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Article CLASSICAL THEOLOGY.—IV. Page 1 of 3 →
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Classical Theology.—Iv.
CLASSICAL THEOLOGY . —IV .
L 0 XD 0 X , SATURDAY , OCTOBER S , 1859 .
MEKCUKY AND JUSTE . AVE are sill well aware that in order to acquire a thorough knowledge of an arfc or a science ifc is absolutely requisite , in examining their theories , to enter into their practical parts . Until fclien ive cannot make ourselves accurately acquainted with the principles upon ivhich they are founded . Something
of this manipulation , or handling , must ho considered particularly necessary in the study of mythology , since , without this ifc cannot be understood . This mechanical investigation , or analytical , pursuit of it however , belongs to image worshi p aud the evil one , and is among the arts and sciences untaught , forbiddenor rather hidden as sorcery . Nevertheless the
, true key to these secret depths may be found in the Bible . And therein is there not involved a far more important study—a study of all studies the most profound , and yet in itself so simple as to bo easily mastered by all , although few have attained it , because few have humbled themselves as they ought . Consequently Ihe mythological studentin a
, maze of difficulties , is too often tempted to relinquish his pursuit with tho conviction impressed on his mind that it is either altogether fabulous , or else a history so perplex - ingly intricate ancl ancient as to bo totally confounded and incomprehensible . This is not the case , since it may well bo said whatever expands the range of human , intellect
increases our enjoyments , and what is of vastly more moment , leads us , as we have just intimated , to tho tree of knowledge , fast by the tree of life , to partake of their fruit without a trespass and as our justified right , by our proper study oi theology . '' Even so every good tree bringeth forth good fruit , but a corrupt tree bringeth forth evil fruit . " " 'When
ye pray , use nofc vain repetitions as the heathen doj for they think that they shall be heard for their much speaking . " Holy writ is not more wonderful as a history than it is for its ghostly truth . Speculative teaching is as unsound as it is unsatisfactory . There are two gates to certain instruction and immortal lifethe strait gate and narrow way , and the
, wide gate and broad way . Every page , as relatively compared of the Old and New Testaments , guides our attention to the subject of good and evil spirits . Yet , although the Lord has himself said "Notwithstanding , in this rejoice not that the spirits are subject unto you ; but rather rejoice because your names are written in heaven , " how few there
are of the Christian church , who , if they have never seen a vision , or fancied they have heard the voice , or felfc the touch of a ghostly being , will believe , or have been rightly taught to comprehend , that there ave such things as visible ghosts and a real shadowy existence . Vv c are told " nothing is secret that shall not be made manifest ; neither anything hid that shall not be known and como abroad . "
The mysteries of good and evil , actual and vital angelic service and demoniac possession are believed by many whose living and interest are in tho church ; but for some reason it is thought we ought not to approve of such opinions auy longer ; they are considered unsubservient to the church ( whieh we venture to assert lias led to much infidelity ) ;
* hey are shunned as something to be feared by the clergy—ancl this we will venture , on strong grounds to condemn , as an emir . According to the gospel of Sfc . Luke , chap . x . " In that hour Jesus rejoiced in spirit , and said , I thank thee , 0 ¦ father , Lord of heaven and earth , that thou hast hid these things from the wist ; and prudent , and hast revealed them
™ Uo babes : even so , Father , for so ifc seemed good in thy S 1 ght . All things are delivered to mo of my Father , and no jnaii knowefch who the Son is , but the Father ; and who the Father is , but tho Son , and ho to whom the Son will reveal him- " And he turned him unto his disciples , and said privatel y , « Blessed are the eyes which see the things which ye ^ o _ : for I toll you , thafc many prophets aud kings have 'lesivcM . l to see those tilings ivhich ye see , and have not seen
them ; ancl to hear those things which ye hear , and have not heard them . " We may here observe that even if our extracts from the holy scriptures were nofc required ( as they are ) to help our readers to understand some remarkable truths—but were otherwise ajipositewithout being dragged into the
subject—, as we love God without fear , save the fear to displease him , we should not apologize for their being here , or for our making a proper use of sacred things—far from it . In fche great sacrifices to Mercurius or Hermes the Romans used to join together the statues of Mercury with those of Minervaand call them Hermathensethat isof
, , , both sexes , from Hermaphroditus , the son of Mercuryif we follow Cicero , Pausanias , and other learned ancients , they used to sacrifice to both deities upon the one altar . Those who escaped from any imminent danger always made a feast ancl burnt offering to Mercury . This consisted of a calf , ancl milk and honey the tongue , out of honour ancl
in reverence to Mercury ' s lingual gifts , with a great deal of ceremony , they cast into the fire , and then the sacrifice was finished . The divination by sacrifice , thafc is , by the aspect and inspection of victims , called UpoirKoma . but in Latin ecctispicium , included the divinations by the flame , fireand smoke of the sacrifices . They who presided over
, them or practised these arts were called either Upojxav-eoi or ItnoaKbiroi . Sometimes there were used other magical inquiries and predictions , as those respecting the examination of tin : blood , aud more particularly so in the divination by the dead—as of the Vfuxpuarrtia , aut vera
Psychomanteumor let us say , ' as within the circle where they called up the spirits of the departed . The symbol or representative of Mercury was with the Greeks a herald . Thus , in their most solemn Elensinia , he who after being initiated to the mysteries had the dignity conferred upon him of iepoijMi' -ii c was supposed to be , and was by them meant ,
as the type of the Creator . He had three coadjutors ; a torchbearer , typical of the sun ; a herald , Kgpv ' i , a type of Mercury ; and a' minister , -ov e ~ i / 3 io / . iov , an emblem of the moon . The mystical dress of the initiated was deemed sacred , and kept for the Eleusinian occasions and festivals ; when it was worn out it was consecrated to the
two great goddesses Ceres and Proserpine , perhaps as an emblematical treaty of union , between earth and hell as shown in the mother and the daughter . The feasts of Eleusis were celebrated at Athens and other cities in Greece once in every five years , and lasted from the fifteenth of the month Boedromion to the twenty-third , nine days , during which time it was nob lawful to capture fugitives , to seize criminals , or to commence any kind of judiciary suit ; to disobey these regulations subjected the offender to a fine of a thousand
drachma ? and under a fine of six thousand drachma ; , even ladies were prohibited to ride in a chariot , or an Athenian ear , or iu anything that gave them an air of superiority over the many who were looked upon as equal and fraternal by the wise ordinance of these great state civil and religious festivities . Nor can we refrain here from sajdng ,
that the ancient Greeks , when the city of Jerusalem did nofc lack idols , and the Athenians themselves could reckon not less , but far more than a hundred thousand deities , still made wisdom and virtue the foundation of their religion . In that olden time a citizen of Athens could not be admitted a member of its great tribunal unless he was known to be just ,
virtuous , and relig ious . With us women arc considered inadmissible to sacred functions , but among the Greeks they were not . The consequence was , as might have been expected , that in the place of virgins at last they had to substitute old women ; this did nofc answer . Nevertheless afc first the priests and priestesses were drawn by lot from , the sons
and daughters of the most distinguished families ; they wero besides virgins esteemed of the most irreproachable conduct and reputation . The vice of drunkenness was by the undent Greeks ? -A-
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Classical Theology.—Iv.
CLASSICAL THEOLOGY . —IV .
L 0 XD 0 X , SATURDAY , OCTOBER S , 1859 .
MEKCUKY AND JUSTE . AVE are sill well aware that in order to acquire a thorough knowledge of an arfc or a science ifc is absolutely requisite , in examining their theories , to enter into their practical parts . Until fclien ive cannot make ourselves accurately acquainted with the principles upon ivhich they are founded . Something
of this manipulation , or handling , must ho considered particularly necessary in the study of mythology , since , without this ifc cannot be understood . This mechanical investigation , or analytical , pursuit of it however , belongs to image worshi p aud the evil one , and is among the arts and sciences untaught , forbiddenor rather hidden as sorcery . Nevertheless the
, true key to these secret depths may be found in the Bible . And therein is there not involved a far more important study—a study of all studies the most profound , and yet in itself so simple as to bo easily mastered by all , although few have attained it , because few have humbled themselves as they ought . Consequently Ihe mythological studentin a
, maze of difficulties , is too often tempted to relinquish his pursuit with tho conviction impressed on his mind that it is either altogether fabulous , or else a history so perplex - ingly intricate ancl ancient as to bo totally confounded and incomprehensible . This is not the case , since it may well bo said whatever expands the range of human , intellect
increases our enjoyments , and what is of vastly more moment , leads us , as we have just intimated , to tho tree of knowledge , fast by the tree of life , to partake of their fruit without a trespass and as our justified right , by our proper study oi theology . '' Even so every good tree bringeth forth good fruit , but a corrupt tree bringeth forth evil fruit . " " 'When
ye pray , use nofc vain repetitions as the heathen doj for they think that they shall be heard for their much speaking . " Holy writ is not more wonderful as a history than it is for its ghostly truth . Speculative teaching is as unsound as it is unsatisfactory . There are two gates to certain instruction and immortal lifethe strait gate and narrow way , and the
, wide gate and broad way . Every page , as relatively compared of the Old and New Testaments , guides our attention to the subject of good and evil spirits . Yet , although the Lord has himself said "Notwithstanding , in this rejoice not that the spirits are subject unto you ; but rather rejoice because your names are written in heaven , " how few there
are of the Christian church , who , if they have never seen a vision , or fancied they have heard the voice , or felfc the touch of a ghostly being , will believe , or have been rightly taught to comprehend , that there ave such things as visible ghosts and a real shadowy existence . Vv c are told " nothing is secret that shall not be made manifest ; neither anything hid that shall not be known and como abroad . "
The mysteries of good and evil , actual and vital angelic service and demoniac possession are believed by many whose living and interest are in tho church ; but for some reason it is thought we ought not to approve of such opinions auy longer ; they are considered unsubservient to the church ( whieh we venture to assert lias led to much infidelity ) ;
* hey are shunned as something to be feared by the clergy—ancl this we will venture , on strong grounds to condemn , as an emir . According to the gospel of Sfc . Luke , chap . x . " In that hour Jesus rejoiced in spirit , and said , I thank thee , 0 ¦ father , Lord of heaven and earth , that thou hast hid these things from the wist ; and prudent , and hast revealed them
™ Uo babes : even so , Father , for so ifc seemed good in thy S 1 ght . All things are delivered to mo of my Father , and no jnaii knowefch who the Son is , but the Father ; and who the Father is , but tho Son , and ho to whom the Son will reveal him- " And he turned him unto his disciples , and said privatel y , « Blessed are the eyes which see the things which ye ^ o _ : for I toll you , thafc many prophets aud kings have 'lesivcM . l to see those tilings ivhich ye see , and have not seen
them ; ancl to hear those things which ye hear , and have not heard them . " We may here observe that even if our extracts from the holy scriptures were nofc required ( as they are ) to help our readers to understand some remarkable truths—but were otherwise ajipositewithout being dragged into the
subject—, as we love God without fear , save the fear to displease him , we should not apologize for their being here , or for our making a proper use of sacred things—far from it . In fche great sacrifices to Mercurius or Hermes the Romans used to join together the statues of Mercury with those of Minervaand call them Hermathensethat isof
, , , both sexes , from Hermaphroditus , the son of Mercuryif we follow Cicero , Pausanias , and other learned ancients , they used to sacrifice to both deities upon the one altar . Those who escaped from any imminent danger always made a feast ancl burnt offering to Mercury . This consisted of a calf , ancl milk and honey the tongue , out of honour ancl
in reverence to Mercury ' s lingual gifts , with a great deal of ceremony , they cast into the fire , and then the sacrifice was finished . The divination by sacrifice , thafc is , by the aspect and inspection of victims , called UpoirKoma . but in Latin ecctispicium , included the divinations by the flame , fireand smoke of the sacrifices . They who presided over
, them or practised these arts were called either Upojxav-eoi or ItnoaKbiroi . Sometimes there were used other magical inquiries and predictions , as those respecting the examination of tin : blood , aud more particularly so in the divination by the dead—as of the Vfuxpuarrtia , aut vera
Psychomanteumor let us say , ' as within the circle where they called up the spirits of the departed . The symbol or representative of Mercury was with the Greeks a herald . Thus , in their most solemn Elensinia , he who after being initiated to the mysteries had the dignity conferred upon him of iepoijMi' -ii c was supposed to be , and was by them meant ,
as the type of the Creator . He had three coadjutors ; a torchbearer , typical of the sun ; a herald , Kgpv ' i , a type of Mercury ; and a' minister , -ov e ~ i / 3 io / . iov , an emblem of the moon . The mystical dress of the initiated was deemed sacred , and kept for the Eleusinian occasions and festivals ; when it was worn out it was consecrated to the
two great goddesses Ceres and Proserpine , perhaps as an emblematical treaty of union , between earth and hell as shown in the mother and the daughter . The feasts of Eleusis were celebrated at Athens and other cities in Greece once in every five years , and lasted from the fifteenth of the month Boedromion to the twenty-third , nine days , during which time it was nob lawful to capture fugitives , to seize criminals , or to commence any kind of judiciary suit ; to disobey these regulations subjected the offender to a fine of a thousand
drachma ? and under a fine of six thousand drachma ; , even ladies were prohibited to ride in a chariot , or an Athenian ear , or iu anything that gave them an air of superiority over the many who were looked upon as equal and fraternal by the wise ordinance of these great state civil and religious festivities . Nor can we refrain here from sajdng ,
that the ancient Greeks , when the city of Jerusalem did nofc lack idols , and the Athenians themselves could reckon not less , but far more than a hundred thousand deities , still made wisdom and virtue the foundation of their religion . In that olden time a citizen of Athens could not be admitted a member of its great tribunal unless he was known to be just ,
virtuous , and relig ious . With us women arc considered inadmissible to sacred functions , but among the Greeks they were not . The consequence was , as might have been expected , that in the place of virgins at last they had to substitute old women ; this did nofc answer . Nevertheless afc first the priests and priestesses were drawn by lot from , the sons
and daughters of the most distinguished families ; they wero besides virgins esteemed of the most irreproachable conduct and reputation . The vice of drunkenness was by the undent Greeks ? -A-