Classical Theology.—Xxxv.

repulsed because all the competitors were required to p lay upon the harp , ivhich he was unable to do . Orpheus and Amphiou having , by the greatness of their art and their knowledge of the mysteries of religion and the ceremonies of civilisation , raised themselves to pre-eminence almost equal to the proficient gods ( and Musteus who

followed close in their steps ) , thought it beneath the dignity , and indeed inconsistent AA'ith the sacred character they bore , and the high position assigned them , to enter into the contest . But although ivith these Ave should include Homer ( and the greatest religious , moral , and mental teachers , have ever been , and Avill ever be the poets ) , we must still yield the preference to Ovid ' s account of the ordaining of these Pythian festivities , —

" His juvenum quicunque , maim , pedibttsvo , rota-re Vicerat . ¦ " " Here noble youths for mastery did strive To box , to run , and stoeds and chariots drive . " We believe they probably consisted both of trials of minstrelsy and feats of arms ; each answering the same

intent—the praise and exaltation of Apollo . Doubtless there ivas the performance of the TIVSIKOS vopos , or song dance , at which were conjointly sung and represented all the exploits of Apollo in his combat ivith the Python . Caryumin Laconiagave the surname of Caryatis to

, , Diana , In this place the Kaova , or Kapvans , a festival called after and in honour of the goddess , was instituted . At its celebration it was a custom of the Garian virgins to join in a dance AAdiich they named out of compliment to themselves and to their divine lady the Caryatliein , ¦ ivhich was according to Lucamts , invented by Castor

and Pollux . But at the time of the invasion of Xerxes it is recorded that the Laconians in the greatest tribulation and panic at the approach of the enemy , fled to secret places to hide in . Meanivhile in their superstitious apprehension of the goddess ' s displeasure ( in ease they should omit this hilarious solemnit ) the

y , neig hbouring rustics , especially herdsmen , to propitiate the favour of the goddess congregated at the usual time and place , and arranged a concert of ] : > nstorals , named BOUKOAISA ' from Bovx 3 \ avs , htcohts , or neatherd , ivhence , it is supposed , the songs called Bucolics had their commencement .

We read in the Bible of some classification of musicians , and of the heathen gods . Thus , from 1 Chron . xxv ., ive select a few verses : — " Moreover David and tlio captains of the host separated to the service of the sons of Asaph , and of Hciiian , and of Jeduthiiii , ivlio should prophesy with harps , with psalteries , and with cymbals . . . . Of the sons of Asaph : Zaccur

, and Joseph , and Netliauiali , andAsarelah , tho sons of Asaph under the hands of Asaph , Avtiicli prophesied according to the order of the king . Of Jeduthuri : the sons of Jeduthun—Cfedaliah , and Zcri , aud Jeslisiiah , Hashabiah , and JMattitkiah , six under thc hands of their father Jeduthun , ivho prophesied with a harp , to give thanks and to praise the Lord . Of Homaii : the sons of Homaii—Bukkiah , Matt-amah , ' UzziclShebueland JerimotIiHaiiaiiiali

, , , , H-auani , Eliathah , Giddalti , and Romanti-ezer , Joshbokashah , Mallothi , Hothir , and Mahaziotb . All these wore the sons of Pieman the king's seor , in the ivords of God , to lift up the horn . . . . All these were under the hands of their father for son *> - in thc house of the Lord , with cymbals , jisalteries , and harps . " These ivere all chosen bthe casting of lotsAvhich ivero

y , twenty-four , each numbering twelve , as , ' Non * tho first lot came forth for Asaph to Joseph ; the second to G-edaliah , who , with his brethren and sons , were twelve . ' In reference to the classification of duties we find 2 Jungs , xvii ., the foV . owing passage : — ' ¦ ' Howbeit every nation made gods of their own , and put

them in the houses of the high places which the Samaritans had made , every nation in their cities wherein they direlt . And the men of Babylon made Succoth-benoth , and the men of Cuth made Ncrgal , and the men of Hamath made Ashima . And the Avites made Nibhaz and Tartak , and the Sepharvitcs burnt their children in fire to Adrammelech

and Anammelech , the gods of Sepharvaim . " Many learned and pious men have supposed that at these shrines and in this pagan ivorship , there was acquired a communication ivith the unholy invisible ivorld , both physically and spiritually . Also in Daniel v . we again gain some knowledge of the heathen and his gods , from the account of Belshazzar ' s feast : —

' ' They drank Avine and praised the gods of gold , and of silver , of brass , of iron , of wood , and of stone . In the same hour came forth fingers of a man ' s hand and wrote over against the candlestick upon the plaister of" the Avail of the king ' s palace ; and the king saw the part of the hand that wrote . . . . Now the queen , by reason of tho words of the king and his lords , came into the banquet house ; and

the queen spake and said , 0 king live for ei-er : let not thy thoughts trouble thee , nor let thy countenance be changed . There is a man in thy kingdom in whom is the spirit ofthe holy Gods ; and in the days of thy father light and understanding and wisdom , like the wisdom of the gods , was found in him , whom the King Nebuchadnezzar , thy fatherthe king , I say , thy father—made master of the magicians , astrologers , Chaldeans , and soothsayers . "

To contemplate the heathen gods h y this light and understanding , would be to divest them of fable , yet nevertheless the ivisdom in question ivould still instruct us to comprehend them as they are represented and declared to be in holy scripture . " Where are the gods of Hamath and of Arpad ? " inquired the proudly boastful and idolatrous king of Assyriabthe yet more devilish

, y tongue of his prime servant , Kab-shakel , "ivhere are the gods of Sepharvaim , Hena , and Ivah—have they delivered Samaria out of mine hand ? Who are they among all the gods of the countries , that have delivered their country out of mine hand , that the Lord should deliver Jerusalem out of mine hand ? And it came to

pass , " ( ive pass on to the next chapter , 2 Kings , xix ) , " when King Hezekiah heard it , that he rent his clothes , and covered himself with sack-cloth , and lvent into the house of the Lord . " Then , after this proof of his devotional trust , Ave read of his sending to the prophet Isaiah , the son of Amoz , ivho , speaking by the Holy "

Spirit , bade the monarch not to be afraid of the words with which the servants of the King of Assyria had blasphemed Him . So Bab-shakel returned to his master , King-Sennacherib , who again despatched messengers tauntingly to forewarn Hezekiah , king of Judah , saying , " Let not thy god in Avhom thou trustest deceive thee . Have the gods of the nations delivered them ivhich my fathers have destroyed ; as Gozan , and Haran , and Bizeph , and the children of Eden Avhich Avere in Thelasar ? Where

is the king of Hamath , and the king of Arpad , ancl the king of the city of Sepharvaim , of Hena , ancl Ivah ? " Hezekiah noiv knoAvs what he is to do . Having received the letter of the messengers , he goes up into the temple of the living God , " ancl spread it before the Lord . " In that beautiful prayer commencing : " 0 Lord God of Israel ivhich ( liveliest betiveen the eheruhims , " ( the place

of His name on the ark in the Temple ) he thus supplicated Jehovah , " Thou art the God , even thou alone , of all the kingdoms of the earth ; thou hast made heai-en and earth . Lord , bow doivn thy ear , and hear me ; open , Lord , thine eyes , and sec me : and hear the words of Sennacherib , which hath sent him to reproach the living God . " Then came the word of God by Isaiah , saying , ¦ ' That which thou hast prayed to me against Sennacherib , king of Assyria , I have heard . "