriptions of the lonely death at 
sea, away from home and friends, in the wilderness of waters, 
where a solitary human being passes from existence, 

“ Unknelled, uncoffined, and unknown,’ 

But more disconsolate than this even, is the death in the 
crowded city, where we can feel the great tide of human life 


rushing by, and hear the myriad footfalls on the street, and lis- 
ten to the glad voices of mirth and gayety, which seem to mock 
our solitude and distress; and amid all this the dread thought 
comes o’er us that we are alone, and although surrounded by 
so many, not one will care for us, nor turnin to sympathize 
with our last moments, and soften the pillow of death ! This, 
this is a disconsolate death! But he who enters our family 
dies not thus. There are those who gather around him in the 
last hour, and he feels that he is not alone. Even in a land of 
strangers, the sick brother is not forsaken, The following in- 
cident will illustrate this proposition : 

“ In 1840, a gentleman from the north who was an Odd- 
Fellow, came south on some urgent business; on his way down 
the Mississippi he fell dangerously sick of typhus fever. The 
captain, crew, and boat physician despaired of his life, and be- 
ing desirous to get rid of such a charge, determined to thrust 
the sick man ashore. On reaching the landing, the mate and 
hands were ordered to take him off upon a litter, and put him 
on one of those miserable doggeries which, to the disgrace of 
civilization, infest nearly all our river towns, The rude hand of 
the mate upon the wasted frame of the stranger, and his gruff 
voice as he bellowed out, ‘Go ahead,’ partly roused him from 
his stupor, and he faintly asked what they would do with him; 
he was told they were putting him ashore at He in- 
quired, ‘ Are there any Odd-Fellows here?’ A brother stand- 
ing on the wharf, who had been gazing at the inhuman scene, 
replied instantly, ‘Yes, many and true.’ ‘Then,’ said the sick 
stranger, ‘put me down, right here; I shall be taken care of.’ 
He was taken care of, though a stranger in a strange land. 
Man uow felt the force of sympathy, Ready friends clustered 
round him ; they tested him ; he was an Odd Fellow, and in good 
standing in his Lodge, It was enough ; he was taken up by 
the brothers’ hands, supported on friendly bosoms ; he was 
provided a place in the best hotel ; the best medical aid was 
called in; he was nursed by friends whose eyes never slept 
over his couch of anguish, For many weeks his case was con- 
sidered almost hopeless, but by strict attention he got well. 
He returned home to gladden the eyes of .his aged mother, arid 
to infuse new joy into the heart of his young and beautiful wife.” 

Thus does Odd-Fellowship bless the hour of sickness and 


death. It hovers, like an angel from heaven, over the couch of 
pain, and forsakes not the poor sufferer, until his spirit is re- 
leased from the world uf trouble, and his body rests in the 

There is another hour that demands the charities of our in- 
stitution, That time is when the home is left desolate and 
drear, and the cries of the widow and the tears of the orphan 
plead for consolation and protection. 

The last yearnings of the departing spirit ever rest with 
prayers and supplications upon the loved one left behind, 
especially if they need the charities and protection of the world. 
How often does the dying father commend his companion and 
little ones, with anxiety not unmingled with doubt, to the un- 
certain charities of the cold world, which so often “ pass on the 
other side!” How would it sweeten death to know there are 
those to protect those helpless ones against the storms of the 
world, and provide for them against poverty and want ! 

When I consider the provisions which our institution affords 
for the widow and the orphan, I am compelled to say in the 
language of another: “ For me, I confess, that when I look 
upon the little family with which heaven has blessed me, for 
their sakes I cleave more closely to this Order; for I know 
should it please God to call me hence, and leave my home des- 
olate and drear, here should my loved ones find a shelter from 
the storm ; for the strong arm of this institution would be a 
protecting shield around them, to relieve the weeping partner of 
my joys, and take up my tender babes and bless them. Ask 
me not to leave it. For their sakes I will plead its cause.” 

Thus, my brothers, have I attempted, in a hurried manner, 
to impress upon your mind the importance and true value of 
Odd-Fellowship. May we ever act in accordance with these 
suggestions. As we prize our social relations and welfare ; as 
we would have friends and brothers surround us in the hour of 
trouble ; as we would-have our dying hour cheered by their 
presence, and their tears drop upon the grave where we sleep ; 
as we would have our families protected after we are gone, let 


us cherish this institution, and give it our united encouragement 
and support, 

I intended, at the commencement of my remarks, to speak at 
some length of our duties ; but time would fail me in the work. 
Let us remember that duties, corresponding to the principles of 
our ptfession, are developing upon us. We must discharge 
them with faithfulness. Our duties, I will mention : ‘punctuality 
in attendance upon our Lodge meetings ; fidelity in visiting the 
sick, comforting the mourner, protecting the widow and orphan, 
and burying the dead. Above all, let us cherish the true spirit 
of Odd-Fellowship, and carry it with us in all the walks of life, 
We should remember that our charities and sympathies should 
not be confined to the members of the Order. With a fraternal 
sympathy and loving heart, every Odd-Fellow should go forth 
to redeem and bless. All his principles should be embodied in 
his honest, faithful, true life. 

The time has come when our Order must stand upon its 
merits. Opposition from without, which always accelerates a 
good cause, has, in a great measure, died away, Its novelty 
has ceased. Those who united with us from any curiosity or 
sinister motives, have left, and are leaving us. I repeat, we 
must now stand on our own merit, and live upon the fruits of 
our own benevolent labors. “ By their works ye shall know 
them,” is a rule by which a candid world shall judge us. 

We have much to encourage vs, brothers. The best princi- 
ples in the universe, the smiles of heaven and the wishes of the 
kindest sympathies in the human heart, are urging us to press 
on, and not be discouraged, And if the spirits of the departed 
are permitted to look down upon our world, and witness human 
affairs, those brothers who have gone, through our charities, up 
to their endless rest, are with us in spirit, sympathizing with us 
in our bumble endeavors, and rejoicing in our every work of 
Love. Let us be faithful ! 

Ladies, we welcome your presence this evening. We believe 
we have your sympathies, your hopes, and your prayers. You 
will second us in every charitable undertaking, You will rejoice 


in our prosperity. God has implanted within you the princi- 
ples of our Order, and you are ever ready to watch at the sick 
bed, and to labor with constancy and affection, on the field of 
suffering humanity. You are all Odd-Fellows without initiation, 
At all times we will seek to protect your happiness, and when 
those hands that fondly grasped yours at the marriage altar 
are cold and still, and those lips that vowed eternal love are 
pale in death, then will we cheer your widowed hearts, and pro- 
tect your fatherless children. 
_ Finally, brothers, we dedicate this hall to the grand purposes 
of Odd-Fellowship: to the disesmination of the principles of 
Benevolence and Charity; to the immortal Trio: Friendship, 
Love, and Truth, Here, let Friendship dwell, with a warm 
heart and ready hand, which forsakes not in the hour of trial; 
whose voice is “sweetest, heard in loudest storm”; whose 
smiles are brightest in the darkest hour. And here may 
Love, fairest daughter of the skies, from whose presence 
sorrow and sigoing flee away, come and abide with us evermore, 
filling us with her own pure spirit. And may heaven’s truth 
dwell with us here, inspiring us with energy and courage to per- 
form good and laudable works. So shall this hall be free from 
jarring discords, from strife and passion. So shall it be the 
home of the brightest virtues, the dwelling-place of brothers, 
the threshold of heaven, 

Brothers: Let us congratulate each other on this joyous 
occasion; then go forth with renewed strength and zeal, to our 
labors and duties, Let cries of distress and supplications of 
want never reach usin vain. In Friendship let us meet, in 
Faith let us labor, and when our toils are o'er, the twilight of 
age may be cheered by the most pleasing reflections of the 
past. and the brightest hopes of the future. ` 

Look up to yonder heavens on a calm, serene night. See 
those numberless orbs, those suns and systems moving together 
in infinite space, By mutual attraction and repulsion, by con- 
staction and reaction, each rolls in its own orbit, and all move 
with regularity, hymning the ceaseless song of universal Love ! 


So let us move together in our kindly relations, acting upon 
each other, encouraging the right and checking the wrong, each 
fulfilling his own obligations and moving in his own appropriate 
sphere, and cherishing the spirit of Friendship, Love, and Truth. 

Then shall the world’s approbation, the protecting power of 
Heaven, and the smiles of the Infinite Father, be ours. 

(The foregoing address is submitted for publication at the 
unanimous request of the members of the two Lodges of I. O. 
O. F., established at Manchester N, H, It may be well to 
here state that a large portion of it was unwritten until some 
time after its delivery, which fact will account for any devia- 
tions from the original. The author has attempted to give the 
precise sentiment and form of expression, as they were spoken. 
If this hasty production shali prove the source of any gratifica- 
tion to those who heard it, or of benefit to others, he will be 
amply rewarded for his labors. — B. M. T.) 

Dedication Hymns. 
Written for the occasion by Thomas R. Crosby, M. D, 

Air — *‘ Evening Song to the Virgin,” 

Brothers, assembled here, within these sacred walls, 

Come, ask with rev’ rend feur, Gols blessings on these halls ; 
Come, with an humble heurt, come with a trustful faith — 
Come, from the world apart, ofer this prayer: 

Great God, in heaven above, stoop down with list’ ning ear, 
Bend from thy throne of love — our Father, hear ! 

Oh let thy presence, thy blessing ever be 

On this hall, we offer, Great God, to thee ! 

God of the human race, teach us humanity ! 

Oh make us merciful, where’er the suffering be ! 

Binding the broken heart — wiping the tearful eye — 
Giving a ready aid to those that ery. 

Thou, that hast Friendship shown, Thou, all whose heart is Love 
Thou, who art always Trath, our Father hear ! 

When here assembled, we e'er thy throne address, 

Bend Thou, in mercy, Great God and bless ! 


Am — ‘' The Minute Gun at Sea.” , 

When on the lonely couch of death, 
ail brother draws his fleeting breath 
Without one friendly tear, 
How brightly gleams the fuding eye — 
- How swift the yat ring shadows fly, 

Yes, in the darkness of that night, 
The dying gladdens at the sight, 
als stranger friends draw near. 
Through the wild storm they urge their way, 
Tis mercy quides — they neer delay, 
For they go the lost to cheer, 

Fear not, thou lonely widow’ d heart ! 

Thouyh thou from lifes sweet hopes must part, 
al brother still ix near, 

To bid all care and sorrow fly, 

To wipe the orphan’s tear-limm’ d eye, 
«ind the widow's heurt to cheer. 

Then, Oh ! what comfort fills each breast, 

OF the helpless ones, so deep distressed, 

That in those hours of gloom and fear, 

God gave their list’ ning ears to hear 
Of Friendship, Love, and Truth ; 

alind they ll love through life that band, thrice blest, 
Jn Friendship, Love, and Truth. 

[Odd-Fellows Hall, in Patten’s Block, was dedicated August 
£, 1847. Address delivered by Rev. Benjamin M. ‘Tillotson. 

Odd-Fellows Hall, in Duncklee’s Block, was dedicated May 
23, 1856. Address delivered by Alfred Mudge, Boston, Mass. 

Odd-Fellows Hall, in Martin’s Block, was dedicated April 
25, 1866, Address delivered by Rev, Benjamin F. Bowles. 

Corner-stone of Odd-Fellows Block was laid April 26, 187r. 
Odd-Fellows Hall, in Odd Fellows Block, was dedicated April 
26, 1872. Addresses on these occasions were delivered by Gr 
Secretary Joseph Kidder. 

The Semi-Centenary of Odd-Fellowship in the United States 
was celebrated in Manchester, N. H., April 26, 1869. Address 
was delivered by Rev. Alonzo A. Miner, Boston, Mass. ] 


Tue Nezopiatonists. Ammonius Saccus. This philosopher, 
who lived about 1go A. D., was the founder of the Neoplatonic 
School. He was the son of Christian parents, and received a 
Christian education, but departed from this system and became 
a “ philosopher.” He gained a living by carrying burdens for 
pay, and yet he was one of the greatest philosophers of that age, 
and well acquainted with the Platonic and Aristotelian philos- 
ophy. His disciples were Erennios, Origines, Plotinus, and 

Plotinus. This disciple was born at Lykoplis in Egypt in the 
year 205 A. D. He received his education at Alexandria. He 
took part in the war of the Emperor Gordianus in Persia, and 
wenta fterwards to Rome, where he established his school of phi- 
losophy. Here he obtained great renown and was respected 
by all, It is said that during the 26 years he lived in Rome he 
did not have a single enemy. Even the Emperor Gallienus, 
one of the greatest villians, respected and honored him. 

Plotinus was taken sick, and a physician was summoned; 
as the physician Eustachius entered the room in which Ploti- 
nus was dying, the latter exclaimed, joyfully : 

“Zam now going to unite the God that lives within myself with 
the God of the Universe." 

The mind of Plotinus was continually directed toward the 
Divine genius who accompanied him — his own higher self. 
He cared little about the physical body, and having been asked 
about the day when the latter was born, he refused to tell it, 
saying that such a trifling matter was of too little importance 
to waste any words upon. Phenomenal existence was to him a 
universal consequence, but a union with the Divine principle 
should be the highest aim of existence, j 

His philosophy taught him that God is the foundation of all 
things, eternal and everywhere. The Mind is the image of this 
Unity. The Mind is the eternal activity of the Eternal. It is 
t‘ Light,” primordial and unchangeable. The world of Mind is 
the inte:nal world; the external or sensual world is the exter- 
nal expression of the former. In other words, “the mind is 
the stand of the man.” 


The Universe ie- great “living beirg” or organism. All 
pz... ure connt..._ tegether by that great universal power 
whien constitutes the “ One Life” in the Universe. All Souls 
lead, so to speak, amphibious existences. 

One of the shining lights of the Platonic philosophy in this 
country was Thomas M. Johnson, of Osceola, Missouri. He 
edited and published Zhe Platonist, in five volumes, during 
1881-1890. He translated and published several of the works 
of Plato, Plotinus, and others. Two Books, ‘ On the Essence 
of the Soul,” and “ On the Descent of the Soul,” both by Plo- 
tinus, were given in a pamphlet by Mr. Johnson in 18go, dedi- 
cated and inscribed “ To A. Bronson Alcott, one of the brightest 
of ‘ Heaven's exiles straying from the orb of light,’ as a token 
of respect and esteem entertained for him,” by Mr, Johnson, 

The pamphlet was published and distributed as a specimen 
of an English version of the entire writings of Plotinus, which 
he was then making, and purposed to finish as soon as possible. 
Whethergthe translation was finished and published we are un- 
able to say. Mr. Johnson’s translation of the last words of 
Plotinus is given thus: 

“ Let my divine nature return to the Universal Divinity.” 

Porphyryfsays : “' For the end and scope with Plotinus con- 
sisted in approximating and being united to the Supreme God.” 

Plato says : “ A light as if leaping from a fire will on a sud- 
den be enkindied in the soul, and will itself nourish itself.” 

In 1758, there descended into this sensible sphere a divine 
soul whose worldly name was Themas Taylor, commonly known 
by way of distinction as ‘‘The Platonist,” This wonderful 
genius and sound philosopher devoted his whole life to the elu- 
cidation and propagation of the Platonic philosophy. By his 
arduous labors modern times became acquainted with many of 
the works of Plato, Plotinus, Porphyry, Proclus, etc. 

Health, strength, and ease, and manhood’s active age, 
Freely I gave to Plato's sacred page, 

With Truth's pure joy, with Fame my days were crowned, 
Tho' Fortune adverse on my labor frowned, 

A Masonic Parable. 

Some years ago, ai « meeting of the Grand Lodge of Masons 
in Houston, Texas, Grand Master Matthews, J. H. McLeary, 
ex-attorney-general of the State, and Governor Jos. D. Say- 
ers were dining with the late Charles Stewart, when a discussion 
arose between Stewart and McLeary as to the parables of the 
Bible, the conversation ending with the assertion by McLeary 
that he could write a parable that would compare favorably 
with the parables of the Bible. Mr. Stewart wagered that he 
could not, and gave him a whole year to write one. At the ex- 
piration of the time, the same parties again took dinner with 
Mr. Stewart to see whether Ex-Att’y Gen. McLeary had 
written the parable. General McLeary then read the following 
parable, and it was decided he was entitled to the wager. The 
parable is as follows, which will be more readily appreciated 
by the Masonic fraternity : 

“ When King Solomon’s Temple had been completed and 
dedicated, Zebulon, one of those faithful workmen who had 
been found worthy to receive the Master's degree, started 
forth upon his travels. 

“ He journeyed into a far country. In the course of time his 
strength was failing, his raiment was tattered, his purse was 
light and his feet were sore. He sat himself down to rest by 
the wayside, He beheld a stranger approaching him, and said, 
* Are you a Mason?’ ‘Yes,’ replied the stranger, ‘ Behold, I 
show you the 24 inch gauge and the common gavel wherewith I 
wrought at the building of King Solomon’s Temple.’ And the 
stranger showed Zebulon these and passed on. 

“Then Zebulon arose and pursued his journey, And, meet- 
ing a wayfaring man, he said unto him, ‘ Are you a Mason?’ 
And the wayfaring man replied, '‘ Yes, I can prove it to you by 
a sheaf of wheat and two of the pillars of King Solomon’s 
Temple.” And Zebulon passed on. And he walked through a 
city at midday, and sat himself down on the steps of a palace, 
And the prince of the city, whose palace it was, walked forth, 
and Zebulon accosted him and said, ‘Are you a Mason?’ 
t Even so,’ replied the prince, ‘for behold I have builded my 
palace, after the designs laid down on the trestle-Loard, and I 

have here a keystone like unto that in one of the arches of 
King Solomon’s Temple.’ 


“And Zebulon arose and pursued his journey, and as he jour- 
neyed he met an army with banners, and at its head rode the 
general, with his officers armed and clothed in full pageantry of 
victorious war. And Zebulon saluted him and said, ‘Are you 
a Mason?’ And the general, answering, said, ' Verily, for 
have I not been clothed by King Solomon himself with the 
lambskin, which is by far the most honorable of decorations 
when worthily worn? And the general and his armed host 
passed on, and left Zebulon standing by the wayside, 

“Then, footsore, weary, cold and hungry, he pursued his 
lonely way. At nightfall he approached a village, and sitting 
down on the steps of a cottage, he fell asleep. And the cot- 
tager came out and roused him, and Zebulon opened his eyes, 
and seeing him, said, ‘Are you a Mason?’ ‘The villager re- 
plied, ‘I am; come into my home.’ And he raised him up and 
led him into the cottage, and he took off the sandals from the 
feet of Zebulon, and washed his feet and anointed his head 
with oil, and caused him to recline at his table. And Zebulon 
refreshed himseif with bread and oil and wine. And when he 
was refreshed he opened his mouth and spake unto the host 
and said: ‘ The true test of a Master Mason is not in signs 
and symbols, not tokens nor decorations, but it is this: Is 
there burning on the altar of his heart that flame which ever 
warms a Mason’s sou! — the fire of charity ? °” 

Tue Doctrine OF PYTHAGORAS, “ God is neither the object 
of sense nor subject to passion; but invisible, only intelligible 
and supremely intelligent. In His body He is light, and in 
His soul He resembles Truth. He is the universal spirit that 
pervades and diffuseth itself over all nature. All beings re- 
ceive their life from Him. There is but only one God who is nat, 
as some are apt to imagine, seated above the world beyond the 
orb of the universe; but being himself all in all, He sees all 
the beings that fill his immensity — the only principle, the 
light of heaven, the father of all, He produces everything, He 
orders and disposes everything. He is the reason, the life, and 
the motion of all beings," — Higgins’ Celtic Druids, p. 126. 

“The end of human life ought to be to know God." 

“ The harmony of nature is the goodness of omnipotent God.” 

“ As we can see the sun by the sun himself, and light by 
light; so no one can know God, but by the aid and assistance 
of God himself.” — Quotations from Doctrine of Philo Judeus, 


Two Persian Poems. 

A child of clay delights thee by her presence ; 
Thy daily thoughts are fixed upon her light. 

At night she hurries slumber from thy lids ; 

Thy soul is bent alone upon her brightness. 
Beneath her feet of ivory pure or silver, 

Thou layest down thy head, O loving one ! 
Thine eye beholds no form but her, alone, 

Thy heart trembles like a leaf in her presence. 
If she asks thee for thy soul, thou wouldst bestow it, 
Nay, thou wouldst surrender heaven itself. 

If a vain passion, airier than the air, 

Thus subdues thee in thy young energies, 
Wonder not at the spell of power which enshrines. 
‘Those who love the True Light ; ! 

Wonder not if they are wholly absorbed, 

They heed not Life; their life is in Him, 

They value not the earth, but willing leave it 

To be immersed in the Paradise splendor 

Which He, crowned with the encircling light, 
Ever opens wide to their possession. 

What! though they move about in robes of clay, 
Their feet are on the earth, their souls are fire, 
Wisdom illuminates their glowing thought. 

By faith they cannot command the mountains; 
At one word a city falls with all its towers ; 
They are as mighty in their will as are the winds, 
Yet are still and silent even as marble, 

God, the Most Beautiful, they see everywhere ; 
Every fair apparition reflects but Him, 

Even as though it were an image in a mirror. 

By them alone are the pure delights of love felt; 
They have abandoned all for the Supreme One. 

F 1A mong the Persians, as among the more intellectual of the 
ancient Greeks, there exists an intense yearning after a Kalon, 
or the Invisible, the Beautiful, and the Immortal, which is also 
called Sufism; it exhibits itself in many ways. Thus the 
brother of Mirza Salém burst into tears at the sweetly mourn- 
ful singing of a boy in the service of the Khan, 



Fair and stately, flower-entinctured, perfumed 
Was the garden, through which roamed delighted 
Sage Ferhad ; and in the midst a Palace 
Reared its radiant dome beneath the cypress. 
There were roses blooming like the summer, 
Bloodlike in their hues ; the gorgeous tulip 
Waved its glowing turban in the zephyrs ; 
‘Trees were there of wine and honey blended — 
Hawthorn, willow, violet, and narcissus. 
Onward passed Ferh4d ; in other regions 

He sojurned, and strayed in other gardens, 

But saw none so fair and flower-entinctured, 
Years passed over quickly ; back returning 

To that much-loved scene, he found but ruin, 
Gone was all that paradise of roses ; 

Weeds and thorns assailed him with their daggers. 
Where whilom the nightingale had wandered, 
Crows and kites yelled forth their horrid noises, 
All was fog, miasma, swamp and desert. 

Sorely wept the sage while thus surveying 

That which once had been a scene of splendor. 
Is it thus, he said, that all men’s treasures 
Fade and pass away to desolation? 

That the pomp, and pride, and royal beauty 
Which so charms the sons of mortals vanish 
Go, and in thy cell amid the forest 

Meditate, and know that earth hath nothing 
Which thou canst not find within thy spirit. 

So he sought the forest, and thenceforward 
Found in God alone delight unceasing. 

Dreum of Romance and Beauty. 

The early sunshine streaming o’er the glade, 

The song of birds, the voice of some sweet flute, 
The ancient trees with broad and leafy shade, 
The moon that clothed the halls in silver suit, 
The fire-winged stars, the solemn silent night, 

The lamps through many a latticed window seen, 
The deep-toned bell for morn and evening rite, 
The reverend gloom relieved by the moon’s sheen. 


Mind and Matter. 

Somebody said, can’t say how long ago 

It might have been a hundred years or so, 
That matter don’t exist, that what we call 

By matter’s name: cash, houses, lands and all, 
Are but a picture of the spirit’s sight, 

Projected outward on the infinite. 

And then another chap, some hard old head, 
Perceiving sharply, of the other said 

That when he claimed there wasn’t any matter, 
His say so mattered not ; and such like chatter. 

But now, when we are fairly brought to choose 
Which of the two we'd rather have or lose, 
Matter or mind, the most of us resist 

The stubborn claims of the materialist, 

Who, with is scapel and his other tools, 
Disects alike the wise men and the fools, 
Descries in flesh the hiding place of thought, 
And finds in tissues all that God hath wrought, 
The soul, he says, is but imagination, 

The mind only the body’s manifestation, 

And what we idly style the spirit’s work 
Results from brandy, bear, or beans or pork ; 
And what we suffer what we call our death, 
The spirit part, too, dies for lack of breath. 

In spite of him, immortal mortals hold, 

With childish hope, the precious faith of old; 

The faith which took its substance and its shape, 
What time the man developed from the ape, 

Or which, concealed iu protoplasmic cell, 

Inhabted the primal oyster’s shell ; 

The faith which lived and moved and had its being 
Before tools for cutting, microscopes for seeing, 
Were known to men who boast that now so well 
They can perceive the perceivable ; 

The faith that knows, rejoicing in the knowing, 
‘That seeds of God bring fruit well worth the sowing. 

So when we’re called, these latter days to choose 
If mind or matter we had rather lose, 

Against all science still we cling to mind, 

And gladly whistle matter down the wind, 


A Mosaic Poem. 

In tempus old a hero lived, 
Qui loved puellas deux ; 

He ne pouavit pas quite to say, 
Which one amabat mieux, 

Dit-il lui ménme un beau matin, 
“ Non possum both avoir, 

Sed si address Amanda Ann, 
Then Kate and I have war. 

“ Amanda habet argent coin, 
Sed Cate has aureas curls; 

Et both sunt very «yaGai, 
Et quite formose girls. 

Enflu, the youthful av@S pros, 
Pikovy the dvo maids. 

Resolved propondere to Kate, 
Avant set evening's shades. 

Procedens then ad Kate’s domum, 
Il trouve Amanda there, 

Kai quite forgot his late resolves, 
Both sunt so goodly fair. 

Sed smiling, on the new tapis, 
Between pullas twain, 

Coepit to tell his flame to Kate, 
Dans un poetique strain. 

Mais, glancing ever and anon, 
At fair Amanda's eyes, 

Illae non possunt dicere 
Pro which he means his sighs. 

Each virgo heard the demi vow, 
With cheeks as rouge as wine ; 
And offering each a milk-white hand, 
Both whispered, Jch bin dein.” 

The above waif, starting from where, no one seems to know, 
is one of the most ingenious mosaics put together by the mind 
of man. It is composed in six different languages: English, 
Latin, Italian, Greek, French, German, and it is here preserved. 


FRANKLIN's IDEA OF THE CHANGING Porres, [t seems that 
Benjamin Franklin had arrived on his own account at the idea 
of one or more changes affecting the earth’s axis of rotation. 
He is trying to explain “ the deluge,” and in 1790, he wrote : 

“ Is not the finding of great quantities of shells and bones 
and animals (natural to hot climates) in the cold ones of 
our present world some proof that its present poles have 
been changed? Is not the supposition, that the poles have 
been changed, the easiest way of accounting for the deluge, by 
getting rid of the old difficulty, how to dispose of its waters after 
it was over ? Since, if the poles were again to be changed and 
placed in the present equator, the water would fall there about 
fifteen miles in height and rise as much in the polar regions, and 
the effect would be proportionate if the new poles were placed 
anywhere between the present and the equator,” 

A writer on this subject, in the Wew Century Path, for June 
24, 1906, (G. de P.) speaks as follows on Franklin’s ideas : 

“But the earth like all else in Nature occasionally gets 
‘spasnis’— if the word will be pardoned. The earth is a 
huge magnet of which the poles are subject to the bewilderin 
host of pulls and strains, the ‘ends of the earth get loose,’ ADA 
wobble, so to say, and things bappen unpleasant to imagine, 
An old book of initiation, the “ Book of Enoch the Prophet,” 
translated from the Ethiopic recension by Archbishop Laurence, 
has the following, Chap. lxiv (italic mine) : 

z. In those days Noah saw that the earth became inclined, 
and that destruction approached. 

2. Then he lifted up his feet, and went to the ends of the 
earth, to the dwelling of his great grandfather Enoch. 

3. * * ® And he said: Tell me what is transacting upon 
the earth; for the earth labors and ts violently shaken. * * 9 

. * * # Respecting the moons (cycles) have they en- 
quired, and they have known that the earth (land) wil? perish 
with those who dwell upon it, 

(See the works of A. R. Drayson, Vol. XXIV, p, 215, giving 
an exhaustive account of the changes of the earth’s axis.) 

‘« Heaven’s Exiles Straying from the Orb of Light.” 
t Bddying the Secrets of Time in the full Tide of Destiny.” 


The Rosicrucian Jewels. 

1. Jasper (dark green), The power of active light, multi- 
plying itself to a sevenfold degree, and evolving the seven 
states of the one light, by which the seven states of darkness 
may be consumed. 

2. Hyacinth (yellow). Zove, born from the matrix of Light, 
manifesting itself as it grows, and emitting red rays. Its power 
overcomes the spirit of anger and violence. 

3. Chrysolite (white), Princely wisdom. It confounds that 
which is foolish and vain, subdues it, and comes out of the 
battle victorious. 

4. Sapphire (blue). Truth; originating and growing out of 
its own essence. “It overcomes doubt and vacillation, 

5. Emerald (green), The blooming spring in its eternal 
justice, destroying the unjust attributes of a perverted and de- 
generate nature; and opening the fountain of infinite treasures, 

6. ‘Topaz (golden). The symbol of peace, mild and pleas- 
ant. It suffers no impurity or division to exist; neither does 
it admit that which causes separation and quarrels. It heals 
ruptures and cures wounds. 

7- Amethyst (violet), Impartiality, equilibrium of justice 
and judgment. It cannot be falsified, bent or counterfeited. 
It weighs all things in the scales of justice, and is opposed to 
fraud. cruelty, or tyranny, 

8. Beryl (diverse colors). Meekness, humility; the equal 
temperature of the spirit, being kind and good, and overcoming 
wrath, stubbornness, and bitterness. 

9. Sardis (light red), The high magical Faih, growing into 
power, and destroying fear, scepticism, and superstition. 

to. Chrysophras (light green). Invisible power and strength 
overcoming all opposition, allowing nothing to remain which 
could possibly resist the law. 

11. Sardonyx (striped). Triumphant ay and gladness, 
flowing from the eternal fountain of happiness, destroying all 
sorrow and sadness. 

12. Chalcedony (striped). The crown of Victory, dominion, 
and glory, The keystone and greatest of all miracles, turning 
eyerything to the glorification of God. 


Death of King Solomon. 


King Solomon atood in his crown of Gold 
Between the pillars ; before the altar 
In the House of the Lord. And the King 

And his strength began to falter, 
So that he lean'd on his ebony staff, 
Seal’d with the seal of the Pantagraph. 

All of the golden fretted work, 
Without and within, so rich and so rare, 
As high as the nest of the building stork, 
Those pillars of cedar were ; 
Wrought up to the brazen chapiters, 
Of the Sidonian artificers. 

And the King stood still as a carven King. 
The carven cedar beams below. 
In his purple robe, with his signet ring, 
And his beard as white as snow, 
And his face to that Oracle, where the hymn 
Dies under the wing of the Cherubim. 

The wings fold over the Oracle, 
And cover the heart and eyes of God ; 
. The Spouse with pomegranate. lily, and bell,, 
Ia glorious in her abode. 
ì `r with gold of Ophir and scent of myrrh, 
An! with purple of Tyre, the King cloth’d her. 

By the soul of each slumbrous instrument 
Drawn goft through the mystical misty air, 
The stream of the folk that came and went, 
For worship, and praise, and prayer, 

Flow'd to and fro, and up and down, 

And round the King in his golden crown, 

And it came to pass as the King stood there 
And look’d on the house he had built with pride, 
That the hand of the Lord came unaware, 
And touch’d him ; so that he died, 
In his purple robe, with his signet ring. 
And the crown wherewith they had crowned him king. 

And the stream that came and went 
To worship the Lord with prayer and praise. 
Went softly over. in wonderment, 
For the King stood there always. 
And it was solemn and strange to behold 
The dead king crowned with a crown of gold. 


For he leaned on his ebony staff upright ; 
And over his shoulders the purple robe : 
And his hair, and his beard, were both anow-white ; 
And the fear of him fill’d the globe, 
So that none dared touch him, though he was dead, 
He look’d so royal about the head. 

And the moons were changed ; and the years rolled on ; 
And the new king reigned in the now king’s stead ; 
And men were married and buried anon ; 
But the King stood dark and dead ; 
Leaning upright on his ebony staff : 
Preserved by the sign of the Pentagrapb. 

And the stream of life, as it went and came, 
Ever for worship and praise and prayer, 

Was awed by the face, and the fear, and the fame 
Of the dead King standing there : 

For his hair was white, and his eyes so cold, 

That they left him alone with his crown of gold. 

So King Solomen stood up, dead in the House 
Of the Lord, held thera by the Pentagraph, 
Until out from the pillar there ran a red mouse, 

And gnaw'd through his ebony staff ; 
Then, flat on his face, the King fell down ; 
And they picked from the dust a golden crown. 

ZAPHNATH-PAANEAH. ( YovGoumavny. Septuzginta.) — 
Eusebius (Praep, Evang, ix, 20, 24, 27) has prese ved in very 
rough hexameters, some lines from Philo, the epic poet, who 
wrote the history of Jerusalem. We give them below, and ask 
some of our readers to send us a translation in poetry, prose, 
or a parapbrase, 

Torov Eos paxapioroy ohns péyas Exticev axtop 

"Tpioros, xal xpooGer a® ’ABpapuoro xa) Ioan, 

TaxwB evréxvoro Toxos ‘Ioan, oS overpay 

Qeomiorns Sxnrrovyos čv Aiyumrro1o Gporidr, 

Aivevoas Mapala ypovov mAnupupidr poipns. 

Tue Rosicructans, ‘ A halo of poetic splendor surrounds 
the Order of the Rosicrucians; the magic lights of fancy play 
round their day-dreams, whole the system in which they shroud- 
ed themselves lends additional attraction to their history.” 
— Charles William Heckethorn, 





S. ©. GOULD, - - - - Editor and Publisher. 

Room 3, Mirror Building, - - 64 Hanover Street. 

VOL. XXI. JULY-AUG--SEPT,, 1903. NOS. 7-8-9. 

The Rosicrucians. 

Many writers have sought to discover a close connection be- 
tween the Rosicrucians and the Freemasons, and some, indeed, 
have advanced the theory that the latter are only the successors 
of the former. Whether this opinion be correct or not, there are 
sufficient coincidences of character between the two to render 
the history of Rosicrucianism highly interesting to the Masonic 

There appeared at Cassel, in the year 1614, a work bearing 
the title : 

“ Allgemeine und General-Reformation der gansenweiten Welt. 
Beneben der Fama Fraternitatis des Loblichen Ordens des Rosen- 
sreuzes an alle Gelehrte und Hdupter Europa geschrieben.” 

A second edition appeared in 1615, and several subsequent 
ones ; and in 1652 it was introduced to the English public in a 
translation by the celebrated adept, Thomas Vaughan, under 
the title of “ Fame and Confession of Rosie-Cross.” 


This work has been attributed, although not without ques- 
tion, to the philosopher and theologian, Jobn Valentine Andreä, 
who is reported, on the authority of the preacher, M. C. Hir- 
schen, to have confessed that he, with thirty others in Wurtem- 
berg, bad sent forth the “Fama Fraternitatis ” ; that under 
this veil they might discover who were the true lovers of wis- 
dom, and induce them to come forward. 

In this work, Andrea gives an account of the life and adven- 
tures of Christian Rosenkreuz, a fictitious personage, whom he 
makes the founder of the pre:ended Society of Rosicrucians. 

According to Andrea's tale, Rosenkreuz was of good birth, 
but, being poor, was compeiled to enter a monastery at a very 
early period of his life. At the age of sixteen, he started with 
one of the monks on a pilgrimage to the Holy Sepulchre, On 
their arrival at the island of Cyprus, the monk was taken sick 
and died, but Rosenkreuz proceeded on his journey. At Da- 
mascus he remained for three years, devoting himself to the 
study of the occult sciences, taught by the sages of that city. 
He then sailed for Egypt, where he continued his studies; and, 
having traversed the Mediterranean, he at length arrived at Fez, 
in Morocco, as he had been directed by his masters at Damas- 
cus. He passed two years in acquiring further information 
from the philosophers of Africa, and then crossed over into 
Spain. There, however, he met with an unfavorable reception, 
and then determined to return to Germany, and give to his 
own countrymen the benefit of his studies and researches, and 
to establish there a society for the cultivation of the sciences 
which he had acquired during his travels. Accordingly 
he selected three of the monks of the old convent in which 
h: was educated, and to them he imparted the knowledge, 
under a solemn vow of secrecy. He imposed on thein the 
duty of committing the instructions to writing, and forming 
a magic vocabulary for the benefit of future students. They 
were also taught the science of medicine, and prescribed gratu- 
itously to the sick who applied to them, But the number of 
their patients soon materially interfering with their other labors, 


and the new edifice, the House of the Holy Spirit, being now 
finished, Father Christian, as he was called, resolved to en- 
large his society by the initiation of four new members. The 
eight now being thoroughly instructed in the mysteries, they 
agreed to separate, two to remain with Father Christian, and 
the others to travel, but to return at the end of each year, and 
mutually to communicate the results of their experience. The 
two who had remained at home were then relieved by two of 
the others, and they again separated for another year. 

The society thus formed was governed by a code of laws, by 
which they agreed that they would devote themselves to no 
occupation except that of physic, which they were to practice 
without pecuniary reward ; that they would not distinguish 
themselves from the rest of the world by any peculiar costume ; 
that each one should annually present himself at the House of 
the Holy Spirit, or send an excuse for his absence ; that each 
one should, during his life, appoint somebody to succeed him 
at his death ; that the letters R. C, were to be their title and 
watchword ; and that the brotherhood should be kept a secret 
for one hundred years. 

At the age of one hundred years Father Christian Rosen- 
kreuz died, and was buried by the two brethren who had re- 
mained with him ; but the place of his burial remained a secret 
to all the rest, the two carrying the mystery with them to the 
grave. The society, however, continued, notwithstanding the 
death of the founder, to exist, but unknown to the world, 
always consisting of eight members. There was a tradition 
among them, that at the end of one hundred and twenty years 
the grave of Father Rosenkreuz was to be discovered, and the 
brotherhood no longer remain a secret. 

About that time the brethren began to make some alterations 
in their building, and attempted to remove to a more fitting 
situation the memorial table on which was inscribed the names 
of those who had been members of the fraternity, The plate was 
of brass, and was affixed to the wall by a nail driven through 


its center ; but so firmly was it attached, that in tearing it 
away, a portion of the plaster came off and exposed a secret 
door. Upon removing the incrustation on the door, there ap- 
peared written in large letters: ‘* Post CXX, ANNOS PATEBO” 
(after one hundred and twenty years I will appear). 

Returning the next morning to renew their researches, they 
opened a door and discovered a heptagonal vault, each of its 
seven sides being five feet wide, and in height eight feet. The 
light was received from an artificial sun in the roof, and in the 
middle of the floor there stood, instead of a tomb, a circular 
altar, on which was an inscription, importing that this apart- 
ment, as a compendium of the universe, had been erected by 
Christian Rosenkreuz. Other later inscriptions about the 
apartment, such as, Jesus mihi omnia; Legis jugum ; Libertas 
Evangelit: “Jesus is my all; “the yoke of the law'’; “ the 
liberty of the Gospel,” indicated the Christian character of the 
builder. In each of the sides was a door, opening into a closet, 
and in these closets they found many rare and valuable articles, 
such as the life of the founder, the vocabulary of Paracelsus, 
and the secrets of the Order, together with bells, mirrors, burn- 
ing lamps, and other curious articles, On removing the altar 
and a brass plate beneath it, they came upon the body of Rosen- 
kreuz in a perfect state of preservation. 

Such is the sketch of the history of the Rosicrucians given by 
Andrea in his “ Fama Fraternitatis.” It is evidently a ro- 
mance ; and scholars now generally assent to the theory advanced 
by Nicolai, that Andrea, who, at the time of the appearance of 
the book, was a young man full of excitement, seeing the defects 
of the sciences, the theology, and the manners of his time, 
sought to purify them; and to accomplish this design, imagined 
the union into one body of all those who, like himself, were the 
admirers of true virtue ; in other words, that he wrote this 
account of the rise and progress of Rosicrucianism for the pur- 
pose of advancing, by a poetical fiction, his peculiar views of 
of morals and religion. 

But the fiction was readily accepted as a truth by most peo- 


ple, and the invisible society of Rosenkreuz was sought for 
with avidity by many who wished to unite with it, The sensa- 
tion produced in Germany by the appearance of Andrea's book 
was great ; letters poured in on all sides from those who de- 
sired to become members of the Order, and who, as proofs of 
their qualifications, presented their claims to skill in Alchemy 
and Kabbalism. No answers, of course,having been received 
to these petitions for initiation, most of the applicants were 
discouraged and retired ; but some were bold, became impos- 
tors, and proclaimed that they had been admitted into the 
society, and exercised their fraud upon those who were creud- 
lous enough to believe them, There are records that some of 
these charlatans, who extorted money from their dupes, were 
punished for their offence, by the magistrates of Nuremberg, 
Augsburg, and some other German cities, There was, too, in 
Holland, in the year 1722, a Society of Alchemists, who called 
themselves Rosicrucians, and who claimed that Christian Rosen- 
kreuz was their founder, and that they had affiliated societies 
in many of the German cities, But it is not to be doubted that 
this was a self-created society, and that ithad nothing in com- 
mon except the name, with the imaginary brotherhood invented 
by Andrea. Des Cartes, indeed, says that he sought in vain, 
for a Rosicrucian Lodge in Germany. 

But although the brotherhood of Rosenkreuz, as described 
by Andrea in his “ Fama Fraternitatis,” his “ Chemical Nup- 
tuals,” and other works, never had a real tangible existence, 
as an organized society, the opinions advanced by Andrea took 
root, and gave rise to the philosophic sect of the Rosicrucians, 
many of whom were to be found during the seventeenth cen- 
tury, in Germany, in France, and in England. Among these 
were such men as Michael Maier, Richard Fludd, and Elias 
Ashmole. Nicolai even thinks that he has found some evidence 
that the “ Fama Fraternitatis” suggested to Lord Byron the 
notion of his ‘‘Instauratio Magna.” But, as Vaughan says, 
(“ Hours with the Mystics,” ii, 104), the name Rosicrucian be- 
came by degrees a generic term, embracing every species of 


doubt, pretension, arcana, elixirs, the philosopher's stone, the- 
urgic rituals, symbols, or initiation. 

Higgins, Sloane, Vaughan, and several other writers have 
asserted that Freemasonry sprang out of Rosicrucianism. But 
this is a great error. Between the two there is no similarity of 
origin, of design, or of organization. The symbolism of Rosi- 
crucianism is derived from a hermetic philosophy; that of 
Freemasonry from an operative art. The latter had its cradle 
in the Stonemasons of Strasburg and the Masters of Como 
long before the former had its birth in the inventive brain of 
John Valentine Anared. 

It is true, about the middle of the eighteenth century, a prolific 
period in the invention of high degrees, a Masonic rite was 
established which assumed the name of Rose Croix Masonry, 
and adopted the symbol of the Rose and Cross. But this was 
a coincidence, and not a consequence. There was nothing in 
common between them and the Rosicrucians, except the name, 
the symbol, and the Christian character. Doubtless the sym- 
bol was suggested to the Masonic Order by the use of it by the 
philosophic sect; but the Masons modified the interpretation, 
and the symbol, of course, gave rise to the name, But here 
the connection ends. A Rose Croix Mason anda Rosicrucian 
are two entirely different persons. 

The Rosicrucians had a large number of symbols, some of 
which were in common with those of the Freemasons, and some 
peculiar to themselves. The principal of these were the globe, 
the circle, the compasses, the square (both working-tool and 
the geometrical figure), the triangle, the level and the plummet, 
These are, however, interpreted, not like the Masonic, as sym- 
bols of the moral virtues, but as the properties of the philoso- 
pher’s stone. Thus, the twenty-first emblem of Michael 
Maier’s “ Atlanta Fugiens’’ gives the following collection of 
the most important symbols: 

A Philosopher is measuring with a pair of compasses a circle 
which surmounts a triangle. The triangle encloses a square, 


within which is another circle, and inside the circle a nude man 
and woman, representing, it may be supposed, the first step of 
the experiment. Over all is this paragraph : 

“ Fac ex mare et femina circulum, inde guadrangulum, hinc 
triangulum , fac circulum et habebis lapidem Philosophorum.” 

That is: “ Make of man and woman a circle ; thence a 
square ; thence a triangle ; form a circle, and you will have 
the Philosopher's Stone.” 

But it must be remembered that Hitchceck, and some other 
recent writers, have very satisfactorily proved that the labors of 
the real hermetic philosophers (outside of the charlatans) were 
rather of a spiritual than a material character ; and that their 
“ great work ” symbolized not the acquisition of inexhaustible 
wealth and the infinite prolongation of life, but the regenera- 
tion of man and the immortality of the soul. 

As to the etymology of the word Rosicrucian, several deriva- 
tions have been given, 

Peter Gassendi first (Exam. Phil. Fludd, Sect. 15), and then 
Mosheim (Hist. Eccles, iv, 1) deduce it from two words ros, dew, 
and crux, a cross, and thus define it: Dew, according to the 
Alchemists, was the most powerful of all substances to dissolve 
gold; and the cross, in the language of the same philosophers, 
was identical with ZVX, because the figure of a cross exhibits 
the three letters of that word. But the word /ux was referred to 
seed or menstruum of the Red Dragon, which was that crude 
and material light which, being properly concocted and digest- 
ed, produces gold, Hence, says Mosheim, a Rosicrucian is a 
philosopher, who by means of dew seeks for Zighłż, that is for 
the substance of the philosopher's stone. But notwithstanding 
the high authority for this etymology, it is thought by some to 
be untenable, and altogether at variance with history of the ori- 
gin of the Order, as will be presently seen, 

Another and more reasonable derivation is from rose and 
cross, ‘This was undoubtediy in accordance with the notions of 
Andrea, who was the founder of the Order, and gave it its 
name, for in his writings he constantly calls it “ Fraternitas 


Roseæ Crucis,” or “ The Fraternity of the Rosy Cross.” If 
the idea of dew had been in the mind of Andrea in giving a 
name to the society, he would have called it “ The Fraternity of 
the Dewey Cross,” not that of the “ Rosy Cross,” “ Fraternitas 
Rociez Crucis,” not “ Roseæ Crucis.” ‘This ought to settle 
the question. The man who invents a thing has the best right 
to give it a name. 

The origin and interpretation of the symbol have been vari- 
ously given. Some have supposed that it was derived from the 
Christian symbolism of the rose and the cross, ‘This is the in- 
terpretation that has been assumed by the Rose Croix Order of 
the Masonic system ; but it does not thence follow that the 
same interpretation was adopted by the Rosicrucians. Others 
say that the rose meant the generative principle of nature, a 
symbolism borrowed from the Pagan mythologers, and not 
likely to have been appropriated by Andrea. Others, again, 
contend that he derived the symbol from his own arms, which 
were a St. Andrews’ cross between four roses, and that he 
alluded to Luther’s well known lines : 

“t Des Christen Herz auf Rosen geht, 
Wenn's milten unterm Kreutse steht,” 

That is : “ The heart of the Christian goes upon roses when 
it stands close beneath the cross.” But whatever may have 
been the effect of Luther’s lines in begetting an idea, the sug- 
gestion of Audrea's arms must be rejected. The symbol of 
the Rosicrucians was a single rose upon a passion cross, very 
different from the roses surrounding a St. Andrews’ cross, 

Another derivation may be suggested, namely: That, the 
rose being a symbol of secrecy, and the cross of light, the rose 
and the cross were intended to symbolize the secret of the true 
light, or the true knowledgs, which the Rosicrucian brother- 
hood were to give to the world at the end of the hundred years 
of their silence, and for which purpose of moral and religious 
reformAndrea wrote his books and sought to establish his sect. 
But the whole subject of Rosicrucian etymology is involved in 


The Rosicrucians- 


In times long gone by, there existed, up to the age of the 
martyrdom of science, men of various races, religions, and 
climes, who, consolidated by a humane feeling for the pre- 
servation of those means by which human life is main- 
tained, and next those by which human prosperity in the true 
sense of knowledge is assured, formed a bond, understood 
never to be broken, unless any brother of this strange frater- 
nity should be worthy of expulsion, disgrace, and death. This 
mysterious body was bound by solemn obligations of mutual 
succor, of impenetrable secrecy, and of humility, while the recip- 
ient of its secrets was enjoined to labor for the preservation of 
human life by the exercise of the healing art. 

At various periods of history, this body has emerged into a 
sort of temporary light ; but its true name has never trans- 
pired, and is only known to the innermost adepts and rulers of 
the society. By other names, having a sort of general relation, 
members of this body have occasionally announced themselves, 
and among these perhaps that of Rosicrucian is the best known. 
Men of the most opposite worldly creeds, of diverse habits, and 
even of apparently remote ideas, have ever joined together, 
consciously or unconsciously, to glorify the good, and despise, 
although with pity, the evil that might be reconciled to the good, 

But in the centuries of unrest which accompanied the evolu- 
tion of any kind of civilization, either ancient or moden, how was 
this laudable principle to be maintained? ‘This was done by a 
body of the learned, existing in all ages, under peculiar restric- 
tions, and at one time known under the name of the Rosicru- 
cian Fraternity. Although this body existed, its corporate 
character was by no means marked. Unlike the institutions 
with which antiquity and the middle ages abounded, and 
of which the Masonic and other bodies are modern equivalents, 


the fraternity of the Rosy Cross seldom had gatherings together. 
The brethren were isolated from each other, although aware of 
their mutual existence, and corresponding by secret and myste- 
rious writings, and books, after the introduction of printing. 
They courted solitude and obscurily, and sought, in the divine 
contemplation of the divine qualities of the creator, that beati- 
tude which the rude outside world despised or feared. In this 
manner, however, they also became the discoverers and con- 
servators of important physical secrets, which by slow degrees 
they gradually communicated to the world, with which, in 
another sense, they had so little todo. It is not, at the same 
time, to be supposed that these occult philosophers cither des- 
pised the pleasures or discouraged the pursuits of their active 
contemporaries; but, as we ever find some innermost sanc- 
tuary in each noble and sacred fane, so they retired to consti- 
tute a body apart, and more peculiarly devoted to those mysi- 
cal studies for which the great mass of mankind were unfitted 
by taste or character. Mildness and beneficence marked each 
courteous intercourse as their studious habits permitted them to 
have with their fellow men ; and, in times of danger, in cent- 
uries of great physical suffering, they emerged from their re- 
treats with the benevolent object of vanquishing and alleviating 
the calamities of mankind. In a rude period of termoil, of 
battle, and of political change, they placidly pursued their way, 
the custodians of human learning, and thus acquired the re- 
spect, and even the reverence, of their less cultivated contem- 
poraries. They were regarded as sanctified personages of whom 
men spoke with bated breath, and with a species of awe such as 
indiViduals regarded as being in communion with intelligences 
of an ultramontane nature could alone inspire. The very fact 
of their limited number led to their further elevation in the 
public esteem, and there grew up around them somewhat of 
“ the divinity that doth hedge a king.” Nor did these pursuits 
uniformly draw them from the more active duties of their re- 
spective times. Some of them, such as the Abbot John of 
Trittenheim, ruled over communities of monks, and preserved, 


by copying, the ancient historical and poetical works of Hellas 
and Italy; others applied themselves to the arts of legislation, 
and were councillors at various courts ; others, again, like Cor- 
nelius Agrippa von Nettesheim, sought their fortunes as town 
orators and jurists, while some followed the arts like Albertus 
Magnus, and a large proportion devoted themselves, asin the 
case of John Baptista Porta, Theophrastus Aureolus Bombas- 
tus Paracelsus, and Johann Faust, to the study and practice of 

Thus the mystical fraternities didnot neglect the practical and 
useful, while they pursued the more recondite studies of mental 
and theosophic lore. It may, however, be truly said, that they 
were divided into two great schools : the one occult, silent, and 
jealous of intrusion ; and the other, militant and even blatant, 
in their pretentions. All sections of men bear this two-fold 
character ; and while we may very properly regret the waste of 
energy which consumed itself in the fruitless search after the 
philosopher’s stone, and the art of producing gold and precious 
stones, we ought not to lose sight of the undoubted fact that 
these enthusiasts, in a marked degree, contributed to an in- 
crease of our knowledge of psychology and mental science in 
other ways. Even of the alchemists there were two orders, 
those who labored at the physical forge and crucible, and those 
who, by a theosophic process, sought to elevate the mind into 
a knowledge of its constitution, thus perfecting a much higher 
series of investigations, and arriving at a mystical gold beyond 
all price, Ina certain sense, these philosophers contributed 
very greatly to the common stock of human wisdom, They in- 
sensibly prepared the way for larger and grander views of the 
divine purpose in humanity ; to them we owe the first promul- 
gation of more exact ideas on the mutual inner-relations of 
duty and right ; and our modern political economists are far 
more indebted to their speculations than they are willing to 
confess. It is easy at the present day to see that which is held 
up before every one in the broad light of a tolerant ceutnry 
but it was not so in the days of the Rosicrucians and other 


fraternities. There was a dread among the great masses of 
society in bygone days of the unseen — dread, as recent events 
and phenomena show very clearly, not yet overcome entirely. 
Hence students of nature and mind were forced into obscurity 
altogether unwelcome or irksome, but in this obscurity they 
paved the way for a vast revolution in mental science. 

The Kabbalistic reveries of a Johann Reuchlin led to the 
fiery action of a Luther, and the patient labors of John of 
Trittenheim produced the modern system of diplomatic cipher 
writing. Even the apparent aimless wanderings of the monks 
and friars were associated with practical life, and the numerous 
missals and books of prayer carried from camp to camp 
conveyed, to the initiated, secret messages and intelligence, 
dangerous to be communicated in other ways, The sphere of 
human intelligence was thus enlarged, and the freedom of 
mankind from the control of a pitiless priesthood, or perhaps 
rather a system of tyranny under which the priesthood equally 
suffered, was ensured. It is a fact not even disputed by Ro- 
man Catholic writers of the most Papal ideas, that the evils of 
society, ecclesiastical and lay, were materially increased by the 
growing worldiness of each successive Pontiff. 

Hence we may see why the origin of the Rosicrucians was 
veiled by symbols, and even its founder, Andrea, was not the 
only philosophical romancer ; Plato, Apuleius, Heliodorus, 
Lucian, and others had preceded him in this path ; nor may 
we omit the Gargantua and Pautagruel of Rabelais, probably 
the profoundest Masonic emblem yet to be unriddled. It is 
very worthy of remark, that one particular century, and that in 
which the Rosicrucians first showed themselves, is distinguished 
in history as the era in which most of these efforts at throwing 
off the trammels of the past occurred, Hence the opposition 
of the losing party, and their virulence against anything myste- 
rious or unknown, They freely organized pseudo-Rosicrucian 
and Masonic Societies in return, as the pages of Masonic his- 
tory have already shown ; and these societies were instructed 
to irregularly entrap the weaker brethren of the True and 


Invisible Order, then triumphantly betray anything they might 
be so inconsiderate as to communicate to the superiors of these 
transitory and unmeaning associations, Every wile was adopt- 
ed by the authorities fighting in self defence against the prog- 
ress of truth, to engage, by persuasion, interest, or terror, such 
as might be cajoled into receiving the Pope as Master — when 
gained, as many converts to that faith know, but dare not own, 
they are treated with neglect, and left to fight the battle of life 
as best they may, not even being admitted to the knowledge of 
such miserable aporrheta as the Romish faith considers itself 
entitled to withhold. 

The modern society of Rosicrucians, however, is constituted 
upon a ‘widely different basis to that of the parent society. 
While the adepts of former times were contented with their 
knowledge of their mutual ob'igations, and observed them 
as a matter of course and custom, the eighteenth century Rosi- 
crucians forced the world to think for a time that they were not 
only the precursors of Masonry, but fa <essenfi@ that body 
itself. This has led to numerous misconceptions. With Free- 
masonry the occult fraternity has only this much to do, and 
that is, that some of the Rosicrucians were also Freemasons; 
and this idea was strengthened by the fact that a portion of the 
curriculum of a Rosicrucian consisted in theosophy; these 
bodies had, however, no other substantial connective ties. In 
fact, Freemasons have never actually laid claim to the posses- 
sion of alchymical secrets. Starting from a definite legend, that 
of the building of Solomon's Temple, they have moralized on 
life, death, and the resurrection, correspondentially with the in- 
crease, decrease, and the palingenesia of nature ; and rightly so. 
For as the science of mathematics contains within itse!f the 
protoplasmatic forms of things, and the science of morals coin- 
prehends the application of the forms to intellectual purifica- 
tion, so the Rosicrucian doctrine specifically pointed out the 
uses and interrelations between the qualities of the substances 
in nature, although their enlarged ideas admitted of a moral 
survey. The Freemasons, while they have deserved the esteem 


of mankind for charity and works of love, have never accom- 
plished, and by their inherent sphere of operation never can 
accomplish, what these isolated students effected. Modern 
times have eagerly accepted in the full light of science the 
precious inheritance of knowledge bequeathed by the Rosicru- 
cians, and that body has disappeared from the visible knowl- 
edge of mankind, and reéntered that invisible fraternity of 
which mention was made in -the opening of this article. 

Presupposing in the minds of occult students some knowledge 
of these principles, it will readily be seen that a system existed 
amongst what may be emphatically, although only symbolically, 
termed “ our ancient brethren.” 

It is not desirable in a work of this kind to make disclosures 
of an indiscreet nature. The brethren of the Rosy Cross will 
never, and should not, at peril and under alarm, give up their 
secrets. Their silent influence terminated the Crusades with 
an honorable peace ; at their behest the Old Man of the Moun- 
tain stopped his assassinations, and in all cases we find Rosi- 
crucians exercise a silent and salient influence. 

The dewy question cannot be discussed in public. The an- 
cient body has nothing to do with any kind of Masonic rite. It 
has apparently disappeared from the field of human activity, 
but its labors are being carried on with alacrity,and with a 
sure delight in an ultimate success. 

The degrees (more generally known as grades) of the modern 
Rosicrucian system are nine, as follows ; 

1, Zelator, or Illuminatus, or Junior. 2, Theoricus or Theo- 
reticus. 3. Practicus. 4. Philosophus. 5. Adeptus, Junior 
cr Minor. 6. Adeptus, Seinor or Major. 7. Adeptus Exemp- 
tus. 8, Magistri Templi. 9. Magus. 

The last degree (or grade) is triple, thus : Supreme Major, 
Senior and Junior Substitute. The officers Master General, 
Deputy Master General, Treasurer General, Secretary General ; 
and seven Ancient Assistant Officers, namely, Precentor, Con- 
ductor of Novices, Organist, Torch-bearer, Herald, Guardan of 
the Temple, and Medallist. 


The Rosicrucian Society of England, which has been formed 
on the basis of the original body, meets in various parts of 
England, and possesses a Metropolitan College, together with 
several Provincial Colleges ; the rite is also known in Scotland 
and Canada. To belong to it the degree of Master Mason must 
be attained ; but no oath or obligation is administered, it being 
contrary to the genius of a philosophical society, having for its 
object the discussion of occult science, to exact vows of fidelity 
already ensured by the solemn acts of the three degrees of 
Craft Masonry, 

E] Amin --- Mahomet. 


Who is this that comee from Hara? Notin kingly pomp and pride, 

But a great free son of Nature, lion-souled and eagle-eyed. 

Who is this before whose presence idols tumbled to the sod, 

While he cries out, ‘‘ Alla Akbar ! and there is no god but God?” 
Wandering in the solemn desert, he has wandered like a child, 

Not as yet too proud to wonder at the sun, and star and wild — 

“Qh, thou Moon! who made thy brightness? Stars ! who hung ye there on 
Answer ! so my soul may worship ; I must worship or I die.” (high. 
Then there fell the brooding silence that precedes the thunder’s roll ; 

And the old Arabian Whirlwind called another Arab soul, 

Who is this that comes from Hara? Not in kingly pomp and pride, 

But a great free son of Nature, lion-souled and eagle-eyed ! 

He has stood and zeen Mount Hara to the Awful Presence nod. 

He has heard from cloud and lightning — “ Know there is no god but God.” 
Call ye this man an impostor? He was called ‘‘ The Faithful,” when 

A boy he wandered o’er the deserts, by the wild-eyed Arab men. 

He was always called “Faithful.” Truth he knew was Allah’s breath. 
But the Lie went darkly gnashing through the corridors of Death. 

“He was fierce!” Yes, fierce at falsehood — fierce at hideous bits of wood. 
That the Koreish taught the people made the sun and solitude. 

But his heart was also gentle, and Affection’s gentle palm, 

Waving in the tropic spirit, to the weary brought a balm. 

“Precepts?” Have on each compassion. “ Lead- the stranger to your door. 
“In your dealings, keep a Justice. ” “Give a tenth unto the poor.” 

““Yet ambitious !” Yes, ambitious — while he heard the calm and sweet 
Aiden-vyoices sing — to trample troubled Hell beneath his feet. 

“Islam?” “Yes! Submit to Heaven!” “ Prophet?” To the East thou art ! 
What are prophets but the trumpet blown by God to stir the heart ? 

And the great Heart of the desert stirred unto that solemn strain, 

Rolling from the trump at Hara over Errro’s troubled main. 

And a hundred dusky millions honor still El Amin’s rod — 

Daily chanting — “ Allah Akbar! Know there is no god but God?” 

Call him then no more “ Impostor,” Mecca is the choral gate, 

Where, till Zion's noon shall take them, nations in her morning wait, 


The Shadow and The Dreamer. 


Once within a chamber lonely sat my shadow with me only, 
Like a real and breathing Presence, there it was upon the wall. 
And it seem'd so very human, so much like a living woman, 
That I thought perchance "twould answer to my word or to my call. 
So I said, “ Pray tell me, Shadow, if thou hearest me at all, 

Why thus outlined on my wall?” 

Answer’d then the Shadow, turning, ‘‘ When thy lamp is trimm’d and burning. 
Only can I teach the lesson, thou should’st ever learn from me — 
For, behold, if LicsT thou banish, thy discerning sense doth vanish, 
And thy wisdom, scarce can teach thee, Shadows from Reality. 
In the darkness, thou would'st vainly blunder on to find the key 
Of my being’s mystery.” 

Said J, “ Shadow, thy revealing, seems like some faint echo stealing 
Over me, of spirit voices heard within my soul before — 
And it may be, in my scorning, I have let these worda of warning, 
Knoek unheeded at the portals of my heart's unopen'd door. 
Thou, the picture illustrative of them, I will study o’er, 

Thou must leave me never more.” 

“Over me thou hast all power,” said the Shadow, “ this thy dower, 

I was born to do thy bidding, I can follow only thee. 

lam thine while life is lasting, ceaselessly before thee casting 

Types of all the good or evil thou canst ever learn from mee. 

But remember — just as thine is, so my onward path must be : 

Then my taper, burning brightly, more colossal and unsightly 
Grew that form so much like human, there upon my chamber wall, 
And it stood up like a column, as it said, all slow and solemn, 
“Wouldst thou question of my being, when o'er thee Death throws the pall, 
And the last act of life's drama, closes by the curtain’s fall. 
Mortal ! wouldst thou know it all?” 

“Ihave heard what thou hast spoken — Be the silence all unbroken, 

While once more, O Shadowy Presence ! I may listen unto thee.” 

“When my soul, no longer clinging unto things of earth, is winging,” 

Sad the Shadow, “ its flight upward, unto God's eternity. 

When thy ‘dust no dust’ returneth, and the grave imprisons thee, 
Then I perish — cease to be — 

“T but follow to the portals — Spirit-land is for immortals, 
There I may not dare to enter, where the feet of angels tread. 
Where the springs of life are flowing — and the tree of Life is growing, 
There I may not stand beside thee, when thy scroll is read, 
ON THY PATH MUST BE NO SHADOW : in thy soul no dread, 
When thy doom is said.” 

Then I groan'd aloud, and waking, lo ! the early dawn was breaking, 
I had been in dream-land roving, with my Shadow for a guide, 
But at Tast the spell was broken, be these words the sign and token, 
Of the words to which I listen‘d, in that fairy world so wide — 
And believe, as I do also, that perchance the truth may bide, 

In the whispers of my guide. 


The Rosicrucians, 

or KNIGHTS OF THE Rosy Cross, 
(From “ The Dreamer,” London, 1764) 

From hence, my noble friend conducted me to the college of 
the Rosicrucians, or the Knights of the Rosy Cross. This order 
of Knighthood is very ancient, and was greatly respected, while 
they strictly observed the statutes of their founder. For they are 
enjoined to be meek and humble, to be charitable and hospita. 
ble. And therefore the primitive Rosicrucians employed their 
whole revenues in entertaining the pilgrim and the stranger, 
and in feeding the poor and hungry, While they practised 
these virtues, of which they make profession, when they are 
elected into the college; while they were temperate, vigilant 
and laborious, they preserved their independency, and enjoyed 
with honor as great immunities, as the present Knights of Malta, 
But, as they hav enow entirely departed from all the rules of their 
institution, and are become proud and luxurious, covetous and 
ambitious, they are likewise the most corrupt and servile crew 
in all the land of the Papyropolites, Some years have passed 
since they renounced the independency of their order, both for 
themselves and their successors, by a formal act, and agreed to 
obey implicitly all the commands, which from time to time they 
should receive from the Intendants of the Mill. But they have 
lately consented to a decree, by which they are become odious 
to the whole nation. For they have not only obliged them- 
selves to lay aside the cross, which has hitherto been constantly 
worn on their habits, but to practice the same ceremonies, with 
regard to this sacred badge of their order, which are used by the 
Dutch merchants and sailors, who are admitted into the empire 
of Japan. So that, whenever a Rosicrucian is mentioned, this 
proverbial saying is applied to him, Jn Tartara, jufferis ibit, not 
only for his servility, but to signify his dealings with the people 
of those regions, from whence he imports the waters of Lethe. 
But, while the Rosicrucians are the most abject flatterers ot 


men in power, they treat their inferiors, especially their younger 
brothers, of which there is a numerous tribe, with the greatest 
insolence and contempt, and suffer the latter, in violation of 
the most sacred injunctions of their common parent, to languish 
in poverty, and want even the common necessaries of life. 

The Knights of the Rosy Cross, says my friendly conductor, 
are those adep/s who were formerly supposed to possess the phi- 
losopher’s stone, or the secret of compounding a medicine, 
which, according to their report, would make the person, who swal- 
lowed it, immortal. By this artifice they raised in their several 
districts large contributions, especially among the old maids 
and widows,w ho of all beings are the most fond of life. Iknow 
a Rosy Cross, who, by the iniquity of the times and the aid of 
a peculiar cant, from the quality of a grave-digger, hath been 
elected into this hnouorable brotherhood, and hath since ac- 
quired one of the most lucrative commandries belonging to the 
order. His whole business is diligently to attend a large body 
of these ancient females, whom he dignifies with the title of 
his disciples, and never fails to extract a purse of gold from 
them once a day, And at the same time, that he pretends to 
make them immortal, he makes their wills, and takes particular 
care, that his own name shall be found in the first class of the 
legatees, The face of this Rosicrucian is a composed counter 
feit; and it would puzzle all of the optics of physiognomy, or 
even the most penetrating genius, to define his real character, 
and investigate the disposition of his mind. I took some pains, 
since I arrived in this country, to inform myself of his most 
secret actions, and by that means I discovered his most exquis- 
ite hypocrisy. 

But, tho’ it sufficiently appeared, that this grand Elixir had 
not half so much virtue, as Ward’s pill, yet the Rosicrucians, in 
those ages of ignorance and superstition, were able to main- 
tain their reputation by ascribing the ill success of the medi- 
cine to the inaptitude or incredulity of the patient, Even, ia 
our more enlightened age, the Rosicrucian Elixir has been in 
some kind of credit, and was not quite exploded, till Gulliver 


published his travels. His history of the Struldbrugs must con+ 
vince every person of common sense, that nothing can be more 
absurd and ridiculous, than a desire of never dying, and that, 
if the grand Elixir could make a man immortal, it would make 
him the most miserable creature in the universe. However, 
the Rosicrucians, after this medicine was out of vogue, pre- 
served their character of adepts by introducing another of sin- 
gular virtue, and which never fails to answer the purpose, for 
which it is administered, I mean the water of oblivion, which, 
as I have said before, cannot be imported without their direc- 
tion and assistance; and they may now appeal to common ex- 
perience for the efficacy of this medicine, since it has been so 
successfully tried on the Band of Four Hundred, and conse- 
quently has proved of such notable service to a trading nation. 
It has indeed sometimes happened, that a young Knight, who 
has been troubled with a hypochondriac melancholy, owing to 
an ill habit of body, or to a disappointment, when one of his 
' brethren hath been preferred to a rich commandry before him, 
in order to eradicate the seeds of his distemper, hath over- 
dosed himself with the water of Zef4e. The consequence of 
this has been fatal: For he has not only forgot all that he ever 
knew, or had learned; but has been rendered utterly incapable 
of knowing, or learning more, or of improving his mind in any 
manner, by his commerce with men or books, for the future. 
These Knights are styled in the ancient registers of the college, 
Homines plumbei, and they are distinguished now by the same ap- 
pellation. I know that one of the poets of this country ascribes 
the Plumbertie of the Rosicrucians to the want of genius, or a 
defect in their education, and imputes their admission into so 
honorable an order to corruption, or a want of discernment in 
the electors, But I will not enter into a discussion of this 
point, or, whether the men of little learning, or the men of 
much craft (into which division the Rosy Crosses at present 
naturally fall), are to have the preference in the judgment of 
their superiors. - 

It will be proper to inform you, before I leave them, that 


the Rosicrucians are not Knights of chivalry, They are neither 
trained to arms, nor acquainted with those maxims of honour 
and gallantry, which form a modern hero. In case of a foreign 
or domestick war, they rather chuse by their harangues to in- 
spire their neighbours with courage, than give any proofs of it 
themselves. On these occasions, Fungar vice cotis, etc., is their 
constant moffo ; and in this practice they have sometimes suc- 
ceeded beyond all expcctation. However, there are some of 
them who have been so bold as to gird their loins with the 
sword: and their present great master is as full of martial 
ardour, as he is of piety and devotion; and is ever prepared, 
in time of danger, both to pray and to fight for his friends and 
his country. I will likewise add, that I may not seem to speak 
with prejudice, or draw the character of these Knights alto- 
gether in profile, that I have known as excellent men of this 
order, as are to be found in the whole human species; and I 
doubt whether the chevaliers B and B——, lately de- 
ceased, have left their equals behind them. 

The Alchemists. 

Alchemists, from 4/ and Chemi, the fire, or the god and patri- 
arch, Kham; also, the name of Egypt. The Rosicrucians of 
the middle ages, such as Robert Fludd, Paracelsus, Thomas 
Vaughan, Von Helmont, and others, were all alchemists, who 
sought for the Ara@den spirit in every form of inorganic matter, 
Some people, nay, the great majority, have accused alchemists 
of chalatanry and false pretending. Surely, such men as Roger 
Bacon, Cornelius Agrippa, Henry Khunrath, and the Arabian 
Geber (the first to introduce into Europe some of the secrets of 
chemistry), can hardly be treated as impostors. Scientists who 
are reforming the science of physics upon the basis of the 
atomic theory of Democritus, as restated by John Dalton, con- 
veniently forgot that Democritus, of Abderea, was an alchemist, 
and that the mind that was cabable of penetrating so far into 
the secret operations of nature in one direction must have had 
good reasons to study and become a Hermetic philosopher. 
Olas Borrichius says that the cradle of alchemy is to be sought 
in the most distant times. 


The Philosopher’s Stone. 
(Translated from an old German Rosicrucian Manuscript.) 


Some years ago, after having long and earnestly prayed to 
Good, the unmanifested, incomprehensible cause of all things, 
I was attracted to Him, and by the power of his Holy Spirit — 
through whom all wisdom descends upon us, and who has been 
sent to us through Christ, the Aoyos, from the Father — he 
illuminated my inner sight so that I was able to recognize the 
Centrum in Trigono Centri, which is the only and veritable sub- 
stance for the preparation of Zhe Philosopher's Stone. But 
although I know this substance, and had it actually in my pos- 
session for over five years, nevertheless I did not know how to 
obtain from it the Blood of the Red Lion, and the Gluten of the 
White Eagle, neither did I know the processes by which these 
substances could be mixed, bottled, and sealed up, or how they 
were to be treated by the secret fire, a process which requires a 
great deal of knowledge, prudence, and cautiousness, 

I had studied to a great extent the writings, parables, and 
allegories of various writers, and I had used great efforts to un- 
derstand their enigmas, many of which were evidently the in- 
ventions nf their own fancy; but I found at last that all of 
their prescribed methods for the preparation of Zhe Philos- 
opher's Stone were nothing but fables, All their purifications, 
sublimations, distillations, reclifications, and coagulations, together 
with their stoves and retorts, cruczbles, pots, sand and water baths, 
etc., were entirely useless and worthless for my purpose, and I 
began to realize the wisdom of Theophrastus Paracelsus, who 
said in regard to that sfone, that itis a’ great mistake to seek 
for it in material and external things, and that the people who 
do so are very foolish, because instead of following Nature, 
they follow their own brains, which do not know what Nature 

Nature in her nobility does not require any artiticial methods 


to produce what she desires. She produces everything out of 
her own substance, and in that substance we must seek for her. 
He who deserves her will find her hidden there, But not every 
one is able to read the book of Hature, and this is a truth 
which I found out by my own experience ; for although the true 
substance for the preparation of Zhe Philosopher's Stone was in 
my own possession for over five years, nevertheless it was 
only in the sixth year that I received the key to the mystery 
by a secret revelation from God, 

To open the secrets of Nature a key is required. This key 
was in the possession of the ancient patriarchs, prophets, and 
Adepts, but they always kept it hidden away, so that none but 
the worthy should come into its possession; for ifthe foolish 
or evil-disposed were to know the mysteries of Nature, a great 
deal of evil would be the result. 

In the following description I have revealed as much of these 
mysteries as I am permitted to reveal, and I have been strongly 
forbidden to speak more explicitly and plainly. Those who 
read these pages merely with their external understanding will 
obtain very little valuable information; but to those who read 
them by the light of the true faith, shining from the ever burn- 
ing fires upon the altars erected in the sanctuary of their own 
hearts, the meaning will be plain, They will obtain sweet fruits, 
and become and remain forever true brothers of the Golden 
and Rosy Cross, and members of our inseparable fraternity. 

But to those who desire to know my name, and who might 
charge me with being too much reserved if I do not reveal it, 
I will describe it as follows, so that they will have no cause to 
complain: The number of my name is M.DCXII, and in this 
number the whole of my name is fully inscribed into the book 
of Nature by eleven dead and geven living ones. Moreover, 
the fifth letter is the filth part of the eighth, and the fifteenth 
the fifth part of the twelfth, Let this be sufficient for your 

t Learn to know all, but keep thyself unknown.’’? — IRENÆUS. 


The Fallen Master. 

So now when the Foundation stone was laid, the Lord called 
for the Master Baphometus, and said to him, “Go and com- 
plete my temple!” But in his heart the Master thought: 
What boots it, building Thee a temple ? and took the stones 
and built himself a dwelling, and what stones were left he gave 
for filthy gold and silver. And after forty moons the Lord re- 
turned and spake: “ Where is my temple, Baphometus?” The 
Master said: “I had to build myself a dwelling; grants me 
weeks’ And after forty weeks, the Lord returned, and asked: 
“ Where is my temple, Baphometus?” He said: “ There was 
no stones (buthe had sold them for filthy gold), so wait yet 
forty days.” In forty days thereafter came the Lord, and cried: 
“ Where is my temple, Baphometus?” Then like a millstone 
fell it on his soul, how he for lucre had betrayed his Lord; but 
yet to other sin, the Fiend did tempt him, and he answered, say- 
ing : “ Give me forty hours!” And when the forty hours were 
gone, the Lord came down in wrath: “ My temple, Baphom- 

‘etus? ” Then fell he quaking on his face, and cried for mercy ; 
but the Lord was wrath, and said: “ Since thou hast cozened 
me with empty lies, and those the stones I lent thee for my 
temple, has sold them for a purse of filthy gold, lo, I wiil cast 
thee forth, and with the Mammon will chastise thee, until a 
Savior rise of thy own seed, who shall redeem thy trespass.’ 

* T sought and found; J purified (it) often, 
tI mixed (it) and caused (it) lo malure. 
The golden tincture was the result ; 
St is called the center of nature ; 
The origin of all thought, 
And of all books of men and various figures. 
I now acknowledge freely, it ts a panacea 
For all the metais, 
The weak ones (in the constitution of man), 
And a point which originated from God "’ 
— Harmannus Daticnus, 


A Rosicrucian Allegory. 

There is a mountain situated in the midst of the earth or 
center of the world, which is both small and great. It is soft 
also above measure, hard and strong. Itis far off and near 
at hand; but, by the Providence of God, it is invisible. In it 
are hidden most ample treasures, which the world is not able 
to value. This mountain, by the envy of the devil, is com- 
passed about with very cruel beasts and ravenous birds, which 
make the way thither both difficult and dangerous; and, there- 
fore, hitherto, because the time is not yet come, the way 
thither could not be sought after by all, but only by the worthy 
man’s self-labour and investigation. 

To this mountain you shall goin a certain night, when it 
comes most long and dark, and see that you prepare yourself 
by prayer. Insist upon the way that leads to the mountain, 
but ask not of any man where it lies; only follow your guide, 
who will offer himself to you, and will meet you in the way. 

The guide will bring you to the mountain at midnight, when 
all things are silent and dark. Itis necessry that you arm 
yourself with a resolute, heroic courage, lest you fear those 
things that will happen, and fall back.. You need no sward 
or other bodily weapon, only call upon your God, sincerely and 
heartily seeking him. 

When you have discovered the mountain, the first miracle 
that will appear is this — a most vehement and very great 
wind will shake the whole mountain and shatter the rocks to 
pieces. You will be encountered by lions, dragons and other 
terrible wild beasts; but fear not any of these things. Be 
resolute and take heed that you return not, for your guide that 
brought you thither will not suffer any evil to befall you. As 
to the treasure, itis not yet discovered, but it is very near. 
After this wind will come an earthquake, which will overthrow 
those things which the wind had left. Be sure you fall not off. 
The earthyuake being past, there will follow a fire that will 
consume.the earthly rubbish and discover the treasure, but 
as yet you cannot see it. After all these things, and near day- 
break, there shall be a great calm, and you shall see the day- 
star'arise, and the darkness will disappear. You will conceive 
a great treasure; the chiefest thing and the most perfect 
is a certain exalted tincture, with which the world, if it 
served God and were worthy of such gifts, might be tinged 
and turned into the most pure gold. — John Heydon. 




S. C. GOULD, - - - - Editor and Publisher. 

Room 3, Mirror Building, - - 64 Hanover Street. 

VOL. XXI. OCT.-NOV.-DEC., 1908. NOS. 10-11-12, 

The Ballad of Judas Iscariot. 


'Twas the body of Judas Iscariot, lay in the field of blood ; 
'Twas the soul of Judas Iscariot beside the body stood, 

Black was the earth by night, and blacker was the sky ; _[by. 
Black, black were the broken clouds, though the red moon went 

’Twas the body of Judas Iscariot strangled and dead lay there; 
*Twas the soul of Judas Iscariot, looked on it in despair. 

[rest ; 
The breath of the world came and went like a sick man's in 
Drop by drop on the world’s eyes the dews fell cool and blest, 

Then the soul of Judas Iscariot did make a gentle moan — 
“I will bury underneath the ground by flesh and blood and bone, 

“ I will bury deep beneath the soil, lest mortals look thereon, 
And when the wolf and raven come the body will be gone. 

‘The stones of the field are sharp as steel, and hard and cold, 
And I must bear my body hence until I tind a spot!” [God wot; 

’Twas the soul of Judas Iscariot, so grim, and wild, and gray, 
Raised the body of Judas Iscariot and carried it away. 


And as he bare it from the field, its touch was cold as ice, 
And the ivory teeth within the jaw rattled aloud like dice. 

As the soul of Judas Iscariot carried its load with pain, 
The eye of heaven, like a lanthorn’s eye, opened and shut again. 

Half he walked, and half he seemed lifted on the cold wind; 
He did not turn, for chilly hands were pushing from behind. 

The first place that he came unto, it was the open world, [cold. 
And underneath were prickly whins, and a wind that blew so 

The next place that he came unto, it was a stagnant pool, 
And when he threw the body in, it floated light as wool. 

He drew the body on his back, and it was dripping chill, ~ 
And the next place he came unto was a cross upon a hill. 

A cross upon a windy hill, and a cross on either side, 

Three skeletons that swung thereon who had beer crucified. 

And on the middle cross bar sat a white dove slumbering ; 
Dim it sat in the dim light, with its head beneath its wing. 

And underneath the middle cross a grave yawn'd wide and vast, 
But the soul of Judas Iscariot shiver'd and glided past. 

The fourth place that he came unto, it was the Bridge of Dread, 
And the great torrents rushing down were deep, and swift and red, 

He dared not fling the body in for fear of faces dim, 
And arms were waved in the wild water to thrust it back to him. 

’Twas the soul of Judas Iscariot turned from the Bridge of Dread. 
And the dreadful foam of the wild water had splashed the body red 

For days aud nights he wandered on upon an open plain, 
And the days went by like a blinding mist, and the nights like 
; [rushing rain. 
For days and nights be wandered on, all thro’ the world of woe ; 
And the nights went by like the moarning wind, and the days like 
[drifting snow. 
‘Twas the soul of Judas Iscariot, came with a weary face, 
Alone, alone, and all alone, alone in a lonely place. 

He wandered east, he wandered west, and heard no human sound. 
For months and years, in grief and tears, he wandered round 
[and round. 


For months and years, in grief and tears, he walked the silent 
Then the soul of Judas Iscariot perceived a far-off light. [night. 

A far-off light that went and came, small as the glow-worm’s e’e, 
That came and went like the lighthouse gleam, on a black night 
[at sea, 

’Twas the soul of Judas Iscariot, crawl'd to the distant gleam; 
And the rain came down, and the rain was blown against him 
{with a scream. 

For days and nights he wandered on, push’d on by hands behind ; 
And the days went by like black, black rain, and the nights like 
[rushing wind. 

'Twas the soul of Judas Iscariot, strange, and sad, and tall, 
Stood all alone at dead of night before a lighted hall. 

[black and damp, 
And the world without was white with snow, and the foot-marks 
And the ghost of the silvern moon arose, holding her yellow lamp. 

And the icicles were on the eaves, and the walls were deep with 
And the shadows of the guests within pass’d on the window light. 

The shadows of the wedding guests did strangely come and go, 
And the body of Judus Iscariot lay stretch’d along the snow. 

The body of Judas Iscariot lay stretch’d the along snow ; 
*Twas the soul of Judas Iscariot ran swiftly to and fro. 

To and fro, and up and down, he ran so swiftly there, 
As round and round the frozen Pole gildeth the lean white bear. 

[bright and clear. 

*Twas the Bridegroom sat at the table head, and the lights burnt 
H" Oh, who is that,” the bridegroom said, ‘‘ whose weary feet I 
[hear ?” 


’Twas one look’d from the lighted hall, and answered soft and 
“Tt is a wolf runs up and down with a black track in the snow.” 

The Bridegroom in his robe of white sat at the table head ; 
“ Oh, who is that who moans without?” the blessed Bridegroom 


’Twas one looked from the lighted hall, and answered fierce and 
“ Tis the soul of Judas Iscariot gliding to and fro.” [low. 

*Twas the soul of Judas Iscariot, did hush itself and stand, 
And saw the Bridegroom at the door with a light in his hand. 

The Bridegroom stood in the open door, and he was clad in 
And far within the Lord's Supper was spread so broad and 

[bright to see ; 

The Bridegroom shaded his eyes and look’d, and his face was 
“ What dost thou here at the Lord’s Supper with thy body’s sins ?” 
{said he. 

'Twas the soul of Judas Iscariot, stood black, and sad, and bare, 
‘“ I have wandered many nights and days, there is no light else- 

[fierce and bright: 
"Twas the wedding guests cried out within, and their eyes were 
“ Scourge the soul of Judas Iscariot away into the night.” 

[still but slow, 

The Bridegroom stood at the open door, and he waved hands 
And the third time that he waved his hands the air was thick 
[with snow, 

And of every flake of falling snow, before it touched the ground, 
There came a dove, and a thousand doves made sweet and 
[gentle sound. 

’Twas the body of Judas Iscariot floated away full fleet, [sheet. 
And the wings of the doves that bare it off were like its winding- 

[smiling sweet. 
"Twas the Bridegroom stood at the open door, and beckon’d, 
’Twas the soul of Judas Iscariot stole in, and fell at his feet. 

”The Holy Supper is spread within, and the many candles shine, 
And I have waited long for thee before I poured the wine,” 

The supper wine is poured at last, the lights burn brignt and 
Iscariot washes the Bridegroom’s feet, and dries them with his 




History, Folk-Lore, Mathematics, Literature, 
Art, Arcane Societies, Etc. 

“Thou meetest Plato when thy eyes moisten over the Phædo. 


Ss. &. Govan. 


Sweet groves to you ! 
You hilla that brightest dwell, 
And all you humble vales, adieu! 
You wanton brooka and solitary rocks, 

My dear companions all, and you my tender flocks! 
Farewell, my pipe! and all those pleasing songs whose moving strains 
Delighted once the fairest nymphs that dance upon the plains. 

You discontents, whose deep and over-deadly amart 

Have without pity broke the truest heart, 
Sighs, tears, and every sad annoy, 
That erat did with me dwell, 

And others joy, 



Address, Lafayette Lodge 41, 49. 
Address, the Philodemosians, 41. 
Almighty Dollar (The). Poem, 42. 
Architectural Atom (The), 48, 
Ashmadai, Solomon, Shameer, 22. 
Atom, Tyndall’s Architectural, 48. 

Baphomet, Templar. 36. 

Bible Books in Verse, 37, 40. 

Books of Bible in Verse, 37, 40. 
Burial of Sir John Moore, Wolfe, 46. 

Chronology of Hindus, 35. 
Classical Church, 25. 
Contrast (The), Charles Wolfe, 47. 

Cowper on Homer, Virgil. Milton, 41. 

Dante to Guido, a Sonnet, 41. 

Dryden on Homer, Virgil, Milton, 41. 

Druids, 6, 25 

Ending, Pater Noster, 36. 
Eleusinian Mysteries, 3. 

Essenes and Gnostics, 9. 

Essenic Traditions, 21. 

Evolution of Secret Societies, 1. 
Excerpt ‘‘ Joseph and Zuleika,” 42. 

Fortieth Anniversary, Hills. Lodge, 1. 

Genesis, Obscure Term in, 36. 
Genius of Freemasonry, 36. 
Gnostics, and Essenes, 8. 
Gold Dinar, Poem, 42. 

Gravitation Theory, 13th Century, 23. 
Who, 41. 

Guido, Lapo, Monna Rice. 

Hebrew Alphabet, 16th Century, 34. 

Henry, Charles, and Lucy. Who, 41. 

Hermes’ Riddle, Randolph. 69, 
Hindus, Chronology, Key, 25. 
History of the Druida, 6, 26. 
Holy Bible in Rhymes, 37, 40. 
Homer, Virgil. Milton, 41. 

Inquiry (The), Poem, Ch. Mackay, 44. 

Key, Chronology of Hindus, 35. 

Lone, We, Tong, Eng, Ti. 11, 
Lover and the Rose, Excerpt, 42. 

Maccabees. M. C. B. I., 9. 
M. C. B. I., Maccabees, 9. 
Menahem, the Essene, 21. 
Mysteries of the Cabiri, 3. 

Obscure Term in Genesis, 36. 
Old and New Testament, in Verse, 37. 
Order of Melchizedek, 12. 

Pater Noster Ending, 36. 
Pentagram, 36 

Persian Poetry, 36. F 
Petitioners, Lafayette Lodge 41, 79. 
Philodemosians (The), 2. 

Poom, Room in the World, 43. 
Poems, by Charles Wolfe, 46, 47. 

Quotation “Joseph and Zuleika,” 42. 
Riddle of Hermes, Randolph, 69. 

Scots Peerage, 71. 

Secret Societies. Evolution. 1. 
Shameer, Ashmadai, Solomon, 22. 
Solomon, Shameer, Ashmedai, 22. 
Song of Science, 44. 

Sonnet, Dante to Guido, 41. 
Successful Search, Sufi Poem, 14. 
Sufi Poem, Succeasful Search, 24. 
Sufi Poem, the Rose, Excerpt, 42. 

Talismans, F. Leigh Gardner, 17. 

Tell Me, Ye Winged Winds, 44. 
Theory of Gravitation, 18th Cent., 23. 
Therapeute, 3. 

There’s Room in the World for All, 42. 
Thirtieth Anniversary, Lodge 41, 49. 
Traditions, Essenic, 21. 

Traditions of Solomon, 22. 

Tyndall’s Architectural Atom, 48. 

Venus of Milo (The), Poem, 45. 
Wolfe's (Charles), Twin Poems, 46, 47. 

Poems, Songs, Sonnets. 

Books of the Bible in Verses, : : . ° . 37) 40 
Dante to Guido. Sonnet . a $ ape t 41 
Quotation “ By one God created, by one Savior saved ” go 
Quotation from Pindar a 26 

Quotation from “ The Bivouac of the Dead. Ñ “Theo. o’ —_ 87 
Quotation on the Utopian Future by James B. Nicholson 16 

The Almighty Dollar . $ ; . : ; 42 
The Architectural Atom. . š x P 7 F 48 
The Burial of Sir John Moore. Charles Wolfe . ` 46 
The Contrast Charles Wolfe $ ‘ ` ; 47 
The Inquiry. “ Tell Me, Ye Winged Winds ” 9 . . 44 
The Song of Science . A é 5 i ? . 44 
The Successful Ssearch. Sufi Poem . è é ‘ 24 
The Venus of Milo. Sarah Helen Whitman ` 45 
Theory of Gravitation in the 13th Century, Jelál ed-Din Ruimi, 23 
There’s Room in the World For All That is init . ; 43 
Union of the Soul with Deity. Sufi Poem. Quotation 42 

Names of Authors, and Contributors. 
Cowper, 41. |  Jelal ed-Din Rumi, 23. 

Mackay, Charles, 44. Mc- 
Lane, John, 73. McAl- 

Dante, 41. Dryden, 41. 

El Hairi, 22. Eliphas Levi, lister, George 1., 78. 
Randolph, Paschal Bever- 
Flint, Rev. William, 48. ly, 69. Richardson, Wal- 
ter, 2 

Gardner, F. Leigh. 17. 
Gould, S. C., 1. Whitman, Sarah Helen, 45. 
Wolfe, Charles, 46, 47. 




S. C. GOULD, - - - - Editor and Pablisner- 

Room 3, Mirror Building, - - 64 Hanover Street. 

VOL. XXII. JAN.-FEB,.-MAR., 1904. NOS, 1-2-3. 



Fortieth Anniversary address pronounced before the members of Hillsborough 
Lodge No. 2, I. O. O. F., their families and invited guests, on the eve of 
December 21, 1883, by 8. C. Goutp, P. G. Rep., Manchester, N, H. 
(Now reprinted twenty years after in NOTES AND QUERIES.) 

We have assembled here this evening, for the purpose of com- 
memorating the chronological event of the introduction of Odd- 
Fellowship into the City of Manchester,—the Fortier ANNt- 
VERSARY of Hillsborough Lodge,—and, as a subject appropri- 
ate to this event, we propose to consider, in a brief manner, 
` some of the original sources from which material is gathered, 
and some of the singular and curious episodes which have 
come down to our time in legends, in traditions, in symbols, 
and in history, that have given such prolific resources for the 
foundation of Orders, Secret Societies, and Degrees. To us, 
there has ever been a “‘hungering and thirsting ” (Matt v, 6) 
after the knowledge of the Mysteries, and a desire to penetrate 


into the arcane meaning of the peculiar language employed to 
represent to the novitiate the explanations, and the symbolic 
instructions there often designed to be taught under cover of 
the word. 

One of the very ancient philosophers has given us some most 
excellent advice for obtaining knowledge. It is as follows: 

“The best method of obtaining intelligence consists in an 
orderly cultivation of reason and memory, and an acquisition of 
a knowledge of words, as well as of things, by unceasing indus- 
try and perseverance.” 

“When once the mind is thus fixed upon meditation, and 
yields to a desire for learning, it should reflect concerning those 
words which pertain to the selfhood of man, or to self-investi- 
gation. We should endeavor to obtain some definite idea of 
ourselves, and should observe with earnestness whatever is pre- 
sented for our consideration; we should examine everything 
with care, and weigh all things in the balance of reason, then 
in conformity to a decision of mind, we may arrive at the ‘ gol- 
den mean’ in all our acts in life.” 

In this address, which also partakes of some features of a 
lecture, undoubtedly we may claim more for Odd Fellowship 
than is generally acceded by some of the leading men of the 
Order ; but, like all new departures, we expect criticism and 
adverse views. Therefore, we state here, that what is claimed 
is only a fair construction of language in history; while that 
gathered from herioglyphics and symbols is more or less spec- 

We can ourselves historically discern, in the institution _ of 
Odd Fellowship, in its degrees, in its lectures, pass-words, and 
its numerically arranged frame-work, something more than a 
comparatively modern Order; we are disposed to lay a claim to 
its greater antiquity than the early part of the last century, or 
even to Anno Domini 79, when Titus Cæsar is said to have been 
the first to have called them O./¢ Fellows, and that, too, in deri- 
sion, James Spry, in his work on the “ history of Odd-Fellow- 


ship,” dates its origin back into the Jews’ Captivity in Babylon; 
but under another name. We shall not undertake, however, to 
give any particular date, or designate any particular place, for 
its origin, but believe that it is one of the outgrowths of the 
doctrine of evolution, and is one of the “ survival of the fittest,’’ 
when that doctrine is applied to the wants and requirements of 
the great brotherhood of man in the pursuit after human happi- 
ness, Now in the search for some of the characteristics that 
may have given material for a perpetuation of its principles in 
a different form, and with more equitable results, to adapt it to 
the generation and age in which it was flourishing, we will 
briefly give some account of the earlier mysterious societies, 
and from them make some comparisons, 

Among the many mysferies of the ancients, there were those 
known as the “ Eleusinian mysteries,” celebrated at the city of 
Eleusis, in ancient Greece, every fourth year, and said to have 
been introduced by Eumolpus, These ceremonies were copied 
from the Egyptians and bore a general correspondence to all 
similar institutions; and hence an account of one is, in the 
main characteristics, a general reflection of all others, known as 
“ Mysteries of the Cabiri,’—a name which of itself is a mys- 
tery, and which no learning or research has yet been able satis- 
factorily to explain, Not that all agree in the particular details 
of their practices or objects, but in their oud/ine they agree, by 
holding similar principles for similar purposes. Now a careful 
comparison of all the ancient rites, as they existed anterior to 
the promulgation of the Gospel, leads to the following conclu- 
sion: It was a leading characteristic of all the ancient rites, 
that they began in sorrow and gloom, but ended in light and 
joy; they were all calculated to remind men of their weakness, 
their ignorance, their helplessness, and their omissions of duties 
in their daily walk; also of the shortness and uncertainty of 
life, of the ills which flesh is heir to, of the punishment of guilt, 
and the reward of virtue, and of a future and immortal life. 
The particular ceremonies of initiation were calculated to make 


a deep and lasting impression upon the mind of the candidate, 

The Eleusinian rites were so scrupulously observed, that if 
any one ever revealed them, it was supposed that he had called 
divine vengeance upon his head, and it was considered unsafe 
to live in the same house with him. Such a traitor was pub- 
licly put to an ignominious death. It was looked upon as a 
heinous crime to neglect this sacred part of religion, and the 
refusal of Socrates to comply, and assist in the rites, was one 
of the chief accusations which led to his condemnation, and we 
are told that “he died a philosopher.” These mysteries were 
denominated the greater mysteries in contradistinction to initi- 
ation, called the éesser mysteries, which were especially instituted 
by Eumolpus in order to initiate the then world-renowned, and 
far-famed Hercules, who was passing near Eleusis during the 
observances of one of these festivals, and prayed for admis- 
sion, He being a sfranger, Eumolpus was unwilling to displease 
him, remembering the great service he had already rendered 
mankind by bis “ twelve labors,” and then and there instituted 
the éesser mysteries, and Hercules was initiated, and remained a 
neophyte for the space of one year before he was considered to 
be in a purified condition for the greater mysteries. From these 
grades of advancement originated what are now known as 
degrees; and in nearly all secret societies the grades consist of 
three degrees, i 

We will not undertake here to describe the ceremonies; 
suffice it to say, the first officer was called “ Hierophant,” 
which signifies the expounder of sacred things, and represented 
the creator of all things; the “ Torch bearer ” represented the 
the sun, the “ Altar-man”’ represented the moon, the “ Herald” 
represented Hermes, and the “ Ministers” represented the 
inferior stars, The ballots were small pebbles dropped into a 
long tube with one end in an urn, and the sound made by the 
pebble striking against the metal bottom was adopted for the 
pass-word, The concoction of this word is explained in Anthon’s 
Dictionary. Saint Croix describes the Eleusinian mysteries 


with as much minuteness as if he had actually been initiated 

There have been many societies, and some even exist at the 
present day in name, while others in principles, that claim to 
have actually come down from very remote times. One of 
these is the Masonic Fraternity, perpetuating in its speculative 
form, that which really existed in an operative form, and which 
fraternity dates from the creation—A. L., Anno Lucis, or “ Year 
of Light,”—forever perpetuating to coming ages, “ Let there be 
light; and there was light” (Gen. i, 3). Their /andmarks are 
traditionally and historically taught to be just twenty-eight— 
which is a perfect number—and, like the laws of the Medes 
and Persians ” (Esther i, 19), unchangeable, and hence they are 
the corner-stone of that institution, The revival of this 
ancient fraternity, in its speculative form, dates back in the 
early years of the last century, when several others were on the 
wane, It immediately received new light, and new life, and 
commenced a search for its former /andmarks; and that search 
has been continued to this day, the craft being amply rewarded 
with more light. The landmarks and the ceremonies, the ritual 
and the degrees, are all full of esoteric meaning ; and undoubt- 
edly that institution will bide all future time. 

Tha Therapeute—the word signifying an attendant, servant, 
healer, or curer—were a Jewish society, residing mostly in 
Alexandria, and existed at the commencement of the Christian 
era, Many of their tenets, practices, habits, and even words, 
are in consonance with our Order. We are told by George 
Reber, who thoroughly investigated their history, that “ when 
travelling from place to place; they were received and provided 
for by members of their own sect without charge, so that when 
one of them made his appearance in a strange city, he found 
one there already appointed for the special purpose of taking 
care of strangers and providing for their wants.” Every Odd- 
Fellow present can easily call to mind the analogy of the two 
fraternities ; and this may refresh our memories as to our early 


initiation and the lessons then taught. The Therapeute 
required for probation, before admission to the fraternity, the 
term of three years, and in the meantime the temper and dispo- 
sition of the applicant were put to the severest test by members 
of the society, unknown to him; and not until he had given 
ample proof of his sincerity and ability to submit to their laws 
and ordinances was he deemed a proper person for their 
association. The obligations, which are given in Josephus’ 
works, cover much the same promises as this Order, but more 
elaborate; and, we may say, some of the language is identical. 
We can trace many similarities in other portions of the cere- 
monies. One of their sentiments was, “ Sustice to all men,’ — 
their formula being “ Justice, Hospitality, aad Humanity.” 

The Druids were another society which was one of the most 
flourishing brotherhoods in the midwval ages, when others were 
degenerating. Their ceremonies were performed in three 
degrees, the novice being successively represented as a bard, a 
prophet, and a priest, Their name signifies an sak, as among 
those trees their rites were celebrated. Their creed consisted 
of twenty five well-established principles, and a number of 
them taught the same lessons as our formule. Hargrave 
Jenning says: “A recent writer confidently states that the 
Druids had their origin among the Jews, probably just subse- 
quent to the Captivity.” It will be observed that this writer, 
and James Spry in his “ History of Odd-Fellowship,"’ previously 
mentioned, assign about the same time for the origin of the 
Druids and those who were primarily known as Odd-Fellows, 
namely, the Jews’ Captivity. Now we would remark at this 
time, that the Jews had been captives for a period of seventy 
years; they were about to return to their native land, and 
sooner or later become dispersed and scattered throughout 
various countries and nations; and it is highly probable that 
previous to their separation they formed societies, as we now 
term them, and in process of time fraveled abroad and located 
in different parts of the then known world, History informs 


us that a portion] of the inhabitants of that country journeyed 
to the northwest of Palestine; they located in different parts of 
Europe, andfeven passed over into Britannia, Former associ- 
ations naturally were vivid in their minds and hearts, and we 
have no doubt that their records would show, were they extant, 
that a few members came together to revive and perpetuate 
their early religious and protective principles, though doubtless 
modified to comply-with their then conditions, It is well known 
that the most flourishing period of the Druids was in the Middle 
Ages, and their location in the British Isles, more particularly 
at Stonehenge and Asbury. History informs us that it is quite 
probable that the revival of Odd-Fellowship was in North 
Wales, and in Anglesea Isle, on the west of England; and his- 
tory also states that Titus Caesar sent an army into those 
sections and invaded those countries. Titus Cæsar, then 
emperor, is said to have presented these “ Fellow-Citizens ” as 
then hailed, a dispensation engraved on a plate of gold, having 
on it several symbols which are to this day perpetuated in this 
Order, and their emblamatic significance is explained in the 
several degrees, Several of the symbols are identical with 
those used in the Eleusinian mysteries celebrated in ancient 

A little reflection also leads us to note that when the ancient 
Druids were at the height of their glory, our Order and its con- 
temporary, the Masonic Fraternity, were both quite unknown, 
or ata low ebb. When Druidism declined and had become 
nearly extinct, Masonry and Odd-Fellowship soon arose like a 
pheenix from its ashes, and both institutions have had a 
steady and wonderful growth for nearly two centuries. Much 
more could be cited to show the similarity of the principles, 
the practices, the rites, and their application to our lives; but 
we must refer our brethren to that exhaustive work by Godfrey 
Higgins, entitled “The Celtic Druids.” Every brother who 
will carelessly consider and compare these subjects, will find 
much food for reflection, especially if he be a member of the 
two fraternities now flourishing, The Druids were revived in 


this country in 1839, and now exist in several of the States, and 

The Gnostics and Essenes were also two societies in a flour“ 
ishing state at the beginning of the Christian era. They also 
held some principles in common with our brotherhood, but they 
devoted more of their teachings to the promulgation of the 
religious phase of their doctrines. Their symbols and emblems 
were many in number and full of the mysterious. They were 
also much given to symbolic-worship, and the more recondite 
symbol worn, the brighter was considered the Gnostic pas- 
sessing the same, The word Gnostic means £nowledge. 

An Order of United Essenians has recently been inangurated 
in the United States, upon the principles of ‘Temperance, 
Sobriety, and Protection, and sooner or later they will be 
“searching out their ancient mother,” and claiming their 

The Heptasophs, meaning seven wise men, or friends, is an 
Order now flourishing in this country, claiming to reach far back 
into the twilight of legends and tradition clustering about the 
Magi of the East. Mr. Findel, the Masonic historian, admits 
that they existed prior to the Masons of Judea. The renowned 
author of “Galistin, or the Garden of Roses,” who wrote about 
A. D. 800, referring to an “Order of Seven Counsellors,” says : 
“One of their chief characteristics is that they preserve among 
themselves a way of knowing each other, and they have spread 
their knowledge to other countries, They are never to deny 
counsel or advice to any one, or assistance to each other.” 
Many of their tenets and practices are identical with our Order. 
They were introduced into the United States in 1852. They 
hold firmly to the apostolic injunction, “ Do good unto all men, 
especially unto them who are of the household of faith” (Gala- 
tians vi, 10), Their formula is,“ Wisdom, Truth, and Benev- 

Much esoteric knowledge is covered by the name Aosicrucians, 
and many of their doctrines and objects remain to this day a 


mystery, and the more wisdom that is dug out of their system, 
there grows up about them “the divinity that doth hedge a 
king.” It would not be proper to discuss the “ dewy ” question 

We have not time to delve into the history, and draw some 
parallels, of several other secret societies which existed in the 
Middle Ages; some of which were Philadelphians, the name 
meaning brotherly love; the Philalethes, meaning dovers of truth ; 
Order of the Maccabees, that word being formed by the four 
Hebrew letters, “Af C B JZ,” which were spread upon the 
banner of Judas Maccabæus, standing for the words, “ Mi 
Camocha Baalim Fehovah,’ or, “Who is like unto thee among 
the gods, O Jehovah,” These names are very suggestive to a 
neophyte who has taken a few steps in these ancient societies. 
The Knights of Constantine have their origin from a somewhat 
similar circumstance. We have several other Orders, namely, 
the Galalean Fishermen, introduced into this country in 1856, 
founded on ‘“ Morality, Charity, and Brotherly Kindness”; 
Knights of St. John, dating back to A. D. 833, ta which should 
be given some details, and find some parallels to substan- 
tiate the conclusions that may be drawnfrom them. The inter- 
ested person will be amply repaid to examine the origin of 
several of these Orders, whose origin cannot be written. There 
are others that bear a striking resemblance to us, if symbols, 
smblems, escutcheons, mottoes, and such talismanic engravings 
speak louder than words, as they often do to the adept. Right 
here, we can all realize the aptitude of that familiar question, 
“t What’s in a nome?” ‘There is often a whole history in some 
words, used by a secret society, 

We find in the history of nearly all secret societies that more 
or less claims are made for their antiquity, and several of them 
perpetuate the claim in their name, as the Ancient Free and 
Accepted Masons, Ancient and Primitive Rite, and Scottish 
Rite; Ancient Order of Zuzimites; of Hibernians; of For- 
esters; Ancient Brothers; and we also have in our Order, 
Ancient Odd-Fellows, a distinction allowed by our laws and 
usages in less than two years from the admission of a candidate, 


paradoxical as it may appear ; yet, these tried and true brothers, 
who have “ borne the burden and heat of the day,” are required 
to wait a quarter of a century before they can be admitted as 
members of the Veferan Odd Fellows’ Association! Such is 
one of the anomalies of the uses that have been perpetuated. 
We think that the words Ancient Odd Fellow convey more 
antiquity than is accredited to them by the modern application 
of that term. 

Thus we have given a few brief characteristics of some of 
the present existing societies that call themselves ancient, and 
the time they have been resurrected and resuscitated, for the 
purpose of comparing some of their objects, and their antiquity. 
We find that nearly all have very much the same broken 
history, like that of this Order. There is a great interim of 
years, ranging from a hundred to even two and three thousand, 
to complete a chain of history; there are “ missing links.” 
They all, like this Order, have more or less in their ritualistic 
work that was taught in the ancient mysteries ; several of the 
religious societies are perpetuating fragments of the same 
esoteric doctrines which undoubtedly have come down from the 
writings of Saint John, which are full of mystery, One of the 
books attributed to him, though translated to us as “ Zhe 
Revealed,” seems te be a misnomer in name. 

The principles of these various societies summed up, seem to 
have a general tendency to a great and Benevolent Order of the 
Friends of Humanity, whose ultimate foundation will be 
“Security, Safety, aud Permanency.’”’ They all have their 
“ Abracadabra,” their “Shibboleth,” their “ mysteries,” and 
their “secrets.” The profane may oppose secret societies, but 
it does not retard them one yof or tittle” (Matthew v, 18), ke 
may contradict, but “ charity vaunteth not itself” I Cor. xiii, 4; 
ke can only become convicted, convinced, and converted by 
analyzing the work, “ Veni, Vidi, Vici’ —"I came, I saw, I 

We read in the Gospel according to Saint Matthew the fol- 
lowing quotation : 


“ Enter ye in at the strait gate ; for wide is the gate, aud 
broad is the way, that leadeth to destruction, and many there 
be that go in thereat.” 

How many are aware that this quotation is a part of the 
Pythagorean ritual, and was used by that ancient philosopher ? 
Saint Paul quotes from the same ritual in his letter to the 
Ephesians, saying, "“ Let not the sun go down upon your wrath ” 
(iv, 26), and gives evidence of a familiarity with the Pythag- 
orean symbols and doctrines in several places, 

We find in many of the ancient writings of antiquity, such as 
Homer’s “ Iliad,” Virgil's “Æneid,” Josephus’ “ Wars,” and his 
“ History of the Jew,” and many others, that references are 
made to these secret societies, when members met and parted 
by an interchange of the peculiar recognitions, and the grip. 
We find in Virgil's “ Aineid,” Book III, lines 82-83, the fol- 
lowing language, where he is describing the landing and recep- 
tion of Æneas and his aged father Anchises on the island of 
Delos, in his voyage to the Luvinian shores : 

“ Anius Rex, . . Veteran Anchien agnoscit amicum, 
Fungimus hospitio dextras, et lecta sublimus,” 

Here are only a dozen words, but they speak ten-fold to the 
observant ear or eye. They are rendered by Davidson by the 
following free translation : i 

“King Anius comes up, and presently recognizes his old 
friend Anchises. They join righthands in amity, and come 
under his hospitable roof. 

Virgil often speaks of his “fides Achates,’—‘his faithful 
friend," —who was always his attendant, and seemed closer 
than a brother. 

There was instituted in New York city, in 1882, a society to 
be forever hailed and known by the mysterious corporate name 
of “Lone, We, Tong, Eng, Ti,” for the expressed objects of 
mutual friendship, brotherly love, and service to the Supreme 
Being, by mutual succor in distress and aid in sickness, poverty, 
adversity and affliction, conducted somewhat upon the principles 
of Odd Fellowship. That name, it seems, is of ‘celestial ” 


origin, and no doubt is formed to perpetuate that noble, grand 
maxim of their Ancient Master, wnich is common to us all, the 
Golden Rule— 

“Do unto another what you would he should do to you ; and 
do not unto another what you would not should be done to you. 

Thou needest only this law alone; it is the foundation and 
principle of all the rest.” 

Confucius summed up his previously given ninety-nine Moral 
Axioms in this one-hundredth rule, and it will descend to all 
future ages, with its analogous sentiments so familiar to every 
household, as “ O/d Hundred.” 

Now, brethren, we are told that “history repeats itself,” 
This will probably not be denied ; but usually it is in cycles, of 
sometimes hundreds of years; and we can now realize how 
several attempts were early made to establish Odd-Fellowship 
on this continent, on the very threshold of the present century. 
John Duncan, one of the ‘original five,” who started Washing- 
ton Lodge No. 1, on April 26, 1819, said he himself was 
initiated into a Lodge in Baltimore in 1802; Shakespeare Lodge 
was instituted in New York city, December 23, 1806, and Solo- 
mon Chambers was its first Noble-Grand. But we do not pro- 
pose to go into details of the Order at this time. 

Thus are perpetuated the heaven-born principles of the 
Order, but under, even to us, very odd names, 

We believe that the antiquity of more or less of the frater- 
nities have their esoteric origin coeval with Father Adam"; 
and that they date back to the very year of the world, or A. M, 
—Anno Mundi,—and that our progenitor was endowed with 
their precepts. We are informed by the Scriptures that there 
was an ‘Order of Melchizdek ” (Psalm cx, 4), and that its 
founder taught, and actually practiced, hospitality when he met 
the patriarch Abraham, “ Father of many nations.” We are 
taught the divine principles of the decalogue as given to 
Moses ; and we are instructed by the record of these patriarchs 
that hospitality was characteristic-of all their acts and walks in 
life. The priesthood of Aaron is officially represented in this 
Order, that it may be directed and guided to all Truth. This 


Order has been, and is now, a progressive institution ; and the 
name whereby it is now known and hailed, namely, “ O.dd- 
Fellows,” will probably, in future time, be only known in the 
history of this brotherhood. “ Aiistory will repeat itself.” The 
axiomatic adage, “ Qui non proficit, deficit’ —" He who does not 
advance, goes backward,” is applicable to us. In other words, 
“ Not to progress is to retrograde.” Let us say, “ Qui veritas, 
ad perfectionem feramur,” “ For the sake of Truth, let us ‘ go 
on’ unto perfection.” 

We here give an extract from a work on Odd-Fellowship, 
published almost “forty years ago,” The author says: 

“Written languages constantly change—principles never. 
Descending through a long period of years, probably several 
hundred, perhaps a few thousand, our principles have never 
changed ; but the name by which we were once known, a very 
beautiful and expressive word, now fails to indicate to the un- 
initiated the elevated principles and moral precepts which Odd- 
Fellowship enjoins, Yet to us, who have entered within the 
veil, and have traced Odd-Fellowship to the pure fountain of 
its existence, it is still hallowed by the elevated principles that 
it inspires, To us it is a talisman, that restrains us from our 
evil propensities, and aids us in the pursuit of all that is good.” 

We are led to inquirc, what was that “ beautiful and expressive 
word,’ by which this Order was formerly known? This author 
tells us that that very expressive word signifies “ Friends 
travelling together,’ or fellow travelers. 

This Order, we are informed by several authors, was first 
called Odd-Fellows by Titus Cæsar, A. D. 79, in ridicule and 
derision; prior to that time they were known and hailed, in the 
Latin language then spoken, as /%regrinafans Cives, that is, 
“ Travelling Citizens,” and after locating and forming societies, 
they were then called Fe//ow Citizens. At this time, probably 
in procession, the Emperor applied the epithet ridicudus, which 
made the name Od Fellow Citizens ” ; in proceas of time the 
word ‘' Citizens’ was dropped, as they had subsequently be- 
come scattered throughout other countries not subjects of the 
Roman empire, Several works, which were written long prior 
to the Christian era, record that these “travelling people, who 
were strangers to the natives along their peregrinations, as 
Xenopolitans, signifying “citizens from abroad” ; and these 
writers also state that these Xenopolitans were very generally 
entertained in a hospitable manner, during their sojourns in vari- 
ous cities, The older Greek writers also mention these friendly 


societies, under the name of “ Phz/odemosians,” this word being 
formed from two Greek words, pAslos and demos, siguilying 
“friends travelling together,” or “ friendly travellers.” Saint 
Luke, in “Acts of the Apostles,” and Saint Paul, in his 
“ Epistle to the Corinthians,” both make use of these words, 
and apply them to themselves and others, in travelling abroad, 
in propagating their doctrines. Thus we find that that beauti- 
ful and expressive word,—/hi-Jod-e-mo-sians,—by which this 
Order was anciently known, has nearly disappeared from 
history, but not lost. Let us repeat the several former names 
of this institution: Philodemosians, Xenopolitans, Peregrina- 
tans Cives, Fellow Cilizens, Odd Fellow-Citizens, Odd-Fellows 

We are told that “Great bodies move slow.” We all un- 
doubtedly realize ‘that it is true. We hope the “ powers that 
be ™ will in this progressive age, sooner or later, be led to 
“ search out the amaent mother,” and restore some of the ancient 
landmarks and perpetuate them to coming‘ages. Let the mame 
be found that shall convey the true designs of what we are “the 
agents, and the actors”; let us be “ doers of “he word.” We 
think the time has come; and we use the words of the author 
previously quoted, that “the name by which we are” now 
“known, fails to indicate to the uninitiated the elevated princi- 
ples and moral precepts which the Order enjoins.” This Order 
laid its foundations deep, and its triple linked motto, “ Amicitia, 
Amor, et Veritas,” “Friendship, Love, and Truth,” should be 
indelibly implanted i in the heart of every true brother, 

The author, who quotes the siginificant name of these 
“ ancient friendly travellers,” sums up the object of the Order 
in the two following paragraphs : 

“The ancient institution of Odd-Fellows is intended to meet 
the great defects of society. Its members are associated in the 
bonds of Love and Friendship, for mutual protection against 
the unavoidable evils of life. Charity, holy charity, in its most 
exalted and purifying sense, is the lodestone which attracts and 
unites them together. It is not simply by affording pecuniary 
relief in cases of sickness and destitution that the duty of an 
Odd Fellow is discharged The sick and infirm are visited at 
brief intervals, the sympathy of friends and brothers softens 
the anguish of pain and suffering, and the poor orphan learns 
to know that the friends of his father will be his protection and 

“The mysteries of this ancient Order are open to all who 
seek them aright, and who are worthy to be initiated therein. 


They have come down to us clothed with the glory of antiquity, 
reflecting through long ages the beams of Charity and Love. 
Our study shall be to preserve them carefully and truly, and to 
maintain the principles which they embody and conceal, So 
shall we, as friends and as brothers, uphold and sustain each 
other in pain, in sickness, and in adversity, and render stil] 
more worthy and illustrious the institution of Odd-Fellows of 
which we are members,” 

The doors of the Secret Temple are closed against the intem- 
perate, profane, and licentious ; but to the lovers of good order, 
who yield obedience to the Jaws of God and man, it extends 
the hand of fellowship and says: 

“ Ask, and it shall be given you; seek, and ye shall find; 
knock, and it shall be opened unto you ” (Matthew vii, 7). 

Pythagoras was pleased to communicate many of his doc- 
trines under cover of symbolic language. The strict injunction 
of secrecy which was given by oath to the émi/iated Pythagoreans 
has effectually prevented any origina? records of their doctrine 
concerning many tenets from passing down lo posterity. Plato 
and Socrates have preserved some few fragments, and there are 
some few phrases quoted by Saint Paul. 

History informs us that a large majority of all secret societies 
base their uawriffen work on three grades, and that these pro- 
bationary periods of advancement are also symbolized by 
triune principles, which are represented by ¢hree links in the 
great chain of fracernal virtues, which trinity of names became 
associated with societies under whose patronage they have been 
propagated and flourished. ‘The Masons venerate King Solo- 
mon and the two Hirams; The Templars will perpetuate the 
names Hugh de Payens, Jakes de Molay, and Cceur de Lion; 
the Ancient Mysteries had their Hermes, Zoroaster and Appo- 
lonius ; the Rosicrucians had their patrons in Cornelius Agrippa, 
Raymond Lully, and Paracelsus; but this Order will carry 
down to pesterity the name of Thomas Wildey,—more famil- 
iarly, “Father Wildey,"—James Lot Ridgely, and Joshua 
Vansant, surnamed “the Honest,” as the “ three pillars” of 
American Odd-Fellowship, ‘Two, of these “ three great lights,” 
have gone up higher, and passed into that Grand Lodge where 
the hidden mysteries of all Orders that have not yet been 
revealed to man will be made manifest to every true brother. 

At the Fortieth Anniversary of American Odd-Fellowship, 
celebrated in the “City of Brotherly Love," James B, Nichol- 


son, Past Grand Sire, very appropriately quoted some expres- 
sive lines, which illustrated the future Utopian Lodge, which 
extract is perfectly adapted to our Fortieth Anniversary, as 
prospective to some future anniversary that will be nearer to 
such a ‘‘ good time coming,” when the “ King of Peace” shall 
ee T can conceive a time when the world shall be 

Much better visibly, and when as far 

As social life, and its relations tend, 

Lo a dure height we know not of, nor dream ; 

When all men's righis and duties shall all be clear 

And charitably exercised and borne ; 

When education, conscience, and good deeds 

Thall have jusi, equal sway, and civil claims ; 

Great crimes shall be cast out as were of old, 

Devils possessing mad men. Love shall reign, 

Humanity be enthroned, and Man sublimed,” 

It was the great Galileo who believed, and consequently 
preached to the world, that progression was the order of this 
universe, and under the most discouraging circumstances, was 
forced audiably to say, “ Æ pur si mouve,” “ It does move not- 
withstanding.” This is just as applicable to the sociologic 
phases of society as developed in our Order, as it was to the 
physical systems fo the universe. 

We all have a Utopia of some description, that is, all who 
are in real earnest when they talk of Progress, For he who 
believes in and preaches Progress will be met by the question, 
" Progress in what” What is the goal to be reached? To this 
question he must have some answer. It is not necessary that 
we should frame some new theory of perfectibility, or oridinate 
a whole new organization of society. We call ourselves 
philanthropists, or progressionists, or by any other flattering, 
well-chosen name, and what we have evidently to do is this: 
we should work for some definite and unmistakable improve- 
ment in ourselves, in our brotherhood, and in society. We 
cannot now foresee that future state of society, which may be 
the outcome of many organizations for advancement ; but we 
may rely on our observations in the past, that at each period, 
society will model the individual to live in the new age, and he 
will be såe medium, or coming man, to labor still- further on, 
for this or that advance in knowledge, in art, and in all social 
aspects, that shall tend toward the UNIVERSAL BROTHERHOOD, 




I do not write this paper in the hope of inducing your read- 
ers to all become magicians and “Get rich quick ” in this 
mad rush for existence that the world is now witnessing in these 
hustling days, or as the Chelsea philosopher puts it: “ This 
pot of snakes in which each one is coiling, wriggling, and striv- 
ing to get his head above those of his fellow creatures.” I feel 
sure that it was never intended by an all-powerful Creator that 
there should be this mad rush for existence as witnessed now- 
a-days, especially in the great capitals of the world; and all the 
modern appliances, such as telegraphs, telephones, and im 
proved machinery of various kinds are but doub tful blessings 
since in the main they only aid the millionaire to increase his 
pile, they are of but little or no real benefit to the toiling mil- 
lions, who in the times of our grandfathers toiled and worked 
under healthier conditions than we have now-a-days in our 
crowded centers; whether in New York, London, or elsewhere. 

I have written thus, since it is open to any one to make a 
Talisman for the acquisition of wealth, if he chooses to acquire 
the knowledge and go through the training necessary for the 
requisite powers to enable him todo so. I wrote on this sub- 
ject in 1890, in Lucifer, Vol. vi, page 479, and pointed out 
what a Talisman was, and its peculiar application to what is 
known in Scotland as the * Tee Penny.” This is still in exist- 
ence, as I was travelling there a short time since and made 
inquiries about it ; the same care and jealous attention is be- 
stowed on it, and it virtues are well known to all in the neigh- 

There is another Talisman of great historical renown, which 
belonged to the great Charlemagne of Germany, and I cannot 
do better than give its history as detailed in English Votes and 
Queries, for December, 1849. The legend runs as follows: 

It was framed by some of the Magi in the train of the ambas- 


sadors of Aaroun-al-Raschid to the mighty emperor of the 
West at the instance of his spouse Fastrada with the virtue 
that her husband should be always fascinated toward the person 
or thing'on which it was. The constant love of Charles to this 
his spouse was the consequence ; but as it was not taken from 
her finger after death the affection of the emperor was continu- 
ed unchanging to the corpse which he would on no account 
allow to be interred even when it became offensive. His 
confessor having some knowledge of the occult sciences at last 
drew off the amulet from the inanimate body which was then 
permitted to be buried ; but he retained possession of it him- 
self, and thence became Charles’s chief favorite and prime min- 
ister till he had been promoted to the highest ecclesiastical dig- 
nity as archibishop of Mainz and chancellor of the empire. A 
his pitch of power, whether he thought he could rise no higher, 
or scruples of conscience were awakened by the hierarchical 
vows, he would hold the heathen charm no longer, and he 
threw it into a lake not far from his metropolitan seat, where 
the town of Igethiim now stands, The regard and affection of 
the monarch were immediately diverted from the monk, and all 
men, to the country surrounding the lake ; and he determined 
on building there a magnificent palace for his constant resi- 
dence, and robbed all the ancient royal and imperial residefces, 
even to the distance of Ravenna in Italy, to adorn it. Here he 
subsequently resided and died; but it seems that the charm 
had a passive as well as an active power. His throes of death 
were long and violent; and though dissolution seemed every 
moment impending, still he lingered in ceaseless agony till the 
archbishop, who was called to his bedside to administer the 
last sacred rights, perceiving the case, caused the lake to be 
dragged, and silently returning the Talisman to the person of 
the dying monarch, his struggling soul parted quietly away. 
The grave was opened by the Third Otto in 997, and possibly 
the town of Aachen may have been thought the proper deposi- 
tory of the powerful drug, to be by them surrendered to one 

s 19 

who was believed by many, ashe believed him self to be, a sec- 

ond Charlemagne, as it is stated that the town of Aachen 
(Aix la Chapelle) gave this amulet to the emperor Buonaparte, 

and by him to his favorite Hortense, ci serant Queen of 
Holland, at whose death it descended to her son, who was the 
President of the French Republic. 

Its description is said to be “ a small nut in a gold filigree 
envelopment,” although there is what professes to be a correct 
representation of itin Zhe élustrated London News, for March 
8th, 1845 ; this does not tally at all with the other account, as 
it is there described as “ a Talisinan of fine gold, of round form, 
set with gems; in the center are two rough sapphires, and a 
portion of the Holy Cross; besides other relicts brought from 
the Holy Land.” If this is a true account of it, it is not at all 
improbable that the monks had it remounted with the other 
additions to suit their own purpose and excite the credulity of 
the masses, since the original, in the eyes of the vulgar, was 
much too simple and unpretending to pander to their belief and 
love of the marvellous. 

As regards the formation of these wonderful works of art 
the key has to be found in a correct appreciation and study of 
the kabbalistic teachings of antiquity, There is a curious old 
manuscript in the British Museum, said to have been a legacy 
of Solomon to his son Rehoboam, and which runs as follows: 

“ Remember, my son, that the fear of Adonai is only the be- 
ginning of wisdom. Maintain and preserve those who are devoid 
of understanding with the fear of Adonai, which will give and 
ensure thee thy crown, But learn thyself to triumph over fear 
by wisdom, and Spirits will come down out of Heaven to serve 
thee, .I Solomon, thy father, King of Israel and Palmyra, have 
sought and obtained for my portion the Holy Chocmah, which 
is the wisdom of Adonai; and I have become the King of the 
Spirits both of Heaven and Earth, the Master of the powers of 
the Air, and the living souls the Sea, in because I possessed 
the Key of the Secret Gates of Life, I have accomplished sub- 
lime things by the power of the Shema-Hamphorash, and by 

20 $ 

the thirty-two paths of Yetzirah. Number, weight, and meas- 
ure determine all forms ; the substance is single, and God eter- 
nally creates it. Blessed is he who comprehendeth letters and 
numbers, Letters are numbers; numbers, notions ; notions, 
powers ; and powers are the Elohim. The synthesis of the 
Elohim is the Shema. The Shema is one, its pillars are two» 
its power is three, its shape four; its reflection gives eight and 
which multiplied by three will produce the twenty-four thrones 
of wisdom. A three.gemmed crown is laid in each Throne; 
each gem bears a name; each name represents an absolute 
idea. There are seventy-two names on the twenty-four crowns 
of the Shema.” 

“ Thou shalt write these names on thirty-six Talismans, two 
on each Talisman, one on each side. Thou shalt divide these 
Talismans into four series of nine each according to the num- 
ber of the letters of the Shema. On the first series thou shalt 
engrave the letter Yod, represented by the blossoming Rod of 
Aaron ; on the second the letter Hé, represented by the Cup of 
Joseph ; on the third the letter Vau, represented by the Sword 
of David, my father ; and on the fourth the final letter Hé, 
represented by the Golden Shekel. The thirty-six Talismans 
shall be a book, containing all natural secrets, and angels and 
demons shall speak to thee in its diverse combinations,” 

This reference will afford food for thought to those who may 
be attracted by these studies. I may say in conclusion that I 
have in my possession several very valuable manuscripts con- 
taining reliable formule for the working of these operations, as 
I don’t wish your readers to turn away with the notion that all 
the above is a fairy tale strung together for the purpose of a 
magazine article. There are also many others moving in high 
society who know these things to be true, but who would objact 
to having their names made public, I may at some future date, 
with our editor’s permission, furnish some more articles of a 
similar character, 


Essenic Trapirions, “ There was a certain Essene, named 
Menahem (MManaemos), who was celebrated not only for the up- 
rightness of his conduct, but also for the foreknowledge of the 
future proceeding from God. When he once saw Herod, asa 
boy going to school, he addressed him by the name of ‘ King 
of the Jews.’ Herod thought that he did not know him, or that 
he jested, and reminded him that he was of common origin. 
But Menahem smiled on him most friendly, clapped him on the 
back with his hand, and said; ‘Thou wilt, nevertheless, be 
king, and wilt begin thy reign happily, for God has found thee 
worthy of it. And remember the blows that Menahem has 
given thee, as being the symbol of the change of thy fortune. 
For this assurance will be salutary for thee when thou wilt love 
justice and piety towards God and equity towards thy citizens, 
However, I know that thou wilt be such a one, for I can 
perceive it all Thou wilt, indeed, excel more than any one in 
happiness, and obtain an everlasting reputation, but thou wilt 
forget piety and justice. This will not be concealed from God, 
for he will visit thee with his wrath for it, towards the end of 
thy life.” Herod paid very little attention to it at the time, as he 
had no hope of it. But as he soon afterwards advanced to the 
dignity of king and was happy, he ordered Manahem to come 
to him in the height of his dominion, and asked him how long 
he should reign; but Menahem did not tell him. Seeing that 
he was silent, he asked again whether he should reign ten 
years. Whereupon he replied, ‘ Yes, twenty, nay, thirty years ’; 
but did not determine the exact limit of his reign. Herod, 
rejoicing on it, gave Menahem his hand and dismissed him, 
and from that time continued to honor the Essenes, I thought 
of relating this to the readers, though to some it may seem in- 
credible, and of making it known, as it concerns us, because 
many of the Essenes are highly esteemed for their virtuous con- 
duct and knowledge of Divine things," —Antiquities of the Fews, 
by Josephus, book xv, chap. x, sects. 3 and 5, 

Josephus further says : “ There have been three philosophies 
among the Jews ever since the ancient time of the fathers, that 
of the Essenes, that of the Sadducees, and a third which the so- 
called Pharisees followed. 

" The doctrine of the Essenes delights in leaving all to God. 
They regard the soul as immortal, and say that the attainment 
to virtue must be fought for with all our might. They are in 
their manner of life of the best of men, and their uprightness is 
to be admired above all others who endeavor to practice virtue.” 


Solomon, Shameer, Ashmedat. 

Extract from a work entitled “The Home and Synagogue of 
the Modern Jew,” p. 185, published by The Religious Tract 
Society : 

“When King Solomon was about to build the Temple, he 
was in great perplexity, for according to the command of the 
Eternal, no iron tool was to be used in rearing up the sacred 
edifice. He called all the wise men of Israel together to ask 
what he was to do under existing circumstances. 

An aged counsellor said: *O king, there is a worm called 
Shameer which, when put upon stone or iron, cuts it in pieces, 
in whatever shape you will. Moses used it when he made the 
breastplate for Aaron the high priest; but that Shameer is now 
in the hands of the demons; they have hidden it no one knows 
where,’ Solomon dismissed the assembly ; and as he had power 
over the evil spirits, he made two of them appear before him, 
and asked,‘ Which of you keeps the Shameer concealed?’ 
‘They replied, trembling, ‘O king and master, Ashmedai, our 
lord, only knows where this precious worm is to be found.’ 
‘And where is Ashmedai?’ asked the king. They replied, 
‘ He is far away, on such and such a mountain, where he has 
his residence, and has digged a well, out of which he drinks, 
and then when he has done so, he puts a large stone upon the 
mouth of the well, seals it with his seal, and lies down to sleep.’ 
‘ That is enough; you may go,' said Solomon, He then called 
Benajah, his chief captain, told him all about the worm, inform- 
ing him that he must go and find Ashmedai and the Shameer ; 
and at the same time he gave him advice what he must do to 
get Ashmedai in possession, Benajah provided himself with 
several barrels of wine and a quantity of wool, took the king’s 
chain and ring, and went to the mountain. He made a hole in 
the well and let all the water out; then he filled the hole with 
the wool he had with him, and bored another hole close to it, 
into which he empted the barrels and thus filled the well with 
wine, closed the hole and hid himself, * 

Ashmedai soon after came up and examined the seal upon 
the mouth of the well, found all was right, removed it, took a 
large draught of the wine, got quite intoxicated, and fell asleep. 
When Ashmedai awoke he found himself bound. Benajah said, 
‘Follow me to King Solomon; it is in vain to resist; you are 


bound with the chain upon which is the name of Jehovah, 

When he had arrived before the throne of the king, Ashme- 
dai was unwilling to reveal, but finally he was obliged to point 
out how the worm might be procured, which was done by brave 
Benajah, and the Temple of Solomon was built in all its glory. 

One day Ashmedai said to Solomon, ‘Take off this chain 
from me and give me thy ring only for one moment, and I 
will make thee the greatest man in the world.’ Solomon com- 
manded that the chain be taken off, and gave to the demon his 
ring, No sooner was Ashmedai free than he seized Solomon 
and burled him thousands of miles away, threw the ring into 
the sea, transformed himself into the person of Solomon, and 
reigned in his stead. Whilst Ashmedai was reigning in Jeru- 
salem, Solomon went about from place to place saying, that he 
was Solomon, but the people said that he was mad. Finally he 
came again to Jerusalem, saying he was King Solomon, but 
none would believe him. A fisherman offered him a fish to buy. 
Solomon bought it: and when he opened the fish there was his 
ring, which Ashmedai had thrown into the sea. Solomon made 
himself known to the Sanhedrim; Benajah confirmed Solo- 
mon’s story ; then they sent for the women of Solomon's house- 
hold, and asked them, ‘ Have you ever seen the feet of him 
who says that he is King Solomon?’ They replied, ‘No, he 
always covers his person with a large cloak, so that we can 
never see his feet.’ 

This question was put because demons have not human feet, 
but feet like a cock. Solomon was advised to enter the royal 
palace and place the sacred ring before his eyes, which Solo- 
mon did. When Ashmedai saw the ring, he screamed aloud 
and vanished, and Solomon reigned us before.” 

(From Masnavi, by Jelal ed-Din Ruim{'s founder of the Sufis,) 
A questioner once asked: “ How rests this little ball 
Within the circumambient sphere with out a fall ? 
’Tis like a lamp hung up to vault of high-pitched dome; 
It never sinks below, nor soars above its home.” 
To him a wise man answered : “ By attraction's force ; 
On all sides equal poised, ‘tis kept from all divorce ; 
Just as an iron ball would centrally be hung, 
If loadstone vault were there to hold it firmly swung.” 


A Sufi Poem. The Successful Search. 


Among the priests of Islam, there is a certain class of mystics 
known as Sufis. Their teachings are peculiar, and are never 
taught publicly, From all that we have ourselves been in- 
formed of their belief, and the doctrines they hold to, they ap- 
proach Buddhism more than any other religion, The word 
Suphist sounds vety much like the Greek sophist, both meaning 
wise-men ; and Sufism thus comes to signify wisdomism or 
Buddhism, The following is a typical Sufi poem: 

I was ere a name had been named upon earth — 

Ere one trace yet existed of aught that has birth — 
When the looks of the Loved One streamed forth for a sign, 
And being was none save the Presence Divine! 

Ere the veil of the flesh for Messiah was wrought 

To the Godhead I bowed in protestation of thought. 

I measured intensely, I pondered with heed 

(But ah! fruitless my labor) the Cross and its creed. 

To the Paged I rushed, and the Magian’s shrine, 

But my eye caught no glimpe of a glory divine. 

The reins of research to the Caaba I bent, 

Whither hopefully thronging the old and young went; 
Candassai and Herat searched I wistfully through, 

Nor above nor beneath came the Loved One to view ! 

I toiled to the summit, wild, pathless and lone, 

Of the globe-girding Kaf, but the Phoenix had flown; 
The seventh earth I traversed, the seventh heaven explored, 
But in neither discerned I the Court of the Lord. 

I questioned the Pen and the Tablet of Fate, 

But they whispered not where He pavilions his state. 

My vision I strained, but my God scanning eye 

No trace that to Godhead belongs could descry. 

But when I my glance turned within my own breast, 

Lo! the vainly sought Loved One, the Godhead confessed 
In the whirl of its transport my spirit was tossed 

Till each atom of separate being I lost ; 

And the bright son of Tanniz a madder than me, 

Or a wilder, hath never yet seen, nor shall see. 



8. C. GOULD, - - - - Editor and Publisher. 
Room 3, Mirror Building, - - 64 Hanover Street. 

VOL, XXII, APRIL-MAY-JUNE, 1904. NOS. 4-5-6. 



The Druids have kept an unbroken record of history from 
the birth of the European race 10,010 years ago, That knowl- 
edge was most perfect in Britain, “The White Island of the 
West,” was admitted by the Brahmins and Confucius, The 
most important symbols and Druid teachings will be found in 
this book, ! 

To the Druids we are indebted for the most noble conception 
of God. God isa Druid word which means good, and Hu, 
their name for Apollo, the son of God, means humanity. It was 
a direct opposite to African and Asiatic beliefs which offered 
up blood sacrifices. 

Druid records show that the Classical, now Catholic Church, 
was founded by the Angels when they brought the seeds of the 
twelve sons and twelve daughters of Europe from the Sun to 
Hellas. Sixty years later the eldest son, who had been elected 
king, and appointed Pontifex Maximus, owing to quarrelling 
instigated by wandering Arabs who had been hospitably enter- 
tained, left with his retinue and journeyed to Britain, and there 
founded the Druid Church of Europe. The Europeans who 


remained in Hellas elected another Pontiff over the Classical 
Church, and Pius X is the 907th Classical Pontiff, and Pella 
Crissa is the 831st Pontiff of the Druid Church of Europe. 
The Classical symbol was the Sun; the Druids adopted the 
Crescent. When the Anglicans claim that their Church was the 
original one they are only echoing what their Druid forefathers 
claimed thousands of years before. 

A religion which produced such a man as Pindar is worthy 
of careful consideration. Two thousand five hundred years 
ago Pindar prayed : 

“Grant me, O God, cach crooked path to shun, 
Simple and straight my honest race to run / 
So may mine be 
No name to tinge with shame my children's cheek / 
Gold, lands, let others ask ; I ask an honored grave ; 
The good to adorn, 
And load thevile with scorn,” 

Nobler and manlier sentiments have never been expressed, 
Pindar’s name will never die. The despicable money grubbers 
who gluttoaize, whilst women and babes die of starvation, are 
forgotten a few days after death. 

According to the Revelations of Apollo, and Druids’ Gospel, 
God commanded Europeans, Africans, and Asiatics Not To 
Mix. For mixing the three races and allowing poverty, de- 
parted souls suffer remorse in the Sun. 

Without the History of the Druids and the Revelations of Apol- 
lo, it is as impossible to reconstruct Classicism and Druidism 
from a study of the Round Bel Towers, Stonehenge or the Com- 
mons, Chants, or adulterated Secular history, as it would be to 
reconstruct the New Testament from a hymn book, 

The belief of the Druids that the Sun is the center of the 
Universe, which they expressed by the symbol of a dot in the 
center ofa circle, is now gaining favor among independent 
astronomers, They contend that the Milky Way is the inner 
circle of the Universe, and the Sun is in its center, and that the 
Sun is actually inhabited. Of course atheistic astronomers will 
contend that the Sun is a ball of fire, but they know so little 
about the Earth’s atmosphere that they cannot forecast the 


weather for twenty-four hours accurately. Their theories as 
to the nature of the Sun's rays before they reach our atmos- 
phere are absurd. A match is cold, but with friction and in- 
flammable surroundings may cause a great fire. And on the 
top of a high mountain there may be snow whilst at its base 
there is intense heat. 

Another publication will be issued later on, containing Druid 
history of the organization of the Arabs’ invasion of Europe by 
Ptolemy [, who was an Arab: His instigation of the destruc- 
tion of Apollo’s Temple at Delphi, and assassination of Philip 
of Macedon, who punished the Phocians for their sacrilege. 
Ptolemy’s career as financial adviser to Alexander ard as king 
of Egypt. His hatred of Europeans, and concoction of the 
Pentateuch with the object of destroying European Nations by 
usury (Deut, xv, 6; vi, 10; vii, 16), and in the event of the 
Arabs failing, they would be sent back to Egypt (Deut. xxviii, 
68), The Arab instigators of the Destruction of Classical Tem- 
ples and Religion, Massacre of the Druids and suppression of 
Druidism, Destruction of the Aristocrats and substitution of 
unprincipled, heartless financiers as the ruling class. Wars 
and debts of nations to swinish financiers, etc., and the usurpa- 
tion by the blasphemous Arabs of a European name for God, 
and their attempt to force the Evolution Theory, so that money 
would be the only God, and the Arab financier would be the 
highest product of the mechanical causes and environment 
which, according to Evolutionists, is the only Creator, The 
Arabs’ Secret Society, founded by Ptolemy, systematically robs 
Europeans, gets monopoly of finance, trade, and consequently, 
control of most of the newspapers and of public opinion, and 
monopoly ofthe highest positions by open or secret Arabs whose 
oaths to European Institutions are not by them considered 
to be binding. 

As an illustration of the fact, all African and Asiatic knowl- 
edge and religion was received from God's last and most per- 
fect creation, the European race, the Druid symbol that the 
body was the Temple of Sol, or Soul, which comes from the 
Sun (Sol),and which Temple, though taking a life time to 
build, yet when laid in the grave is destroyed by the worms in 


seven days, That symbol was borrowed by Arab history fabri- 
cators and was applied to an Arab kingdom which never existed 
and never will exist until Nations no longer tolerate their cor- 
ruption-breeding practices. 

The Druids hope to see the Protestants become Druids again, 
and hope to see the Catholic Church denounce Arabism and 
become the magnificent Classical Church again which produced 
Pindar, Hesiod, Socrates, and Seneca, 

The Revelations of Apollo were received by a Priestess of 
the Classical Church in the Temple at Pagasae. She uttered 
the teachings, whilst unconscious, in Celtic, the language used 
in the Sun, As she knew nothing of that language, the Priests 
of the Temple, who had been educated by the Celtic Druids; 
recorded and handed the Revelations to the Three Custodians 
of Druidism. 


According to the Gospel of the Druids, Creation is advanc- 
ing towards Perfection by the exercise of Reason. (Reason 
uses material to make different machines — the machines do 
not evolve spontaneously when required, ) 

Commencing in space, Reason created Air, Water, Mineral, 
Vegetation. and Animals, and each species was created for a 
definite purpose in the long ages of development, 

Then the African man and woman were created, and their 
seed reigned 10,000 years, but like the monkeys and many 
other animals they lost what they had been taught. 

Then the Asiatic male and female were created and tried for 
10,000 years, but like the African they lost every vestige of 
what they had been taught by the angels,and the barbarians 
were restricted by Apollo to Africa and Asia. 

Then, corresponding tothe t2 sons and the rz daughters of 
God in the Sun, the seeds of the 12 brothers and 12 sisters of 
the primitive European family were brought from the Sun by 
the angels, who nursed and taught them. 

The nine muses who wait upon the Queen of the Sun, were 
the angels that brought the seeds of three races of mankind from 


the Sun to the Earth, and taught them until evil appeared, then 
they returned to the Sun. 

They were taught Music, Language, Numerals, Astronomy, 
Architecture, and how to provide for themselves; and to rever- 
ence the Sun on the seventh day, and not to mix with Africans 
and Asiatics, because on the purity and progress of the Euro- 
peans depended the advancement of the world. 

They were taught that the Sun is the home of God, and his 
Consort, and their 12 sons and 12 daughters ; and the birthplace 
of the soul, or individual, to which it returns to reap its reward 
when the earth body is no longer a suitable habitation for it. 

Then it will return to the one of the three kingdoms of man, 
in the Sun, to which it belongs; and it will live in village com- 
munity, and inhabit a body, in harmony with its life and de- 
sires whilst on earth. And it will look down upon the earth, and 
feel glad for the good it has done, or remorseful for the sorrow . 
it caused or could have lessened, 

They were taught to obey majority rule as expressed by a 
direct vote of the people; and provide villages where every 
person would have the right to go and, in exchange for services 
during a fourth of the day, receive the birthright God intended 
for all : food, clothes, shelter, and a share of the comforts of 
life. And also to grant life leases of land to those who prefer 
not to live in the villages, and at the termination of the lease 
to compensate the family for improvements made. 

The eldest brother of the primitive family of Europe received 
the baptismal name of John, signifying amiable, and he was 
elected king, and happiness reigned until he goodnaturedly ad- 
mitted a wandering tribe of barbarians (Africans or Asiatics), 
then trouble commenced; the barbarians prompted the next 
eldest brother, Pluto, to found a rival kingdom. Then king 
John and his wife May with nine of the brothers and nine of 
the sisters and their children left the scene of discord, and 
journeyed through the north of Europe until they came to the 
Cimmerian Channel which they waded across to the White 
Island, on which they landed on the first day of May in the 
sixtieth vear of the European era. Then they set up an altar 


to God and placed oak branches upon it. and kindled them 
with the fire which the angels had given them, and they found- 
ed the Druid kingdom of Humanity. 

In the first two thousand years of the European era the 
Druids invented seventeen signs to record language, and made 
articles of gold in addition to those of stone and wood. King 
John and Queen May died during the second century, and they 
returned to the Sun, and were made rulers over the Valleys of 
the Blest of the European kingdom in the Sun. Pluto and his 
wife died during the first century, and they returned to the Sun 
and were made rulers over the evildoers of the European king- 
dom,and they are divided from the good by the River of Justice, 
which they cannot cross until Humanity again rules the earth. 

In the second two thousand years, silver, copper, bronze, 
glass, colored cloth, harps, and other musical instruments were 
made, and architecture progressed; but the Plutonians had 
given up their villages and becomes victims to greed. 

In the third two thousand years, tin and iron were brought 
into use by the Druids; but the Plutonians had fallen into bar- 

In the fourth two thousand years Hu (Apollo) warned the 
Plutonians and they built temples to God, and received wisdom 
from the Druids, and science and art flourished. 

In the fifth two thousand years, the Plutonians again turned 
to evil, and being instigated by the greedy barbarians they 
massacred many thousands of the Druids, destroyed the Tem- 
ples, and bound Art, Science, and Philosophy in chains; and 
although this period expired at the end of 1895 so called, and 
we began the era of Humanity, still we have not shaken off 
the yoke of Pluto, intolerance and greed. 

The Druid symbols represent Morality, and Truth but the 
same symbols were borrowed by the Africans and Asiatics and 
applied to immorality and superstition, and for that the Custo- 
dians of Druidism were to blame, because in direct opposition 
to Druidism they suppressed Truth, and bound each newly 
initiated Custodian by blood-curdling oaths not to reveal the 
Druid teachings in exactly the same way as held by the three 


The first exercise of Reason having caused Creation to com- 
mence, it must go on until Perfection is attained. God uses 
the best instruments at hand to advance Creation, but when 
evil was brought into existence by the Africans, there became a 
destroying power which was a much easier task than building. 

Inspiration, as it comes from two sources, was symbolized in 
Druidism by a blazing star, of five straight or truthful rays, with 
five crooked or evil rays alternated, The Soul, being able to 
weigh good and evil was symbolized by the scales, or cross, and 
the pivot on which the crossbeam moved was known to the 
Druid Custodians as the secret word of the Mysteries ; the 
Judge of Inspiration, the pivot, or Word, was Loaic. 

Evil was symbolized by a serpent, and at Stonehenge the 
serpent was represented as being subjected by the circles of 
Religion, and Civil Government at the stomach ; and the circle 
of Religion at the héad. 

The white trinitad signifies Love, Knowledge, and Truth, the 
essence of God. The highest mountains, the arch of Sunrise, 
the number 7, and seventh letter, G, and the Arch Druid’s 
crown with seven rays, were the most important emblems of 
God, and the seventh child usually became a Druid teacher. 

The triad was the sign or property of God or the Nation. 
It was also the Druid invocation, the center stroke meaning, 
“Help me, O God!” the stroke on left side of forehead, or 
breast, meaning, “Help me, Queen of Heaven"; and the 
stroke on the right side, meaning, “ Help me Hu, the mighty 
Son of God,” Father, Mother, and Son were symbolized by 
the three center stones of an arch, and their unity by a triangle. 

The emblem of the Queen of Heaven and Mother of Mar- 
riage and Chastity were a ring, rainbow, dew, left hand or eye, 
and a heart. , 

The right eye or hand, five-pointed star, crown with twelve 
rays, represented Hu. 

A banner with twelve squares represented the twelve Sons, 
and a bracelet of twelve beads.or stars represented the twelve 
Daughters of God, and a crescent was the emblem of the eldest 
Daughter of God. 


Four stars symbolized the festivals of the seasons. 

A cube symbolized work, six hours of the day of six days of 
the week of six months of the year sufficed. The Druids were 
not slaves to greed ; they studied nature and science instead. 

The Druids looked upon killing as the most offensive sin, 
unless it was in defence of home and their lives, or the hang- 
ing of a murderer. Even the animals slain for food were killed 
by persons imprisoned for acts of violence. 

At the Druid baptism or journey to the Sun the initiate bade 
farewell to darkness at the South Vale and was sprinkled three 
times with ashes, then passed on to the red arch in the West 
of Hu the Revealer of Truth, then on to the blue arch in the 
North and was sprinkled three times at the fountain of the 
Queen of Heaven, then on to the East or White Arch of God. 
At a funeral, the Soul having returned to the Sun, the cere- 
mouy was reversed and the body returned to darkness. 

At the banquets the thirteenth chair was occupied by a skele- 
ton, skull or coffin, to keep them in remembrance of the future 
life. The Queen of the Sun was called the Soul of the Sun, 
Mother God, Juno, Latona, and a host of other names ; which 
gave the usurers, who represent the powers of evil, opportu- 
nity to cause much confusion and dissension in ancient Europe. 

Celtic is the language spoken in the Sun. 

The Druids believe that the departed enter the Sun from the 
South and stay in their respective kingdoms in the position they 
deserve until the evils they are responsible for are ended, then 
some are sent to other planets, but all the purified receive im- 
mortal bodies and cross the River of Justice, and are freed from 
selfishness, passions, aches and pains, Only onthis question, 
of remorse, did Druids differ from the Classical Church. 

The Druids kept the four festivals of the Seasons. At the 
Spring Festival a young man represented the year; at the Sum- 
mer Festival a middle-aged man ; atthe Autumn Festival an 
elderly man, who distributed gifts, represented the year. The 
Winter Festival began December 25 and lasted seven days; 
the 8th day was the birth of the New Year, which was symbol- 


ized by a child, with a crown of seven rays, seated in a boat, 
representing Time in Space. 

On New-Year’s day the Druids placed a box (symbol of the 
body) on an unhewn stone in each Temple, and in the box was 
placed a cross (symbol of the soul). The box was decorated 
with White (symbol of God) ; Blue (emblem of the Queen or 
Consort of God) ; and Red (emblem of their son and messen- 
ger Hu, Apollo). The box was carried in the religious pro- 
cessions. On the evening before December 25 a dove or small 
bird was placed in the box, and the next morning, immediately 
before sunrise, the bird was tied to the cross and baptised, and 
at sunrise it was released by the chief priest and allowed to fly 
away ; that symbolized the return of the soul to its birthplace 
in its kingdom in the Sun. At noon the solemn feast in honor 
of the dead year was held, this being, they taught, the first of 
the seven shortest days. Next morning at sunrise the box was 
buried under a circular mound which was surmounted by the un- 
hewn stone from the Temple at the last sunset of the old year. 
By means of these stones accurate record was kept of the years. 
The year, 1905, being the 1o,oroth year of the European era, 
the 20,oroth year of the Asiatic race, and the 30,o1oth year of 
the African race. 

The three foundation stones of the Druid’s civilization were 
the belief in a future life in the Sun with rewards or remorse 
for actions on earth ; the Europeans not to mix with Africans 
or Asiatics, but to have one wife or husband only ; the preven- 
tion of poverty by providing self-supporting, profit-sharing vil- 
lages under control of Shire Councils where any European can 
get work and maintain his wife and family in honest comfort, 

The Druid Law of Profit was that each man should receive 
sufficient profit on his work to enable bim to maintain himself 
in the social position he is fitted to occupy. 

‘The above is a true and faithful account of the religions of the 
Druids according to the testimony of Pella Crissa the 831st 
Chief Custodian of the Druid Mysteries, in succession from 
John, surnamed, Europa who established Druidism, and this 
testimony was given in the year 9,998 of the European era, or 
the year 1895. 


Tue HEBREW ALPHABET. A Hebrew manuscript of the 
sixteenth century contains the following enumeration : 

Aleph. He beholds God face to face, without dying, and 
converses familiarly with the seven genii who command the 
celestial army. 

Beth, He is above all afflictions and all fears, 
Ghimel. He reigns with all heaven and is served by all hell. 

Daleth, He disposes of his own health and life and can 
equally influence that of others, 

He. Hecan neither be surprised by misfortune, nor over- 
whelmed by disasters, nor conquered by his enemies. 

Fuu. He knows the reason of the past, present, and future. 

Desain He possesses the secret of the resurrection of the 
dead and the key of immortality. 

Cheth. To find the philosophical stone, 
Teth. To enjoy the universal medicine, 

Jod. To be acquainted with the laws of perpetual motion, 
and in a position to demonstrate the quadrature of the circle. 

Caph. To change into gold not only all metals, but also the 
earth itself, and even the refuse of the earth. 

Lamed, To subdue the most ferocious animals and be able 
to pronounce the words which paralyze and charm serpents. 

Mem. Te possess the Ars Notoria which gives the universal 

Nun. To speak learnedly on all subjects, without prepara- 
tion and without study. 

Samech, To know at first sight the deep things of the souls 
of men and the mysteries of the hearts of women. 

Grain. To force nature to make him free at his pleasure. 

Phe. To foresee all future events which do not depend on a 
superior free wil], or on an undiscernible cause, 

Tsade. Togive atonce and to all the most efficacious conso- 
lations and the most wholesome counsels. 

Copk, To triumph over adversities. 
Resch. To conquer love and hate. 
Schin. To have the secret of wealth, to be always its mas- 


ter and never its slave. To know how to enjoy even povety 
and never becone abject or tniserable. 

Yau. The wise man rules the elements, stills tempests, cures 
the diseased by his touch, and raises the dead. 

A Key To THE CHRONOLOGY OF THE Hinpus, In a Series of 
Letters in which an attempt is made to facilitate the Progress of 
Christianity in Hindostan, by proving that the Protracted Num- 
bers of all Oriental Nations, when reduced, agree with the 
dates given in the Hebrew Text of the Bible. In two volumes. 
Cambridge, 1820, Octavos. 

This anonymous work is frequently referred to and quoted 
by Godfrey Higgins in his "Anacalypsis,” and ‘Celtic Druids” ; 
also by Edward Vaughan Kenealy in his several works, and 
several other writers, yet none of them seem to hint to the real 
name of the author of the “ Hindu Chronology, In the later 
seventies, a Mr. S. R, Bosanquet of England undertook to ascer- 
tain the name of the author of the anonymous work, and cor- 
responded with several libraries, universities, and societies, and 
he only found that copies of it were in the British Museum and 
in the Cambridge and Oxford University libraries, Bosanquet 
visited the two latter libraries and was able to learn at the Bod- 
lein Library that the author of the anonymous work was one 
Alexander Hamilton, who had been a member of the Bengal 
Asiatic Society for 25 years, and an assistant in editing the 
Sanscrit manuscripts in the Bibliotheque Imperiale at Paris. 
It seems from information gathered from Mr. Bosanquet’s book, 
“ Hindu Chronology and Antediluvian History,” London, 1880, 
that Hamilton’s work was a limited edition, and probably that 
many of the books were presentation copies. Mr. Bosanquet 
reviews the ‘‘ Chronology ” mathematically and thoroughly, and 
reconciles much of it with antediluvian history, We have adver- 
tised in N. anv Q., and other bibliothecal journals, more or 
less for twenty years, and have succeeded in obtaining a copy, 
recently, and also Bosanquet's review, at quite moderate prices. 

“ Absolute unity is the supreme and final reason of things.” 
— Eliphas Levi. 


Tue ENDING OF THE Pater Noster. Eliphas Levi says the 

ending of the Lord’s Prayer, for the initiate at least, was said: 

+ “ For thine is the kingdom, the justice, and the mercy, in the 

generating ages.” Tribi suut Malchut et Geburah et Chesed per 

gonas. The sign of this adoration is really kabbalistic and the 

meaning of the symbol is completely lost to the modern 

is the symbol so exalted by Goethe in the beautiful monologue 
of Fuust, Part 1, Sec. 1: 

“ Ah, how do all my senses leap at this sight? I feel the 
young and sacred pleasure of life bubbling in my nerves and 
veins. Was it a God who traced this sign which stills the ver- 
tigo of my soul, fills my poor heart with joy, and, in a mysteri- 
ous rapture, unveils the forces of nature around me. Am I 
myself a God! All is so clear to me. I behold in these simple 
lines the revelation of active nature to my soul, I realize for 
the first time the truth of the wise man’s words: ‘ The world of 
spirits is not closed! Thy sense is obtuse, thy heart is dead ! 
Arise! Bathe, O adept of science, thy breast, still enveloped 
by an earthly veil, inthe splendors of the dawning day !’’’ 

TXMPLAR BAPHOMET. The name of the Templar Baphomet, 
which should be spelt kabbalistically backwards, is composed of 
three abbreviations: TEM. OPH. AB, Templi omnium homium 
pacis abbas, * The Father of the Temple of Universal Peace 
among Men.” M. Veuillot is logical and demands that one 
should honor men who have the courage of their opinions.” 

An OBSCURE TERM IN Genesis. ‘God created love by 
placing a rib of Adam in the breast of the woman, and a por- 
tion of the flesh of Eve in the breast of man, so that at the 
bottom of a woman’s heart there is the bone of man, while at 
the bottom of a man’s heart there is the flesh of woman," —an 
allegory not devoid of depth and beauty, 

Persian Poetry. ‘The impression of the happy moments 
passed in thy loved presence will never be obliterated from the 
tablet of my heart, whilst the world revolves and the stars con- 
tinue their course. The pen of intense love has written Eternal 
Affection on the page of my soul, and if my body languish, nay, 
even if my life expire, that soft impress will remain.” — From 
Wasa, the celebrated historian of Persia. 


The Books of The Bible. 

Genesis tells the world was made 
By God’s creative hand ; 

Exodus, how the Hebrews marched, 
To gain the promised land. 

Leviticus contains the law, 
Holy and just and good ; 
Numbers records the tribes enrolled, 
All sons of Abraham's blood, 

Moses, in Deuteronomy, 
Records God’s mighty deeds ; 
Brave Joshua, in Canaan’s Land, 

The host of Israel leads. 

In Judges, their Rebellion oft 
Provokes the Lord to smite; 
But Ruth records the faith of one 

Well pleasing in his sight. 

In First and Second Samuel, 
Of Jesse’s son we read ; 

Ten Tribes in First and Second Kings, 
Revolted from his seed, 

The First and Second Chronicles 
See Judah captive led ; 

But Ezra brings a remnant back 
By princely Cyrus’ aid. 

The walls around Jerusalem 
Nehemiah builds again ; 

While Esther saves the Israelites 
From plots of wicked men. 

In Job we read how faith will live 
Beneath affliction’s rod ; 

And David's Psalms are precious songs 
To every child of God. 

The Proverbs, like a goodly string 
Of choice pearls, appear ; 
Ecclesiastes teaches men 
How vain are all things here, 


The mystic Song of Solomon 
Exalts Sharon's sweet rose ; 

While Jesue, Savior and the King, 
The rapt Isaiah shows, 

The mourning Jeremiah 
Apostate Israel scorns ; 

His plaintive Lamentations 
Their awful downfall mourns. 

Ezekiel tells, in wondrous words, 
Of dazzling mysteries ; 

While kings and émpires, yet to come, 
Daniel in vision sees. 

Of judgment and of mercy 
Hosea loves to tell ; 

And Joel describes the blessed days 
When God with man shall dwell. 

Among Tekoah’s herdsmen 
Amos received his call ; 

While Obadiah prophesies 
Of Edom’s final fall. 

Jonah displays a wondrous type 
Of Jesus, the risen Lord ; 

Micah pronounced Judah lost, 
But again restored ; 

And Nahum tells on Nineveh, 
Just judgment shall be poured. 

A view of Chaldea’s coming doom 
Habakkuk’s visions give ; 

Next Zephaniah warns the Jews 
To turn, repent, and live. 

Haggai wrote to those who saw 
The temple build again ; 
And Zechariah prophesied 
Of Jesus triumphant reign. 

Malachi was the last who touched 
The high prophetic chord ; 

The final notes sublimely show 
The coming of the Lord. 


Matthew, Mark, Luke, and John 
The Holy Gospels wrote, 

Describing how the Savior died, 
His life and all he taught. 

Acts proves how God the apostles owned, 
With signs in every place ; 

Saint Paul in Romans teaches us 
How men are saved by grace. 

The apostle, in Corinthians, 
Instructs, exhorts, reproves ; 

Galatians shows that faith in Christ 
Alone the Father loves. 

Ephesians and Philippians tell 
What Christians ought to be ; 

Colossians bids us live in God 
And for eternity. 

In Thessalonians we are taught 

The Lord will come from Heaven ; 
In Timothy, and Titus too, 

A bishop’s rule is given, 

Philemon marks a Christian’s love, 
Which only Christians know ; 

Hebrews reveals the Gospel, 
Prefigured by the law. 

James teaches, without holiness 
Faith is but vain and dead ; 
Saint Peter points the narrow way 

In which the saints are led. 

John, in his three epistles, 
On love delights to dwell ; 
Saint Jude an awful warning gives 
Of judgment, wrath, and hell, 

The Revelation prophesies 
Of that tremendous day, 

When Christ, and he alone shall be 
The trembling sinner’s stay, 

The Holy Bible. 

Genesis first in order stands ; 
Exodus gives the ten commands ; 
Leviticus and Numbers see 

That Deuteronomy next will be, 
Joshua, Judges, Ruth — each dwells 
Before Samuel, Kings, and Chronicles. 
Ezra and Nehemiah, then 

To Esther point, the pious Queen. 
Job, Psalms, and Proverbs next appear, 
With Ecclesiastes, while we hear 

The Song of Solomon declare 

What beauties in the Savior are. 
Isaiah speaks in of sweetest strain 

Of Christ, and tells us all his pain ; 
While Jeremiah weeping bears 

His Lamentations to our ears. 
Ezekiel, Daniel then will come # 
Hosea, Joel here find room, 

Amos and Obadiah too ; 

Jonah and Micah stand to view. 
Nahum and Habakkuk make way 
To Zephaniah and Haggai ; 

Then Zechariah’s book is seen, 

And Malachi concludes the scene. 

This is the way the Gospels run : 
Matthew, Mark, Luke, and John. 
Then comes the Acts inviting you 
The Apostolic Church to view. 

The Epistles next our notice claim, 
Which in succession thus we name : 
The Romans and Corinthians were 
To cities sent renowned afar ; 
Galatians and Ephesians then 

Wrote by the same inspired pen. 
Philippians, Collossians stand 

With Thessalonians near at hand ; 
Timothy leads to Titus on, 

This brings us down to Philemon. 
The Hebrews soon we gladly find 
And that of James comes close behind. 
To Peter now our thoughts we give, 
With loving John we wish to live : 
Then solemn Jude will pierce the soul 
And Revelation close the whole. 


Homer - - - Virgil - - - Milton. 

Three poets, in three distant ages born, 

Greece, Italy, and England did adorn : 

The first in loftiness of thought surpassed ; 

The next, in majesty ; in both, the last ; 

The force of Nature could no further go, 

To make a third, she joined the former two. — Dryden. 

Ages elapsed ere Homer’s lamp appeared, 

And ages ere the Mantuan swan was heard ; 

To carry nature lengths unknown before, 

To give a Milton birth, ask ages more. — Cowper. 

Thus genius rose and set at ordered times, 

And shot a day-spring into distant climes, 

Ennobling every region that he chose : 

He sank in Greece, in Italy he rose ; 

And, tedious years of Gothic darkness passed, 

Emerged all splendor in our isle at last. 

Thus lovely haicyons dive into the main, 

Then show far off their shining plumes again. — Cowper. 

Dante To Guido. 


Henry! I wish that you, and Charles, and I, 
By some sweet spell within a bark were placed, 
A gallant bark with magic virtue graced, 
Swift at our will with every wind to fly ; 

So that no changes of the shifting sky, 
No stormy terrors of the watery waste, 
Might bar our course, but heighten still our taste 
Of sprightly joy, and of our social tie ; 

Then that my Lucy, Lucy fair and free, 
With those soft nymphs, on whom our souls are bent, 
The kind magicians might to us convey, 

To talk of love throughout the livelong day ; 
And that each fair might be as well content, 
And I in truth believe our hearts would be. 

(Henry was Guido ; Charles was Lapo ; Lucy was Monna Bice.) 


“Tue ALMIGHTY DOLLAR,” T think it was Washington 
Irving that gave us “The Almighty Dollar.” “The World’s 
Prayer,” published in N. and Q., December, 1902, is very sug- 
gestive as the world goes on as this century opens. I send 
herewith some spirited verses un a “ gold dinár,” from the Ara- 
bian poet El-Hairi, a translation of which I quite recently saw 
in a small volume entitled “ Literary Coincidences,” by W. A. 
Clouston. The book is imprinted Glasgow, 1892. LEO. 

Hail, noble coin ! of saffron colour clear, 

O'er regions wide who passes? far and near! 

Thy warth, thy titles; curren? still remain ; 

Thy lines the secret pledge of wealth contain. 
Successful industry thy steps attend ; 

Thy aspect bright all welcome as a friend ; 
Endeared to all, as though thy precious ore 

Had e’en been molten from their own hearts’ core. 
Whose purse thou fillest, boldness may display, 
Though kindred be remiss or far away. 

With thee the great their influence maintain ; 
Without thee, Pleasure’s sons of want complain, 
What heroes thy collected might hath quelled ! 
What hosts of cares one stroke of thine dispelled ! 
How oft an angry churl, whose fury burned, 

Thy whispered mention hath to mildness turned ! 
Through thee, the captive, by his kin forgot, 

Is ransomed back to Joy’s unmingled lot. 

Such power is thine, that, if I feared not blame, 

I e’en would say, “ Almighty is thy name.” 

Thou hast never stirred thy foot in the way of love — 
Go, become a lover, and then appear before me; 

For till thou has tasted the symbolical wine-cup, 
Thou wilt never drain the real one to the lees, 

This sentiment forms one of the leading doctrines of the 
Sufis, the mystics of Islam, and is thus expressed in Jami’s 
poem of “ Joseph and Zuleika,” in which perfect union of the 
human soul with the Deity is mystically shadowed. 

Jami also has these lines in the same Sufi poem, on the Rose : 

If he (the lover) scenteth the Rose, he longs to see it; 
If he seeth it, he cannot but pluck it, 


& Theres Room In The World For All That Is In It?’ 

Men build up their worlds like poor, blinded moles, 

With just room enough for their own narrow souls, 

Tis plain to their minds that black is not white, 

And there’s only one line ’twixt the wrong and the right. 

Firmly believing their creeds to be true, 

They wonder that others don’t think as they do. 

In the ages agone, they tortured each other, 

And forced down there creeds in the throat of a brother. 

They forgot, in mechanics, no two clocks will strike 

Throughout all the hours precisely alike ; 

That our species, like clocks, are of different kinds, 

And mankind are fashioned with various minds. 

Ab! ’tis a great truth to learn, a prize, if you win it, 

“ There’s room in the world for all that is in it.” 

This life is a play, where each human heart, 

To make the denouement, must act out his part, 

If all men like sheep should follow one way, 

Then life would, indeed, be a very poor play. 

’Tis a law of our being most pointedly shown, 

That each soul must live out a life of its own. 

Ah! be not too rash to judge of another, 

But ever remember that man is your brother. 

God made the owl see where man’s sight is dim, 

And the ight that guides you, may be darkness to Aim : 

’Tis a great truth to learn, a prize, if you win it, 

“ There’s room in the world for all that is in it,” 

Our mission on earth is well understood ; 

To root out the evil, and cultivate good. 

Down deep in the inermost depths of the soul, 

A voice ever sings of a far, distant goal ; 

And it whispers so soft, like a faint, muffled breath, 

There's a something witbin us that’s stronger than death ! 

That souls are but sown, in this hard, earthly clod, 

To blossom and bloom in the garden of God! 

Oh, brothers, there’s only one God for us all, 

But his voice unto each makes a different call. 

Some see him in rags, as Jesus of old ; 

Some mitered, and blazing in purple and gold. 

Ah! let us not proudly monopolize right, 

Nor demand of a brother to see with our sight ; 

’Tis a great truth to learn, a prize, if you win it, 
“ There's room in the world for all that is in it.” 

The Inquiry. 

Tell me, ye wingéd winds, that round my pathway roar, 
Do ye not know some spot where mortals weep no more? 
Some lone and pleasant dell, some valley in the west, 
Where, free from toil and pain, the weary soul may rest ? 
The loud wind dwindled to a whisper low, 
And sighed for pity, as it answered — “ No.” 

Tell me, thou mighty deep, whose billows round me play, 
Know’st thou some favored spot, some island far away, 
Where weary man may find the bliss for which he sighs, 
Where sorrow never lives, and friendship never dies? 
‘The loud waves, rolling in perpetual flow, 
Stopped for awhile, and sighed to answer — “ No.” 

And thou, serenest moon, that, with such lovely face, 
Dost look upon the earth asleep in night’s embrace, 
Tell me, in all thy round, hast thou not seen some spot 
Where miserable man might find a happier lot ? 

Behind a cloud the moon withdrew in woe. 

And a voice, sweet, but sad, responded — “ No.” 

Tell me, my secret soul, O, tell me, Hope and Faith, 
Is there no resting place from sorrow, sin, and death? 
Is there no happy spot where mortals may be blest, 
Where grief may find a balm, and weariness a rest ? 
Faith, Hope, and Love, best boons to mortals given, 
Waved their bright wings, and whispered — “ Yes, in 

The Song of Science. 

- Trilobite, Graptolite, nautilus pie, 
Seas were calcareous, oceans were dry. 
Eocene, Miocene, Pliocene, tuff, 
Lias and trias, and that is enough. 
Oh, sing a song of phosphates, fibrine in a line, 
Four and twenty follicles in the van of time. 
When the phosphorescence evoluted brain, 
Superstition ended, man began to reign, 


The Venus of Milo. 

Goddess of dreams, mother of love and sorrow, 
Such sorrow as from love’s fair promise flows, 
Such. love as from love’s martyrdoms doth borrow 

That conquering calm which only sorrow knows, 

Venus, triumphant; so serene and tender, 
In thy kind after-bloom of life and love, 

More fair than when of old thy sea-born splendor 
Surprised the senses of Olympian Jove. 

Not these the lips, that kindle into kisses, 
Poured subtle heats through Adon’s languid frame, 
Rained on his sullen lips their warm caresses, 
Thrilled to his heart and turned its frost to flame, 

Thy soul transcending passion’s wild illusion, 
Its fantasy and fever and unrest, 
Broods tenderly in thought’s devout seclusion, 
O'er some lost love-dream lingering in thy breast. 

Thy face seems touched with pity for the anguish 
Of earth’s disconsolate and lone hearts ; 

For all the lorn and loveless lives that languish 
In solitary homes and sordid marts. 

With pity for the faithlessness and feigning, 
The vain repentance and the long regret, 

The perfumed lamps in lonely chambers waneing 
The untouch fruits on golden salvers set. 

With pity for the patient watchers, yearning 

Through glimmering casements over midnight moors, 
Filled by the echo of far feet returning 

Through the blank darkness of the empty doors. 

With sorrow for the coy, sweet buds that cherish 
Tn virgin pride love’s luxury of gloom, 

And in their fair unfolding beauty perish, 
Fading like flowers that knew not how to bloom. 

With sorrow for the over-grown pale roses, 

That yield their fragrance to the wandering air ; 
For all the penalties that life imposes 

On passion’s dream, on love’s divine dispair. 


The Burial of Sir John Moore. 


Not a drum was heard, not a funeral note, 
_As his corse to the rampart we hurried ; 

Not a soldier discharged a farewell shot 
O'er the grave where our hero was buried. 

We buried him darkly, at dead of night, 
The sods with our bayonets turning ; 
By the struggling moonbeam’s misty light, 

And our lantern dimly burning. 

No useless coffin enclosed his breast, 
Nor in sheet, nor in shroud we bound him; 
But he laid like a warrior, taking his rest, 
With his martial cloak around him. 

Few and short were the prayers we said, 
And we spoke not a word of sorrow; 

But we steadfastly gazed on the face of the dead, 
As we bitterly thought of the morrow, 

We thought, as we hallowed his narrow bed, 
And smoothed down his lonely pillow, 

How the foe and the stranger would tread o’er his head, 
And we far away on the billow. 

Lightly they'll talk of the spirit that’s gone, 
And o’er his cold ashes upbraid him ; 

But nothing he’ll reck, if they let him sleep on, 
In the grave where a Briton has laid him. 

But half of our heavy task was done, 
When the clock told the hour for retiring ; 
And we heard, by the distant, random gun, 
That the foe was suddenly firing, 

Slowly and sadly we laid him down, 
From the field of his fame, fresh and gory ; 
We carved not a line, we raised not a stone, 
But left him, alone in his glory. 

The Contrast. 


[All readers well remember the beautiful poem “ The Burial 
of Sir John Moore,’’ by Rev. Charles Wolfe. The following 
poem, by the same author, on the death of George III, has the 
characteristic beauties of Mr. Wolfe.] 

I saw him once on the terrace proud, 
Walking in health and gladness, 

Begirt with his court, and in all the crowd 
Not a single look of sadness ; 

Bright was the sun, and the leaves were green, 
Blithely the birds were singing, 

The cymbal replied to the tamborine, 
And the bells were merrily ringing. 

I stood at the grave beside his bier, 
When not a word was spoken, 
But every eye was dim with a tear, 
And the silence by sobs was broken ; 
The time since he walked in his glory thus, 
To the grave till I saw him carted, 
Was an age of the mightiest age to us, 
To him a night unvaried. 

For his eyes were sealed and his mind was dark, 
As he sat in his age’s lateness, 
Like a vision enthroned as a solemn mark 
Of the frailty of human greatness. 
A daughter beloved, a Queen, a son, 
And a son’s sole child, had perished ; 
And it saddened each heart, save his alone 
By whom they were fondest cherished. 

We have fought the fight from his lofty throne, 
‘The foe to our land we humbled ; 

And it gladdened each heart, save his alone, 
For whom the foe was tumbled. 

His silver beard o'er a bosom spread 
Unvaried by life’s emotion, 

Like a yearly lengthening snow-drift, shed 
On the calm of a frozen ocean. 


Still o’er him oblivion’s waters lay, 
Though the tide of his life kept flowing ; 
When they spoke of the King, "twas but to say, 
* The old man’s strength was going.’ 
At intervals the waves disgorge, 
By weakness rent asunder, 
A piece of wreck of the Royal George, 
For the people's pity and wonder, 

He is gone at last — he is laid in the dust, 
Death’s hand his slumber breaking, 
For the coffined sleep of the good and just 
Is a sure and blissful waking. 
His people’s heart is his funeral urn, 
And should sculptured stone be denied him, 
There will his name be found when, in turn, 
We lay our heads beside him. 

The Architectural Atom. 
(Tyndall! at Manchester, Eng.) 

These “ Architectural Atoms!” O, 'tis fine 
To see humanity so sadly dwindle! 
Let Michael Angelo and Wren resign ; 
Atoms can build Cathedrals, so says Tyndall. 

Architect Atom raises a metropolis, 

And never lets the shrewed contractor swindle; 
He thus erected Athens’ Acropolis 

Amid the violet ether, so says Tyndall. 

Has Nature any being, anything, 
That can a higher kind of fancy kindle? 
Chance makes the roses bloom, the thrushes sing. 
The pretty girls go prettier. So says Tyndall, 

Shallow professor! the eternal Fates 
Sit silently and turn the fearful spindle ; 
And that great wheel of doom the moment waits 
To crush the sceptic silliness of Tyndall, — Punch, 




8. C. GOULD, - - - - Editor and Publisner. 
Room 3, Mirror Building, - - 64 Hanover Street. 

VOL, XXII. JULY-AUG.-SEPT., 1904. NOS. 7-8.9, 


A Masonic address delivered before the members of Lafayette Lodge No. 41, 
and invited guests, Manchester, N. H., on the the celebration of St. John’s 
Festival, June 24, 1854, by Rev. William Flint, Charleatown. Mass. 
(Now reprinted fifty years after in Notes AND QUERIES.) 

We are permitted by the good will of our Supreme Grand 
Master to assemble as his Masonic children, to celebrate the 
birthday of that distinguished saint and chosen patron of our 
Order, St. John the Baptist. In every, country of the world 
where Masonry exists — and there are few civilized lands in 
which it is not found — this anniversary festival is hailed with 
gladness by the Sons of Light, Itis a day set apart by the 
brotherhood to worship the Great Father of Lights, from whom 
they desire their illumination, to implore his blessing upon the 
whole human race, and to partake of the feast of fraternal 
affection, by cultivating those moral, social and religious feel- 
ings, which exalt man in the scale of creation. 

More than eighteen hundred years have now roiled away, 
lost in the deep waters of a past eternity, since the voice of 
St. John was lifted up in the wilderness of Judea, reverberating 


over the mountains and echoing through the valleys of Israel, 
saying “ Reform! amend your ways; for the kingdom of heaven 
is at hand.” But those long centuries that have thus been 
consigned to the overwhelming flood of the past, have neither 
dimmed the light that then illumined the temple of Masonry, 
and shone as the precursor of the still more glorious light of 
the Gospel,—the true light that lighteth every man that cometh 
into the world,—nor has Masonry itself become superanuated 
or decrepid with old age. Its beacon light still shines out 
with undiminished lustre upon life’s dark waters,and guides the 
weary, tempest tossed pilgrim over the troubled waves, to the 
peaceful haven where the weary find rest, and the homeless a 
shelter. Indeed, when we view the authentic records of the 
history of the world, we cannot but see that Masonry is superior 
to all changes of time and place. Empires may rise and fall, 
religious sects may exist, which have left us but a name, the 
best constructed systems of human society may be crumbled 
down ; but Masonry, ever unchanged in principle and in practice 
remains. Unaffected by the mutation of all things earthly, by 
the stern commands of the despot, by the still more terrible, 
because unreasoning, commands of the bigot, it has resisted all 
human efforts, and yet lives. The hand of time, which destroys 
all things else, has not crumbled one pillar which supports its 
noble temple, nor even.defaced one ornament, The shafts that 
have been levelled at her pure breast, either bv religious bigotry 
or political tyranny, have recoiled as from a triple shield of 
brass. Maintaining ever an unflinching warfare with the evil 
passions and corrupt propensities of men, she has come forth 
victorious, resplendent with the rays of holiness and truth. 

She has remained thus permanent, because unconnected with 
any peculiarities of religion or evil polity. Her religion is that 
wide spread, diffusive one, imprinted by the Great Creator upon 
all his works: love to God, benevolence and good will to man. 
Her polity is to promote the happiness of the universal brother- 
hood of mankind, wherever on earth man may be found, in all 


stations and under all circumstances, cherishing within him the 
feeling of common origin and common destiny, and leading him 
to a calm and rational contemplation of the Great Architect of 
the Universe, the God and Father of All. Had Masonry been 
connected with politics, it must have shared the fate of other 
political institutions ; for since its authentic history commences, 
many nations have become extinct and live only in name, and 
the whole face of the civilized world has been changed. Cus- 
toms, manners, soctal and political institutions, creeds and forms 
of religious worship, have all passed in review on the pages of 
history, as the shifting scenes of a theatre, But, unaffected by 
time, the destroyer of all things human, Masonry remains the 
same imperishable monument of divine knowledge, and finite 
rectitude, indestructible, unchangeable. 

It was the boast of the Emperor Charles V., that the sun 
never set on his dominions. This, too, in our day, may be truly 
affirmed of Freeasonry, the same in her principles and her 
teachings as she was a thousand years since. The bright orb 
of day, in his diurnal revolution, finds at each hour some 
hallowed spot, the home of a Mason, or the domicil of a Lodge, 
on which to distribute his rays of light and heat. As he leaves 
the ancient shores of Asia, and with them Lodges of India and 
Persia and Turkey, he looks down upon other assemblies of the 
brethren amid the populous cities of Europe, or cheers some 
solitary desciples as they greet each other in the deserts of 
Africa; and still continuing his course he is welcomed by the 
Sons of Light in our own happy land, and in the Republics: of 
South America. Everywhere may the Mason find a home and 
a brother. From west to east, from north to south, over the 
whole habitable globe, wherever the wandering steps of civilized 
men have left their footprints, there have our temples been 
established, The lessons of Masonic lore have penetrated even 
into the far-off wilderness of our own west, and the red man of 
the soil has shared with his more enlightened brother the mys- 
teries of the craft, In Europe, lodges are to be found in the 


full vigor of operation in every kingdom, except Italy and Spain; 
and even there though the bigotry of the Romish church and the 
tyranny of the rulers prevent the public exhibition of our rites, 
are to be found many warm and intelligent adherents of the 
Order. In Asia and the islands of the ocean, it has taken 
deep root, and many of the natives have been and continue to 
be initiated. In Africa, Egypt, and Algeria, all the English 
and French settlements, and even in Genoa, once a stronghold 
of the Inquisition, the banners of Freemasonry have been un- 
furled. At no time since God said, "“ Let there be light, and 
there was light,’’ has Masonry been more diffused than at the 
present moment ; never were its boundaries more extensive, or 
its members more numerous. Wherever the principles of 
heavenly truth pour down their rays, there are they reflected 
from some jewel of our Order, there are they received and 
cherished in the heart, and made manifest in the life of some 
member of our craft, 

Not in all places, indeed, as in this, does the lodge gather its 
members, and proceed in its work, listening to the sound of the 
gavel, and responding to the lesson of charity and good will to 
men, Not everywhere, as here, do the brethren meet with the 
regalia of their rank and, under the protection of a free gov- 
ernment, keep their solemn feast days. Far from this ; in some 
lands they gather under the scowl of hostile authority, and with 
sentinels to hear the approach of the cowan, they deliberate 
upon the secrets of their union, and devise means to make them 
profitable in spite of the denunciations of their opponents. 

Such was the case even in our own borders some twenty-five 
years since. Masonry, like her patron saint whose birth we 
now celebrate, dwelt in the wilderness, with her raiment made 
of camel’s hair, and a leathern girdle about her loins, and her 
meat was locusts and wild honey. But she endured the ordeal 
well, and has now come up from the wilderness once more, as 
at this day, to put on her beautiful garments, to shake herself 
from the dust of obscurity, to brush her silver locks, to burnish 


her working tools for new service, to adorn herself with her 
ancient insignia, to shed her pure light on the social circle, to 
open the hand of charity to the needy, to wipe away the widow's 
tears, to hush the orphan’s deep and plaintive wail, and spread 
the cement of brotherly love over many hearts. The storm 
was indeed a furious one that drove her into the wilderness. 
Ambitious politicians, unprincipled demagogues, base apostates 
sought her ruin, Then did the rains descend, the floods came, 
the winds blew and beat upon our house, but it fell not, for it 
was founded upon a rock. <A few noble spirits, unseduced by 
flatterers, unterrified by threats, remained firm and open in 
their attachment to the Order. They waited patiently till the 
long, dreary tempest was past, and their sojourn in the wilder- 
ness ended, That tarrying was, in truth, voluntary on their 
part, resulting from their choice rather to suffer wrong than to 
do wrong, They well knew that the excitement against Masons 
and Masonry was unjust, cruel, relentless, and intolerant, and 
that they bad both the legal and the moral right to continue 
their meetings and defend themselves [rom the assaults of their 
adversaries ; yet they chose to waive their rights and wait in 
silence for the returning sense, the sober second thought of the 
community, well knowing that great is truth and it must prevail ; 
that in the end a misguided and excited public will right itself, 
and that when the combustibles are exhausted, the fire will 
go out. 

Permit us to give an illustration from the pages of the “ Free 
Masons’ Magazine,” which will demonstrate at the same time 
the vitality of Masonry, and the patience and charity, the for- 
bearance and long-suffering good will of our brethren in those 
times when they did indeed try men’s souls. 

Go with me to the then quiet village of Syracuse, New 
York. Itis the dark year of 1828. Military Lodge is in ses- 
sion. Its charter, hung upon the wall, bears the beloved and 
revered names of Morton, Livingston and Tompkins, Upon its 
roll of members you may see the names of some of the stronges t 


men who have honored the judicial bench or legislative halls 
of the Empire State, or represented her in the councils of the 
nation. But the desolating scourge of anti-Masonry, which 
has swept over the whole country like a tornado of fire, has 
diffused itself through the community, What shall we do? is 
the question before the Lodge. It has been discussed freely, 
fully, and at great length. But now a venerable man, clad in 
the emblems of high official station, rises to speak. Every 
heart beats low, and every eye rests upon him, He commences 
thus: ‘ Brethren, ‘ now abideth faith, hope, charity; but the 
greatest of these is charity.’ Brethren, follow after charity, 
The time has come to test the practical strength of this, our 
cardinal virtue. Let us close this room, trusting to the justice 
of our covenant-keeping God, for a day when we can again open 
it without offence to those we love, who now hate and persecute 
us, not knowing what they do,” The vote is taken without 
another argument, and passes without a dissenting voice, The 
Bible, that great light of Masonry, lies open on the altar, the 
gavel on the master’s desk, the charter on the wall, and all the 
other implements, regalia, jewels, books, records, curtains, chairs 
and ink-stands are left in their places. The brethren in solemn 
veneration bow the knee and offer prayer for themselves, the 
craft they love, and their persecutors, And now in silence 
they withdraw, and lock and bolt the door. Time rolls on. 
That venerable form sleeps with his fathers, and his compeers, 
one after another, are laid by his side, and the wave of fiery 
desolation sweeps the last green blade from their turf-covered 
tombs, Twenty-three years have passed ; patience has had her 
perfect work, and charity is unchanged. The old men have 
passed away and the young men have become old. A few still 
live and, leaning upon the tops of their staves, go up to their 
temple to worship, ‘The bolt moves at the touch of that long- 
unused key, the door creaks upon its rusty hinges, and they 
again, with uncovered heads and in solemn silence, enter that 
room and bow again in prayer, where no human foot has trod 


for near a quarter of a century. But there they find every 
article just as it was left, and use the very ink from the same 
old bottle, to sign the petition for a new charter, and commence 
the record of proceedings in the same old book which chron- 
icled the closing resolution in 1828, Such was the voluntary 
withdrawal of Masonry into the wilderness, and such has ben 
her blessed return throughout the length and breadth of ovr 

On an occasion like the present, when so many of our 
brethren are gathered together, and so many others wbo have 
never entered our sacred portals, are watching our doings and 
listening to our words, it may ke well for us to take a brief and 
rapid view of our past history, that the claims of the Order to 
antiquity may be established; and we be excited to hand it 
down unimpaird to our successors. 

You are members, my brethren, of an Order which lays 
claim toa very high antiquity, which travels upward with the 
light of its own record, far beyond the birth of any existing 
human institution. You are members of an Order which has 
included in its ranks and yet numbers with its members the 
great and good of the earth, whom all men have delighted to 
honor, When the claims of an institution, thus yenerable from 
age, respectable from the character of those associated with it, 
and lovely because of the virtues which it fosters, are presented 
before an intelligent community, we cannot but expect that they 
will be heard with attention and considered with candor. 

It is, we think, unwise in Masons to endeavor to trace their 
history in the fabulous ages of antiquity; or Jay claim to that 
which cannot be clearly proven. The principles of truth, and 
love, and charity; which constitute the groundwork and design 
of Freemasonry, are of course co-eval with the creation; and . 
this is all that can be meant when the birth of Masonry is dated 
from that era. Those cardinal virtues taught by the patriarchs 
are tought in the dogmas and doctrines of the institution, and 
in this view many of our writers have claimed a legitimate 


descent for the speculative Freemasonry of the present day from 
the primitive Freemasonry, as it has been called, of the antede- 
luvian world, and of Noah and his immediate descendants. 
But this we cannot but regard as mere fancy. 

Others again find the origin of our Order in the mysteries of 
paganism. This opinion rests upon a better foundation. These 
mysteries were instituted by the more learned and virtuous of 
the heathen, for the purpose of preserving and handing down 
to posterity, a knowledge of God and the practice of morality. 
These philosophers, from tradition or from the light of nature, 
possessed some knowledge of the truths early communicated to 
man, yet they dared not publicly to deny the prevalent poly- 
theism, or to shake the common prejudices against the immor- 
tality of the soul. They therefore taught in secret, and only 
to the initiated, what they dare not inculcate openly. They 
illustrated their teachings by symbols, often having a hidden 
and unsuspected meaning. Their members were initiated by 
a solemn ceremonial ; they had various progressive degrees, 
in which light and truth were gradually diffused, and the recip- 
jents were in possession of certain modes of recognition, 
known only to themselves, In these respects they closely 
resembled the practices of our Order. 

Some of them, too, combined with their religious and philo- 
sophical character, the study and practice of architecture. 
Thus we learn from contemporary historians that there existed 
in Asia Minor, at the time of building King Solomon’s Temple, 
a society called the Dionysian Artificers, who were extensively 
engaged in operative Masonry, and who were distinguished by 
many peculiaritins which assimulated it to the speculative Free- 
masonry of the present day. Among these was the division 
into lodges, each governed by its own officers; the use of cere- 
monies, in which symbolical instruction was communicated by 
means of the implements of operative Masonry; the practice 
of an emblematic mode of initiation; the existence of an 
important Jegend, whose true meaning was known only to the 


perfected, and the adoption of a secret system of recognition 
‘among the brethren, Of this society all the architects of the 
East were members, and among them, it is said, were the work- 
men sent by Hiram, King of Tyre, to assist King Solomon in 
building the Temple at Jerusalem. These men, under the 
superintendence of that son of a widow of the tribe of Naphtali, 
whom Hiram also sent to Solomon as a curious and cunning 
workman, communicated to their Jewish fellow-laborers a 
knowledge of the advantages of their fraternyity, and invited 
them to participate in its mysteries and privileges. From 
this union arose that perfect organization of the workmen at 
the Temple, which enabled them in the short space of seven 
years to construct so magnificent a building. : 

But we’ need dwell no longer here. The investigation would 
be curious and instructive, and well worthy the attention of 
Masons ; but it is one that cannot be carried on outside of the 
precincts of the lodge room. For ourselves we are willing to 
allow the Ordet a more modern origin, and while we would not 
deny the claims of those called our ancient brethren, we are 
satished in knowing that from authentic records we have a 
longer existence than any other existing human institution. 

Freemasons were, we think, originally, as their name literally 
imports, builders of houses. We find mention made of them 
in England in the third century, when St. Alban, the proto- 
martyr of Britain, appointed the regular meetings of the lodges, 
and presided over them in person, Three centuries after we 
find the craft under the patronage of St, Austin, when Gothic 
architecture first began to be used, the richest and the most 
beautiful of all the orders. and at the same time the most 
natural. Its pointed arches, clustered columns, rich tracery and 
varied embellishments, may find their prototypes in the trunks, 
branches and foliage of primeval forests, while the stiff shafts, 
square entablatures and circular arches of the Grecian and 
composite orders, will look in vain for their likeness in heaven 
above or in the earth beneath, At this time was built the old 


cathedrals at Canterbury, at Rochester, and those of St, Paul’s 
and St. Peter's. 

In 1856 we find Masonry under the patronage of St. Swithen, 
whom King Ethelwolf employed to repair some religious build- 
ings, and it continued to increase until the time of Alfred the 
Great, 372, who was its zealous supporter and patron. 

We have now arrived at an important era in the history of 
Masonry, the year 926. At this time the first Grand Lodge was 
formed in England, at York; and Edwin, the brother of King 
Athelstane, was appointed the Grand Master. The Order 
rapidly grew in favor, and kings, princes, and other eminent 
persons were partakers of its mysteries, Frequent mention is 
made in history of the labors of the craft in connection with 
the public buildings, colleges and churches of England, until 
the year 1865, when Sir Christopher Wren, the accomplished 
architect of St. Paul’s Cathedral, London, was appointed Grand 

Under him Masonry received its present organization, and it 
is an abiding monument of the wisdom, virtue and piety of all 
who were concerned in the work. Its constitution was framed 
for perpetuity ; the tests and qulifications were made to exclude 
all immoral persons, and all whose habits and opinions were 
dangerous to the good order of society and the civil peace of 
the community, The obligations of them embers were so framed 
as to exact the performance of the noblest and most important 
duties of man in a social state, and the whole superstructure of 
Freemasonary, as it now exists; and as it is now represented 
before you this day, was laid upon the broad basis of love to 
God and love to man, 

It recognizes the Bible as a revalation from God to man, 
solemnly professes faith in its doctrines, and deduces its own 
code of ethics from the exalted scheme of Jesus Christ. In 
proof of these assertions we need but refer you to the author- 
ized text-books of Masonry, which contain the formulary of its 
ceremonies, its charges and its constitutions. We may safely 


venture still farther, and say that there is no other human 
institution which has so completely interwoven the thread 
of revealed religion with the whole tissue of its polity, means 
and ends, as the fraternity of Freemasonry, 

You well know, my brethren, that by our unalterable laws, no 
Lodge can legally proceed to business until the sacred volume 
is opened upon the altar. You well know the reverence that is 
there taught you for God's most holy name. You cannot forget 
that solemn moment in your initiation, when the Great Architect 
of the Universe was first invoked, and you were taught ever at 
that bow with humble submission and fearful awe. 
You well remember that celestial canopy over your heads, the 
emblem of the Grand Lodge on high, only to be reached by 
the exercise of that faith which never doubts, that hope which 
never sickens, and that charity which never wearies in well- 

We would not indeed have any look upon Masonry as a sub- 
stitute for religion. We would have you regard it as a faithful 
auxiliary and servant, the dutiful handmaid of religion; that 
as St. John went before and prepared the way for Christ, so 
Masonry, by recognizing and leading its votaries to bow in 
adoration before the great Creator, and seek to know and imi- 
tate his perections, and by its emblems and moral lessons strives 
to expand the affections and charities of the human heart, 
remove its vices and cultivate its virtues, prepares the way for 
the more enlightened and spiritual worship of the Father, the 
higher perfection of virtue, and the loftier and purer and better 
hopes of the Gospel. 

But it is often said, Religion of itself is sufficient for all 
things, and we gladly acknowledge it; but then, to be so, it 
must pervade all things, and when that great predicted time 
shall come, when “ from the rising of the sun to the going down 
of the same, God's name shall be great among the Gentiles, and 
in every place incense shall be offered unto Him, and a pure 
offering, then shall Masonry be absorbed in the greater light of 


Religion; then, its mission being accomplished, its doors shall 
be opened, and the mysteries of its Lodges cease. But until 
that time come, may it flourish as a blessed instrument in 
carrying out and applying the principles of religion, promoting 
peace on earth and good will to man, and glory to God; by 
lieving the distressed, abating strife, reconciling enemies, draw- 
ing closer the cords of brotherly love, enjoining mercy, temper- 
ance, frugality and submission to lawful authority, belief in 
God, and Christ whom he hath sent, reverence for the Bible 
and the institutions of christianity. > 

But this leads us to say that our Order is a charitable as well 
as a religious one, especially bound indeed to the good work. 
Its object is not only to teach its votaries to worship God in 
humility, sincerity and truth, but to establish a society upon the 
purist principles of philanthropy, which shall embrace in its 
bosom the good and charitable of all the nations of the earth, 
and enable them to speak the same language of kindness and 
Jove ; thus forming a fraternity commensurate with the habitable 
globe, where the weakness and errors of each shall be remedied 
by the virtue and strength of all; where each member serves 
the whole body, and the whole body protects each member, and 
joy of one is the joy of all. 

We would not assert that Masonry is the author or the one 
chosen home of philanthropy; but we do say that it makes the 
principle of love to man practically useful; that it cherishes 
and keeps active within us the sense of mutual obligatians and 
mutual dependence, and hence that her appropriate dwelling- 
place is iu the Lodge. She retreats thither from the cold selfish- 
ness of the world; and is ever welcomed, and finds there her 
active sphere of selfishness. Sordid desires and over-reaching 
cupidity often drive her from the busy, bustling marts, and 
wandering to find some resting place for the soles of her feet, 
she takes up her abode with us. The good, the true in our 
Ordor cordially sympathize with her; and though we invoke 
God in onr secret assemblies; and are taught to stand in fear of 


his greatness, yet is our love to him best evidenced by the fruits 
of onr love to man. We do not originate; we only protect and 
encourage charity; for her birth was far before the foundations 
of the earth were laid. She is the eldest daughter of heaven's 
mercy, one of that august council that formed the world and 
bade it spring into existence; all clothed in beauty and loveli- 
ness, and her praises were chanted when the morning stars 
Sang together and all the sons of God shouted for joy. 

In the exercise of this heaven born principle, the true Mason 
lets his light shine in deeds of beneficence, rather than in words 
and empty professions. His kind offices are confined to no 
sect or party ; no name or nation ; no color, sex, age, lan- 
guage or condition, Whether in the wilds of our western for- 
ests, among the savage tribes that wander on the banks of the 
far-off Columbia, among the gold-hunters of every nation, as 
they crowd the banks of the Sacramento, on the snow clad bills 
of frozen Lapland, the burning sands of Africa, the spicy groves 
of India; whether in the midst of the hottest conflict of the 
battlefield, or in the calm retirement of the home and social 
life, the sign of a Mason in distress, the call for pity and relief 
will be heeded and answered. 

Nor, as we have said, are the charities and ready sympathies 
of Masonry confined to the members of the fraternity, or to 
their families, They, it is true, are the first to be heard, for 
their claims are first. But charity ceases not, stops not with 
them. As the pebble dropped into the bosom of smooth water 
starts a wave in a circle, and that circle spreads from the center 
all around, and is followed by others spreading wider and wider 
until the shore is reached, and every part of the quiet lake 
dances at the salutation; so the love, the charity of this 
blessed institution spreads wider and yet wider in successive 
circles, beginning at the center, till it embraces the whole 
family of man, and causes every desolate heart to weep for joy. 

You ask for the evidence of this. A true Mason likes not 
that his good deeds should be blazoned abroad, that they 


should be engraven on monuments of stone, or trumpeted in the 
magazines and through the streets. To learn them you must 
give a tongue to prison walls and dungeon floors ; you must visit 
the cottages of the poor and the desolate, and hear the thrilling 
tale of the widow and orphan ; you must listen to the song of 
the exile, who has found a home and a family in a strange land, 
and even then you would have but half. To know the whole, 
you would have to read the heart, and learn that history which 
is nowhere written but in the chambers of imagery. There you 
might learn how female beauty was protected by strong hands 
and faithful hearts, while, at the same time, it was shrouded in 
a thicker veil than ever easterh jealousy threw around tt; there 
you might find how the rancor of party zeal and sectarian 
bigotry had been destroyed, and how the cordial grasp of the 
hand, and the salutation of Brother from the lip, while his eye 
rested upon the symbols of all that was excellent, had sent a 
gush of kindly affections into his soul, whieh spread | like the 
light of a summer’s dawn upon his countenance, 

We have said that Masonry likes not that her good deeds be 
blazoned abroad ; but we cannot forbear giving you one instance 
from the many before us, of the manner in which she exercises 
her charities. It is related by Brother Joseph R. Chandler, 
Past Grand Master of Pennsylvania, 

Not long since, he says, a constable of Pennsylvania was 
instructed by a large property holder to proceed to make 
attachment of household furniture for rent dues, The distress 
would reach nearly all that the law allows to take ; and painful 
as was the task to the kind-hearted officer, it was, nevertheless, 
a duty. The tenant was a widow, with a little family of chil- 
dren. While the officer was sitting, distressed at the misery 
which he was compelled to inflict, the widow entered the room, 
bearing upon her the garments of her widowhood, whose fresh- 
ness showed the recency of her loss, and testifying, by her man- 
ner, the utter destitution to which this attachment was reducing 
her and her children. 


“I know not,’ said she, “ what todo. I have neither friend 
nor relation to whom to apply. I am alone, utterly alone, 
friendless, helpless, destitute, a widow. 

“ Rut,” said the officer, ‘‘is there no association upon which 
you have a claim?” 

“None! I am a member of no beneficial society,” she 
replied, “But I remember, she continued, “ that my husband 
has more than once told me that if I should ever be in distress, 
I might make this available,” and she drew out a Masonic 
jewel. “ But it is now too late, I am afraid.” 

“ Let me see it.” said the officer, and with a skillful eye he 
examined the embiem consecrated to charity, as the token of 
brotherly affection. ‘The officer was a Mason; he knew the 
name of the deceased, and recognized his standing, 

`u We will see,” said the officer, “ what efféct this will have, 

though the landlord is no Mason. Who is your clergyman?” 
The widow told him. The clergyman was a Mason. The 
attachment of goods was relinquished for a moment, The 
officer went to the clergyman, made known the distress of the 
widow, and her claims through Masonry. 

“ And who,” said the clergymen, “is the landlord?'’ and 
the constable informed him. 

“Ah!” said be, “ does his religion teach him to set us no 
better example? We must show him what Masonry requires 
at our hands. I have spent all of the last payment of my sal- 
ary, but here is my gote at a short date for the amount due; 
tho landlord will scarcely refuse that.” 

In twenty minutes the rent was paid. The kind hearted 
officer torgave his fees, and perhaps gave more, and the widow 
and the orphan blessed God for the benefits they had enjoyed 
through Masonry. 

We might give many such instances, but time will not permit, 

We can only say that when the sons of masonry live and act 
in the noble spirit of their institution, she may well adopt the 
language of pious Job, and say, ‘‘ When the ear heard, then it 


blessed me; when the eye saw, it gave witness unto me ; be- 
cause I delivered the poor that cried, the fatherless and the 
widow, and him that had none to help; the blessing of him 
that was ready to perish came upon me, and I caused the 
widow’s heart to sing for joy.” 

The character of our institution, as a religious and charitable 
Order. independent of all professions and deeds, may be safely 
concluded from the character of those who in present or past 
times have been its members, They reason rightly and conclude 
justly, that the great, the wise, the good of and ancient and mod- 
ern times, would never have attached themselves to Masonry 
and continued devoted to it publicly and privately through life, 
and requested before death came to be buried according to its 
forms and usages, if they had not known it to be good in itself, 
and calculated to do good in the world, We know that it is 
answered to this, that many individuals, during the excitement 
that prevailed against Masonry, renounced their connection 
with it and denounced it in severe terms, declaring that their 
consciences would not allow them to profess, encourage or 
countenance Masonry. 

But we cannot but ask, where were the consciences of these 
men during the many years that they had been zealous patrons 
of the institution, constantly attending its meetings and loud in 
its praises? What wasit that so suddenly awoke those slumber- 
ing consciences from the lethargy of years? In the exercise of 
all chaaity, wecan never think of these men, without being re- 
minded of the fable of the bat, when there“was war between the 
four-fuoted animals and the birds of the air, The combat was 
long and severe, and for a time the victory doubtful. Now, the 
quadrupeds wonld be victorious, when the bat would be down 
upon all fours, shouting victory to the beasts ; then the birds 
would rally, and the beak and talon would put the beasts to 
rout, when the bat would mount upon the wing, and shout, with 
honest zeal, vietory to the feathered tribe. So, such men, like 
the bat, are determined to be with the strongest party, whether 


social or political ; whether the four footed beasts or the birds 
of the air be the victors, they are sure to be with them. 

We know, indeed, that many Masons have not been good 
men; that they have come far short of the duties required of 
them, But is it right, is it fair to condemn an institution be- 
cause some of its votaries have acted inconsistently, or come 
short of their duties? If so, then christianity must be con- 
demned, for how many, alas! ofits professors disgrace and 
dishonor that holy name? Weare liable to be deceived by 
false professions, We cannot know the heart of an applicant 
for our mysteries, and may therefore admit a bad member, as 
though upright and virtuous when admitted, they may fall 
from their integrity and become a disgrace to the Order, 

But it is often asked, why we retain such after knowing their 
faults and errors? But we would ask such an objector, before 
he condemns us, to consider the means which we may have 
used to effect a reformation. 

“ He knows not the times nor the fervor with which we 
have entreated, persuaded, admonished, and warned; he knows 
not the long suffering with which we have waited and prayed in 
charitable hope for his return; nor the times he hath plead, 
saying, cover my faults this once more with the mantle of a 
brother’s charity, and [ will be faithful and sin no more.” 

If, indeed, we have been guilty ofa fault in too often heark- 
ening to entreaty of an erring brother, and have forgiven him 
more than seventy and seven times, let those who have never 
forgiven less be our judges.”’ 

Permit us, in this connection, to relate an anecdote condensed 
from brother Chandler's account, the generous benefactor of 
which, it is said, was our worthy brother himself. 

Many years ago, says he, but within my own recollection, 
and generally under my own observation, the respectable firm 
of Howard and Thompson (I use fictitious names), in the city 
of —— , fell into some commercial difficulties, which the 
limited capital of the junior partner, Thompson, was unable to 


surmount, Lacking evergy of character, but possessing some 
pride, he declined a subordinate station in a counting room, 
until his habits became so bad that he was deemed unfit for any 
place of trust, and he rapidly sunk into utter destitution and 
misery. He became brutified ; whole days would he lie upon 
the public wharves, drunk with the liquor which he had ex- 
tracted from the hogsheads being landed at the time. He was 
not a drunkard merely, but he was drunk all the time. 

He had not only lost all moral standing, all name of, or ciaim 
to, decency, but self respect had fled, and he was the nearest 
approach in habits and appearance to the brute, I ever saw in 
a man. 

One day, it was a clear sunshine of January, Thompson had 
thrown himself against the southern angle of a public building ; 
and about noon, as the members of the — came from 
their halls, he looked for a little aid that would enable him to 
add a loaf of bread to his more easily obtained liquor. But 
member after member passed on; the case was too disgusting to 
excite sympathy ; one member only was left, and as he passed, 
attracted by the appearance of the wretch before him, he was 
about to offer alms, when, looking closer, he exclaimed, “ Are 
you Thompson” ‘ Yes,” “Well, here is something — but 
we are watched; come to my office, this evening.” 

He had been recognized 2s a Mason, once a member of a 
lodge of which the gentleman was Master, Thompson kept 
his promise, and presented himself at the office. He was not 
again seen for several weeks, and if any thought of him it was 
to congratulate themselves that they were relieved from the 
presence of such a squalid wretch. 

About two months afterwards, as the troops of the United 
States marched through the city, on their way to the north- 
western frontier, Thompson was seen in the manly uniform of 
a lieutenant of infantry. He acquitted himself likea man, 
and died honorably, a captain in the service. 

Beautiful illastration this, of the manner in which Masonry 

deals with an erring brother, and of her power to do good. 
How instructive would it be to us, to my brethren, to know just 
what passed in that evening’s interview between these two Ma- 
sons, ‘To know the persuasions on the part of the senior, and 
the willing yieldings of the erring junior, to have witnessed the 
new gush of self-respect, its bright return to the heart, when it 
was proposed that he should hold a commission, and that there 
was one who not only had sufficient influence to procure the 
appointment, but more than this, had confidence enough in him 
to be responsible for his future virtue, But we may not lift the 
veil to Jook in on the scene. Masonry, when she works such 
good, tiles the floor, and lets others judge of the means by the 
beauty and excellence of the end. 

But we have trespassed too long upon your patience, Per- 
mit us, in conclusion, to address a few words especially to the 
members of the Fraternity. Brethren, of the mystic tie, assem- 
bled here on this joyful occasion! as men and as Masons, as 
lovers of your race and of the institution to which you belong; 
it becomes you to take beed to yourselves and the principles of 
your profession. Remember that not only the eyes of the com- 
munity and a gainsaying world are upon you, but the eyes of 
the Infinite One, Guard, then, as you do the avenues of your 
lodges, the avenues of your hearts, See to it that the plumb- 
line of rectitude, and the square of virtue be faithfully applied 
to every thought, act, word, and deed. Let your light so shine 
before men that they, seeing your good works, may be led to 
glorify your Father who is in Heaven, for the blessed institution 
of Masonry, and have no evil thing to say of you, 

Let the virtues of temperance, fortitude, prudence, and jus- 
tice ever shine upon your trestle-board, like the Urim and 
Thummim on the breast-plate of Aaron. Above all, practice 
charity, Letit be your watchword, engraven upon all your 
armor: and written upon your banners. Let all your weapons 
be wrought from the true steel of love. Contend with the igno- 
rant and the misdirected with the spear of kindness, and the 


battle-axe of wisdom, ahd deal no wounds that cannot be healed 
with words of gentleness, Remember that all religion, accept- 
able to God, finds the voices of its worship in acts of benevo- 
lence, in works of goodness performed among those who need 
acts ofcharity, and want works of goodness. 

To that ever watchful Providence, so aptly symbolized in 
your lodges, we commend you all, praying that you may ever 
know by happy experience, “how good and how pleasant it is. 
for brethren to dwell together in unity, that it is like the oil 
that ran down upon the beard, even Aaron's beard, that went 
down to the skirts of his garments, or like the dew upon the 
mountain of Zion, where the Lord commanded the blessing, 
even life forevermore.’’ So mote it be. Amen. 


[The first general meeting of “‘ La Fayette ” Lodge Lodge 
was held at the house of Thomas Rundlett in Bedford, N. H., 
on the th of March, 1824. There were seventeen petitioners 
for a charter, and eleven of these were from Bible Lodge, 
Goffstown ; three from Blazing Star Lodge, Concord ; one from 
Benevolent Lodge, Amherst; and two the name of their Lodge 
not given, name'y Otis Batchelder and Joseph E. A, Long; the 
latter, a clergymen, delivered an address before Golden Rule 
Lodge (No. 4), in Weare in 1828, and then resided in Hooksett, 
N. H. The Lodge was granted a dispensation June 9, 1824. 
The Lodge was “installed ” on September 1, 1824. 

The names of the petitioners were Josiah Gordon, William 
Wallace, Joseph Colley, Jonathan Dowse, John Martin, Diocle- 
tian Melvin, James Darrah, Jr., William McDoel Ferson, Wil- 
liam P, Riddle, Jesse. Richardson, Otis Batchelder, John Moor, 
Mace Moulton, James McKeen Wilkins, Joseph E. A Long, 
James Harvell, and Thomas Pollard, Jr. The warrant was 
granted to Robert Dunlap, Thomas Rundlett, John Moor, * and 
others,’’ so that Dunlap and Rundlett became charter members 
so called, 19 in all. Dunlap was the first, Master, Rundlett the 
Seinor Warden, and Moor the Junior warden. Lafayette Lodge 
was removed from Bedford to Manchester August 13, 1845.] 



My joints are four. They compose my whole body and con- 
tain my entire soul: and all other souls were nonentities with- 
out one of my joints, I have fifteen limbs, and could not ex- 
ist were one lopped off; and by that one I am at once the su- 
preme bliss of Heaven, and the most poignant anguish of Hell. 
Angels bless me, and devils bitterly curse and revile me; the 
one as the uummum bonum, the other as the King of curses ; and 
what is still more strange, men are divided by millions about me, 
as a thing of dread, as a thing of joy, and as Ae thing to be 
desired and avoided. Virtuous millions would avoid me, 
Virtuous millions shrink in unutterable horror from me. With- 
out my first joint very few things — even Deity, would exist; 
in fact nothing could ; and yet thousands of things are without 
me. I fill all space, yet occupy no room; albeit there is not an 
inch or a moment without I am there. Utter me, and lo! all 
the activity and Jabor-worth of worlds are straightway mar- 
shalled before the seeing soul, and out thereof teeming civiliza- 
tions have sprung ; and when [ am gone, Empires topple into 
vasty graves. But breathe into my nostrils once again, and 
forthwith all is changed. Thus I am the bringer of two hun- 
dred and ninety-seven sorts of joy. Yetstrange, whomsoever pur- 
sues me well, triumphs ; and whomsoever pursues me well, comes 
to grief, and defeat, and pangs unutterable. My second joint 
is the foundation, crown, and sides of all that is. Without it, 
God is not, the universe a dream, man a shadow, eternity a 
fantasy, time a nonentity, experience a falsehood, and destiny 
a figment. I am all men, but all- men are not me. Iam the 
soul of mathematics, the spirit of history; the loftiest flight of 
genius, and the lowest note in music. I am in a tree, the crow- 
ing of a cock ; and under the tongue of flame ; I am the spirit 
of a Fire, and the skeleton in the closet of Kings. My third 
element points to the one above all others worshipped by man- 
kind in all ages since the reign of the Tirtakas. Everybody 
sees that one — that I — and yet no one ever saw me; though 
I have often been felt, still never was smelled or tasted. Hun- 
dreds will vouch to having touched me, yet I am _invisibility’s 
self ; although animals and men leave the path when I ap- 
proach, for they behold me afar off. Aye, even ye who read 
this Riddle of Hermes have known and loved, hated, blamed, 
and caressed me thrice, within eight-four risings and settings 


of the sun ; and I am an Aimgma wholly insoluble, yet easily 
solved. My first is what people seldom care for till a crisis 
comes and choice is next in order. My first two joints are 
what would surprise us to find mankind, either blonde, ruddy, 
or black, and yet all white people are me, but I am not all 
white people. Fasten these joints to my last one, and you be- 
hold the master key and main spring of every genuine civiliza- 
tion — in men or States. My all is what I, Melchizadek, Her- 
mes Trismegistus, declare to be The Elixer of Life, The Philos- 
opher’s Stone, The Water of Perpetual Youth ; and what all 
Philosophers who come after me will proclaim as the diamond 
of diamonds, because when and where I am Murder cannot be. 

Dissect my body, and lo! three of my limbs embody the strang- 
est and most pleasant fiction of Poesie, which all refined people 
are familiar with ; yet no one ever beheld, yet which thousands 
have plainly, clearly seen, Three of my limbs symbolize the 
necessity of all intelligent things beneath the stars ; three more 
what wrong-doers undergo; and also what many do who meddle 
with that I just have named. Take other three of my limbs 
and thou beholdest the cause of enormous power, wealth, and 
fame; and which yet is the reason of sorrow, weakness, pov- 
erty, disgrace, and dismay ; but without which, no fair road of 
life and human experience can be traveled ; and yet which life 
is best traveled without. Again, other three are what no 
genuine men ever do, but which is daily done by thou- 
sands who are not false or shams. Other three marshalled 
before my second joint is the only one thing needful, because 
therein only, can the deepest joy be found, especially by fe- 
males, actors, children, and generally such as try to make 
things balance and off-set each other in the experience of 
lives, not less than three and fifty years in duration, When 
my last joint prevails, the times are unjointed; wars follow, 
carnage reddens earth’s fair fields, love dies out, hatred reigns, 
discords rules, and myriad of ills affect the world, and Chaos 
comes again. And yet when I do prevail, war ends, discord 
ceases, love reigns, concord rules, peace comes to man, and the 
glad age of golden thought and silver purity begins. 

[This Riddle of Hermes was composed by Paschal Beverly 
Randolph, aud published in 1870 in Boston, on a quarto broad- 
side and widely distributed, A cash reward of $5,000 was 
offered for its solution. So far as known it has never been 
solved. The riddle was printed eighteen years ago in NoTES 
AND Querigs (Vol. 111, 1886), and now reprinted by request. ] 


Tue Scors Peerace. Founded on Wood's edition of Sir 
Robert Douglas’s Peerage of Scotland, containing an Historical 
and Genealogical Account of the Nobility of that Kingdom, 
Edited by Sir James Balfour Paul, Lord Lyon King of Arms, 
with Armorial Illustrations. Volume I. Edinburgh: David 
Douglas, 10 Castle Street. 1904. Allright reserved. Royal 
octave ; cloth, pp. 576. Frontispiece, the Arms of the Kings 
of Scotland, emblazoned. *“ Memome Impune Lacessit.” Also, 
in the text, the armorials of Hamilton, Earl of Abercorn; 
Sandilands, Lord of Abercrombie ; Gordon, Earl of Aberdeen ; 
Gordon, Earl of Aboyne ; Ogilvy, Earl of Airlie ; Graham, 
Earl of Airth ; Douglas, Earl of Angus ; Murray, Earl of An- 
nandale ; Johnstone, Marquess of Annandale ; Arbuthnott, 
Viscount of Arbuthnott: Campbell, Duke of Argyll ; Aston, 
Lord of Aston of Forfar ; Murray, Duke of Atholl ; Lindsay. 
Earl of Balcarres ; and Elphinstone, Lord of Balmerino ; and 
all these are full page illustrations, with achievements and the 
initials ; they are the work of Mr. Graham Johnson, Heraldic 
Artist to the Lyon office, whose advance to the front rank in 
his profession, speak for the designs as of great merit. 

“The Peerage of Scotland,” brought out in one volume folio 
by Sir Robert Douglas of Glenbervie, Baronet, in 1764, was a 
work which at once took its place as a high authority on the 
subject with which it dealt, Half a century later a new and re- 
vised edition was completed by John Philip Wood, in two vol- 
umes folio. The works of both Douglas and Wood were for 
their time admirable examples of ability and research. <A new 
edition of the Peerage of Scotland has been for a long time the 
ardent aspiration of the present editor, The difficulties in the 
way of bringing out a new and enlarged edition of the work for 
a time seemed unsurmountable. The expense was quite an 
item, the patronage of such a work is generally somewhat limit- 
ed, and for awhile the matter rested. But later a sum from 
the munificence of the late Sir William Fraser made the way 
possible, and the present Volume I is the result of the patient 
and earnest labors of a staff of writers under the supervision of 
Sir James Balfour Paul, the editor, Modern methods demand 
a much more thorough treatment of genealogical questions and 
historical data than was possible a century ago. This volume 
is an up-to-date example of the printer’s taste and skill, with 
clear type, wide margin, and a full treatment of the peerage. 
For any further details, price, etc., address the publisher, David 
Douglas, 10 Castle Street, Edinburgh, Scotland. 


THE THEOSOPHIST. A magazine of Oriental Philosophy, Art 
Literature, and Occultism. Conducted by H. S. Olcott. Pub 
lished by the Proprietors at the Theosophical Society's Head 
quarters, Adyar P. O., Madras, India. Annual subscription price 
$3 00 in advance. Back numbers and volumes may be ob tained 
at the same price. Vols. I to VI are quartos; Vols. VII to the 
present time, octavos. 64 pp. mo. ‘‘ There is no religion higher 
than Truth,” the motto of the Maharajahs of Benares. A con- 
cise and complete account of the theosophical movem ent under 
the head, “ Old Diary Leaves,” is now being publi shed, in a 
series of chapters; now in its fifth series, Vols. I, II, III, IV. 
These can be ordered through any bookseller, 

NOTES & QUERIES. The given 
GRAND at the 

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S. C. GOULD, - - - - Editor and Publisner. 
Room 8, Mirror Building, - - 64 Hanover Street. 

VOL. XXII. OCT.-NOV.-DEC., 1904. NOS. 10-11-12. 


Lafayette Lodge No. 41, A. F. and A. M. 


Worshipful Master and Members of Lafayette Lodge: 

Permit me at the outset to express to you the very great 
honor that I feel in being present and sharing with you the pleas“ 
ures of these interesting ceremonies attending the observance 
of the Seventy-fifth Anniversary of this splendid Lodge of 
Ancient Free and Accepted Masons. 

We cannot make progress or achieve success without a 
knowledge of the past, it is so closely related to the present 
and connected with the future. Knowledge of the past is the 
foundation upon which rests our possessions and possibilities, 
what we are and what we hope to be. The efforts and aims, 
the struggles and achievements of those who have gone before 
are our inspiration and guide, and they should be sacredly 
cherished and pondered as we moye along the pathway of 

These frequent anniversaries manifest our growing love for 


reminiscence and are elevating in tone and purpose, for they 
tell of work well done, they increase our pride for the men 
and brothers who, with hearts filled with devotion to the great 
principles of brotherly love, laid the foundations upon which 
has been built this noble Masonic institution known as La- 
fayette Lodge. They recall to our minds the high character 
and courage, the lofty purpose and great sacrifices of those 
grand old Masons and bid us imitate their virtues, Anniver- 
reaies such as these, thoughtfully and seriously observed, ac- 
complish the greatest good. They emphasize the ties of 
home and country; they appeal to our better aspirations 
and incite to higher and grander aims. 

It was a noble and patriotic sentiment that inspired the 
founders of this Lodge to name it in honor of that glorious 
son of France who loved Liberty and was the friend of 
Washington. America owes much and France everything to 
Lafayette. The spirit of liberty unites all races in one com- 
mon brotherhood; it voices in all languages the same needs, 
This spirit has made possible a century of unbroken friend- 
ship between France and the United States. The friendship 
of individuals, their unselfish devotion to each other, their 
willingness to die in each others stead, are the most tender 
and touching of human records. They are the inspiration of 
youth and the solace of age. But nothing human is so beau- 
tiful and sublime as two great peoples of alien race and 
language transmitting down through the ages a love begotten 
in gratitude and strengthening as they increase in power and 
assimilate in their institutions and liberties. 

No ship, except the Mayflower, ever sailed across the 
ocean from the old world to the new carrying passengers of 
such moment to the future of mankind as when Lafayette, with 
high resolve and noble aspirations came to the rescue of the 
struggling colonies, and joined the Continental army as a vol- 
unteer to serve without pay. 

It is idle now to speculate whether our fathers could haye 


succeeded without the French alliance. But the alliance as- 
sured our triumph and Lafayette secured the alliance. ; 

The war finished; his farewell to Congress was a trumpet 
blast which resounded round the world, then bound in the 
chains of despotism and caste. Hear his words; * May 
this immense temple of freedom ever stand a lesson to oppres- 
sors, an example to the oppressed, a sanctuary for the rights 
of mankind; and may these happy United States attain that 
complete splendor and prosperity which will illustrate the 
blessings of their goyernment and for ages to come rejoice in 
the departed souls of its founders.” 

Washington and Lafayette were the great founders of our 
mighty Republic. Their fames survives, bounded only by 
the limits of the earth and by the extent of the human mind. 
They survive in our hearts, in the growing knowledge of our 
children, in the affections of the good throughout the world. 
And when the numberless monuments of stone and bronze, 
which have been erected to their memory, have crumbled into 
dust, when nations now powerful shall exist no more, when 
our mighty Republic, vast and ever expanding, shall have per- 
ished and been forgotten, still will the immortal names of 
Washington and Lafayette, with undiminished glory, shine 
until love of virtue ceases on earth or earth itself sink into 

I congratulate you that the pioneers of Masonry in Man- 
chester had the wisdom to name their Lodges after these two 
most eminent and distinguished patrons of Freemasonry. 

As a representative of the Most Worshipful Granp LODGE 
of Masons in New Hampshire, I extend to the officers and 
members of Lafayette Lodge, friendly and brotherly greet- 
ings on this important occasion which commemorates in a 
worthy and fitting manner the Seyenty-fifth Anniversary of 
your organization. I offer you my personal congratulations 
upon the splendid record you have made during these seventy- 
five years. A full and complete history of your Lodge would 


be a history of the progress of Masonry in New Hampshire. 
Masonry in this community has illustrated in a practical 
manner the great unifying force of our Order. For this 
agency it has a peculiar adaptation. Its teachings commend 
themselves to all circumstances and occasions; its standards 
requiring personal freedom, personal completeness and pure 
character, gives cohesion without stiffness and without inter- 
fering with individual activity. More than all the unit pringci- 
ple. which is one of the great fundamental principles on which 
Freemasonry is founded, is the recognition of man as man. 

Masonry offers no place for selfish toil which does not bene- 
fit the mass or for an overvaulting ambition which rises by the 
downfall of others. Its honors are of worth and work, its 
high places the gift of all, The leader of today becomes the 
follower of tomorrow. The man‘ss a Mason stands solely upon 
his manhood, and yet his relations to family and friends and 
society, are simply and adequately recognized. It is no slight 
thing to have in a city like this a quiet influence at work soft- 
ening the asperities of political conflict, smoothing the harsh 
lines of business and lulling the antipathies of culture and of 

Masonry is not a party but it saves parties from degenerat- 
ing into factions. It is not a religion but it applies the earth- 
ward and manward side of divine law to the control and guid- 
ance of daily human life. We have heard that Masonry is 
grand because she is old, but Masonry is old because she bas 
withstood the ravages of time, the reyolutions of ages, the un- 
relenting crusades against her because she is founded on a phi- 
losophic basis. She is that imperial institution which carries 
lessons of true manhood, devotion to woman, loyalty to truth, 
to every town and village within our borders. She is that 
permanent institution whose example has actually called into 
being almost every other benevolent Order which exists today. 
She is that imperishable institution which takes by the hand a 
brother who has fallen in the hard battle of life, that kindly 


raises him to his feet again and gently brushes from his brow 
the dust of defeat and encourages him to go forth again to 
the conflict with renewed strength. 

Ours is that noble institution which in the silent watches of 
the night unobserved carries joy and gladness to the lonely and 
desolate of earth. That immovable institution which by her 
tenets and cardinal virtues draws unbidden to her sanctum 
sanctorum the high, the low, the rich, the poor, and numbers 
them all alike her own plighted sons and workmen. That im- 
perious institution which by her sublime principles, unswerving 
faith and noble deeds, challenges the admiration of all men, 
Masonry 1s an attempt to establish a permanent good in society. 
It is an effort to realize in the social sphere what the builders 
of the pyramids souglit to realize in the sphere of the material. 
It is said that the shadows of the pyramids fell upon Abraham 
and his flocks as he journeyed towards the land of promise, 
and yet amid all changes these monuments have stood in their 
imperishable and unchangeable majesty on the confines of the 
mighty desert. But when the mutations of time have leveled 
eyen the pyramids to the ground Masons will exchange greet- 
ings by the same mystic words and forms as they do now and 
the same ties will hold them together as bind us tonight, ties 
which are designed not only to bind our Masonic hearts to- 
gether but the years and centuries as well. 

Masonry has emphasized a larger life for the race. It an- 
nounces the liberty of the choice of companions; it insists 
that the ties of the heart are the only ties that cannot be 
broken, Masonry is built on practical benevolence, not only 
doing well but wishing well. 

These, my brothers, were the principles and aims which 
filled the hearts of the founders of Lafayette Lodge seventy- 
five years ago. Their principles are yours, their aims are 
yours, their fame and history form a part of the common and 
honorable record which come of honest purpose and lives 
through beneficent action among men. 



Worshipful Muster and Brethren : 

On the seventh day of September, 1896, the City of Man- 
chester celebrated in a magnificent manner the semi-centennial 
anniversary of its corporate existence. It was a delightful 
occasion and a memorable eyent in the annals of New Hamp- 
shire. Taday we enjoy the great privilege of participating in 
the celebration of the seventy-fifth anniversary of Lafayette - 
Lodge No. 41, Ancient Free and Accepted Masons, the oldest 
organization of any kind in our beautiful Queen City of the 
Granite State: an organization which has quietly, but success- 
fully performed a great work in promoting and improying the 
social, moral and intellectual culture and education of the 
people who have built up and made Manchester what she is 
today, the largest and most progressive city in our com- 

This is an important and memorable day in the history of 
this Lodge named for the immortal hero and patriot, General 
Lafayette, who was made a Mason by General Washington at 
the Old Freeman’s Tavern on the Green at Morristown, New 
Jersey, in 1777, and who was elected a member of our own 
Grend Lodge, with the rank and title of a Past Master, in 
1425, on the occasion of his last visit to America, 

It is traly a day of joy, congratulation and thanksgiving 
upon the completion of three-fourths of a century, devoted by 
her members to the noble and glorious duty of binding men 
together as brothers with the indissoluble chain of reciprocal 
love and friendship; cultivating the moral and domestic virtues 
and the graces of life; elevating and extending the thoughts 
of men; broadening and strengthening human character, and 
in practising and diffusing the sublime principles of charity 
and pure beneticence in this vicinity. 

It is eminently fitting and proper that we should pause amid 


the busy activities of life, and assemble here to honor her by 
our presence; show our appreciation of her worth and of the 
grand charitable and beneficent work she has accomplished 
for our city and state; and listen to an eloquent recital of her 
interesting and honorable history by her distinguished and 
accomplished historian. 

Seventy-five years ago today the learned and polished 
scholar and college professor, Most Worshipful Grand Master 
James Freeman Dana, who was then Commander of our grand 
old historic Trinity Commandery, assisted by the officers of 
the Grand Lodge, solemnly and impressively constituted 
Lafayette Lodge, dedicated its hall and installed its first offi- 
cers according to ancient form and Masonic ceremony. 

The corn of nourishment, the wine of refreshment and the 
oil of joy were poured upon the symbolic lodge, a prayer of 
consecration was offered to Almighty God, and the hall was 
dedicated to the name of the great Jehovah, the Holy Saints 
John and of the fraternity to Free Masonry, virtue and uni- 
versal benevolence, and a Masonic home was established. 

It was an important event in this community, located in the 
valley of our noble Merrimack river. An institution was 
established here which has been a pillar of cloud by day and 
a pillar of fire by night, to hundreds of poor and weary broth- 
ers, travelling over the rough and rugged pathway of human 
life, whose necessities she has relieved and whose burdens 
she has lightened by kind, generous and sympathetic treat- 
ment and by a practical recognition of the brotherhood of man. 

For seventy-five years this Lodge has been a beacon light 
in Manchester, illuminating the pathway for many an unfor- 
tunate and perhaps discouraged brother, and casting a ray of 
hope and sympathy into many a sorrowful and afflicted domes- 
tic circle. She has been indeed a ministering angel in many 
a hospital and home and has carried cheerfulness and glad- 
ness everywhere. Quietly and ostentatiously she has been 


feeding the bungry, visiting the sick, burying the dead, bind- 
ing up the wounds of the afflicted, giving good counsel to the 
erring brother, encouraging him to live an upright and hon- 
orable life, using her influence for the maintenance of law 
and order, repressing the slanderer, discouraging intemper- 
ance, vice and immorality, protecting woman and guarding 
the home. 

With the church and the schools she has been a mighty fac- 
tor in the great work that has heen accomplished in the moral, 
social and intellectual development of our people and in ad- 
vaucing civilization in Manchester. She has been a public bene- 
factor, for the reason that she has trained many men in the 
Lodge room for the active duties of life and to be good citizens 
by teaching them that “ truth is a divine attribute and the 
foundation of every virtue”; by placing before them asa 
guide in everything the Holy Bible, the great light in Free 
Masonry; by insisting upon a restraint of improper desires 
and passions; by demanding of them that they act upon the 
square in their dealings with each other; and enjoining them 
to be charitable to their fellow creatures. 

It is probable that the population of that portion of Bedford 
known as Piscataquog, and which is now a part of this city, 
and of the town of Manchester, in 1824 did not exceed one 
thousand. The inhabitants were largely strong, honest 
and hard working farmers scattered over a large area of terri- 
tory. They were a superior class of people, for many of 
them were descendants of Scotch Irishmen who emigrated 
from Ireland in the early part of the eighteenth century and 
settled in southern New Hampshire that they might breathe 
the air of liberty more freely, be more independent, and enjoy 
the right to worship God as they saw fit. Their brave, thrifty 
and intelligent Scotch ancestors possessed strong minds and 
remarkable physiques; were noted for their lofty courage 
and indomitable perseverance; and they were high-spirited 


progressive citizens who worked hard for a living and taught 
their children that labor is honorable and necessary for suc- 
cess in every occupation. Our early settlers loved truth, and 
were moral and virtuous. Independent in thought, strong 
in their convictions, tenacious of their opinions, inflexible in 
their fidelity to their engagements, free holders, lovers of lib- 
erty and patriotic, they were leaders in social, religious and 
political affairs, No better class of emigrants ever landed 
upon the shores of America than the Scotch Irishmen, and 
nene have accomplished more in war, in statesmanship, on 
the bench, in the church, the schools, and in every avenue of 
human activity, to make our Union the grandest and most 
enlightened nation on the face of the earth. 

Many of the people who lived in this vicinity in 1824 were 
sons and descendants of the Revolutionary heroes of New 
Hampshire, who fought for liberty and independence at Bun- 
ker Hill with that brave and intrepid hero, Major General 
Jobn Stark, and with that chivalric warrior and illustrious 
patriot, General Joseph Warren, Grand Master of Masons in 
Massachusetts, who gave his life for his country on that his- 
toric battlefield; with Stark at the decisive battle of the Rev- 
olution at Bennington; with General John Sullivan, our first 
Governor and the first Grand Master of our Grand Lodge, at 
Trenton; with the heroic Scammel at Yorktown; with the 
illustrious brother George Washington at Princeton, German- 
towh and Monmouth; and who on a terribly tempestuous 
winter night, when other troops hesitated and refused, ferried 
Washington and a part of his army across the Delaware when 
it was full of blocks of floating ice, and were present when 
Cornwallis surrendered. s 

It was from sucha people, descended from such noble 
and patriotic ancestors, that Lafayette Lodge received her 
charter members and her candidates for the rights and privi- 
leges of Masonry, and among whom she esiablished her 


home and erected her altar dedicated to God and humanity“ 

Those brothers who laid the foundation of the Lodge upon 
the everlasting rock of truth were well versed in the principles 
and teachings of Free Masonry, and were admirably equipped 
for the wicked and malicious war in which they were to be 
soon forced to defend and protect the good name of their 
beloved institution, whose existence was seriously threatened. 

No Lodge could have asked for a better place for her home 
than among the noble and intelligent yeomanry who then lived 
on the green hills and in the fertile valleys of Bedford and 
Manchester. For the short space of four years she grew and 
prospered, and then black and angry-looking clouds gathered 
and cast a shadow upon ber and soon a fierce and terrible 
storm of partisan hate, religious malice and bitter prejudice 
overtook her and beat down upon her with a venom unparal- 
leled in the history of the world. 

Those heroic brothers, worthy descendants of Scotch Irish 
and Revolutionary ancestors, through whose veins the best 
blood of the land flowed, were men of strong convictions and 
knew that the fundamental principles of Masonry were right, just 
and eternal. They believed in the justness of their cause and 
could not be scared or driven. Those noble brothers were men 
of undaunted courage, who knew no such word as surrender, 
and never sounded the retreat in unholy battle that was waged 
against an institution whose mission is ‘* peace on earth and 
good will to men.” They kept the good ship of Masonyy in 
their jurisdiction upright and afloat in the awful sea of libel, 
misrepresentation, partisan ridicule and religious hate in which 
she was placed by her enemies. Eternal vigilance was 
their watchword. They knew that they were right and 
with the same loyalty and inflexible fidelity to principle which 
distinguished the illustrious and historic Tyrian, they kept 
their staunch ship before the wind and suecessfully repelled 
the wicked and malicious assaults of their foes for nearly 
twenty years until reason had resumed her throne in the 


minds of her opponents and victory had perched upon her 
banners which they had never lowered. Those brothers won 
a great victory for freedom of thonght and for toleration of 
ideas in this community. ‘They did more. They proved ab- 
solutely and conclusively that 
“t Truth crushed ta earth shall rise anain, 
For the elernal years of God are hers.’ 

So widespread and formidable was the anti-Masonic agita- 
tion, encouraged and developed by unscrupulous politicians, 
religious fanatics, that William Wirt, the anti-Masonic candi- 
date for President, received the electoral vote of Vermont. 
Families were divided, friendships rudely broken, and neigh- 
bors estranged, 

Brethren: No veteran soldiers of ancient or modern times 
ever displayed grander courage or nobler heroism on the field 
of battle, than did those faithful and unwavering brethren of 
Lafayette Lodge, who kept their organization intact when so 
many others were disrupted, and stood like a solid phalanx 
facing the foe, from 1828 to 1846, and proudly held aloft the 
banner of Free Masonry upon whose ample folds, inseri)ed in 
letters of living light, was their motto ; ‘* Truth is mighty 
and will prevail,” 

Brethren: It is true that ‘t Peace hath her victories no less 
venowned than war.” While many Lodges in this and other 
jurisdictions and some Grand Lodges perished in this cyclone 
of libel, slander and vituperation, Lafayette Lodge was, as 
she ever has been, true, loyal and faithful to the Craft. 

All of those Worshipful Masters, Robert Dunlap, John 
Moor, Joseph Colley, Thomas (+, Peckham, Diocletian Mel, 
vin, Otis Batchelder, Thomas Rundlett, Jolin Wells, William 
McDoel Ferson, Jonathan Dowse, James McKeen Wilkins, 
Daniel Balch, and many brothers who were of the household 
of the faithful during the first twenty-five years of the exist- 
ence of the Lodge have gone to ‘‘ that undiscovered country 


from whose bourne no traveller returns.” Would that some 
of them were here tonight that we might grasp them by the 
hand-and thank them for their constancy and fidelity to the 
cause of truth in those memorable days of anxiety and ad- 
versity. All bonor to their precious memories, They will 
never be forgotten so long as Free Masonry survives in the 

In 1846 peace reigned once more in this jurisdiction. 
The brethren, whose faith in the durability of the sublime 
principles of Masonry had never wavered, began to exem- 
plify the secret work upon candidates in the Lodge room, with 
their altar brilliantly illuminated by the light of truth which 
had been severely tested and found to be genuine. Lafay- 
ette Lodge, stronger and more vigorous than ever by reason 
of having demonstrated her right to live, entered upon a 
wonderfully prosperous and remarkably successful career. 
The brethren of this Lodge have been active and public- 
spirited citizens, promoting the cause of education and giv- 
ing hearty and practical support to religious, charitable and 
philanthropic institutions. 

Masonry has taught the Craft to be obedient to the laws 
of the land and enjoined them always to remember their 
allegiance to their country. Free Masons have always been 
lovers of human, political and religious liberty. They have 
always been patriotic, ready and willing to defend their 
rights and those of their countrymen with their purse and 
sword when wrongfully assailed by foreign or domestic foes. 
Their sywpathies have been actively enlisted for the relief 
of the oppressed and down-trodden in all ages and in every 
clime and country. ‘Their patriotism has been active and 
practical. , 

Fifty-two of the fifty-six signers of the Declaration of In- 
dependence were members of our fraternity. Many of the 
statesmen and generals in the Revolution were Masons. The 
namesof Washington, Warren, Gates, Green, Lafayette and 


Sullivan adorn the nation’s roll of honor. Grand Master Paul 
Revere, whose memorable ride from Boston to Portsmouth will 
never be forgotten; Benjamin Franklin, one of America’s 
leading philosophers, who drew the lightning from the heavens 
and made it the servant of man; Grand Masters Henry Clay, 
the eloquent lawyer and famous statesman, and Andrew Jack- 
son, an ble honest and sincere patriot; the ‘little giant’ 
Stephen A. Douglas, who put country above party and stood 
by the side of the immortal Lincoln, upholding and defending 
the Union with all his power and eloquence in those dark and 
perilous days in the spring of 1861; the lamented Gartield, 
the brave and impetuous Logan, Benjumin Harrison, President 
McKinley, and many other rulers, statesmen and soldiers, 
have gladly laid aside the sceptre of power and the sword for 
the trowel and have met their brothers on the level and wor- 
shipped with them at our shrine in the Lodge room, where 
sectarian religion and partisan politics are never tolerated and 
the better feelings of humanity are exhibited without disguise. 

The brethren of Lafayette Lodge have not been wanting in 
patrotism. ‘They were aroused to instant action by the boom- 
ing of the rebel cannon trained on Fort Sumter. On April 22, 
1861, the Mechanics Phalanx, a military company, was enlist- 
ed for the Union by Captain John N. Bruce, who still lives, a 
venerable and respected Mason, 

Fifty-three brothers of Lafayette Lodge, whose membership 
was 188 in 1871 and 225 in 1865, fought gallantly for human 
liberty and the preservation of the Union. Two of those 
brothers were in the First Regiment and went to the front under 
the command of that great tribune of the people, Colonel Ma- 
son W. Tappan, One of them was Quartermaster Richard N. 
Batchelder, who has been Quartermaster General of the United 
States Army, Six were in the Second and fought under the 
leadership of the brave and gallant Marston at Bull Run and 
Malvern Hill. Colonel Edward L. Bailey, one of these broth- 


ers, was in command of this regiment in the famous Peach 
Orchard at Gettysburg, the decisive battle of the Rebellion. 
Our distinguished brother, Thomas P. Pierce, was made a Mason 
in this Lodge, served in the Mexican war, and was the first 
colonel of this regiment, and brother Samuel G. Langley was 
its adjutant and was also Lieutenant Colonel of the ‘* Fighting 
Fifth,” which was commanded by the fearless and heroic Colo- 
ne] Cross, of imperishable memory. Eight were in the Fourth 
and were ably and brillantly led by Colonel Thomas Whipple, 
a hero of two wars. This regiment won imperishable renown 
by the bravery and intrepidity of its members in the perilous 
but successful assault on Fort Fisher, on whose bloody ram- 
parts in the hour of victory its brave, wise and talented leader 
Colonel Louis Bell, fell, mortally wounded. Brother Francis 
W. Parker was Lieutenant Colonel of this splendid regiment 
and was severely wounded at Malvern Hill. 

Three were in the Seventh and fought valiantly and cov- 
ered themselves with glory at Fort Wagner. Four, including 
Major Jesse F. Angell, were in the gallant Tenth under Gen- 
eral Donahue at Fredericksburg, where many a noble freeman 
from New Hampshire sacrificed his life on the altar of his 
country. First Lieutenant Edward H. Hobbs and seven others 
were inour Light Battery and did valiant service at Fredericks- 
burg and Gettysburg. Six were in the Heavy Artillery, sev- 
eral in other regiments and three in the Union navy, who 
fought with the greatest naval heroes of this country, Farragut 
and Dewey. Brothers Amos B. Shattuck, William R. Patten, 
Joseph Freschl, William E. Stearns and John N. Bruce were 
Captains, and Samuel F. Murry wasa Captain in the Sec- 
ond Regiment, United States Volunteer Sharpshooters, and 
was breyetted Major for meritorious services, and John E. 
Mason was First Lieutenant in the Ninth. 

Our soldier brethren of Lafayette Lodge fought with un- 
aunted heroism, performed many deeds of yalor and galiantly 


and unflinchingly bore the heat and burden of cruel war with 
McClellan at Antietam ; with Burnside at Fredericksburg ; with 
Meade and Hancock at Gettysburg; with the great chieftain 
Grant, at Vicksburg and Petersburg; with gallant Phil Sheri- 
dan in the vicinity of Appomatox; and marched with the re- 
doubtable Sherman from Atlanta to the sea; and our naval 
brethren defended the stars and stripes with Admirals Porter, 
Farragut, Schley, and Dewey on board men-of-war, They 
were true to themselyes; to Lafayette Lodge; and loyal to 
their country. They are not all here, They are not all living. 
Some have passed from ‘ labor to rest.” 
“ On Fame’s eternal camping ground 
Their silent tents ure spread ; 
And glory guards with solemn sound 

The bivouac of the dead.’’ 

Brethren: Though no mounds, statues, triumphal arches or 
sculptured monuments of bronze, marble and granite have 
been erected by the people in their honor, there is a monument 
of love and heartfelt gratitude to them for their services and 
sacrifices for the Union in the heart of every brother and of 
every American. They will never be forgotten by a grateful 
people and a patriotic fraternity. Their names are inscribed 
on the Nation’s roll of honor; Lafayette Lodge is proud of 
her soldiers, living and dead; Manchester is proud of them. 
‘Their record is grand and imperishable. Masons have always 
stood the test of patriotism. 

The keystone of the Masonic arch is charity and the brethren 
of this lodge have not been unmindful of their charitable duties 
and obligations, for they have expended more than five thou- 
sand dollars of Lodge funds for the relief of sick and indigent 
brothers, their widows and orphans, and for the burial of the 
dead; and many thousands of dollars have been contributed 
as a free-will offering by her members for like charitable 


We are taught that hospitality isa grand characteristic of 
our venerable institution, which has a home in every land and 
among every race of people, and whose refulgent rays of faith, 
hope, and charity, emanating from her altar fires, illuminate 
many dark spots on the hills and in the vales all over the 
world, ahd carry good cheer, gladness, aud joy to many a 
weary soul, 

A striking characteristic of Manchester is.the cordial greet- 
ing and kindly welcome she extends to her guests and to 
strangers within her gates and the bountiful hospitality she 
provides for them. She owes a great debt of gratitude to this 
Lodge and the Masonic fraternity for the noble example they 
have set and the high standard they have always maintained 
in this respect.” 

Lafayette Lodge has always been true and faithful in her 
allegiance to the Grand Lodge, has supported her loyally and 
has willingly obeyed her laws and edicts. Several of her 
members have honored themselyes and the Craft by holding 
honorable and responsible oftices in the (Grand Lodge, Chap- 
ter, Council, and Commandery, where their work has been well 
done, for they have been true Masons, imbued with the loyé of 
truth, who have aimed to do their whole duty to Free Masonry. 
Their highest ambition has been to serve God, promote the 
cause of truth, justice and universal benevolence for the up- 
lifting and ennobling of humanity. Their grand aim has been 
to unite men of every race, sect and opinion, regardless of 
their station in life, upon the brozd platform of equality, 
brotherly] ove and truth. 

Brethren of Lafayette Lodge: The record of your Lodge is 
bright, clean and honorable. You can contemplate its acts 
and achievements of the last three-quarters of a century with 
pride and satisfaction. Its history is grand and inspiring, 
and you have reason for rejoicing. The pastis safe. What 
of the future? 


We stand upon the threshold of a new century, looking out 
upon a brighter and a better world than that which greeted the 
the vision of our brothers in 1824. Behind us is the nine- 
teenth century, rich beyond comparison with the achievements 
and triumphs of genius, in invention, discovery, art, science, 
literature and in every form of material, moral and intellectual 
civilization. Human slavery no longer exists, republics have 
multiplied, woman has been emancipated from the thraldom of 
ages and made the equal of man in the home; schools, law, 
medicine, theology, and in every path of life, and the portals 
of every avenue to wealth and fame have been thrown wide 
open for her entrance. 

* Free Masonry is a live and practical institution and there is 
a great work for her to accomplish. There isin this age of 
gigantic trusts, political dishonesty and financial rascality a 
strong demand for men of high character, rugged honesty, in- 
flexible integrity, patriotic and charitable impulses, who will 
transact public and priyate business honestly and efficiently, 
and be faithful in the discharge of their duties to home and 
country. The true mission of Masonry is to trainand educate 
such men in her Lodge rooms by deeply impressing upon their 
minds lessons of wisdom and instruction, based upon her sublime 
and beneficent principles. Its members are not perfect, These 
is no human institution whose members are perfect. The aver- 
age standard of character and intelligence is higher in Masonry 
than in any other institution, because no man can join the 
fraternal band unless he is a believer in Almighty God, of 
good moral character, sober life, and receives a unanimous 
vote in his favor. ‘The atheist, libertine and weak-minded 
man knocks in vain at the door of our Lodge room, which is 
truly a schoolroom for the social, moral, and intellectual in- 
struction and development of a brother. 

There is not a sentence or a word in our secret or public 
ritual that is immoral or debasing, On the other hand 

90 ` 

lofty ideas and sublime sentiments are clothed in beautiful and 
inspiring language in our ritual. The truths inculcated are 
grand and eternal. There is a splendid intellectual training 
for the brother who assists in the exemplification of the work 
and holds an office in the Lodge. 

Masonry is not religion, but it is the able and accomplished 
handmaid of religion, working unceasingly with her in improv- 
ing the social and moral welfare of humanity, 

Brethren of Lafayette Lodge: With the Holy Bible as the 
rule and guide of your faith, close up your ranks and march 
steadily forward, shoulder to shoulder, in the glorious cause 
of liberty and universal benevolence, along the pathway of 
life lighted up by the unquenchable fire of truth burning 
brightly on your altar. Hold aloft the banner of Free 
Masonry, an emblem of hope and of inspiration to duty, to 
the high and the low, the rich and poor everywhere, for 
Masonry is universal and like the sun in its daily journey, 
circles the globe. 

Brothers : 

“ By one God created, by one Suviour saved, 
By one Spirit lighted, by one mark engraved ; 
We're tanght in the wisdom our spirits approves 
To cherish the spirit of Brotherly Love. 
Love, Love, Brotherly Love. 
This world hath no spirit like Brotherly Love. 

u By one God created, — come, brothers, ‘tis day ! 
By one Spirit lighted, — come, brothers, away ! 
With Beuuty and Wisdom and Strength to approve, 
Let's toil while there's labor in Brotherly Love.’ 

[The foregoing address and oration have been set up from 
the original typewritten copies as pronounced at the seventy- 
fifth anniversary, September 1, 1899. They are complete as 
delivered and are now first printed as such that they may have 
a permanent record, — Editor. | 


Lafayette Lodge, No. 41. A.F. & A. M. 

Seventy-Fifth Anniversary, September 1, 1899. 
Park Theatre, Manchester, New Hampshire. 



William R. Bartlett, W. M., Charles R, Corey, J. W., 
Albert Somes, S. W., William G. Garmon, Treas., 
Thomas W. Lane, Sec’y. 

John K. Wilson, Chairman, Charles Noll, 

George N. Burpee, Edward H. Currier, 
William K. Robbins, Fred A. Downs, 

Abraham L. Garmon, Sylvester C. Gould, 
Herbert E. Richardson, Henry I. Haselton. 

H. E. Richardson, Chairman, Ezra Huntington, 

William G. Garmon, Fred K. Ramsey, 
Rufus L, Bartlett, Clarence M, Platts, 
Abraham L. Garmon, John K. Wilson, 
Edward Dorsey, David O. Fernald, 
Harvey L. Currier, Joseph E. Bennett. 

David Cross. 


Henry I. Haselton, Chairman, John K, Wilson, 

Amariah Avery, Charles R. Corey, 
Edgar D. Seaver, William McElroy, 
John M. Kendail, Charles A, Hoitt. 


Thomas W. Lane, Chairman, John H. Blonquist, 
Frank A, Cadwell, David W, Perkins. 

1824 1899 



OVERTURE. “ Romantique,” Kela Bela. 
Morey's Orchestra. 
QUARTET. “Golden Chains in Circlets Binding.” 
Corinthian Quartet, Boston. 
Rev. Bro. William Northey Jones. 
RESPONSE, i Lift Thine Eyes Unto the Hilis” 


William R, Bartlett, Worshipful Master of Lafayette Lodge, 

John McLane, M. W. Grand Master of New Hampshire, 
QUARTET. * Tell Me, Ye Stars.” 

Herbert E. Richardson, R. W. State Grand Lecturer. 
QUARTET. “ So Many Years Ago.” 

George I, McAllister, 
R. W. Deputy Grand Master of New Hampshire. 

QUARTET. "i. Benedic Anima Mea.” 




By 5. ©. GOULD, P. G. REP. - 


The principles and tenets of Odd-Fellowship have been very 
thoroughly analysis heretofore, and their practices and results 
have been portrayed by the fraternity at large, and published 
in the annals of the Order, I shall not, therefore, take time 
to rehearse to you those already familiar details, but address 
you this eyening on the results of my researches into the more 
historic phases of the internal ethics and genius of the Order. 

At the celebration of the fortieth anniversary (December 21, 
1883) of the inatitution of the first Lodge of Odd-Fellows 
in Manchester, N. H., now nearly twenty years ago, by jnyi- 
tation, I gave an address on some of the historical data that 
had been "gathered, from some of the legendary, traditional, 
and fragmentary records, relating to quite anumber of more a 
less secret socicties, antedating the most conserative claims of 
` Odd-Fellows as having been known as such, as an ‘ancient 
society.” That anniversary address !*was published and dis- 
tributed gratuitously to the members of the Order. It dealt 
more especially with many of the secret societies and the more 
arcane features as covered in their names. It partially traced 
the early history of this Order back many years and through 
the evolution of its several appellations, namely, the Philode- 
mosians, Xenopolitans, Perigrinatans, Cives, Fellow - Citizens, 
Odd-Fellow Citizens, and Odd-Fellows. - 

I will, therefore, on this occasion, twenty years later, give 

1 THE PHILODEMOSIANS. Who Were They? ? Address delivered on the eve of 

December 21, 1883, at the Fortieth Anniversary of Hillsborough Lodge No. 2, 
1.0,0.F. By S.C. Gould, P. G. R. Manchester, N. H. 1883. pp. 16. 8vo. 


youin this address some of my own inquiries, observations, 
and experiences during a membership in the Order of little 
over forty years. Some of these reminiscences may appear 
critical, some remarkable, and some coincindental. 

Past Grand Master James Lot Ridgely was Grand Secretary 
of the Grand Lodge of the United States from April 24, 1840, 
to November 16, 1881, when he died, a period of more than 
forty-one years. He was a man thoroughly conversant with 
the history of the Order, and had collected its bibliography and 
had charge of its archives; he also was the author of a ‘t His- 
tory of American Odd-Fellowship.” 2? 

Nearly all the constitutions and by-laws of each subordinate 
lodge in our own State, and many in other States, are pre- 
faced by one or two pages of introduction, containing refer- 
ences to the origin of the Order, and the objects to be attained. 

I have collected quite a number of these gems, or concise 
statements of the objects and aims of the Order, and some of 
them bear the impress of the hand that is claimed to have 
written that monograph, ‘‘ Odd-Fellowship What Is It” ?3 
namely, James L. Ridgely. However, be that as it may, I 
have selected one of these gems which I will herewith give in 
full, and make some comments on the same. It is found pre- 
faced to the first edition of the constitution and by-laws of 
one of our New Hampshire lodges, instituted on the sixty-second 
anniversary of the birth of Thomas Wildey, namely, Suncook 
Lodge No. 10. Jannary 15, 1845: 

tt Societies for mutual benefit have existed in all ages, and 
the duration of each has been measured to a great extent by 
the degree of immutability of its compact, It is owing, per- 
haps, to the religious veneration with which Odd-Fellows re- 
gard the ancient laws and customs of their Order, as well as 

to the conviction that the institution is founded on the princi- 
ples of Divine Justice and Divine Truth, that, through a long 

2 History or American Opp-FetLowsair. By James L, Ridgely, 
Historiographer. Baltimore, Md. 1878, pp. 528. 8vo, 

3, Opp-Fettowsnip, Wat Isir? Baltimore, Md. 1867. pp. 8. 8yo. 


period of changes and revolution, Odd-Fellowship retains its 
ancient character. Odd-Fellows of the present generation should 
be equally careful with those who have gone before, that the 
beauties of the Order suffer no change, that it be transmitted, 
as received, so that, going down the stream of time, its prin- 
ciples may be disseminated wider and wider, until all men 
shall dwell together in unity. 

‘* Written languages constantly change; principles never. 
Descending through a long period of years, our principles re- 
main the same; but the term by which we were known, once 
a beautifully expressed word, signifying friends travelling 
together, now fails to indicate to the uninitiated the elevated 
principles and moral precepts which Odd-Fellowship enjoins, 
Yet to us, who have entered within the veil, and traced Odd- 
Fellowship to the pure fountain of its existence, it is still hal- 
lowed by the sweet charities and virtuous principles it inspires. 
To us, it is a talisman that restrains our evil propensities, and 
aids us in the pursuit of that which is good. 

‘Tn our pilgrimage through the world, it throws over us 
the mantle of charity, and knits our hearts in bonds of broth- 
erly affection that even death cannot sever. When afflicted 
and oppressed, it leaves us not to the care of the heartless, 
but leads us to the bosom of an Order which never sends the 
deserving brother away empty; where charity veils in secrecy 
the good she does, it admonishes us that there are joys as 
well as sorrows which should be known only to those who part- 
ake of them. 

‘t To the unworthy the door of the sacred temple of Odd- 
Fellowship is ever closed; but to the benevolent and philan- 
thropic, who would drink at the pure fountain of virtue and 
and truth, the invitation is: ‘Ask, and it shall be given you; 
seek, and ye shall find; knock, and it shall be opened unto 
you.’” (Matthew vi, 9.) 

This was published fifty years ago, and probably written 
by Grand Secretary Ridgely in the early forties. He was 
perfectly familiar with the history of this Order, having been 
born in 1807. He speaks of the ‘‘ ancient laws, customs, 
and character” of the Order; and also of its euphonious name, 

Query: What was that term which the writer says signifies 
t friends travelling together” ? Was it Philadelphians, ‘‘ loy- 


ing brothers” ? or Philodemosians, ‘‘ friendly travellers” ? 
or Demophilians ? ‘ travelling friends” ? There was a 
sect of Philadelphians in the seventeenth century; there was 
a Lodge of Philadelphes in 1786, which was absorbed into a 
similar rite in France, and re-constituted again in 1819, 
the same year that Thomas Wildey organized Washington 
Lodge No. 1, in Baltimore, when Ridgely was fifteen years old. 
The name of Philodemosians, or Demophilians from Demophi- 
lus ; Demophile is very ancient, and she is mentioned as 
living more than a thousand years before the Christian era. 

There are recorded in the classics the names of ten Sibyls, 
the seventh of which wis Demophile, according to Lantantius. 
The name Sibyl is from the Greek, and means “counsel of 
heaven” ; they were prophetesses, and twelve of their four- 
teen book are extant and haye been published. 4 Virgil mentions 
the prophesies of Demophile, the Cummeum Sibyl (Æneid in, 
562-564) which gave to Alexander Pope the key-note and in- 
spiration that prompted his sacred eclogue in imitation of 
Virgil’ Pollio. The ‘t Ode” which is sang in the Golden Rule 
Degree is taken verbatim from Pope’s Eclogue on ‘* Messiah,” 

When I received the Golden Rule degree I inquired of the 
officers who conferred the degree, for the author of the Ode 
which had been sung, and were referred to the Grand Lodge 
of New Hampshire, and hence the inquiry was carried to 

4 THE SIBYLLINE ORACLES. Translated from the Greek into English blank 
verse. By Milton S. Terry. New York. 1890. pp. 267. Svo. 

5 “ The last great age, foretold by sacred rhymes. 
Renews its finished course ; Saturnian times 
Roll round again ; and mighty years, begun 
From their first orb in radiant circles run. 
The base, degenerate, iron offspring ends ; 
A golden progeny from heaven descends. 
The father banished virtue shall restore ; 
And crimes shall threat the guilty world no more, 
The son shall lead the life of gods, and be . ` 
By gods and heroes seen, and gods and heroes see. 
Yet, of old fraud, some footsteps shall remain ; 
The merchant still shall plow the deep for gain ; 
Grart cities shall with walls be compassed round ; 
And sharpened shares shall vex the fruitfal ground.” 


the proper officer, with the promise of the information in due 
time, but the information never came. Some years afterwards 
the entire eclogue was found ‘which disclosed its author, as 
Alexander Pope. , (See. p, 7.), 

It was some fifteen years after the reception of. the Golden 
Rule degree before the discovery of the full aceount of the 
episode, known as the ‘“ Parable on Persecution," was made. : 

The account ‘of Abraham and the Stranger passing the door 
of his tent is found in an ancient: Hebrew book entitled 
“t Shebeth Jehudah,” 7? and Jeremy Taylor ‘epitomized the 
account and published the same at the end of his work on'the 
“ Liberty of Prophesying;” 1647, Joseph’ Priestley has pub- 
lished in his works a Latin version of'it which was translated 
fromthe Hebrew by George Gentius in 1680, The tiio 
is a literal translation of the Latin version : 

‘The most noble author Sardus relates that that venerable 
example -of antiquity, the patriarch Abraham, ‘celebrated for 
the glory of hospitality, thought it not- happy nor fortunate, 
for him, unless he had received some guest, whom as a presid- 
ing genius of his household, he might serve with all kind 

t Once upon a time when he had no guest, and had sent 
abroad to seak for a-stranger, he :pero¢ived a man bowed down 
with years and wearied with traveling, lying under a. tree. 
Approaching him, be led him home as his guest, and cherished 
him with every attention. When the supper was ready, and 
Abrahain and his family had addressed themselves. to prayer, 
the old man stretched forth his hand to the food, making no 
show of religion or piety; Abraham, seeing this act; thus: 
addressed him ; ‘Old man, it scarcely becomes thy white 
hairs to without previous veneration of the Deity.’ 
The old man replied : ‘I am a fire-worshiper, and ignorant 
of that sort of mannérs, for our fathers have never taught me 
such piety.’ At which words. Abraham being horrified that 
he was.having intercourse with a fire-worshiper, as a profane 

T “ SHEBETH JEHUDAH. The Tribe of Judah, the Virgin Daughter of Solo- 
man : containing the Various Calamities, Martyrdoms, Dispersions, etc., of the 
gan, — from the Hebrew into Latin, by George Gentius. Ham- 

urg, 1680, 


man and a stranger to the worship of his God, removed him 
from the the table, and drove his from his house, as an offence 
to his company, and an ememy to his religion. But, at that 
moment, the great God admonished Abraham: ‘ What dost 
thou, Abraham? Becomes it thee to have done this? I have 
given this old man, thongh ungrateful to me, life and suste- 
nance for more than a hundred years; canst thou not give the 
man one meal, nor bear with him even s moment?’ Being 
thus admonished by the Divine Voice, Abraham brought back 
the old man from his journey, and attended him with such 
kind offices of piety and converse, that by his example he led 
him to the worship of the true God.” 

During one of Dr. Priestley’s visits in London he formed an 
acquaintance with Benjamin Franklin, who afterwards became 
interested in Dr. Priestley’s works, and it is said, expanded 
the Hebrew account with a few changes in the name and lan- 
guage, and his version was adopted and made the foundation 
of the Golden Rule degree, as now found in our book of in- 
structions atthe present time. Quite a number of our Patri- 
archs have supposed, yea, have been informed, that the 
tt parable” could be found in the Bible, and no doubt many 
Patriarchs have searched long to find the chapter that com- 
menced ‘t Aram was sitting at the door of his tent.” 

Past Grand Robert Dale Owen, the great American social 
reformer, read this ‘‘ Parable on Persecution,” when deliver- 
ing his address, at the celebration of the Semi-Centennial 
Anniyersary of American Odd-Fellowship, in Indianapolis, 
Indiana, in 1869, which was received with great applause. 
He says he found it in a work entitled ‘* Boston,” by Saadi,® 
the celebrated Persian poet, but not given there as original. 
Without doubt he appropriated it from the same Hebrew book 
hat Priestley copied from. It isalso found in Lord Kames’s 
works,’ the Scottish Judge. 

8 Bostan. “The Fruit Garden.” A moral poem in ten books. By Saadi, 

9 SKETCHES or THF History or Man, By Lord Kames (Henry Home). 



Ye nymphs of Solyma ! begin the song : 
To heavenly themes sublimer themes belong, 
The mossy fountains and the sylvan shades, 
The dreams of Pindus and the Aonian maids, 
Delight no more — O Thou my voice inspire, 
Who touched Isaiah’s hallewed lips with fire ! 
Rapt into future times, the bard begun : 
A Virgin shall conceive, a Virgin bear a Son ! 
From Jesse’s root behold a Branch arise, 
Whose sacred flower with fragrance filla the skies ; 
The ethereal spirit o'er its leaves shall move, 
And on its top descends the mystic dove. 
Ye heavens ! from high the dewy nectar pour, 
And in soft silence shed the kindly shower ! 
The sick and weak the healing plant shall aid, 
From storm a shelter, and from heat a shade. 

All crimes shall cease, and ancient fraud shall fail, 
Returning justice lift aloft her acale ; 

Peace o’er the world her olive wand extend, 

And white-robed innocence from heaven descend. 

Swift fly the years, and rise the expected morn ! 

Oh spring to light, auspicious Babe be born? 

See, Nature hastes her earliest wreaths to bring, 

With all the incense of the breathing epring ; 

See soft Labanon his head advance, 

See nodding forests on the mountains dance ; 

See spicy clouds from lowly Saron rise, 

And Carmel’s flowery top perfume the skies. 

Hark ! a glad voice the lonely desert cheers ; 

Prepare the way! A God, a God appears ! 

A God, a God ! the vocal hills reply ; 

The rocks proclaim the approaching Deity. 

Lo, earth receives him from the bending skies ! 

Sink down, ye mountains ; and ye valleys, rise | 

With heads declined, ye cedars, homage pay ; 

Be smooth, ye rocks | ye rapid flooda, give way ! 

The Saviour comes ! by ancient bards foretold : 

Hear him, ye deaf ! and all ye blind, behold ; 

He from thick filme shall purge the visual ray, 

And on the sightless eye-ball pour the day. 

Tis he obstructed paths of sound shall clear, 

And bid new music charm the unfolding ear : 

The dumb shall sing, the lame his crutch forego, 

And leap exulting, like the bounding roe, 

No sigh, no murmur, the wide world shall hear, 

From every face be wiped off every tear ; 

In adamantine chaina ahall death be bound, 

And hell’s grim tyrant feel the eternal wound. 

As the good shepherd tends hia fleecy care. 

Seeks freshest pasture, and the purest air ; 

Explores the lost, the wandering sheep directs, 
By day o’ersees them, and by night protects ; 



The tender lamb he raises in hia arma, 

Feeds from his handa, and in his bosom warms ; 
Thos shall mankind his guardian care engage, 
The promised father of the future age. i 

No more shall nation against nation rise, 

Nor ardent warriors meet with hateful eyes, 
Nor fields with gleaming steel be covered o'er, 
The brazen trampet kindle rage no more ; i 
But useless lances into scythes shall bend, 

And the broad falchion in a plowshare end ; 

Then palaces shall rise ; the joyful son 

Shall finish what his short-lived sire begun ; 

Their vines a shadow to their race shall yield, ` 

And the same hand that sowed, shall reap the field. 

The swain in barren deserts with surprise 

Sees lillies spring, and sudden verdure rise ; 

And starts, among the thirsty wilds to hear 

New falls of water murmuring in his ear. 

On rifted rocks, the dragon’s late abodes, 

The gseen reed trembles, and the bulrush nods. 

Waste sandy valleys, once perplexed with thorn, 

The spiry fir and shapely box adorn ; 

To leafless shrubs the flowery palms succeed, 

And odorous myrtle to the noisesome weed. 

The lambs with wolves shall graze the verdant mead, 

And boys with flowery bands the tiger lead. 

The steer and lion at one crib shall meet, 

And hramlese serpents lick the pilgrim’s feet. 

The smiling infant in his hand shall take, 

The crested basilisk and speckled anake, 

Pleased, the green lustre of the scales survey, 

And with their forky tongues shal! innocently play. 

Rise, crowned with light, imperial Salem, rise ! 

Exalt the towery head, and lift thy eyes | 

See a long race thy spacious courts adorn ; 

See future sons, and daughters yet unborn, 

In crowding ranks on every side arise, 

Demanding life, impatient for the skies ! 

See barbarous nations at the gates attend, 

Walk in thy like, and in thy temple bend ; 

See thy bright altars thronged with prostrate kinga, 

And heaped with products of Sabean aprings ! 

For thee Idume’s spicy forests blow, 

And seeds of gold in Orphir’s mountains glow ; 

See heave in sparkling portals wide display, 

And break upon them in a flood of day ! 

No more the rising sun shall gild the morn, 

Nor evening Cynthia fill her silver horn ; 

But lost, dissolved in thy superior rays, 

One tide of glory, one unclouded blaze, ` 

O'erflowa thy courts : the Light himself shall shine 

Revealed, and God's eternal day be thine ! 

The seas shall waste, the skies in smoke decay, 

Rocks fall to dust, and mountains melt away ; 

But fixed his word, his saving power remains ; 

Thy realm forever lasts, thy own Messiah reigna ! 


Theodore A. Ross, in his history of the Order 1° devotes one 
entire chapter to English Odd-Fellowship, and what is now 
known as the Manchester Unity, and as it is a disputed ques- 
tion as to the real origin of the Order, I will not cover that 
ground but confine myself to American Odd-Fellowship. Bro. 
Ross states that the titles of the officers are said to have been 
taken fromthe “t Order of Gregorianus,” which met as early 
as 1736 at St. Albans. 


In 1797, the ritual of the Order of Patriotic Odd-Fellows 
was revised and adopted by the Grand Lodge of London, 
England, held March 12, of that year. That ritual is now in 
existence, The fiifth degree was the t‘ Royal Arch of Titus,” or 
Fidelity degree. The past officer was hailed as Ancient Grand 
Master, the presiding officer as Noble Grand Master; the 
Americanized Order dropped the title ** Master,” but retained 
it in the Grand Lodge. At the opening of the Lodge the offi- 
cers were standing except the “ Ancient Grand Master,” who 
needed repose and was allowed to remains itting. He repre- 
sented Mortality and wore an emblematical apron; the first 
officer represented the Sun; the second, the Moon; and the 
secretary, the Seven Stars. The dramatic scenes enacted 
then were the same as now, but they are at the present time 
greatly amplified. The sign of Fidelity was accompanied by 
the seven-lettered name of Deity; each letter was spoken and 
rotated by each person in turn. The number “ seyen” governed 
many of their movements. There was quite a number of social 
ceremonies engaged in in those days that would not be toler- 
ated now, one being ‘‘ In his Holy Name I pledge you all.” 

Another exclamation was uttered by each of the members 
at a certain stage of the ceremony in conferring the degree of 
Fidelity: ‘So help me Heaven, and keep me steadfast.” 

10 Opp-FeLLowsuir. Ira HISTORY AND MANUAL. By Theodore A, Ross. 
New York, 1888. pp. 694. 8vo, 



The main line of the degree work as gathered from the in- 
ternal evidence of the ritualistic and monitorial work of the 
Lodge, prior to its introduction into America, appears to aim 
directly to the Golden Rule Degree of the Encampment ; 
moreover, previous to the creation of the Encampment Branch 
on May 15, 1827, the Golden Rule degree was conferred upon 
all Past Grands in a Grand Lodgé for one dollar each, and then 
was called the fourth degree. The Encampment Branch as such 
was instutited on June 14, 1827, and the Golden Rule became 
then the second of the Patriarchal degrees, and the body was 
known as the ‘‘ Encampment Lodge.” More then five years 
later, August 24, 1832, it adopted the name ‘‘ Jerusalem 
Encampment No. 1,” and Thomas Wildey was the first High 
Priest. The third or Royal Purple degree was received, and 
announced in the Grand Lodge of the United States on Feb- 
ruary 22, 1825, and only Thomas Wildey and Thomas Scotch- 
burn, both of England, were in possession of it at that time. 
_ The subordinate Lodge in 1819 comprised three degrees — 
the White, the Blue, the Scarlet. Jobn P. Entwistle of Bal- 
timore, prepared two degrees, and called them ‘t Covenant” 
and ‘t Remembrance”; these were adopted as American, and 
denominated ‘‘ Intermediate Degrees”; and these were placed 
between the others, making these second and fourth, or Pink 
and Green ; the order then being White, Pink, Royal Blue, 
Green, and Scarlet. These five degree were reduced to three 
degrees on September 22, 1880, going into effect January 1, 
1881, and since have been denominated Friendship, Love, and 
Truth. The development of the several degrees as to the ritu- 
alistic and dramatic work as compared between now and forty 
years ago can truly and well be called the evolution of Odd- 
Fellowship. In the Gentlemen’s Magazine, for 1745, the 
Odd-Fellows Lodge is mentioned as ‘a place where very 
pleasant recreative evenings are spent.” 



It will be somewhat surprising, as will be interesting to 
many others, to be enformed that Thomas Wildey, the intro- 
ducer and organizer of Odd-Fellowsbip int» Baltimore, was 
also an energetic promoter of the United Order of Druids, 
notwithstanding the literature of American Odd-Fellowship 
nowhere to our knowledge takes note of the fact. It appears 
that historical facts have come to light that he played a leading 
role in that Order from the early thirties to the time of his dearh. 

The Druiden Zeitung, the official organ of the Grand Lodge 
of Germany, announced the historical fact in 1902, This 
Druidical organ says : 

‘t The United Ancient Order of Druids was a large, well- 
known organization in England when one of its members by 
name of Thomas Wildey (born in London, January 15, 1783, 
and died in America, October 19, 1861) who emigrated from 
England to America in July, 1817, organized the first Druid 
Lodge in New York, in 1833.” 

Dr. Charles Weil, communicates to the Lodge Record, an 
Odd-Fellows journal published in New York, the following: 

t The various Lodges whose organizations followed were 
united in a Grand Lodge in 1839, and in the minutes of this 
Grand Lodge for the year 1849, the author of the article in the 
Druiden Zeitung came across the name of Thomas Wildey, 
from which be deducts the conclusion that Wildey was as 
prominent a Druidas he was an Odd-Fellow. The author 
prosecuted his search further, and found that on the 3d of 
August, 1852, Wildey was elected Noble Grand Arch for the 
term of 1853-1854, the election in those days having been 
held one year preceding the term of service. He was installed 
August 1, 1853, and in his address, he said: 

‘ Through your election, I am again called to the highest 
office of our Order,’ from which it is clear that he had held 
this office onece before. Continuing, he said: 

t Since the permanent organization of our Order in 1839, 
fourteen years have elapsed. Since the Order first raised ite 
flag on the soil of our free States, 112 Lodges have gathered 


under its folds, and more than 9,000 members have become 
initiated into its mysteries.’ 

The article in the Lodge Record continues: ‘* The following 
memorial is found in the Proceedings of the Grand Lodge of 
Druids for 1862”: 

‘U. A. O. D, In memoriam of our honorable Brothers 
Past Most Noble Grand Arch Thomas Wildey. Born in Eng“ 
land on the 14th of January, 1883. Died on tee 19th of Octo- 
ber, 1864. May his long, prosperons and stering life in this 
Order be so rewarded, as he deserved it to be, and may his 
spirit continns to live in our brotherhood,” 

This record goea to show Wildey did not devote his entire 
life solely to Odd-Fellowship, as has qeeu so many stated that 
has been so many times stated that he did; but that he did 
devote it to Brotherhood is undoubtedly correct. 


The Zuzimites are a secret society, claimed to have sprang 
into existance nearly 6,000 years ago. They have in all 
twenty one degrees — each degree being a sort of continua- 
tion of the preceding one, and the Zuzimite as he advances 
learns more and more of the history of his ancient brethren. 
In the Bible the Zuzimites are mentioned (Gen. xiv, 5) asa 
race of giants and warriors, who lived iu the fertile valleys of 
Palestine and waged war with the kings of Sodom and Gomor- 
roh. - The Order, like Freemasonry, is non-sectarian, the ap- 
plicant only being required to express his belief in an Al- 
Supreme Creator; while among its members are to be fonnd 
Jews, Christians, and Muslims. It is also universal and exists 
all over the globe. In each of the twenty-one degrees a par- 
ticular virtue is taught, the first three being Friendship, Truth, 
and Love. Zuzimitism, like another great moralizing mystic 
tie, can be correctly described as ‘‘ a peculiar system of moral- 
ity, veiled in allegory and illustrated by symbols, a mode of 
teaching man the duties of life, and an inculcation, explanation 
and glorification of virtue in an attractive form. Its ceremo- 
nies are most interesting and impressive. There are numer- 
ous secret signs, words, and grips, by which a Zuzimite is 
able to distinguish a brother. The Order is very extensive in 
England, where it was introduced from Australia over thirty 

years ago. 



The annals of American Odd-Fellowship contain many 
allusions to ‘* ancient usages,” ‘‘ ancient customs,” ‘* ancient 
laws,” and even tt Ancient Odd-Fellows.” It has been an in- 
teresting subject for investigation. J am aware of the many 
incongruities and anomalies that existed in this Order during its 
first decade in America, and the efforts made by the early pio- 
neers to obtain the work from the Manchester Unity to bring 
aboutuniformity in the degrees. As previously stated the ‘‘Coy- 
enant” and t“ Remembrance ” degrees were practically manu- 
factured by John P. Entwistle of Baltmore. Ohio com- 
plained emphatically of the anomalies in the internal workings 
of the Order. It appears the first work that passed for uni- 
formity was adopted by the Grand Lodge of the United States 
in 1830, and was in vogue until 1845, when it received a radi- 
revision, The reading of that ritual would make an interest- 
ing chapter for Odd-Fellows of today and bring a smile to the 
memory of the Veteran Odd-Fellow who received his degrees 
in the early forties. I will quote two interrogatories from the 
lecture of the firat degree : 

. ‘* Who was the first founder of Odd-Fellowship? ” 

A. ‘ The Almighty and Supreme Grand Architect of the 

tt Who was the First Odd-Fellow? ” 

A. “ Adam, whom God created, and endowed with mental 
faculties superior to all other earthly creatures.” 

Thus the initiate was taught that Adam was the first Odd- 
Fellow, and numerically speaking it is true according to what 
is stated in ‘‘ ancient records,” But, somehow, the legend has 
come down to us that he soou after found a ‘' Rebekah” and 
instituted the first secret Lodge and was favored with an angel 
fora Guardian. Therefore, the Order may have good and 
sufficient reason for the distinction of ‘t Ancient Odd-Fellow.” 

Odd-Fellowship was introduced into New Hampershire by 


Albert, Guild of Boston, Mass. Granite Lodge No. 1, was 
instituted at Nashua, September 11, 1843, and Hillsborough 
Lodge No. 2, at Manchester, December 21, 1843, and the five 
charter members of Hillsborough No. 2 were initiated in 
Granite No, 1, withdrawing December 12, 1843, Only two 
members of Our Veteran Odd-Fellows Association, now living, 
were made Odd-Fellows under this old work, namely, David 
Cross, of Hillsborough No. 2, initiated in 1844, and George 
Main, of White Mountain No. 5, initiated in 1844, who is, 
I think, present with us this evening. é' 

The entire ritualistic and ceremonial work of the Order was 
revised and made consistent with itself in 1845, which re- 
mained the standard for thirty-five years; again in 1880 a re- 
vision was called for, made, and went into effect January 1, 
1880, the five degrees being reduced to three ss at present. 

But there yet seems to be some anomaliesin the Order: a 
person can be initiated into the Order, receive the degrees and 
resign, and in less than four weeks become an honorable 
t Ancient Odd-Fellow,” while we, the members of this Asso- 
ciation, are obliged to be at least forty-six years of age before 
we can become Veteran Odd-Fellows, and even wear the 
Veteran Odd-Fellows Jewel. 

At the session of the Sovereign Grand Lodge, at Baltimore, 
in 1882, of which body I was one of the Representative from 
this State. DeSoto Lodge No. 155 of Springfield, Mass., 
exemplified the revised work before the Sovereign Grand Lodge, 
and it was by chance that I sat beside of a brother Odd-Fel- 
low the son of James W. Hurit, who had been a member of 
Washington Lodge No. 1, of Baltimore, for over fifty years; 
and this was the Lodge organized by Thomas Wildey April 26, 
1819; that Brother informed me that his father before him 
was a member of the same Lodge, and also that his son was 
also a full-fledged member of the same Lodge. Thus here are 
son, father and grandfather in communication with ‘* Father 
Wildey,” by tradition at least. 


My researches and investigations into the history and make- 
up of the ritual and ceremonials of this Order are such as to 
convince me that those persons, who formulated it into a sys- 
tem, borrowed a considerable portion of the work from other 
secret societies, and hence the words, ‘t ancient usages,” and 
tt ancient customs,” are used with considerable elasticity. It 
appears that more or less has actually been appropriated from 
the Freemasons, the Druids, the Gregorianians, the Zuzimites, 
and several others; yet, many of these societies had then and 
do now the same objects in view and taught and cultivated the 
same fraternal relations. 

Now a careful comparison of all the ancient rites, as they ex- 
isted anterior to the Christian era, leads to the following sum- 
marization and conclusion ; 

It was a leading characteristic of all the ancient rites, that 
they began in. sorrow and gloom, but ended in light and joy ; 
they were calculated to remind men of their weakness, their 
ignorance, their helplessness, and their sinfulness of character ; 
of the shortness and uncertainty of life, of the ills which flesh 
is heir to ; of the punishment of guilt, the reward of virtue, 
and the raising of the just to life eternal and immortal. In 
Jaci, the mode of initiation was calculated to make a deep and 
lasting impression upon the mind of the candidate. 

The Rev. A. B. Chapin, a clergyman of high rank, and 
a Brother, who had made the history and traditions of secret 
ocities a study, both in principles and practices, sums up his 
investigations on these subjecta as follows : 

t Every form of religion which, does now exist, or ever has 
ewisted, was copied from an original, divine institution ; and 
that every form of the ancient mysteries was copied from some 
primitive and religious rite. The origin of these seem to have 
been a primitive, religious rite, kept in commemoration of the 
deliverance of Noah from the Ark, variously understood, in 
subsequent times, and variously modified among different na- 
tions, and upon which various superstitions have been engrafted.’’ 




History, Folk-Lore, Mathematics, Literature, Science. 
Art, Arcane Societies, Ete. 

“Rich is that universal self whom thou worshipest as the Soul.” 


Syn en ee CL Os 

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