Classical Theology.—Vi.

CLASSICAL THEOLOGY . —VI .

ZOXDOX , ( SATURDAY , FEBRUARY IS , 1 SG 0 .

CEUES AND AUGUST—( CONTINUED . ) IN mythological history and its attendant fables ive cannot but discern a continual , allusion to persons and occurrences , as well as places , which must have belonged to tho antediluvian ages , of Avhich wo can find no detailed account , and which , therefore , c-i-n be considered as possessing only the

shadow of truth . Doctors differ ; and certainly the learned in chronology and mythology have their disagreements . Notwithstanding this they have left ample scope in theii * computation of periods of time to validate the assumption that Ogyges , Janus and Saturn ( so understood ) , reigned during the lifetime of Noah . The accounts of the Ogygian

and Deucalonian floods may he considered as coufivinative of the narrative of the Noaehic deluge . Some havo concluded that the first king of Bcootia , who built the city of Thebes ( the so called Stybe of Cadmus ) , and the first king of Italy ( heretofore called Saturaia , from Saturn , and afterwards Latium ) , the founder of the city of

Jauiculuin , are to be regarded not as two persons but as one and the sanio king . AA ith this key we are able to comprehend how Ogyges has been made Janus , Janus Saturn , and Saturn Noah . Iu fact this is the only legitimate way in which we can consider Saturn as Noah ; the Saturnalia offer no disparagement to this identification— -Saturn and Noah are both said to have been the first who planted the vine , aud our former significations are in unison Avith the present . It is the sacrifices of Janus and Saturn and tho latter

jierson s abnegated place among- tlie DU mqjorum Gentium which totally separate them and brings us back to tlie entire unity of Noah and Janus ; the one demanded a human victim and was at most but a terrestrial god , the other required a simple cake and was a celestial deit y at least . Rut it was not the descendants of the patriarch who gave the stars their namesbut the denominations of thc stars

, conferred upon some ivhich gave them their everlasting names in a visible eternity ; and the old form of canonization , or apotheosis , embodied the soul , or perpetual being of Noah , in the bright representation of the illuminous Janus . Adam , hy a like metastasis had perhaps likewise been translated into Saturn as the highest discoverable star then known , if

not so still . This metathesis possibly may explain the meaning of Jupiter driving his father out of his kingdom , that is to say , the neiv or renewed earth may be said to have superseded the old or exterminated Avorld . AVe will IIOAV return to the more philosophical sense of the history of Janus as the emblem of practical wisdom . Tully is of opinion that a prudent person should , as it were , have

tivo faces—that in accordance with his natural perceptions of the present his sagacity and judgment ought to bo able to draw comparisons between accidents and consequences ¦ and by a wise connection of causes and events , to join the occurrences of the past with the incidents of the future . It is Solomon who assures us that wisdom divelt with prudence ,

to "find out knowledge of witty inventions . " He says of her ( Wisdom ) "By mo kings reign , and princes decree justice . Riches and honour are with me ; yea , durable riches and righteousness . The Lord possessed me in the beginning of his way , before his works of old . I was set up from everlasting , from the beginning , or ever the earth was .

When , there were no depths I was brought forth . . . when he pi ^ ared the heavens . . . when he established the clouds . . . when he strengthened the foundations of the deep . . . when he appointed the foundations of the earth ; then I was by him , as one brought up with him : and I was daily his delightrejoicing always before himrejoicing in

, ; the habitable part of his earth : and my delights were with the sons of men . " Janus was called thc " Guardian of the ways . " His statue holds a rod in his left hand and a key in the other :

he ruled not Avith a rod of iron * his sway was one of mildness and magnanimity ; as to his sceptre , it was a divining and guiding rod , ivhich intimated if there- Avas wrong done it was not to go unpunished ; evil ways must bo corrected , and the right road pointed out . Janus ivas called claviger , or usher and keeper of roads ; wo shall seo if he brought his subjects

into good ways and made them keep a proper path , that it was by no other compulsion than that of instruction . '' Train up a child in tho way he should go , and when he -is old he will not depart from it . Withhold not correction from tho child , for if thou beatost him with the rod he shall not die . Thou shalt beat him with tho rod and shalt deliver his soul

from hell . ' But before you think of doing such things , remember to " apply thine heart unto instruction , and thine ears to the words of knowledge . A word fitly spoken is liko apples of gold in pictures of silver . Bo not hasty in thy spirit to be angry , for anger resteth in the bosom of fools . Make no friendship with an angry man ; and Avith a furious

man thou shalt not go . " Intolerant persecution , violent coercion , and inthralment of all kinds , are against the spirit and teachings of our Craft as Masons . We hold with the catholic spirit of the law of divine redemption . We have protested against the poiver of man being equal to the power of God . Our path is ono of

peace and social happiness , in ivhich we Avish to advance and not retrograde . But as soldiers and servitors under tho banner of light , we must be disciplined by duty - liko Janus , we hold a key of tho temple within , to exclude as ivell as admit . And here we may be jiardoncd a diversion upon a sin too common' even in our enlightened clay and generation . Cruelty is the curse of a country . If we cannot "soothe tho savage breast , " at least its ways are not to be a snare to the soul . Blows and kicks administered to tho lean back and

sides of a half starved horse or toiling ass , hoivever amply provided , will not increase strength or ease work , and the staff of authority might well bo more frequently interposed to prevent such abuse of their powers by the lords of the creation . The same observation applies in the case of the " institution" of slavery . Chattel or not , let those ivho hav ' o

the power , recollect that their coloured fellow mortal has at least bodily sensations , if not mental perceptions , as acute as their own ; if cruelty to a quadruped is reprehensible , do not refuse the same consideration- to the biped AVIIO walks erect hx humble imitation of white humanity . Janus ' s key was said to have been a " key of all things . "

Nothing was too secret , private , or obscure , for it to unlock and lay open . Is there anything so hard and intricate that a careful consideration cannot understand ? " It is the glory of God to conceal a thing ; but the honour of kings to search out a matter . " To that end king Solomon made a search after wisdom , and found she " hath builded lior house , she hath heivn out her seven pillars . " The key of gold is

excellent * but the key of Janus is still in store for tho prudent man ; gold cannot keep the silver cord from being loosened , or the golden bowl from being broken ; neither can it make the sordid charitable , or " riches kept for the owners thereof , " not be "to their hurt . . . those riches perish by evil travail . " But that little mental instrument typified by tho key of

Janus , can time the silver cord , secure thc golden bowl , prevent riches from perishing , and shoiv us that there is a dispensation where all is no longer vanity and vexation of spirit under the sun ; it can turn and unturn the bar of the gate of the spiritual temple . He AVIIO possesses this key is enabled to examine and find out tho proper ways of business

and friendship ; he contemplates the intricate dispositions and aspects in the events and affairs of the world ; he removes their difficulties ; he acquires and disseminates what is useful , and modifies or conceals what is hurtful—that is , ho deals with it accordingly . Nor does he rest here ; ho has reserved thoughts for himself to resolve mysteries and secrets ; in oilier words , " To understand a proverb aud tho interpretation , the words of the Aviso and their dark sayings . " He can