in any way which would interfere with their freedom. He is faithful to his own convictions, true to his sense of duty, ready to give a reason for the hope that is in him towards God and men. But beyond that he does not go, having the most profound reverence for the grand qualities of freedom and rationality which God desires to have preserved sacredly in every man. This spirit of Charity is the great union maker. Union is already made in the mind of him in whom charity exists. He is one with all the good, in heaven and on earth. He respects profoundly the sentiments so well expressed by Swedenborg, "Doctrine is one, when all are principled in love and charity mutual love and charity are effective of unity or oneness, even amongst varieties, uniting varieties into one for let numbers be multiplied ever so much, even to thousands and ten thousands, if they are all principled in charity or mutual love, they have all one end; namely the common good, the kingdom of the Lord, and the Lord Himself" (A.C. 1285). Again, “It is the essence of love and charity out of two to make as it were one. When one loves another out of himself, and more then himself, then one seeth another in himself, and himself in another, as may be known to any one if he only attendeth to love, or to those who mutually love each other, for the will of the one is the will of the other; they are as it were joined together interiorly, and only distinct from each other as to body. Love towards the Lord makes man one with the Lord, that is, a likeness (of Him). Charity also, or neighbourly love, makes man one with the Lord, but as an image. This oneness arising from

love is thus described by the Lord Himself in John- I pray that they all may be one, as Thou Father, in Me, and I in Thee, that they also may be one in us." (A. C. 1013.)

When the Church is one from real love, shown in a real life of true religion, then will lovingly be seen the fulfilment of our Lord's words, “By this shall all men know that ye are My disciples, if ye have love one to another."

For this purpose also He imparts His glory; that is His Wisdom. "The glory which Thou gavest Me, I have given them, that they may be one." "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might: let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord, which exercises loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord."

To know and understand the Lord is indeed a glorious thing. Earthly riches are splendid, and things of art, the product of the genius and taste of the poet, the painter, the sculptor, or great masters in music, are magnificent, but to us they are ever fleeting, their possession is temporary. But intelligence and wisdom are not only glorious things for their beauty, but they are everlasting. "Arise, shine, for thy light is comé, and the glory of the Lord has arisen upon thee." To reveal this glory to men; to make them truly wise, is the constant effort of the Lord; to induce them to think until truth breaks in upon the soul, like the light of the morning, and principles, like gems sparkling in the sunbeams, become joys for ever. This the Lord desires, and thus the thoughtful and the wise, the loving and the good, who have passed through names and forms to the spiritual life which lies beneath them, receive the glory, the Divine love revealed in the Saviour, and the glory He gave to His disciples. That glory seemed a humble and despised possession, but time has added to its splendour, and now to be a wise Christian is a glory greater than that of winning a diadem. The glory of being an angel eclipses all other glories, and this is the glory the Saviour gives. And that glory of heavenly wisdom, the wisdom of truths grounded in love, wrought out by all the angels, makes the whole grand Humanity of heaven, after the pattern of the Divine Humanity of the Lord. "That they may be

one, even as we are ONE."

Then comes the description of the whole order of intelligent being. "I in them." The Lord Jesus, God manifest in His people. I in them, filling them with light, with love, with virtue, and every blessing. I to them, God over all, King of kings, Lord of lords, the Visible God, the Divine Man, whom all the angels worship, the Bread of Life, the Support of Christians, the Conqueror of sin. "I in them and Thou in Me." That they, that Heaven and the Church, may be made perfect in one. And that the world may know that Divine Love is the origin and the end of all things.

BELLEROPHON.

THE story of Bellerophon and his exploits is one of the finest of the Grecian myths, and the following attempt to apply the fixed laws of the science of correspondences in its interpretation may serve to show that it contains lessons of ancient wisdom of practical use at the present day.

Homer's Iliad commences the history of Bellerophon, with his great-grandfather Eolus, whose name means "diversified," as the heavens are with stars. He was grandson of Deucalion, the Noah of the Greeks, and was husband of Enarete (en, within; arete, virtue). He was succeeded by Sisyphus (sophus, cunning), who is said to have murdered strangers by burying them under heaps of stones. For this cruelty he was punished after death by being compelled continually to roll a stone up a hill so steep that when the summit was reached his burden immediately rolled down again. His son Glaucus (smooth) succeeded, and of him it is related that he would not allow his mares to breed lest their swiftness in racing should be diminished; at last, instigated by Aphrodite, they devoured him.

Bellerophon, his son, who is at first named Hipponous (horse-mind), does not possess the throne of Corinth, for this has been usurped by Prœtus (pro-itos, going before, preceding), whose wife, Antaia (female enemy), conceives an unhallowed passion for the hero tempted as was Joseph by Potiphar's wife, like Joseph he resists the temptation, and is maligned by the temptress in a similar manner. Protus therefore orders him to proceed to Lycia, and gives him letters of introduction to Jobates, the king of that country. Arrived at the court of Jobates nine days are spent in feasting, an ox being slain and sacrificed each day; on the tenth morning the letters are opened, and found to contain not recommendation, but a request that the bearer might be slain !

Forthwith the scene was changed, and without delay Bellerophon was ordered to overcome Chimæra. Chimæra was a triple monster that for some time had wasted the fields of Lycia, and preyed on the flocks and herds. She had three heads, one of a lion, one of a goat, and one of a dragon; the fore-part of her body was lion, the hinder-part goat, and the tail a dragon's: monstrous in size as well as in form, she vomited fire from three hideous mouths, and might well have terrified the bravest heart. Lycian armies indeed had fled before her, but Bellerophon knew no fear. Taking only his bow and arrows, he mounted Pegasus, the winged horse, which Pallas Athena sent to his aid, and hastened to the conflict. A few arrow-shots pierced the vitals of the monster, and she lay dead at his charger's feet. Returning triumphant to Jobates' court, he was at once despatched—and with the same subtle design against him-to conquer the Solymi, a warlike race who dwelt in fenced cities of the country: these he vanquished, and was a third time ordered to meet apparently certain death-to

combat single-handed with the fierce Amazons, a race of women who murdered all their male children, and fought on horseback with bows and arrows. Again he retraced his victorious steps to the stern ruler's capital, but was suddenly beset by an ambuscade of Lycians placed there to slay him in an unguarded hour. Yet Bellerophon was watchful and ready; his treacherous foes were slaughtered; his return to the court was completely triumphant; he was no more called Horse-mind, but Bellerophon (Boulēphoros aner), the Counsellor, the Wise man; and king Jobates, no longer his enemy, gave him his daughter Philonoë (love of mind) to wife. The Lycians added the gift of corn-land and vineyard, and, ruling over half the kingdom he had delivered, Bellerophon spent his days in peace.

Some writers assert that later in life, while seeking on Pegasus to soar to heaven, his steed was stung by a fly sent by Zeus, and Bellerophon being thrown to earth, ended his days a lame, blind man, wandering in misery through the Aleian fields.

That this myth is not a mere assemblage of disconnected fables is evidenced by the fact, that through the whole runs the idea of intelligence or intellectual qualities, whether under the terms Versatile, Cunning, Loving-mind, Counsellor, or disguised under the symbol of the horse, which appears both in the account of Glaucus and that of Hipponous. As the period of the myth is placed by the genealogy at a date subsequent to the Flood, it can be determined that it refers to the period of the Silver Age-the age when the silvery lustre of truth was preferred to the golden glow of love; and the fact above mentioned, that intelligence is the main subject of the story, shows that the myth as a whole is intended to describe the rise and progress of the Church in intellectual men of the Silver Age. As however the changes of state of the Church are the same for an individual as for a community, it will be more convenient, as well as more intelligible, to explain it as referring to the various conditions under which spiritual truth may be regarded in the mind of an intellectual man.

Æolus, the mind (as his name implies) "diversified" with knowledges, is always the first state from which the knowledge of higher spiritual truth can spring-it is the progenitor of Hipponous. But the capacity for receiving spiritual truth does not at once engender the love of it; the man who begins with being versatile may go on to be

1 This derivation is given by the author of "Mystagogus Poeticus ;" and as Homer calls our hero "The blameless Bellerophon," the common interpretation of his name, as meaning "the murderer of Bellerus," can scarcely be correct.

cunning, thinking of nothing but the scientific truths with which he is acquainted, and burying under a heap of hard facts and natural fallacies every inquiry that is " foreign" to his own ideas. What wonder if, after burying such strangers under mounds of such stones, he yet fails in the endeavour to make literal truth supreme. The stone which he strives to exalt will perpetually seek its native bed in the marshy clay of sensual appearances, for from such appearances literal facts are derived; the tapering heights of spiritual truth will never afford a moment's resting-place for thoughts material in their grossness, and the endeavour to accomplish such an achievement must inevitably, like Sisyphus, be remitted to the place of torment. Still the intellectual man does not at once become spiritually-minded; instead of the material ideas represented by stones, he turns his attention to intellectual pursuits—the training of steeds engrosses his attention. But now, delighted with the rapid pace at which his affections for intellectual truths carry him on, he will let nothing impede the swiftness of his desire to know; he can brook no such delay as the putting his knowledge to practice would involve his mares must never breed foals. On, on he hurries them in the race for knowledge; no rest, no pause, no stay, till the love of uniting truth with goodness, represented in the form of Aphrodite, makes his affections for intelligence so passionate in their desire to bear fruit, that they destroy his old self, and Glaucus is succeeded by Hipponous.

With Hipponous first begins a real desire to practise the truth. A man who is "horse-minded" is one in whom rational intelligence, so nobly symbolized by the horse, has pre-eminence over all other qualities, and such an intelligence inevitably leads to the endeavour to practise its dictates; but on what a state of things does the new-born quality open its eyes? A usurper in the royal seat, and a lustful queen at his side!

What is the quality that "precedes " and usurps the rightful throne within us of the King of kings? It is the pride of self-derived intelligence, and it is wedded to self-love, the Antæa so "inimical" to our peace. Self-love is the temptress with whom we all must struggle; it is she who seeks to allure the reason with fiendish arts, to dazzle the intelligence with the offer of sensual delights; all the fascinations the heart can devise are hers to employ: but the truly rational man listens to no debased insinuations, trusts not to any pleasures that self-love can bestow, but spurns the impure thought, the selfish hope, and leaves behind him his baffled foe. When self-love is no longer the