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Mysteries :
From the Greek work muein, to shut the mouth,
and mustes an initiate: a term for what is
secret or concealed. Although certain mysteries
were undoubtedly part of the initiatory ceremony
of the priests of ancient Egypt, we are ignorant
of their exact trend, and the term is usually
used in connection with certain semi-religious
ceremonies held by various cults in. ancient
Greece. The mysteries were indeed secret cults,
to which only certain initiated people were
admitted after a period of preliminary
preparation. After this initial period of
purification came-the mystic communication or
exhortation, then the revelation to the neophyte
of certain holy things, the crowning with the
garlands, and lastly the communion with the
deity. But the mysteries appear to have circled
round the semi-dramatic representation or
mystery-play of the life of a deity.
It has often been advanced as a likely theory to
account for the prevalence of these mystic Cults
in Greece, that they are of pre-Hellenic origin,
and that the Pelasgic aboriginal people of the
country strove to conceal their religions from
the-the eyes of their conquerors. But against
this has to be weighed the evidence that for the
most part the higher offices of these cults were
in the hands of aristocrats, who, it may be
reasonably inferred, had but little to do with
the inferior strata of the population which
represented the Pelasgic peoples. Again, the
divinities worshipped in the mysteries possess
for the most part Greek names, and many of them
are certainly gods evolved upon Hellenic soil at
a comparatively late period. We find a number of
them, associated with the realm of the dead. The
earth-god or goddess is in most countries often
allied with the powers of darkness. It is from
the underworld that grain arises, and therefore
we are not surprised to find that Demeter, Ge,
and Aglauros, are identified with the
underworld. But there were also the mysteries of
Artemis, of Hecate, and the Cherites,—some of
which may be regarded as forms of the great
earth-mother.
The worships of Dionysus, Trophonious, and
Zagreus were also of a mysterious nature. The
Eleusinian and. Orphic mysteries are undoubtedly
those of most importance to the occult student;
and from the results of archaeology, such as
vase-painting and so forth, we have been able to
glean some general idea of the trend of these.
That is not to say that the heart of the mystery
is revealed to us by any such illustrations, but
these supplemented by what the Christian fathers
were able to glean regarding these mystic cults,
enable us to push our investigations in the
proper quarters. Important as such matter is,
however, it is extremely slight in character.
Eleusis.—The mysteries of Eleusis had for their
primal adoration Demeter, Kore or
Persephone,—the mother and the daughter—whose
myth is too well-known to require repetition
here. Pluto, the third figure in the drama is so
unimportant as to be relegated to the
background. Other " nameless " divinities appear
to have been associated with these, under the
name of " the gods " and " the goddesses "; but
the theory that those are supposed to descend
from an aboriginal period, when gods-were
nameless, is too absurd for discussion. The
nameless god is of no value to anyone, not even
a savage, and a mere nodding acquaintance with
mythological science is surely sufficient to
show that such nameless gods are merely those
whose higher names are hidden and unspoken. In
Egypt, for example, the concept of the Concealed
Name was extremely common. The " name of power "
of a god, if discovered, bestowed on the
discoverer sway over that deity, and we must
therefore dismiss the idea of the nameless
divinities of Eleusis as not in accordance with
mythological fact. A more probable view is that
which would make these gods later titles of the
married pair Pluto and Kore ; but this, in view
of the facts just stated, is also unlikely.
Dionysus is also a figure of some importance in
the Eleusinian mystery, and it has been thought
that Orphic influence brought about his presence
in the cult; but traces of Orphic doctrine have
not been discovered in what is known of the
mysteries. A more baffling personality in the
great ritual drama is that of lacchus, who
appears to be none other than Dionysus under
another name. But Dionysus or lacchus does not
appear to be a primary figure of the mystery.
We find in early Greek legends allusions to the
sacred character of the Eleusinian mysteries.
From the fifth century their organisation was in
the hands of the Athenian city,—the royal ruler
of which undertook the general management, along
with a committee of supervision. The rites took
place at the city of Eleusis, and were
celebrated by a hereditary priesthood, the
Eumolpedie. They alone, or rather their high
priest, could penetrate into the innermost holy
of holies; but there were also priestesses and
female attendants on the goddesses.
The celebration of the mysteries, so far as can
be gleaned, was somewhat as follows : In the
month of September, the Eleusinian Holy Things
were taken from the sacred city to Athens, and
placed in the Eleusinion. These probably
consisted to some extent of small statues of the
goddesses. Three days afterwards the catechumens
assembled to hearken to the exhortation of one
of the priests, in which those who were for any
reason unworthy of initiation were solemnly
warned to depart. All must be Greeks or Romans
.above a certain age, and women and even slaves
were admitted ; but foreigners and criminals
might not partake. The candidates were
questioned as to their purification, and
especially as regards the food which they had
eaten during that period. After this assembly,
they betook themselves to the sea-shore and
bathed in the sea, being sprinkled afterwards
with the blood of pigs. A sacrifice was offered
up, and several days afterwards the great
Eleusinian pro-session commenced its journey
along the sacred way, its central figure being a
statue of lacchus. Many shrines were visited on
the way to Eleusis, where, upon their arrival,
they celebrated a midnight orgy.
It is difficult to come at what occurred in the
inner circle ; but there appear to have been two
grades in the celebration, and we know that a
year elapsed before a person who had achieved
one grade became fit for election to the higher.
Regarding the actual ritual in the hall of
mystery, a great deal of controversy has taken
place, but it is certain that a dramatic
representation was the central point of
interest, the chief characters in which were
probably Demeter and Kore, and that the myth of
the lost daughter and the
-sorrowing mother was enacted before a
highly-impressed audience. It has been stated
that the birth of lacchus was announced during
the ceremony; but this has not been handed down
to us on good authority. Of scenic display,
there was probably little or none, as excavation
has proved that there was not room for it, and
we find nothing regarding scenery in the
accounts presented in many inscriptions ; but
the apparel of the actors was probably most
magnificent, and was heightened by the
Rembrandtesque effect of gloom and torchlight.
But certain sacred symbols were also displayed
before the eyes of the elect. These appear to
have been small idols of the goddesses, of great
antiquity and sanctity. We know that the
original symbols of deity are jealously .guarded
by many savage priesthoods. For example, the
Uapes of Brazil keep careful watch over the
symbols of Jurupari, their god, and these are
shown only to the initiated—any woman who casts
eyes on them being instantly poisoned. It is
also stated by Hippolytus that the ancients
•were shown a cut corn stalk, the symbol of
Dcmeter and Kore. This, however, can hardly be
trusted any more than the theory that the
Eleusinians worshipped the actual corn as a clan
totem. Corn as a totem is not unknown elsewhere,
as for example in Peru, where the cconopa or
godlings of the maize fields were probably
originally totemic ; and we know that amongst
savage people totem-ism often carries in its
train the concept of the full-fledged mystery.
But if the Eleusinian corn was a totem, it was
certainly the only corn totem known to Greece,
and corn totems are rare. The totem has usually
initiated with the hunting condition of man :
when he arrives at the agricultural stage we
generally find that a fresh pantheon has slowly
evolved, in which full-fledged gods took the
place of the old totemic deities. The corn
appears to him as a living thing. It is growth,
and within it resides a spirit. Therefore the
deity which is evolved from this concept is more
likely to be of animistic than of totemistic
origin.
The neophyte was then made one with the deity,
by partaking of holy food or drink. It will be
recalled that when Persephone reached the dark
shores of Hades she partook of the food of the
dead—thus rendering it impossible for her to
return. Once the human soul eats or drinks in
Hades, it may not return to earth. This belief
is universal, and it is highly probable that it
was symbolised in the Eleusinian mysteries.
There was nothing, however, particularly secret
about this sacrament, as it is painted on many
vases which have been brought to light. A great
deal of the ritual undoubtedly partook of the
character of agricultural magic,—a description
of sympathetic sorcery. Among barbarians the
medicine-man sprinkles water over the soil to
incite the rain-spirit to do likewise. It is not
long ago since, in the Isle of Mull, a long
carved stone in a certain churchyard was filled
with water, until the depressions upon it
overflowed, to symbolise a well-watered country.
All sorts of imitative rites took place on
similar occasions—most of which will be familiar
to students of folklore. It has been thought
that the token of the growing corn may have
served as an emblem of man's resurrection, and
the fact that most persons approach the
Eleusinian mysteries for the purpose of ensuring
themselves a happy immortality would go far to
prove this. M. Foucart has ingeniously put
forward the theory that the object of the
Eleusinian mysteries was much the same as that
of the Egyptian Book of the Dead,—to provide the
initiates with elaborate rules for avoiding the
dangers of the underworld, and to instruct them
in the necessary magical formulas. But it does
not appear than any such purpose was attained in
the mysteries ; and we know of no magic formulae
recited in connection with them. Friendship with
the Holy Mother and Daughter was to the
Eleusinian votary the chief assurance of
immortality.
A great many offshoots of the Eleusinian cult
were established in several parts of Greece.
Dionysiac.—The most important cult next to the
Eleusinian was the Orphic, which probably arose
in Phrygia, and which came to be associated with
the name of Dionysus, originally a god of
vegetation, who was of course also a divinity of
the nether world. In this case, it was also
desired to enter into communion with him, that
immortality might be assured. His celebrations
were marked by orgies of a bacchic description,
in which it was thought that the neophyte
partook for the nonce of the character and the
power'of the deity himself. The rites of the
cult of Dionysus were on a much lower grade than
those of Eleusis, and partook more of the
barbarian element, and the devouring of an
animal victim was supposed to symbolise the
incarnation, death and resurrection of the
divinity. Later the Dionysiac mysteries became
purified, but always retained something of their
earlier hysteric character. The cult possessed a
fairly wide propaganda, and does not appear to
have been regarded by the sages of its time with
great friendliness. The golden tablets relating
to the Orphic mystery found in tombs in Greece,
Crete and Italy, contain fragments of a sacred
hymn. As early as the third century B.C. it was
buried with the dead as "an amulet to protect
him from the dangers of the underworld, and the
fragments bear upon them incantations of a
magical character.
Attis and Sybele.—These mysteries arrived at a
later period on Hellenic soil. Passionate and
violent in the extreme, they yet gained
considerable sway in a more degenerate age, and
communion with the deity was usually attained by
bathing in blood in the tanrcbolium or by the
letting of blood.
These Phrygian mysteries were full of the
conception of the re-birth of the god Attis, who
was also of an agrarian character; and in brief
it may be said of these mystic cults as a whole
that they were primarily barbarian agricultural
rites to some extent intellectualised.
Milhraic Mysteries.—The Mithraic cult was of
Persian origin, Mithra, a personification of
Light being worshipped in that country some five
hundred years before the Christian era. Carried
into Asia Minor by small colonies of magi, it
was largely influenced by the religions with
which it was brought into contact. Chaldean
Astrology contributed much of the occult
traditions surrounding the creed of the Sun-god,
while to a certain extent it became hellenized
when the Magi strove to bring the more barbaric
portion of their dogma and its usages into
harmony with the Hellenic ideal. To the art of
Greece also it owed that ideal representation of
Mithra Tauroctonous which formed the central
object in the temples of the cult. The wide
geographical area it traversed and the immense
influence thus exercised was, however, due to
the Romans. The rites originally reached Rome,
Plutarch tells us, through the agency of
Cilician priates conquered and taken there by
Pompey. Another source, doubtless, was through
the large number of Asiatic slaves employed in
Roman households. Again the Roman soldiery must
have carried the Mithraic cult to Rome as they
certainly were the means of its diffusion, as
far north as the mountains of Scotland, and
southwards to the borders of the Sahara Desert.
Mithraism may be said to have been the only
living religion which Christianity found to
combat. It was strong enough to exert a
formative influence on certain Christian
doctrines, such as those relative to the end of
the world and the powers of hell. Mithra was
essentially the divinity of beneficence. He was
the genius of celestial light, endowirfg the
earth with all its benefits. As in his character
of the Sun he puts darkness to flight so by a
natural transition he came to represent
ethically truth and integrity, the sun of
goodness which conquers the night of evil. To
him was ascribed the character of Mediator
betwixt God and man; his creed promised a
resurrection to a future life of happiness and
felicity. Briefly the story of Mithra is this:
His life he owed to no mortal mother. In the
gloom of a cavern Mithra sprang to being from
the heart of a rock, seen by none but humble
shepherds. He grew in strength and courage,
excelling all, and used his powers to rid the
world of evil. Of all his deeds of prowess,
however, that one became the central motive of
his cult wherein, by slaying a bull, itself
possessed of divine potentialities, he dowered
the earth with fruitfulness and miraculous
crops. From the spinal cord of the bull sprang
the wheat of man's daily bread, from its blood
the vine, source of the sacred drink of the
Mysteries, and from its seed all the different
species of useful animals. After this beneficent
deed Mithra ruled in the heavens, yet still
keeping watch and ward over mankind, granting
the petitions asked in his name. Those who
followed him, who were initiated into his
mysteries passed under his divine
protection, especially after death when he would
rescue their souls from the powers of darkness
which fain would seize upon the dead. And yet
again Mithra would come, when the earth was
failing in her life-sustaining powers, and again
he would slay a divine bull and give to all
abundant life and happiness.
The mysteries and rites inspired the votaries
with awe while giving to their hearts hope of a
future life, transcending that which they had
known. The temples, mithiaeums as they were
called, were either built underground or were
caves and grottoes in the depths of dark
forests, symbolising the birthplace of their
god. Among his worshippers were slaves and
soldiery, high officials and dignitaries, all
mingling fraternally in a religion which called
them Brethren. The rites were of magical
significance. _ In order to bring their lives
into closer communion with the divinity of
Mithra, the neophytes must pass through seven
degrees of initiation successively assuming the
names of Raven, Occult, Soldier, Lion, Persian,
Runner of the Sun and Father. Each of these
grades carried with them symbolic garments and
masks, donned by the celebrants. The masks
represented birds and animals and would seem to
indicate the existence of belief in the doctrine
of metempsychosis; or perhaps they were a
remnant of totemic belief. An almost ascetic
habit of life was demanded, including prolonged
fasting and purification. The oath of silence
regarding the rites was taken, and before
entering the higher grades a ceremony called the
Sacrament was held where consecrated bread and
wine were partaken of. Dramatic trials of
strength, faith and endurance were gone through
by all, a stoical attitude and unflinching moral
courage being demanded as sign of fitness in the
participant. The drinking of the sacred wine,
and the baptism of blood, were supposed to bring
to the initiate not only material benefit but
wisdom; they gave power to combat evil, the
power to attain to an immortality such as that
of their god. An order of priests were connected
with this cult, who faithfully carried on the
occult tradition and usages, such as that of
initiation, the rites of which were arduous; the
tending of a perpetual fire on the altars;
prayers to the Sun at dawn, noon and evening.
There were sacrifices and libations, musical
rites including long psalmodies and mystic
chants. The days of the week were each sacred to
a Planet, the day of the Sun being held
especially holy. There were seasonal festivals,
the birth of the Sun being solemnized on the
25th of December, and the equinoxes were days of
rejoicing, while the initiations were held
preferably in the spring, in March or April. It
is believed that in the earliest days of the
cult some of the rites were of a savage and
barbaric character, especially the sacrificial
element, but these, as indicated, were changed
and ennobled as the beneficence of Mithra took
precedence of his warlike prowess. The Mithraic
brotherhoods took temporal interests as well as
spiritual ones under their care, were in fact
highly organised communities, including
trustees, councils, senates, attorneys and
patrons, people of high status and wealth. The
. fact of belonging to such a body gave to the
initiate, be he of noble birth or but a slave, a
sense of brotherhood and comradeship which was
doubtless a powerful reason of the ascendancy
which the Mithraic cult gained over the Roman
army, whose members, dispersed to the ends of
the earth in lonely solitudes amid wild and
barbaric races, would find in this feeling of
fraternity, this sharing in the worship and
ritual of the Sun-god, an infinite comfort and
solace.
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