chers throughout Gaul, Armorica, a small part of Germany on the southern border, all Great Britain, and some neighboring islands. The notions in regard to a future life pu

ord us only a few general views, leaving all the details in profound obscurity. The substance of what we learn from these sources is this. First, that the Druids possessed a body of science and speculation comprising the doctrine of immortality, which they taught with clearness and authority. Secondly, that they inculcated the belief in a future life in inseparable connection

mingle in the passions and affairs of men. Vainly they strive to soar above the atmosphere; an impassable wall of sapphire resists their wings. In the moon, millions of souls traverse tremendous plains of ice, losing all perception but that of simple existence, forgetting the adventures they have passed through and are about to recommence. During eclipses, on long tubes of darkness they return to the earth, and, revived by a beam of light from the all quickening sun,

ii. c

Researches, appen

are neither Gothic n

ed and established as in ancient Britain.3 The curious reader will find this whole subject copiously treated, and all the materials furnished, in the "Myvyrian Archaology of Wales," a work in two huge volumes, published at London at the beginning of the present century. After the introduction and triumph of Christianity in Britain, for several centuries the two systems of thought and ritual mutually influenced each other, corrupting and corrupted.4 A striking example in point is this. The notion of a punitive and reme

f perfection possible for finite creatures. Fate reigns in all the states below that of humanity, and they are all necessarily evil. In the states above humanity, on the contrary, unmixed good so prevails that all are necessarily good. But in the middle state of humanity, good and evil are so balanced that liberty results; and free will and consequent responsibility are born. Beings who in their ascent have arrived at the state of man, if, by purity, humility, love, and righteousness, they keep the laws of the Creator, will, after death, rise into more glorious spheres, and will continue

fixed to Owen's translation of t

n the Neo Druidic

al, by Edward Williams, v

nfallibly arrive at his preordained felicity, and fall nevermore. In the states superio

the knowledge of every thing; to collect power towards removing whatever is pernicious. The knowledge of three things will subdue and destroy evil: knowledge of it

indeed, no finite being could endure the tedium of eternity. These are not, like the death of the lower states, accompanied by a suspension of memory and of conscious identity. All the innumerable modes of existence, after being cleansed from every evil, will forever remain as beautiful varieties in the creation, and will be equally esteemed, equally happy, equally fathered by the Creator. The successive occupation of these modes of existence by the celestial inhabitants of the Circle of Felicity will be one of the ways of varyin

hat prolific and immemorial Hindu mind which bore Brahmanism and Buddhism as its fruit. Its ethical tone, intellectual elevation, and glorious climax are not unworthy that free hierarchy of mi

c lore and practice is richly deserved. But, despite the learning and acumen displayed in his able and valuable volume, we must think Mr. Nash goes wholly against the record in denying the doctrine of metempsychosis to the Druidic system, and goes clearly beyond the record in charging Edward Williams and others with forgery and fraud in their re

esin,