symbols of the zodiacal signs, "Virgo-Scorpio," are closely similar to each other, with certain differences, which we

recommend to the judicious consideration of close and experienced observers.

Fig. 8 is the symbol, or hook, of Saturn, the colour of whom, in the heraldic configuration, is sab., sable, or black, divided, party per pale, with the opening light of the first crescent moon of the post-diluvian world.* Fig. 9 is the same

* The Shining Star as the Harbinger in the Moon's Embrace. Meaning the Divine Post-diluvian Remission and Reconciliation. Thus the sublime Mahometan mythic device or cognisance-the Crescent of the New Moon (lying on her back), and the shining Star in this display:

THE "

BEAUSÉANT" OF THE TEMPLARS.

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grandly mystic banner, denominated Beauséant ("BeauSéant"), revealing a whole occult theosophy to the initiate, which the leaders of the Templars undoubtedly were. The difference between these two figures, fig. 8 and fig. 9, is, that the "fly" of the ensign marked fig. 9 is bifurcated (or cloven) in the "lighted" part.

We subjoin the representation of the wondrous banner of the "Poor Soldiers of the Temple," as depicted abundantly on the spandrels of the arches of the Temple Church, London.

Von Hammer's Mystery of Baphomet Revealed contains much suggestive matter relative to these mysterious supposed dreadful Templars. The Parisian " Templiers" assert that there is a connection between the recent Niskhi letter and the "Cufic" characters, and that the origin of the secrets of the order of the Temple is contemporary with the prevalence of the latter alphabet. We here refer to the work entitled, Mysterium Baphometis Revelatum; seu, Fratres Militia Templi, qua Gnostici et quidem Ophiani, apostasiæ, idololatriæ, et quidem impuritatis convicti per ipsa eorum monumenta, published in the Mines de l'Orient, vol. vi. This treatise is illustrated with numerous admirably executed copperplates of magical statuettes, architectural ornaments, mystical inscriptions, vases, and coins. Amidst these there is a bearded, yet female, figure, "Mete" (magna, or maxima), whom Von Hammer, following Theodosius and others, makes the same as the "Sophia" of the Ophites. Some particulars referring to these subjects are contained

in The Gnostics and their Remains, Ancient and Medieval; although there is an evident betraying total ignorance on the part of the author, throughout his book, as to the purpose, meaning, and reality of the whole of these remote and mysterious subjects: to which he is, however, blindly constantly referring, without the merit of even feeling his way. It is well known that the preservation of Gnostic symbols by Freemasons was, and remains so to this day, exceedingly sedulous.

We will terminate this part of our long dissertation, which commenced with the explanation of the descent, or the genealogy, or the generation, of the famous "fleursde-lis" of France, the noblest and sublimest symbol, in its occult or mysterious meaning, which the "monarch sun" ever saw displayed to it, inexpressibly mean and repellant as the "Lis" seems: we will finish, we say, thus far, by commenting in a very original and unexpected, but strictly corroborative, manner upon some words of Shakspeare which have hitherto been passed wholly without remark or explanation.

We may premise by recalling that the luce is a pike (pic), or Jack: Jac, Iacc (B and I are complementary in this mythic sense), Bacc, Bacche, Bacchus. Shakspeare's wellknown lampoon, or satirical ballad, upon the name of “Lucy” may be cited as illustrative proof on this side of the subject:

"Lucy is lowsie, as some volke miscalle it."

The Zodiacal sign for February is the "fishes." Now, the observances of St. Valentine's Day, which point to courtship and to sexual love, or to loving invitation, bear direct reference to the "fishes,” in a certain sense. The arms of the Lucys—as they are at present to be seen, and where we not long since saw them, beautifully restored upon the great entrance-gates of Charlecote Hall, or Place, near Stratfordsuper-Avon-are "three luces or pikes, hauriant, argent."

"The dozen white luces" are observed upon with

THE "DOZEN WHITE LUCES."

53

intense family pride by Shallow (Lucy), in the Merry Wives of Windsor:

"Shallow. It is an old coat.

"Evans. The dozen white louses do become an old coat well." The significant part of the passage follows to this effect, though deeply hidden in the sly art of our knowing, but reticent, Shakspeare: "It agrees well passant" (we would here read passim, "every where," which makes clear sense). "It is a familiar beast to Man, and signifieslove" (the generative act).-Merry Wives of Windsor, act i.

SC. I.

We commend the above history of the "Fleur-de-Lis" to the thoughtful attention of our reader, because he will find under it the whole explanation of the arms of France. And yet, although the above is all-essentially "feminine," this is the country that imported amidst its Frankish or Saxon progenitors (Clodio, the "long-haired," to the example, who first passed the Rhine and brought his female "ultramarine" to supersede and replace, in blazon, the martial, manly "carmine" or "gules" of the Gauls)-this is the country that adopted and maintains "la Loi Salique."

O+

Sign of the Planet Venus.

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CHAPTER THE EIGHTH.

SACRED FIRE.

HE appearance of God to mortals seems always to have been in brightness and great glory, whether He was angry and in displeasure, or benign and kind. These appearances are often mentioned in Scripture. When God appeared on Mount Sinai, it is said, The Lord descended upon it in Fire" (Exodus xix. 18). And when Moses repeats the history of this to the children of Israel, he says, "The Lord spake unto you out of the midst of the Fire" (Deuteronomy iv. 12). So it was when the Angel of the Lord appeared to Moses in a flame of fire out of the midst of the bush: "The bush burned with Fire, and the bush was not consumed" (Exodus iii. 3). The appearances of the Angel of God's presence, or that Divine Person who represented God, were always in brightness; or, in other words, the Shechinah was always surrounded with glory. This seems to have given occasion to those of old to imagine fire to be what God dwelt in.

"Ipse" (Darius) "solem Mithren, sacrumque et æternum invocans IGNEM, ut illis dignam vetere gloria majoremque monumentis fortitudinem inspirarent."-Q. Curtius, 1. iv.

C. 13.

Whether it was that any fire proceeded from God, and burnt up the oblation in the first sacrifices, as some ingenious men have conjectured, we know not. It is certain that in