The Provincial Grand Lodge Of Norfolk.

not the most desirable of guests in any company . As well might an accusation be raised against the visitors of a private gentleman—on the reports of servantsfor indiscretions committed or supposed to be committed at his table , as to publish such an exaggerated

statement as that which appeared in the Mercury because one or two persons misbehaved themselves , and that only on report , or what the editor calls the " common talk ofthe city . "

Classical Theology.—Xlv.

CLASSICAL THEOLOGY . —XLV .

X . —VESTA AND DECEHBEB . Beturning" to the subject of our last chapter , we may observe that it ispossible the poet Ovid intendedto describe an equivocal metempsychosis and to convey a disguised satire in his descri ption of the transformation to which the enchantress subjected the adventurous companions

of Ulysses after they courteously tested the qualities of the Circean cup . Perhaps in the character of Circe herself , described as drawing down the stars from heaven , the author intended to shadow forth a meretricious personality _ combined with the practice of illicit magical ceremonies . Thus , in ancient times grave philosophers ,

who , by the brightness of their endowments and the lustre of their intellect appeared , in comparison with the ignorant who surrounded them , to be shining as the stars iu the firmament of heaven , or to have risen as luminaries in the sphere of this world , yet frequently themselves became the slaves of distempered imagination or superstitious belief in the unreal ; until at length , abandoning the ripe and wholesome fruits of knowledge and philosophy for the impure and delusive fascinations

of the so called magical arts , they are seen , as it were , brought down and fallen from the ' kingdom and glory of the Highest . Circe is called a daughter of the sun , and it would follow that , in this respect , she represents a part of the solar system as an astronomical designation , and thence , individualisedhas

, probably become a mythological personage . Whether Circe derived her name from idpKos , a circle , or from KVKXOS , is a question which lias been often discussed . Circus , the name given to a round building or ring of ground ( wherein , in imitation of the Olympiadsthe Circensesor in honour of the

, , games god Census , were exhibited ) was derived , according to some authors , from Circe . It is , at all events , certain that eircuhs ( the cycle of the sun ) and circulos conficere ( to perform their course as the stars ) identify meaniugs from the same source , a Circe , circeus , as does likewise the phrase de eirco astrohgorumstrolling fortune tellers

, ( otherwise termed planeiarii ) , wandering astrologers or calculators of nativities . These latter , strictly speaking , had nothing in accordance with the ominalores , or expounders of destiny by divination .

The ancients firmly believed that incantations had power to charm the planets , particularly the moon , of which we read accordingly in Virgil ' s eighth Eclogue : — " Oarmina vel ccelo possunfc deducere lunani . " "My verse ' s from her sphere the moon can draw . " It has been stated by Juvenal that the professions of physician and sorcerer ( medians et mar /) Generally

us , went together . Such a source of livelihood was pursued by many Greeks , SjTians , aud also gipsies . To one of these nations Virgil ' s father ( according to a quaint media 3 val tradition ) , as an assistant to a wanderingastrologer and quack doctor , is supposed to have belonged

In Ovid ' s Metamorphoses allusion is made to the influence of magic on the heavenly orbs . Circe herself speaks of its operation , as under her hand , and how amongst other things , she coidd impel the moon to her bidding , as these words imply : "Tequoque , Luna , traho . "

"At my command the moon restrains her course . " The performance of the black art called < pap / iuKeia , ( whence pharmaeentica ) , was aided by a mixture named Qup / jiaKa , composed of particular herbs , minerals , and other ingredients , their names being useless to mention , which made people mad , or enamoured , full of wild fanciesand demented . Of such materials was the

, Circean cup . There were other enchanted decoctions that would cause their infectious influence in suitable vehicles to be carried afar off . The cloak of Nessus , sent hy Dejanira to Hercules , may have been so impregnated ; at any rate , it seems to have been of a very similar contrivance . There werehoweverwidelin use

, , y various antidotes and counter charms against the illeffects of these enchantments . These safeguards consisted of armlets , amulets , charms , rings , and images , and pendants composed in reli gious faith of laurel wood and the shrub known as " Christ thorn , " the herb pentadactylon ( or palma christi ) the oiotia ( shower stone ) the

, , sagda , tlie selenites , the solhustrella , the omnimorbus , and numerous other precious stones and plants , besides many other things , esteemed more or less sovereign against the peri ls not altogether fanciful invasions of witchcraft , whieh was frequently another name for poisoning . These natural and artificial talismans came to be

known under the name of < papp . a . Ka aar-npia and have been particularised by Albertus Magnus , and by Orpheus , " DeZapallis . " More famous still were the astrologically devised finger rings and amulets called by Aristophanes Plutus , SaKTvXios ipapfianiTos perhaps in reference to the annus inagnus or vertens , we read of , whieh ( according to some queer old writers on the black art ) Democritus ,

the great philosopher of Abdera , and Pythagoras , the greater philosopher of Samos , were proficients in the art of making . Indeed , the general range of ancient story recounts the wondrous operation of these charms and counter charms . This art gave rise , in course of time , to the belief in the art of changing any baser metal into gold , and to many experiments and fruitless stud y in the hope of solving the mystery of acquiring the philosopher ' s stone .

We have read of some weed of power called sophia ( wisdom ) , and of a wondrous plant called moly ( rue ) , but whether the antidote against enchantment which Mercury gave Ulysses was either of these , is a dubious question . If prudence or forethought , as an attributed attendant upon wisdom , is intended to be signified , in that case the molw sahce ( cakes or meat offerings hihl

gy seasoned , or purified with salt ) may have had something to do with it . The moly has been described as the emblem of prudence , and as bearing a beautiful white flower . Provided with this powerful aud invaluable auxiliary , Ulysses was no sooner informed by Eurylochus of tlie iniquitous outrage upon hospitality , and the

magical transformation of his old associates in arms , than with all cautious haste and determined vengeance , he boldly proceeded to present himself before the royal enchantress . Both deeply dissembling , Circe received her handsome and heroic kingly guest with all due honours . Graciously smilingand waving her wand over

, his head , she extended to him the charmed goblet—her fatal guest cup . Ulysses , on his part , with excessive courtesy retaining the cup untasted , pressed upon her acceptance some relic from Troy , at the same time feigning to wish the present more worthy of her