3 Lib. x.x.xix. cap. viii xvi.

a.s.sured of a better fate than otherwise could be expected in the future state. Two or three specimens from these witnesses will suffice. Aristophanes, in the second act of the Frogs, describes an elysium of the initiates after death, where he says they bound "in sportive dances on rose enamelled meadows; for the light is cheerful only to those who have been initiated."4 Pausanias describes the uninitiated as being compelled in Hades to carry water in buckets bored full of holes.5 Isocrates says, in his Panegyric, "Demeter, the G.o.ddess of the Eleusinian Mysteries, fortifies those who have been initiated against the fear of death, and teaches them to have sweet hopes concerning eternity." The old Orphic verses cited by Thomas Taylor in his Treatise on the Mysteries run thus: "The soul that uninitiated dies Plunged in the blackest mire in Hades lies." 6

The same statement is likewise found in Plato, who, in another place, also explicitly declares that a doctrine of future retribution was taught in the Mysteries and believed by the serious.7 Cicero says, "Initiation makes us both live more honorably and die with better hopes." 8 In seasons of imminent danger as in a shipwreck it was customary for a man to ask his companion, Hast thou been initiated? The implication is that initiation removed fear of death by promising a happy life to follow.9 A fragment preserved from a very ancient author is plain on this subject. "The soul is affected in death just as it is in the initiation into the great Mysteries: thing answers to thing.

At first it pa.s.ses through darkness, horrors, and toils. Then are disclosed a wondrous light, pure places, flowery meads, replete with mystic sounds, dances, and sacred doctrines, and holy visions. Then, perfectly enlightened, they are free: crowned, they walk about worshipping the G.o.ds and conversing with good men."10 The princ.i.p.al part of the hymn to Ceres, attributed to Homer, is occupied with a narrative of her labors to endow the young Demophoon, mortal child of Metaneira, with immortality. Now, Ceres was the G.o.ddess of the Mysteries; and the last part of this very hymn recounts how Persephone was s.n.a.t.c.hed from the light of life into Hades and restored again. Thus we see that the implications of the indirect evidence, the leanings and guidings of all the incidental clews now left us to the real aim and purport of the Mysteries, combine to a.s.sure us that their chief teaching was a doctrine of a future life in which there should be rewards and punishments. All this we shall more fully establish, both by direct proofs and by collateral supports.

It is a well known fact, intimately connected with the different religions of Greece and Asia Minor, that during the time of harvest in the autumn, and again at the season of sowing in the spring, the shepherds, the vintagers, and the people in general, were accustomed to observe certain sacred festivals, the autumnal sad, the vernal joyous. These undoubtedly grew out of the deep sympathy between man and nature over the decay and disappearance, the revival and return, of vegetation. When the hot season had withered the verdure of the

4 Scene iii.

5 Lib. x. cap. x.x.xi.

6 Phadon, sect. x.x.xviii.

7 Leg., lib. ix. cap. x.

8 De Leg., lib. ii. cap. xiv.

9 St. John, h.e.l.lenes, ch. xi.

10 Sentences of Stobaus, Sermo CXIX.

fields, plaintive songs were sung, their wild melancholy notes and s.n.a.t.c.hes borne abroad by the breeze and their echoes dying at last in the distance. In every instance, these mournful strains were the annual lamentation of the people over the death of some mythical boy of extraordinary beauty and promise, who, in the flower of youth, was suddenly drowned, or torn in pieces by wild beasts, "Some Hyacinthine boy, for whom Morn well might break and April bloom."

Among the Argives it was Linus. With the Arcadians it was Scephrus. In Phrygia it was Lityerses. On the sh.o.r.e of the Black Sea it was Bormus. In the country of the Bithynians it was Hylas.

At Pelusium it was Maneros. And in Syria it was Adonis. The untimely death of these beautiful boys, carried off in their morning of life, was yearly bewailed, their names re echoing over the plains, the fountains, and among the hills. It is obvious that these cannot have been real persons whose death excited a sympathy so general, so recurrent. "The real object of lamentation," says Muller, "was the tender beauty of spring destroyed by the raging heat, and other similar phenomena, which the imagination of those early times invested with a personal form."11 All this was woven into the Mysteries, whose great legend and drama were that every autumn Persephone was carried down to the dark realm of the King of Shadows, but that she was to return each spring to her mother's arms. Thus were described the withdrawal and reappearance of vegetable life in the alternations of the seasons. But these changes of nature typified the changes in the human lot; else Persephone would have been merely a symbol of the buried grain and would not have become the Queen of the Dead.12 Her return to the world of light, by natural a.n.a.logy, denoted a new birth to men.

Accordingly, "all the testimony of antiquity concurs in saying that these Mysteries inspired the most animating hopes with regard to the condition of the soul after death."13 That the fate of man should by imagination and sentiment have been so connected with the phenomena of nature in myths and symbols embodied in pathetic religious ceremonies was a spontaneous product. For how "Her fresh benignant look Nature changes at that lorn season when, With tresses drooping o'er her sable stole, She yearly mourns the mortal doom of man, Her n.o.blest work! So Israel's virgins erst With annual moan upon the mountains wept Their fairest gone!"

And soon again the birds begin to warble, the leaves and blossoms put forth, and all is new life once more. In every age the gentle heart and meditative mind have been impressed by the mournful correspondence and the animating prophecy.

11 History of the Literature of Ancient Greece, ch. iii. sects. 2 3.

12 For the connection of the Eleusinian G.o.ddesses with agriculture, the seasons, the under world, death, resurrection, etc., see "Demeter and Persephone," von Dr. Ludwig Preller, kap.

i. sects. 9 11.

13 Muller, Hist. Gr. Lit., ch. xvi. sect. 2.

But not only was the changing recurrence of dreary winter and gladsome summer joined by affecting a.n.a.logies with the human doom of death and hope of another life. The phenomena of the skies, the impressive succession of day and night, also were early seized upon and made to blend their shadows and lights, by means of imaginative suggestions, into an image of the decease and resurrection of man. Among the Mystical Hymns of Orpheus, so called, there is a hymn to Adonis, in which that personage is identified with the sun alternately sinking to Tartarus and soaring to heaven. It was customary with the ancients to speak of the setting of a constellation as its death, its reascension in the horizon being its return to life.14 The black abysm under the earth was the realm of the dead. The bright expanse above the earth was the realm of the living. While the daily sun rises royally through the latter, all things rejoice in the warmth and splendor of his smile. When he sinks nightly, shorn of his ambrosial beams, into the former, sky and earth wrap themselves in mourning for their departed monarch, the dead G.o.d of light m.u.f.fled in his bier and borne along the darkening heavens to his burial.

How naturally the phenomena of human fate would be symbolically interwoven with all this! Especially alike are the exuberant joy and activity of full life and of day, the melancholy stillness and sad repose of midnight and of death.

The sun insists on gladness; but at night, When he is gone, poor Nature loves to weep."

Through her yearly and her diurnal round alike, therefore, does mother Nature sympathize with man, and picture forth his fate, in type of autumnal decay, and wintry darkness, and night buried seed, in sign of vernal bud, and summer light, and day bursting fruit.

These facts and phenomena of nature and man, together with explanatory theories to which they gave rise, were, by the peculiar imaginative processes so powerfully operative among the earliest nations, personified in mythic beings and set forth as literal history. Their doctrine was inculcated as truth once historically exemplified by some traditional personage. It was dramatically impersonated and enacted in the process of initiation into the Mysteries. A striking instance of this kind of theatrical representation is afforded by the celebration, every eight years, of the mythus of Apollo's fight with the Pythian dragon, his flight and expiatory service to Admetus, the subterranean king of the dead. In mimic order, a boy slew a monster at Delphi, ran along the road to Tempe, represented on the way the bondage of the G.o.d in Hades, and returned, purified, bringing a branch of laurel from the sacred valley.15 The doctrine of a future life connected with the legend of some hero who had died, descended into the under world, and again risen to life, this doctrine, dramatically represented in the personal experience of the initiate, was the heart of every one of the secret religious societies of antiquity.

"Here rests the secret, here the keys, Of the old death bolted Mysteries."

14 Leitch's Eng. trans. of K. O. Muller's Introduction to a Scientific System of Mythology, Appendix, pp. 339-342.

15 Muller, Introduction to Mythology, pp. 97 and 241. Also his Dorian, lib. ii. cap. vii. sect. 8.

Perhaps this great system of esoteric rites and instructions grew up naturally, little by little. Perhaps it was constructed at once, either as poetry, by a company of poets, or as a theology, by a society of priests, or as a fair method of moral and religious teaching, by a company of philosophers. Or perhaps it was gradually formed by a mixture of all these means and motives.

Many have regarded it as the bedimmed relic of a brilliant primeval revelation. This question of the origination, the first causes and purposes, of the Mysteries is now sunk in hopeless obscurity, even were it of any importance to be known. One thing we know, namely, that at an early age these societies formed organizations of formidable extent and power, and were vitally connected with the prevailing religions of the princ.i.p.al nations of the earth.

In Egypt the legend of initiation was this.16 Typhon, a wicked, destroying personage, once formed a conspiracy against his brother, the good king Osiris. Having prepared a costly chest, inlaid with gold, he offered to give it to any one whose body would fit it. Osiris unsuspiciously lay down in it. Typhon instantly fastened the cover and threw the fatal chest into the river. This was called the loss or burial of Osiris, and was annually celebrated with all sorts of melancholy rites. But the winds and waves drove the funereal vessel ash.o.r.e, where Isis, the inconsolable wife of Osiris, wandering in search of her husband's remains, at last found it, and restored the corpse to life. This part of the drama was called the discovery or resurrection of Osiris, and was also enacted yearly, but with every manifestation of excessive joy. "In the losing of Osiris, and then in the finding him again," Augustine writes, "first their lamentation, then their extravagant delight, are a mere play and fiction; yet the fond people, though they neither lose nor find any thing, weep and rejoice truly."17 Plutarch speaks of the death, regeneration, and resurrection of Osiris represented in the great religious festivals of Egypt. He explains the rites in commemoration of Typhon's murder of Osiris as symbols referring to four things, the subsidence of the Nile into his channel, the cessation of the delicious Etesian winds before the hot blasts of the South, the encroachment of the lengthening night on the shortening day, the disappearance of the bloom of summer before the barrenness of winter.18 But the real interest and power of the whole subject probably lay in the direct relation of all these phenomena, traditions, and ceremonies to the doctrine of death and a future life for man.

In the Mithraic Mysteries of Persia, the legend, ritual, and doctrine were virtually the same as the foregoing. They are credulously said to have been established by Zoroaster himself, who fitted up a vast grotto in the mountains of Bokhara, where thousands thronged to be initiated by him.19 This Mithraic cave was an emblem of the universe, its roof painted with the constellations of the zodiac, its depths full of the black and fiery terrors of grisly h.e.l.l, its summit illuminated with the blue and starry splendors of heaven, its pa.s.sages lined with dangers and instructions, now quaking with infernal shrieks, now breathing celestial music. In the Persian Mysteries, the initiate, in dramatic show, died, was laid in a coffin, and

16 Wilkinson, Egyptian Antiquities, series i. vol. i. ch. 3.

17 De Civitate Dei, lib. vi. cap. 10.

18 De Is. et Osir.

19 Porphyry, De Antro Nympharum. Tertullian, Prescript. ad Her., cap. xl., where he refers the mimic death and resurrection in the Mithraic Mysteries to the teaching of Satan.

afterwards rose unto a new life, all of which was a type of the natural fate of man.20 The descent of the soul from heaven and its return thither were denoted by a torch borne alternately reversed and upright, and by the descriptions of the pa.s.sage of spirits, in the round of the metempsychosis, through the planetary gates of the zodiac. The sun and moon and the morning and evening star were depicted in brilliant gold or blackly m.u.f.fled, according to their journeying in the upper or in the lower hemisphere.21

The hero of the Syrian Mysteries was Adonis or Thammuz, the beautiful favorite of Aphrodite, untimely slain by a wild boar.

His death was sadly, his resurrection joyously, celebrated every year at Byblus with great pomp and universal interest. The festival lasted two days. On the first, all things were clad in mourning, sorrow was depicted in every face, and wails and weeping resounded. Coffins were exposed at every door and borne in numerous processions. Frail stalks of young corn and flowers were thrown into the river to perish, as types of the premature death of blooming Adonis, cut off like a plant in the bud of his age.22 The second day the whole aspect of things was changed, and the greatest exultation prevailed, because it was said Adonis had returned from the dead.23 Venus, having found him dead, deposited his body on a bed of lettuce and mourned bitterly over him. From his blood sprang the adonium, from her tears the anemone.24 The Jews were captivated by the religious rites connected with this touching myth, and even enacted them in the gates of their holy temple. Ezekiel says, "Behold, at the gate of the Lord's house which was towards the north [the direction of night and winter]

there sat women weeping for Tammuz." It was said that Aphrodite prevailed on Persephone to let Adonis dwell one half the year with her on earth, and only the rest among the shades, a plain reference to vegetable life in summer and winter.25 Lucian, in his little treatise on the Syrian G.o.ddess, says that "the river Adonis, rising out of Mount Liba.n.u.s, at certain seasons flows red in its channel: some say it is miraculously stained by the blood of the fresh wounded youth; others say that the spring rains, washing in a red ore from the soil of the country, discolor the stream." Dupuis remarks that this redness was probably an artifice of the priests.26 Milton's beautiful allusion to this fable is familiar to most persons. Next came he "Whose annual wound in Lebanon allured The Syrian damsels to lament his fate In amorous ditties all a summer's day, While smooth Adonis from his native rock Ran purple to the sea with Thammuz' blood."

20 Julius Firmicus, De Errore Prof. Relig.

21 Mithraica, Memoire Academique sur le Culte Solaire de Mithra, par Joseph de Hammer, pp: 66-68, 125-127. Tertullian, Prescript.

ad Her., cap. xl. Porphyry, De Abstinentia, lib. iv. sect. 16.

Hyde. Hist. Vet. Pers. Relig., p. 254.

22 Hist. du Culte d'Adonis, Mem. Acad. des Inscript., vol. iv. p.

136.

23 Theocritus, Idyl XV.

24 Bion, Epitaph Adon., l. 66.

25 See references in Anthon's Cla.s.s. Dict., art. Adonis.

26 Dupuis, Orig. de Cultes, vol. iv. p. 121, ed. 1822.

There is no end to the discussions concerning the secret purport of this fascinating story. But, after all is said, it seems to us that there are in it essentially two significations, one relating to the phenomena of the sun and the earth, the other to the mutual changes of nature and the fate of humanity. Aphrodite bewailing Adonis is surviving Nature mourning for departed Man.

In India the story was told of Mahadeva searching for his lost consort Sita, and, after discovering her lifeless form, bearing it around the world with dismal lamentations. Sometimes it was the death of Camadeva, the Hindu Cupid, that was mourned with solemn dirges.27 He, like Osiris, was slain, enclosed in a chest, and committed to the waves. He was afterwards recovered and resuscitated. Each initiate pa.s.sed through the emblematic ceremonies corresponding to the points of this pretended history.