(2.) In the vision of Ezekiel already alluded to, the human form is represented in connection with wheels (15—21), which denote the doctrine of good and truth derived from the Word, and which unites many truths in one, like the radiated circle; and as we are more interiorily principled in them, we find them increasing in lucidity, beauty, and universality, leading the soul, as it were, into a region of calm. III. Primeval Wisdom. (1.) A Magian symbol represented the sun in a crystal sphere. This signified Mithras the mediator, or medium, i.e. Ormuzd, or the good principle adapting himself to man, as the supernal light, never receding from man, but always remaining with him, in order to draw him to his original sphere-the region of truth and happiness. The crystal giving free course to the solar radiance symbolizes the "perfect change from dark to light," signified by Tamuraz, whose victory over the Dive Demrush is an important event in the mythic lore of Persia, as well as his deliverance of the Peri Merjan; all denoting Ormuzd, the good principle, vanquishing Ahriman, the principle of evil, and bringing Divine light to the soul, whereby its original principles are restored and re-animated. (2.) The Chinese have a beautiful myth concerning an avater, or incarnation of Tien; the supreme Deity manifested by Tao, the universal Reason, Word, or Speech, identical with Tae-Keih, or the universal Point whence all things flow and radiate, and where they unite (compare the Point of Liberty in the Druidic triad above), appearing under the title of the Heaven-man, "coming to man like the cloud and the rainbow to the grass," and like the sempiternal light of the Magians, never receding from men, though they recede from Him. Teaching of the Word. (1.) The Lord's Humanity being entirely pervaded by the Divinity, (John i. 14.) like the crystal, fully admitting and transmitting the solar radiance, heaven is thereby brought nigh unto the soul, (Matt. iii. 2.) and all divine principles and forms are treasured up in its interior, as ideas of thought and seeds of happiness; hence man's rationality and freedom. (2.) The Eternal Word, or Divine Humanity, is the great source whence all truths and forms of heavenly and earthly thought flow and radiate, and where they unite in one "the circle where they move, the centre where they stand." N.B. The two terms by which the Word is expressed in the original, Rhema and Logos, convey the ideas of flowing and collecting together. Our Lord was truly "the Heaven-man," uniting or recapitulating all things in heaven and earth, (Eph. i. 10.) and, surrounded by the sphere of natural and spiritual truth-the cloud and the rainbow, (Rev. x.) is ever present universally with men, never receding from them, though they recede from Him. IV. Primeval Wisdom. The beautiful Hellenic myth of the winged horse, whose hoof, as he ascends, opens a fountain, denotes the understanding opening the Divine Word, and elevating heavenwards, as signified by the wings. The state of elevation and illumination thus attained, is expressed by the super-celestial arch, whither the horse is tending, and where is the plain of Truth and the sphere of real existence. This is further denoted by the Druidic symbol of a dark grove, in the centre of which is a plain, in an open space on which is a winged circle. Teaching of the Word. An emblem of regeneration. The soul, by the understanding and love of Divine truth, is gradually elevated to heavenly things. The inner sense of the Word is opened, and man passes from an exterior, or natural state, into an interior, or spiritual, where are all the principles of Divine Truth and Good, in beautiful harmony and order. Thus, by the simple process of collecting together, in groups, such mythic and symbolic remains of different nations as bear a common resemblance, we obtain a very remarkable approximation to some great universal truth of the Divine Word. Hitherto, we have drawn our sources chiefly from the Oriental and Hellenic nations, introducing the Northern nations only incidentally. We shall now conclude with two most valuable and interesting contributions, if we may so term them, furnished by the mythology of the Teutons and Celts. V. Primeval Wisdom. In the Teutonic mythology, as cultivated by the Scandanavian branch of the race, we have a celebrated and beautifully poetical description of the sacred ash (resembling in many points the sacred tree of the Persians and Hindus). Thus sings the Vela or Prophetess "An ash tree I know standing,- Whence come the dew-drops That fall in the dales, From the water of the fountain, The purest that sprinkles the tree, And keeps it ever green. In the fount are fed two swans, An eagle soars aloft, A hawk is in the midst, Two harts feed on the verdant leaves, A snake gnaws at the roots." The tree is further described as having three roots-one extending to heaven, another to earth, and a third to the infernal regions, where it would be destroyed by the frost giants, but that it is guarded by the red of the rainbow. Teaching of the Word. The tree has been well interpreted by those versed in Runic lore (i.e., the mythic and symbolic literature of Scandinavia) as an emblem of human life,— the swan signifying the infantile soul; the eagle, the matured experienced mind; the hawk, the interior sensations; the harts, the affections of the mind that feed on healthy thoughts; the snake, the passions. And guided by a higher system of interpretation, may we not here recognise that tree which symbolised the higher life of man, (Gen. ii. 9.) and those refreshing waters typifying celestial wisdom? (ver. 10.) Like the swans fed from the fount, the soul in early infancy and childhood is gifted with celestial principles, the germs of its eternal life, and forming the first plane of man's spiritual existence. The intellectual and rational principles (like the eagle and hawk), when properly exercised, form the second plane; while the affections, nourished by the truths of heaven implanted in the celestial gifts of infancy (the leaves ever fresh in the dews of the fountain), originate new life, whose light is wisdom, the third plane; and it is ever guarded against the infernals by conjunction with Love Divine. Nothing can be more beautiful or more apposite; yet we could bring several other striking illustrations from the magnificent Pantheon of the north. But our limits compel us to close, at least for the present, and this we shall do with an equally appropriate and very ancient fragment of Celtic mythology, namely, the Triads of the Tutha DeDananns, a Druidic tribe of Ireland. VI. Primeval Wisdom. Three divinities (divine principles) of the seers of the Divine:- 3. Their three cup-bearers-Blackness, Darkness, Obscurity. 4. Their three eyes-Perception, Sight, Prospect. 5. Their three fountains-Bright manifestation, Transparency, Clearness. 6. Their three horses-Storm, Wind, Gentle breeze. 7. Their three places-Gratitude, Benignity, Choice. 8. Their three nurses-The Aërial Spirit of Peace, Beautiful variety or Varied beauty, Complete enjoyment. 9. Their three chalices-Form, Combination of ideas, Calm tranquility. 10. Their three fields of assembly-Sweetness, Smoothness, Playful motion. 11. Their three eminences-The Circle of Truth, Pleasure, Increase. 12. Their three harpers-Music, Melody, Concord. Teaching of the Word. The myths of the Druids, as well as their ornaments, were, as an old bard expresses it, "fair emblems of renovation;" and it is remarkable here, that each triad expresses a particular phase of this renovation in diminishing degrees; so that, to trace man's regeneration progressively, they must actually be read backwards. Thus, when man is regenerating by the Divine Word, that "enlightens every man that cometh into the world" (1), he first is in a state of instruction (2), which, dispelling his natural darkness (3), a state of interior illumination and intelligence follows (compare the myth of the horse and fountain, No. IV.) (4, 5, 6); next a state of affection and will, in which the soul, as it were, finds its place (7); and a state of happiness, consisting of the delights of affection and the ideas of thought harmoniously combined (8, 9, 10, 11, 12.) It would be most interesting and instructive, did time and space permit, to trace primeval truth from the myth to the fairy tale, the last form which it assumed in its eventful circle of transformation; and may we not account in this way for the strange spell of delight which these tales of "Fays and Talismans" and beautiful personifications threw around our childhood, and which continue through after years more intensely than any affection implied by the poet to "haunt the greenest spot in memory's waste"? These tales (as is now demonstrated by the ablest scholars of Europe) originated in the childhood of the world, in the days of primal innocence, when "men lived nigh to heaven," and are therefore congenial to the childhood of the individual when "heaven still lies about him." And as the evils of advancing years cause "the kingdom of the heavens" to recede into the sphere above our outer consciousness, where it still continues "within us,” (Luke xvii. 21.) penetrating as it were through chasms and chinks, endeavouring in the shape of interior ideas to elevate the thoughts and affections of our outward man, oft does it find in these reminiscences of infantile innocence a congenial resting-place. Oh, how careful should parents be to cherish in their children this celestial innocence of infancy! Childhood's happy voices, bid them not be still, To all who in the light of a higher dispensation view the infantile soul as the store-house and treasure-chamber of celestial remains, the Divine initiaments of regeneration, what a deep significance have these beautiful lines! To such, "childhood's laughing hours" seem to glide on seraphs' wings; its "happy voices" are the echoes of a higher sphere; and its sunny brightness" a light from the inner sanctuary. J. B. W. CONFERENCE.-BUSINESS versus PLEASURE. To the Editor. Dear Sir,-It has, of late years, become the practice for the friends where the Conference meets, in catering for the enjoyment of the members, to make arrangements for an excursion, or some other mode of relaxation during the sitting. The motive is unquestionably one of real kindness, and as such, has claims to the grateful recognition of the members, and moreover, renders it a delicate, if not a seemingly invidious matter to take any exception to it. What, however, our friends are probably not aware of, it much interferes with the arrangements and progress of the Conference business, which ought to be left entirely in the hands of the members who are delegated to transact it in the manner best suited to promote the interests of the church. When arrangements for relaxation have been previously made, and with the kindest intentions, Conference is hardly at liberty to decide, since an adverse decision would inflict not only disappointment, but also great inconvenience, perhaps loss, on those who have taken on themselves the responsibility of such arrangements. Now, as the business of the Conference is yearly increasing, and delegates appointed from the commercial classes find it difficult to spare the time to devote to this public assembly of the church, and as a consequence, many leave before the business is concluded, it is of the greatest consequence that the Conference should be left entirely unfettered in this respect; and I am sure the friends in London will pardon the hint conveyed in this communication, especially as, under any circumstances, there will be but too many attractions during the ensuing session. Let us have business attended to first; and any arrangements for recreation, let them be contingent on it. These sentiments, it may be added, are shared by many with whom the writer has conversed, who feel, like him, that the business of Conference, for transacting which, under the present arrangements, only four clear days, at most, are allowed, has to some extent suffered, and from its increased demands on the time and attention of the members, is likely to suffer more. A MEMBER OF CONFERENCE. April, 1862. REVIEW. TWELVE OBSCURE TEXTS OF SCRIPTURE, ILLUSTRATED ACCORDING TO THE SPIRITUAL SENSE. By MARY C. HUME. Pitman, 20, Paternoster Row, 1861. London: Fred. CONSIDERING that the New Church is as yet, in regard to time, what she will ever remain in regard to state, "a wife of youth," and that her children are of necessity but few, she has no reason to complain of the want of zeal or talent her sons have displayed in maintaining her cause. True, it may be admitted that she has hitherto realised only the first part of the promise the Lord gave to Abraham—"Thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed." The efforts of writers in the early period of the church were chiefly defensive. This was laid upon them as a necessity by the opposition the doctrines encountered soon after their promulgation, from bitter and sometimes not over-scrupulous assailants. The works to which these attacks gave rise have, however, by no means been of a purely controversial, nor of an ephemeral character. Most of the points which early opponents put forward as objections present themselves to early receivers as difficulties; as those who have possessed themselves of the gate of the enemy will help to decide the intellectual |