that the symbols, etc., of Paganism have a meaning, and that it is as lawful to scrutinise the mysteries which they enfold as it is to speculate upon the Urim and Thummim of the Jews. Yet, even this freedom has, by some, been denied; for there are a few amongst us who adhere rigidly to the precept addressed to the followers of Moses, viz., "Take heed that thou enquire not after their gods, saying, How did these nations serve their gods?" (Deut. xii. 30.) The intention of the prohibition thus enunciated is well marked in the following words, 1 which indicate that the writer believed that the adoption of heathen gods would follow inquiry respecting them. It is not now-a-days feared that we may become Mahometans if we read the Koran, or Buddhists if we study the Dhammapada; but there are priests who fear that an inquiry into ecclesiastical matters may make their followers Papists, Protestants, Wesleyans, Baptists, Unitarians, or some other religion which the Presbytery object to. The dislike of inquiry ever attends those who profess a religion which is believed or known to be weak.

The philosopher of the present day, being freed from the shackles once riveted around him by a dominant hierarchy, may regard the precept in Deuteronomy in another light. Seeing that the same symbolism is common to many forms of religion, professed in countries widely apart both as regards time and space, he thinks that the danger of inquiry into faiths is not the adoption of foreign, but the relinquishment of present methods of religious belief. When we see the same ideas promulgated as divine truth, on the ancient banks of the Ganges, and the modern shores of the Mediterranean, we are constrained to admit that they have something common in their source. They may be the result of celestial revelation, or they may all alike emanate from human ingenuity. As men invent new forms of religion now, there is a presumption that others may have done so formerly. As all men are essentially human, so we may believe that their inventions will be characterised by the virtues and the failings of humanity. Again, experience tells us that similarity in thought involves similarity in action. Two sportsmen, seeing a hare run off from between them, will fire at it so simultaneously that each is unaware that the other shot. So a resemblance in religious belief will eventuate in the selection of analogous symbolism.

We search into emblems with an intention different from that with which we inquire into ordinary language. The last tells us of the relationship of nations upon Earth, the first of the probable connections of mankind with Heaven. The devout Christian believes that all who venerate the Cross may hope for a happy eternity, without ever dreaming that the sign of his faith is as ancient as Homeric Troy, and was used by the Phoenicians probably before the Jews had any existence as a people; whilst an equally pious Mahometan regards the Crescent as the passport to the realms of bliss, without a thought that the symbol was in use long before the Prophet of Allah was born, and amongst those nations which it was the Prophet's mission to convert or to destroy. Letters and words mark the ordinary current of man's thought, whilst religious symbols show the nature of his aspirations. But all have this in common, viz., that they may be misunderstood. Many a Brahmin has uttered prayers in a language to him unintelligible; and many a Christian uses words in his devotions of which he never seeks to know the meaning. "Om manee pani" "Om manee padme houm," "Amen" and "Ave Maria purissima" may fairly be placed in the same category. In like manner, the signification of an emblem may be unknown. The antiquary finds in Lycian coins, and in Aztec ruins, figures for which he can frame no meaning; whilst the ordinary church-goer also sees, in his place of worship, designs of which none can give him a rational explanation. Again, we find that a language may find professed interpreters, whose system of exposition is wholly wrong; and the same may be said of symbols. I have seen, for example, three distinctly different interpretations given to one Assyrian inscription, and have heard as many opposite explanations of a particular figure, all of which have been incorrect.

In the interpretation of unknown languages and symbols, the observer gladly allows that much may be wrong; but this does not prevent him believing that some may be right. In giving his judgment, he will examine as closely as he can into the system adopted by each inquirer, the amount of materials at his disposal, and, generally, the acumen which has been brought to the task. Perhaps, in an investigation such as we describe, the most important ingredient is care in collation and comparison. But a scholar can only collate satisfactorily when he has sufficient means, and these demand much time and research. The labour requires more time than ordinary working folk can command, and more patience than those who have leisure are generally disposed to give. Unquestionably, we have as yet had few attempts in England to classify and explain ancient and modern symbols. It is perhaps not strictly true that there has been so much a laxity in the research, of which we here speak, as a dread of making public the results of inquiry. Investigators, as a rule, have a respect for their own prejudices, and dislike to make known to others a knowledge which has brought pain to their own minds. Like the Brahmin of the story, they will destroy a fine microscope rather than permit their co-religionists to know that they drink living creatures in their water, or eat mites in their fruit. The motto of such people is, "If truth is disagreeable, cling to error."

The following attempts to explain much of ancient and modern symbolism can only be regarded as tentative. The various devices contained herein seem to me to support the views which I have been led to form from other sources, by a careful inquiry into the signification of ancient names, and the examination of ancient faiths. The figures were originally intended as corroborative of evidence drawn from numerous ancient and modern writings; and the idea of collecting them, and, as it were, making them speak for themselves, has been an after-thought. In the following pages I have simply reprinted the figures, etc., which appear in Ancient Faiths embodied in Ancient Names (second edition). I make no attempt to exhaust the subject. There are hundreds of emblems which find herein no place; and there are explanations of symbols current to which I make no reference, for they are simply exoteric.

For the benefit of many of my readers, I must explain the meaning of the last word italicised. In most, if not in all, forms of religion, there are tenets not generally imparted to the vulgar, and only given to a select few under the seal of secrecy. A similar reticence exists in common life. There are secrets kept from children, for example, that are commonly known to all parents; there are arcana, familiar to doctors, of which patients have no idea. For example, when a lad innocently asks the family surgeon, or his parent, where the last new baby came from, he is put off with a reply, wide of the mark, yet sufficient for him. When I put such a question to the maids in the kitchen, to which place for a time I was relegated, the first answer was that the baby came from the parsley bed. On hearing this, I went into the garden, and, finding the bed had been unmoved, came back and reproached my informant for falsehood. Another then took up the word, and said it was the carrot bed which the baby came from. As a roar of laughter followed this remark, I felt that I was being cheated, and asked no more questions. Then I could not, now I can, understand the esoteric sense of the sayings. They had to the servants two distinct significations. The only one which I could then comprehend was exoteric; that which was known to my elders was the esoteric