relations of the heavenly bodies, but also a series of observations continued for many ages. These systems were partly of native origin, but in their numerous analogies to those of other ancient nations, we discover relics of a high antiquity, and which justify the conclusion that they are the remains of a primitive system of astronomy, the characteristic features of which, have been more or less preserved by almost every ancient civilized people. They afford, therefore, the highest and clearest evidence of early cultivation, and, in determining the epoch of the migration to this continent, carry us back to that period when mankind were first scattered abroad over the face of all the earth.

There are some circumstances which have induced antiquarians to suspect, that the ancients were skilled in Optics, and applied their knowledge in that science to the prosecution of celestial observations, a conclusion, which the perfection attained in astronomy appears to favor. Sir W. Drummond, and other writers, have cited some curious passages from the authors of antiquity, corroborative of this conjecture. Thus Aristotle says, that the Greeks employed mirrors when they surveyed the heavens; the Pythagoreans asserted, that the surface of the moon was diversified by mountains and valleys; the Greeks used burning mirrors of glass, and concave and convex metallic mirrors, according to Suidas and Plutarch; and there was a

* In their paintings, eclipses and the appearance of comets were marked. Boturini stated that the eclipse of the sun which happened at the death of the Saviour was denoted in the paintings, in the year 7, Tochtli; and Clavigero, in commenting upon this assertion, says that he found the 30th year of our era to correspond with 7, Tochtli. -Hist. Mexico, vol. i. p. 87.

report among the same people, that Pythagoras had shown letters written on the disk of the moon, by means of a mirror. Strabo remarks, that "vapors produce the same effects as the tubes, in magnifying objects of vision by refraction," and he also says, that a large mirror was elevated on the summit of the Temple of the Sun, at Hieropolis in Egypt, and another at Pharos. M. Bailie asserts, the ancients knew that the milky way consisted of stars; and the Persians had a tradition to the same effect; from the number of stars which, according to Pliny, had been counted in his time, the same conjecture is supported; and the missionaries found more stars marked in the celestial charts of the Chinese than formerly existed in those of Europe. Democritus likewise said, that some of the planetary bodies were unknown to the Greeks. The Chaldeans asserted that they had discovered more. These, it would seem, could only have been the satellites of Jupiter, and perhaps of Saturn. That the Brahmins had discovered these satellites, may be strongly inferred from their reckoning the planetary bodies to be fifteen in number. A similar supposition has been made in relation to the Druids, of whom Diodorus Siculus says, that they brought the sun and moon near to them. The exquisite engraving of the gems found in Egypt, needing the aid of the microscope in its execution, indicates the same fact in that country. The learned authors,* from whose researches these authorities have been taken, seem to have overlooked another curious circumstance corroborative of this conjecture-the use of mirrors in the ancient religious ceremonies. The Etruscan pateræ found

* Drummond's Origines, vol. ii. p. 246. Higgins's Celtic Druids. Davies' Celtic Researches, p. 192.

in the sepulchral chambers, upon which scenes of mythological history are often engraven, were probably real mirrors, and had some connection with the sacerdotal office.* The same misnomer was given to the silver patera in Egypt, by Quintus Curtius,† when speaking of the ceremonies practised by the priests of Ammon, when they consulted the oracles. The custom was, he says, to carry the image of the deity in a golden ship, on each side of which hung many silver pateræ. The Delphic priests were also known by the name of Pateræ.‡ In Hindoostan, Kali, the wife or goddess of Siva, who represented time the destroyer, is sometimes represented with a mirror in her hand. The Chinese circular mirrors are like those still found in Egypt,§ metallic mirrors are found in the Mongolian mounds in Siberia, and we know that they are still employed by the Mongols in the Budhaistic religious ceremonies. In Mexico, we are told that in one of the temples there was a house of mirrors," and the name of the Mexican god "Tezcatlipoca," who was the prototype of the Hindoo Siva, signifies "Shining Mirror." To this may be added the testimony of Ulloa, who, speaking of a mirror seen by him, which had been taken from one of the Peruvian mounds, which was concave, and greatly magnified objects, remarks, "I have seen them of all kinds, (convex, plane, and concave,) and from the delicacy of the workmanship one would have thought, these people had been furnished with all kinds of instruments and completely skilled in optics."¶

* Anthon's Class. Dict., Etruria. Bryant's Myth., vol. i. p. 308. Clavigero, vol. i. p. 244.

† Liber iv. c. 7.

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§ Davis's China, vol. ii. p. 230. Ulloa, vol. i. p. 495.

PHILOSOPHY and history alike sustain the position, that the sentiment of religion is common to the whole human race, and is an element in the very constitution of our moral nature. A clear distinction, however, may be drawn between such religious systems as appear to be pure inventions of man, and such as present internal evidence of having been transmitted by tradition from the primitive ages of the world. In the latter class we find ideas the origin of which cannot be traced to the light of nature or the human reason, though when once known, both nature and reason testify to their truth. The belief in one Supreme Being, seems to be a characteristic exponent of this kind, tending to indicate, when existent among nations unreclaimed by Christianity, that they have received this noblest portion of their faith from an ancient traditionary source. The human mind in a depraved and unenlightened state, is not capable of arriving by its own strength at the idea of unity in the governing power of the Universe, but on the contrary, the natural course of reasoning with degraded and barbarous tribes seems always to have resulted in Polytheism. Every manifestation of power is attributed to the agency of a distinct and independent spirit. The first step is to conceive the existence of evil spirits. The beneficent powers of nature-those agencies working gradually and unseen, for the production of good throughout

the earth, are so quiet in their progress, and imperceptible in their action as to escape the observation of an ignorant and unreflective mind; but the sudden and active operations of the elements, which sweep on in violence, leaving death and ruin in their track, are palpable developments of power, and being superior to human control, are attributed to deities of evil disposition. Thus the winds and waves, the lightning, thunder, and tempest are, at the same time, feared and worshipped. As observation becomes more extended, as man advances in acquaintance with the laws of matter, the calmer changes of nature, which are always working in goodness, are perceived; his religion then expands into a purer belief, and benign spirits are created. But even in a higher civilization, equal to the most intellectual days of Greece, the Polytheism originated in darker ages retains its grasp upon the soul.

It has been doubted, and with considerable force, whether from the brighter light and clearer evidences of modern science, -all-penetrating, all-grasping,-Natural Theology can claim, as its own fruit, the proof of the existence of one God, independent of the previous illuminations of revelation; but it certainly cannot be, that barbarism, without such divine aid, direct or traditionary, can reach so lofty, so august a conception. The attribution of all the operations of nature, apparently so discordant in their action, and so dissimilar in their origin, to one controlling power, is attained and proved by the results of modern science and observation, only through that strict and searching examination which has developed a harmonious system of regulation pervading the whole,—a system, by which effects, the most diverse in their character and appearance, are deduced from the same laws acting upon different bodies, in