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particular virtues to particular numbers , and among them ono of the most illustrious of their number , Pythagoras , must be cited as an illustration . By him the Monad was taken to represent the T . G . A . O . T . U ., and it was symbolised by the hierogram " of a point

within a circle or equilateral triangle , to exemplify the unity of Divine essence , and His Eternity , there being neither beginning of years nor end of days . " But we cannot do better than quote tho rest of the passage ; " And this deduction , " continues Dr . Oliver , " aj ^ pcars perfectly reasonable : —

" Because the Monad or Point is the original and cause of the entire numeral system , as God is the cause of all things , being the only and great Creator on whom everything depends ; for if there were more all-powerful Beings than one , none would be independent , nor would all perfections be centred in one individual , ' neither formally by

reason of their distinction , nor eminently and virtually , for then one should have power to produce the other , and that nature which is producible is not divine . But all acknowledge God to be absolutely and infinitely perfect , in whom all perfections imaginable , which are simply such , must be contained formally , and all others which imply any mixture of perfection , virtually . '"

Having offered farther remarks on this number , especially in connection with its interest from a Masonic point of view , Dr . Oliver proceeds to tell us that : — " Amongst the Grecian philosophers , was a symbol of the hermaphrodite deity , or junction of the sexes , because it partakes of two natures . In a mysterious passage of the Yajur Veda , Brahma is spoken of ,

after his emanation from the golden egg , as experiencing fear at being alone in the universe ; he therefore willed the existence of another , and instantly became masculo-f eminine . The two sexes thus existing in one god were immediately , by another act of volition , divided in twain , and became man and wife . This tradition seems to have found its way into Greece ; for the Androgyne of Plato is but another version of this Oriental myth . If the Monad be added to an odd

iiumber , it makes it even , and if to an even number , it makes it odd . Hence it was called Jupiter , because it stands at the head of numbers , as Jupiter is at tho head of gods and men ; and also Vesta or Fire , because , like the point within a circle , it is seated in the midst of the world . It was also called the Throne of Jupiter , from the great power which the centre has in the universe , being able to restrain its general circular motion , as if the custody of the Maker of all things were constituted therein . "

The author further points out the meaning of the number , and what , at various times , and by various wise men , it was taken to symbolize . Thus , according to Hierocles the Pythagorean , the gods were likened to the Monad , " because there is one immutability and firmness of the virtues , which , it is reasonable to suppose , subsists transcendontly with the gods , and which imparts a never-failing

stability to their conceptions . " Among the same sect it was regarded as the symbol of love and friendship , of the oneness of mankind as a brotherhood , knit together by the same ties of love and Charity . Again , according to the same Hierocles already quoted , Ono symbolized the Platonic or Pythagorean doctrine of benevolence . This sage says : —

" Each of us is , as it wore , circumscribed by many concentric circles ; some of which are less , but others larger , and some comprehend , but others are comprehended , according to the different and unequal habitudes with respect to each other . For the first and most proximate circle is that which every one describes about his own mind as a centre , in which circle the body , and whatever is assumed

for the sake of the body , are comprehended . For this is nearly the smallest circle , and almost touches tho centre itself . The second from this , and which is at a greater distance from the centre , but comprehends the first circle , is that in which parents , brothers , wife , and children are arranged . The third circle from the centre is that which contains uncles and aunts , grandfathers and grandmothers , and the children of brothers and sisters . After this is tho circle

which comprehends the remaining relatives . Next to this is that which contains the common people , then that which comprehends those of the same tribe , afterwards that which contains the citizens ; and then two other circles follow , one being the circle of those that dwell in the vicinity of the city , and the other of those of the same province . But the outermost and greatest circle , and which comprehends all the other circles , is that of the whole human race . "

As to the importance of the number , we have several authorities given , but we content ourselves with the following extract : — " According to Euclid , in his second definition of the seventh book , numbers aro formed of many units ; but unity being indivisible , has no composition , nor is it a number , but the fountain and mother of alt numbers . Being tho cause of all numbers , they are formed by a

plurality of units . Thus 2 is twice 1 ; 3 is three units , & c . ; so that all numbers require the Monad , while it exists by itself without requiring any other . All which is to be considered of the First Cause ; for as one is no number , but the cause and beginning of number , ' so tho First Cause has no affini to creatures , but is tho cause and beginning of them ; they all stand in need of Him , and He requires

assistance from none . He is all in all , and all are included in Him in the most simple unity . The Jewish Rabbins agree that Ho is One , and there is no unity like His in the universe ; the nearest idea that we can form of Him is symbolised by the unit or the figure ono . " The Pythagoreans say , 'The Monad is the principle of all thin"S .

From the Monad came the indeterminate duad , as matters subjected to the cause , Monad ; from the Monad and indeterminate duad , Numbers ; from numbers , Points ; points , Lines ; from lines , Superfices ; from superfices , Solids ; from these solid Bodies , whose elements are four , Fire , Water , Air , Earth ; of all which , transmutated , and totally changed , the World consists . '"

These extracts will servo to show how elaborately , how minutely , Dr . Oliver has studied the meaning and symbolism of this number , or rather this " cause ol' all numbers , " but we need not follow him

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through the few remaining pages of the chapter , which are only farther and confirmatory illustrations of the value of the Monad . Similarly with the other numbers , the exposition throughout is equally interesting—amusing , we may also say , in some places , and , in nearly all cases , equally lucid . We except the following on " tho Hexad : "—

" The sceptics used to amuse themselves by such arguments as these : If something be detracted from another , either an equal is detracted from an equal , a greater from a lesser , or a lesser from a greater . But none of these—therefore detraction is not possible . That detraction is not made by any of these ways is manifest . That which is detracted from another must be contained in it ; but an

equal is not contained in an equal , as six in six ; for that which con * taineth ought to be greater than that which is contained . Neither is the greater contained in the lesser , as six in five ; that were absurd . Neither is the lesser contained in the greater ; for if five were con . tained in six , by the same reason , in five will be contained four ; in four , three ; in three , two ; and in two , one . Thus six shall contain

five , fonr , three , two , and one , which being pnt together make fifteen , which must be contained in six , if it be granted that the lesser is contained in the greater . In like manner , in the fifteen which is thus contained in six , will be contained thirty-five ; and so by progression , infinite numbers ; but it is absurd to say that infinite numbers are contained in the number six ; therefore it is absurd to say that the lesser is contained in the greater . "

Now here we confess to being somewhat in a fog . We presume the whole of the arguments were employed by the sceptics , but there is nothing to indicate whether this is so or not , or whether the part of the passage beginning— " That detraction is not made , " to the end , is not Dr . Oliver's comment . Be this as it may , iu either case we join issue as to detraction not being made in either of these ways .

We hold that , mathematically , an equal is contained in an equal , and that it is contained exactly : and further , that five is contained in six , with a unit as remainder . We do not admit the theory that if six contains five , and five four , four three , & c , & c , therefore six contains fifteen—and , ultimately , that infinite numbers might bo contained in six . This is obviously a fallacy , but whether of the

Sceptics' or Dr . Oliver ' s own creation , we have no means of determining . It is impossible , of course , within the circumscribed limits at our command to give more than a very limited idea of the volume Suffice that each number is similarly treated as number one , that in nearly every case the treatment is as interesting , and this remark

especially applies to the Triad , the Tetrad and the Ennead , some singular properties of the first and last of which are well known , no doubt , to our readers . The few remarks we intend to add refer rather to the lnannnr of publication than to its contents . We think the publishers have exercised a wise discretion in leaving Dr . Oliver ' s text undisturbed : but we see no reason why the services of some

competent scholar should not have been called in in order to explain the abstruser portions of the work . We may fairly reckon that the majority of those who read this work will be Masons , but not all Masons arc sufficiently acquainted with Hebrew , Greek and Latin to understand the many passages and words in those languages with which the volume is interspersed . Had translations of these been added in

the shape of footnotes , the value of the work would have been greatly increased , and we trust , if a new edition be called for , this oversight will be remedied . Here is another reason why some classical scholar should have been invited to peruse the manuscript before it appeared in print . We are not sure the passages are correctly given . The quotation , at p . 52 , "Nequc enim tanta , & c , " is punctuated wrongly . It is impossible there should be a full stop after polytlicotes . As the

passage stands it has no meaning whatever , but remove the objectionable point , and we see its meaning at once , namely , " It was not the number of the Gods , worshipped by different peoples that was so considerable as the titles under which they were worshipped . This is only one , but it is a conspicuous case of an error having crept in for want of due oversight . But these aro points that can be remedied , and wo trust they will be removed in any future issue .

The Art of Swimming . By CAPTAIN WEBB , the Channel Swimmer . ( Edited by A . G . Payne . ) London : Ward , Lock & Tyler , Warwick House , Paternoster-row . NEXT week Captain Webb will be welcomed cordially into the ranks of Masonry , and his Essay on " The Art of Swimming , " apart from its intrinsic value , comes very opportunely , for it will enable our

readers to judge what manner of man it is who will so shortly become one of us . The story of his life is simply told . Wo said , last week , that brave men were men of kindness , and Captain Webb ' s account of his career , certainly confirms our dictum . He has worked bard and honourably in the career he chose when yet a boy of twelve . He has proved himself to be one of that class of

undaunted sailors , on whoso skill and courage England will have to rely chiefly in any danger that may threaten her . He possesses more than one testimonial to his unselfish daring , while the feat with which his name will ever bo associated , is , as we have previously remarked , unexampled in the history of all ages and peoples . There is , absolutely , no instance on record of a man having swum for nearly

twenty-two hours without a moment ' s respite ; and great things may bo expected of one who has done what no mortal man ever did before . The one feature that most strikes every one who reads the simple narration of Captain Webb ' s life , is his strict observance of tho truth . On no occasion did he ever allow himself to swerve even a hair ' s breadth into the crooked path of equivocation , much less into

that of wilful misrepresentation , and the man who can honestly show this is worthy the appreciation of the world . The Essay on Swimming is capitally written . The style is unaffected . The advice it contains is sound and practical . His illustrations of the respective merits of the breast-stroke , the side-stroke , and the overliaud-sfcrokc ; his instructions how to hold