It was required of the Initiate that his heart and hands should be free from any stain. Porphyry says that man's soul, at death, should be enfranchised from all the passions, from hate, envy, and the others; and, in a word, be as pure as it is required to be in the Mysteries. Of course it is not surprising that parricides and perjurers, and others who had committed crimes against God or man, could not be admitted. In the Mysteries of Mithras, a lecture was repeated to the Initiate on the subject of Justice. And the great moral lesson of the Mysteries, to which all their mystic ceremonial tended, expressed in a single line by Virgil, was to practise Justice and revere the Deity;--thus recalling men to justice, by connecting it with the justice of the Gods, who require it and punish its infraction. The Initiate could aspire to the favors of the Gods, only because and while he respected the rights of society and those of humanity. "The sun," says the chorus of Initiates in Aristophanes, "burns with a pure light for us alone, who, admitted to the Mysteries, observe the laws of piety in our intercourse with strangers and our fellow-citizens." The rewards of initiation were attached to the practice of the social virtues. It was not enough to be initiated merely. It was necessary to be faithful to the laws of initiation, which imposed on men duties in regard to their kind. Bacchus allowed none to participate in his Mysteries, but men who conformed to the rules of piety and justice. Sensibility, above all, and compassion for the misfortunes of others, were precious virtues, which initiation strove to encourage. "Nature," says Juvenal, "has created us compassionate, since it has endowed us with tears. Sensibility is the most admirable of our senses. What man is truly worthy of the torch of the Mysteries; who such as the Priest of Ceres requires him to be, if he regards the misfortunes of others as wholly foreign to himself?"
All who had not used their endeavors to defeat a conspiracy; and those who had on the contrary fomented one; those citizens who had betrayed their country, who had surrendered an advantageous post or place, or the vessels of the State, to the enemy; all who had supplied the enemy with money; and in general, all who had come short of their duties as honest men and good citizens, were excluded from the Mysteries of Eleusis. To be admitted there, one must have lived equitably, and with sufficient good fortune not to be regarded as hated by the Gods.
Thus the Society of the Initiates was, in its principle, and according to the true purpose of its institution, a society of virtuous men, who labored to free their souls from the tyranny of the passions, and to develop the germ of all the social virtues. And this was the meaning of the idea, afterward misunderstood, that entry into Elysium was only allowed to the Initiates: because entrance to the sanctuaries was allowed to the virtuous only, and Elysium was created for virtuous souls alone.
The precise nature and details of the doctrines as to a future life, and rewards and punishments there, developed in the Mysteries, is in a measure uncertain. Little direct information in regard to it has come down to us. No doubt, in the ceremonies, there was a scenic representation of Tartarus and the judgment of the dead, resembling that which we find in Virgil: but there is as little doubt that these representations were explained to be allegorical. It is not our purpose here to repeat the descriptions given of Elysium and Tartarus. That would be aside from our object. We are only concerned with the great fact that the Mysteries taught the doctrine of the soul's immortality, and that, in some shape, suffering, pain, remorse, and agony, ever follow sin as its consequences.
Human ceremonies are indeed but imperfect symbols; and the alternate baptisms in fire and water intended to purify us into immortality, are ever in this world interrupted at the moment of their anticipated completion. Life is a mirror which reflects only to deceive, a tissue perpetually interrupted and broken, an urn forever fed, yet never full.
All initiation is but introductory to the great change of death. Baptism, anointing, embalming, obsequies by burial or fire, are preparatory symbols, like the initiation of Hercules before descending to the Shades, pointing out the mental change which ought to precede the renewal of existence. Death is the true initiation, to which sleep is the introductory or minor mystery. It is the final rite which united the Egyptian with his God, and which opens the same promise to all who are duly prepared for it.
The body was deemed a prison for the soul; but the latter was not condemned to eternal banishment and imprisonment. The Father of the Worlds permits its chains to be broken, and has provided in the course of Nature the means of its escape. It was a doctrine of immemorial antiquity, shared alike by Egyptians, Pythagoreans, the Orphici, and by that characteristic Bacchic Sage, "the Preceptor of the Soul," Silenus, that death is far better than life; that the real death belongs to those who on earth are immersed in the Lethe of its passions and fascinations, and that the true life commences only when the soul is emancipated for its return.
And in this sense, as presiding over life and death, Dionusos is in the highest sense the LIBERATOR: since, like Osiris, he frees the soul, and guides it in its migrations beyond the grave, preserving it from the risk of again falling under the slavery of matter or of some inferior animal form, the purgatory of Metempsychosis; and exalting and perfecting its nature through the purifying discipline of his Mysteries. "The great consummation of all philosophy," said Socrates, professedly quoting from traditional and mystic sources, "is Death: He who pursues philosophy aright, is studying how to die."
All soul is part of the Universal Soul, whose totality is Dionusos; and it is therefore he who, as Spirit of Spirits, leads back the vagrant spirit to its home, and accompanies it through the purifying processes, both real and symbolical, of its earthly transit. He is therefore emphatically the Mystes or Hierophant, the great Spiritual Mediator of Greek religion.
The human soul is itself δαιμονιος
a God within the mind, capable through its own power of rivalling the canonization of the Hero, of making itself immortal by the practice of the good, and the contemplation of the beautiful and true. The removal to the Happy Islands could only be understood mythically; everything earthly must die; Man, like Œdipus, is wounded from his birth, his real elysium can exist only beyond the grave. Dionusos died and descended to the shades. His passion was the great Secret of the Mysteries; as Death is the Grand Mystery of existence. His death, typical of Nature's Death, or of her periodical decay and restoration, was one of the many symbols of the palingenesia or second birth of man.Man descended from the elemental Forces or Titans [Elohim], who fed on the body of the Pantheistic Deity creating the Universe by self-sacrifice, commemorates in sacramental observance this mysterious passion; and while partaking of the raw flesh of the victim, seems to be invigorated by a fresh draught from the fountain of universal life, to receive a new pledge of regenerated existence. Death is the inseparable antecedent of life; the seed dies in order to produce the plant, and earth itself is rent asunder and dies at the birth of Dionusos. Hence the significancy of the phallus, or of its inoffensive substitute, the obelisk, rising as an emblem of resurrection by the tomb of buried Deity at Lerna or at Sais.
Dionusos-Orpheus descended to the Shades to recover the lost Virgin of the Zodiac, to bring back his mother to the sky as Thyone; or what has the same meaning, to consummate his eventful marriage with Persephone, thereby securing, like the nuptials of his father with Semele or Danaë, the perpetuity of Nature. His under-earth office is the depression of the year, the wintry aspect in the alternations of bull and serpent, whose united series makes up the continuity of Time, and in which, physically speaking, the stern and dark are ever the parents of the beautiful and bright.
It was this aspect, sombre for the moment, but bright by anticipation, which was contemplated in the Mysteries: the human sufferer was consoled by witnessing the severer trials of the Gods; and the vicissitudes of life and death, expressed by apposite symbols, such as the sacrifice or submersion of the Bull, the extinction and re-illumination of the torch, excited corresponding emotions of alternate grief and joy, that play of passion which was present at the origin of Nature, and which accompanies all her changes.
The greater Eleusiniæ were celebrated in the month Boëdromion, when the seed was buried in the ground, and when the year, verging to its decline, disposes the mind to serious reflection. The first days of the ceremonial were passed in sorrow and anxious silence, in fasting and expiatory or lustral offices. On a sudden, the scene was changed: sorrow and lamentation were discarded, the glad name of Iacchus passed from mouth to mouth, the image of the God, crowned with myrtle and bearing a lighted torch, was borne in joyful procession from the Ceramicus to Eleusis, where, during the ensuing night, the initiation was completed by an imposing revelation. The first scene was in the προναος,
or outer court of the sacred enclosure, where amidst utter darkness, or while the meditating God, the star illuminating the Nocturnal Mystery, alone carried an unextinguished torch, the candidates were overawed with terrific sounds and noises, while they painfully groped their way, as in the gloomy cavern of the soul's sublunar migration; a scene justly compared to the passage of the Valley of the Shadow of Death. For by the immutable law exemplified in the trials of Psyche, man must pass through the terrors of the under-world, before he can reach the height of Heaven. At length the gates of the adytum were thrown open, a supernatural light streamed from the illuminated statue of the Goddess, and enchanting sights and sounds, mingled with songs and dances, exalted the communicant to a rapture of supreme felicity, realizing, as far as sensuous imagery could depict, the anticipated reunion with the Gods.In the dearth of direct evidence as to the detail of the ceremonies enacted, or of the meanings connected with them, their tendency must be inferred from the characteristics of the contemplated deities with their accessory symbols and mythi, or from direct testimony as to the value of the Mysteries generally.
The ordinary phenomena of vegetation, the death of the seed in giving birth to the plant, connecting the sublimest hopes with the plainest occurrences, was the simple yet beautiful formula assumed by the great mystery in almost all religions, from the Zend-Avesta to the Gospel. As Proserpina, the divine power is as the seed decaying and destroyed; as Artemis, she is the principle of its destruction; but Artemis Proserpina is also Corē Soteria, the Saviour, who leads the Spirits of Hercules and Hyacinthus to Heaven.
Many other emblems were employed in the Mysteries,--as the dove, the myrtle-wreath, and others, all significant of life rising out of death, and of the equivocal condition of dying yet immortal man.
The horrors and punishments of Tartarus, as described in the Phædo and the Æneid, with all the ceremonies of the judgments of Minos, Eacus, and Rhadamanthus, were represented, sometimes more and sometimes less fully, in the Mysteries; in order to impress upon the minds of the Initiates this great lesson,--that we should be ever. prepared to appear before the Supreme Judge, with a heart pure and spotless; as Socrates teaches in the Gorgias. For the soul stained with crimes, he says, to descend to the Shades, is the bitterest ill. To adhere to Justice and Wisdom, Plato holds, is our duty, that we may some day take that lofty road that leads toward the heavens, and avoid most of the evils to which the soul is exposed in its subterranean journey of a thousand years. And so in the Phædo, Socrates teaches that we should seek here below to free our soul of its passions, in order to be ready to enter our appearance, whenever Destiny summons us to the Shades.
Thus the Mysteries inculcated a great moral truth, veiled with a fable of huge proportions and the appliances of an impressive spectacle, to which, exhibited in the sanctuaries, art and natural magic lent all they had that was imposing. They sought to strengthen men against the horrors of death and the fearful idea of utter annihilation. Death, says the author of the dialogue, entitled Axiochus, included in the works of Plato, is but a passage to a happier state; but one must have lived well, to attain that most fortunate result. So that the doctrine of the immortality of the soul was consoling to the virtuous and religious man alone; while to all others it came with menaces and despair, surrounding them with terrors and alarms that disturbed their repose during all their life.
For the material horrors of Tartarus, allegorical to the Initiate, were real to the mass of the Profane; nor in latter times, did, perhaps many Initiates read rightly the allegory. The triple-walled prison, which the condemned soul first met, round which swelled and surged the fiery waves of Phlegethon, wherein rolled roaring, huge, blazing rocks; the great gate with columns of adamant, which none save the Gods could crush; Tisiphone, their warder, with her bloody robes; the lash resounding on the mangled bodies of the miserable unfortunates, their plaintive groans, mingled in horrid harmony with the clashings of their chains; the Furies, lashing the guilty with their snakes; the awful abyss where Hydra howls with its hundred heads, greedy to devour; Tityus, prostrate, and his entrails fed upon by the cruel vulture; Sisyphus, ever rolling his rock; Ixion on his wheel; Tantalus tortured by eternal thirst and hunger, in the midst of water and with delicious fruits touching his head; the daughters of Danaus at their eternal, fruitless task; beasts biting and venomous reptiles stinging; and devouring flame eternally consuming bodies ever renewed in endless agony; all these sternly impressed upon the people the terrible consequences of sin and vice, and urged them to pursue the paths of honesty and virtue.
And if, in the ceremonies of the Mysteries, these material horrors were explained to the Initiates as mere symbols of the unimaginable torture, remorse, and agony that would rend the immaterial soul and rack the immortal spirit, they were feeble and insufficient in the same mode and measure only, as all material images and symbols fall short of that which is beyond the cognizance of our senses: and the grave Hierophant, the imagery, the paintings, the dramatic horrors, the funeral sacrifices, the august mysteries, the solemn silence of the sanctuaries, were nonetheless impressive, because they were known to be but symbols, that with material shows and images made the imagination to be the teacher of the intellect.
So, too, it was represented, that except for the gravest sins there was an opportunity for expiation; and the tests of water, air, and fire were represented; by means of which, during the march of many years, the soul could be purified, and rise toward the ethereal regions; that ascent being more or less tedious and laborious, according as each soul was more or less clogged by the gross impediments of its sins and vices. Herein was shadowed forth, (how distinctly taught the Initiates we know not), the doctrine that pain and sorrow, misfortune and remorse, are the inevitable consequences that flow from sin and vice, as effect flows from cause; that by each sin and every act of vice the soul drops back and loses ground in its advance toward perfection: and that the ground so lost is and will be in reality never so recovered as that the sin shall be as if it never had been committed; but that throughout all the eternity of its existence, each soul shall be conscious that every act of vice or baseness it did on earth has made the distance greater between itself and ultimate perfection.
We see this truth glimmering in the doctrine, taught in the Mysteries, that though slight and ordinary offences could be expiated by penances, repentance, acts of beneficence, and prayers, grave crimes were mortal sins, beyond the reach of all such remedies. Eleusis closed her gates against Nero: and the Pagan Priests told Constantine that among all their modes of expiation there was none so potent as could wash from his soul the dark spots left by the murder of his wife, and his multiplied perjuries and assassinations.
The object of the ancient initiations being to ameliorate mankind and to perfect the intellectual part of man, the nature of the human soul, its origin, its destination, its relations to the body and to universal nature, all formed part of the mystic science; and to them in part the lessons given to the Initiate were directed. For it was believed that initiation tended to his perfection, and to preventing the divine part within him, overloaded with matter gross and earthy, from being plunged into gloom, and impeded in its return to the Deity. The soul, with them, was not a mere conception or abstraction; but a reality including in itself life and thought; or, rather, of whose essence it was to live and think. It was material; but not brute, inert, inactive, lifeless, motionless, formless, lightless matter. It was held to be active, reasoning, thinking; its natural home in the highest regions of the Universe, whence it descended to illuminate, give form and movement to, vivify, animate, and carry with itself the baser matter; and whither it unceasingly tends to reascend, when and as soon as it can free itself from its connection with that matter. From that substance, divine, infinitely delicate and active, essentially luminous, the souls of men were formed, and by it alone, uniting with and organizing their bodies, men lived.
This was the doctrine of Pythagoras, who learned it when he received the Egyptian Mysteries: and it was the doctrine of all who, by means of the ceremonial of initiation, thought to purify the soul. Virgil makes the spirit of Anchises teach it to Æneas: and all the expiations and lustrations used in the Mysteries were but symbols of those intellectual ones by which the soul was to be purged of its vice-spots and stains, and freed of the incumbrance of its earthly prison, so that it might rise unimpeded to the source from which it came.
Hence sprung the doctrine of the transmigration of souls; which Pythagoras taught as an allegory, and those who came after him received literally. Plato, like him, drew his doctrines from the East and the Mysteries, and undertook to translate the language of the symbols used there, into that of Philosophy; and to prove by argument and philosophical deduction, what, felt by the consciousness, the Mysteries taught by symbols as an indisputable fact,--the immortality of the soul. Cicero did the same; and followed the Mysteries in teaching that the Gods were but mortal men, who for their great virtues and signal services had deserved that their souls should, after death, be raised to that lofty rank.
It being taught in the Mysteries, either by way of allegory, the meaning of which was not made known except to a select few, or, perhaps only at a later day, as an actual reality, that the souls of the vicious dead passed into the bodies of those animals to whose nature their vices had most affinity, it was also taught that the soul could avoid these transmigrations, often successive and numerous, by the practice of virtue, which would acquit it of them, free it from the circle of successive generations, and restore it at once to its source. Hence nothing was so ardently prayed for by the Initiates, says Proclus, as this happy fortune, which, delivering them from the empire of Evil, would restore them to their true life, and conduct them to the place of final rest. To this doctrine probably referred those figures of animals and monsters which were exhibited to the Initiate, before allowing him to see the sacred light for which he sighed.
Plato says, that souls will not reach the term of their ills, until the revolutions of the world have restored them to their primitive condition, and purified them from the stains which they have contracted by the contagion of fire, earth, and air. And he held that they could not be allowed to enter Heaven, until they had distinguished themselves by the practice of virtue in some one of three several bodies. The Manicheans allowed five: Pindar, the same number as Plato; as did the Jews.
And Cicero says, that the ancient soothsayers, and the interpreters of the will of the Gods, in their religious ceremonies and initiations, taught that we expiate here below the crimes committed in a prior life; and for that are born. It was taught in these Mysteries, that the soul passes through several states, and that the pains and sorrows of this life are an expiation of prior faults.
This doctrine of transmigration of souls obtained, as Porphyry informs us, among the Persians and Magi. It was held in the East and the West, and that from the remotest antiquity. Herodotus found it among the Egyptians, who made the term of the circle of migrations from one human body, through animals, fishes, and birds, to another human body, three thousand years. Empedocles even held that souls went into plants. Of these, the laurel was the noblest, as of animals the lion; both being consecrated to the Sun, to which, it was held in the Orient, virtuous souls were to return. The Curds, the Chinese, the Kabbalists, all held the same doctrine. So Origen held, and the Bishop Synesius, the latter of whom had been initiated, and who thus prayed to God: "O Father, grant that my soul, reunited to the light, may not be plunged again into the defilements of earth!" So the Gnostics held; and even the Disciples of Christ inquired if the man who was born blind, was not so punished for some sin that he had committed before his birth.
Virgil, in the celebrated allegory in which he develops the doctrines taught in the Mysteries, enunciated the doctrine, held by most of the ancient philosophers, of the pre-existence of souls, in the eternal fire from which they emanate; that fire which animates the stars, and circulates in every part of Nature: and the purifications of the soul, by fire, water, and air, of which he speaks, and which three modes were employed in the Mysteries of Bacchus, were symbols of the passage of the soul into different bodies.
The relations of the human soul with the rest of nature were a chief object of the science of the Mysteries. The man was there brought face to face with entire nature. The world, and the spherical envelope that surrounds it, were represented by a mystic egg, by the side of the image of the Sun-God whose Mysteries were celebrated. The famous Orphic egg was consecrated to Bacchus in his Mysteries. It was, says Plutarch, an image of the Universe, which engenders everything, and contains everything in its bosom. "Consult," says Macrobius, "the Initiates of the Mysteries of Bacchus, who honor with special veneration the sacred egg." The rounded and almost spherical form of its shell, he says, which encloses it on every side, and confines within itself the principles of life, is a symbolic image of the world; and the world is the universal principle of all things.
This symbol was borrowed from the Egyptians, who also consecrated the egg to Osiris, germ of Light, himself born, says Diodorus, from that famous egg. In Thebes, in Upper Egypt, he was represented as emitting it from his mouth, and causing to issue from it the first principle of heat and light, or the Fire-God, Vulcan, or Phtha. We find this egg even in Japan, between the horns of the famous Mithriac Bull, whose attributes Osiris, Apis, and Bacchus all borrowed.
Orpheus, author of the Grecian Mysteries, which he carried from Egypt to Greece, consecrated this symbol: and taught that matter, uncreated and informous, existed from all eternity, unorganized, as chaos; containing in itself the Principles of all Existences confused and intermingled, light with darkness, the dry with the humid, heat with cold; from which, it after long ages taking the shape of an immense egg, issued the purest matter, or first substance, and the residue was divided into the four elements, from which proceeded heaven and earth and all things else. This grand Cosmogonic idea he taught in the Mysteries; and thus the Hierophant explained the meaning of the mystic egg, seen by the Initiates in the Sanctuary.
Thus entire Nature, in her primitive organization, was presented to him whom it was wished to instruct in her secrets and initiate in her mysteries; and Clemens of Alexandria might well say that initiation was a real physiology.
So Phanes, the Light-God, in the Mysteries of the New Orphics, emerged from the egg of chaos: and the Persians had the great egg of Ormuzd. And Sanchoniathon tells us that in the Phœnician theology, the matter of chaos took the form of an egg; and he adds: "Such are the lessons which the Son of Thabion, first Hierophant of the Phœnicians, turned into allegories, in which physics and astronomy intermingled, and which he taught to the other Hierophants, whose duty it was to preside at orgies and initiations; and who, seeking to excite the astonishment and admiration of mortals, faithfully transmitted these things to their successors and the Initiates."
In the Mysteries was also taught the division of the Universal Cause into an Active and a Passive cause; of which two, Osiris and Isis,--the heavens and the earth were symbols. These two First Causes, into which it was held that the great Universal First Cause at the beginning of things divided itself, were the two great Divinities, whose worship was, according to Varro, inculcated upon the Initiates at Samothrace. "As is taught," he says, "in the initiation into the Mysteries at Samothrace, Heaven and Earth are regarded as the two first Divinities. They are the potent Gods worshipped in that Island, and whose names are consecrated in the books of our Augurs. One of them is male and the other female; and they bear the same relation to each other as the soul does to the body, humidity to dryness." The Curetes, in Crete, had builded an altar to heaven and to Earth; whose Mysteries they celebrated at Gnossus, in a cypress grove.
These two Divinities, the Active and Passive Principles of the Universe, were commonly symbolized by the generative parts of man and woman; to which, in remote ages, no idea of indecency was attached; the Phallus and Cteis, emblems of generation and production, and which, as such, appeared in the Mysteries. The Indian Lingam was the union of both, as were the boat and mast and the point within a circle: all of which expressed the same philosophical idea as to the Union of the two great Causes of Nature, which concur, one actively and the other passively, in the generation of all beings: which were symbolized by what we now term Gemini, the Twins, at that remote period when the Sun was in that Sign at the Vernal Equinox, and when they were Male and Female; and of which the Phallus was perhaps taken from the generative organ of the Bull, when about twenty-five hundred years before our era he opened that equinox, and became to the Ancient World the symbol of the creative and generative Power.
The Initiates at Eleusis commenced, Proclus says, by invoking the two great causes of nature, the Heavens and the Earth, on which in succession they fixed their eyes, addressing to each a prayer. And they deemed it their duty to do so, he adds, because they saw in them the Father and Mother of all generations. The concourse of these two agents of the Universe was termed in theological language a marriage. Tertullian, accusing the Valentinians of having borrowed these symbols from the Mysteries of Eleusis, yet admits that in those Mysteries they were explained in a manner consistent with decency, as representing the powers of nature. He was too little of a philosopher to comprehend the sublime esoteric meaning of these emblems, which will, if you advance, in other Degrees be unfolded to you.
The Christian Fathers contented themselves with reviling and ridiculing the use of these emblems. But as they in the earlier times created no indecent ideas, and were worn alike by the most innocent youths and virtuous women, it will be far wiser for us to seek to penetrate their meaning. Not only the Egyptians, says Diodorus Siculus, but every other people that consecrate this symbol (the Phallus), deem that they thereby do honor to the Active Force of the universal generation of all living things. For the same reason, as we learn from the geographer Ptolemy, it was revered among the Assyrians and Persians. Proclus remarks that in the distribution of the Zodiac among the twelve great Divinities, by ancient astrology, six signs were assigned to the male and six to the female principle.
There is another division of nature, which has in all ages struck all men, and which was not forgotten in the Mysteries; that of Light and Darkness, Day and Night, Good and Evil; which mingle with, and clash against, and pursue or are pursued by each other throughout the Universe. The Great Symbolic Egg distinctly reminded the Initiates of this great division of the world. Plutarch, treating of the dogma of a Providence, and of that of the two principles of Light and Darkness, which he regarded as the basis of the Ancient Theology, of the Orgies and the Mysteries, as well among the Greeks as the Barbarians,--a doctrine whose origin, according to him, is lost in the night of time,--cites, in support of his opinion, the famous Mystic Egg of the disciples of Zoroaster and the Initiates in the Mysteries of Mithras.
To the Initiates in the Mysteries of Eleusis was exhibited the spectacle of these two principles, in the successive scenes of Darkness and Light which passed before their eyes. To the profoundest darkness, accompanied with illusions and horrid phantoms, succeeded the most brilliant light, whose splendor blazed round the statue of the Goddess. The candidate, says Dion Chrysostomus, passed into a mysterious temple, of astonishing magnitude and beauty, where were exhibited to him many mystic scenes; where his ears were stunned with many voices; and where Darkness and Light successively passed before him. And Themistius in like manner describes the Initiate, when about to enter into that part of the sanctuary tenanted by the Goddess, as filled with fear and religious awe, wavering, uncertain in what direction to advance through the profound darkness that envelopes him. But when the Hierophant has opened the entrance to the inmost sanctuary, and removed the robe that hides the Goddess, he exhibits her to the Initiate, resplendent with divine light. The thick shadow and gloomy atmosphere which had environed the candidate vanish; he is filled with a vivid and glowing enthusiasm, that lifts his soul out of the profound dejection in which it was plunged; and the purest light succeeds to the thickest darkness.
In a fragment of the same writer, preserved by Stobæus, we learn that the Initiate, up to the moment when his initiation is to be consummated, is alarmed by every kind of sight: that astonishment and terror take his soul captive; he trembles; cold sweat flows from his body; until the moment when the Light is shown him -- a most astounding Light, -- the brilliant scene of Elysium, where he sees charming meadows overarched by a clear sky, and festivals celebrated by dances; where he hears harmonious voices, and the majestic chants of the Hierophants; and views the sacred spectacles. Then, absolutely free, and enfranchised from the dominion of all ills, he mingles with the crowd of Initiates, and, crowned with flowers, celebrates with them the holy orgies, in the brilliant realms of ether, and the dwelling-place of Ormuzd.
In the Mysteries of Isis, the candidate first passed through the dark valley of the shadow of death; then into a place representing the elements or sublunary world, where the two principles clash and contend; and was finally admitted to a luminous region, where the sun, with his most brilliant light, put to rout the shades of night. Then he himself put on the costume of the Sun-God, or the Visible Source of Ethereal Light, in whose Mysteries he was initiated; and passed from the empire of darkness to that of light. After having set his feet on the threshold of the palace of Pluto, he ascended to the Empyrean, to the bosom of the Eternal Principle of Light of the Universe, from which all souls and intelligences emanate.
Plutarch admits that this theory of two Principles was the basis of all the Mysteries, and consecrated in the religious ceremonies and Mysteries of Greece. Osiris and Typhon, Ormuzd and Ahriman, Bacchus and the Titans and Giants, all represented these principles. Phanes, the luminous God that issued from the Sacred Egg, and Night, bore the sceptres in the Mysteries of the New Bacchus. Night and Day were two of the eight Gods adored in the Mysteries of Osiris. The sojourn of Proserpine and also of Adonis, during six months of each year in the upper world, abode of light, and six months in the lower or abode of darkness, allegorically represented the same division of the Universe.
The connection of the different initiations with the Equinoxes which separate the Empire of the Nights from that of the Days, and fix the moment when one of these principles begins to prevail over the other, shows that the Mysteries referred to the continual contest between the two principles of light and darkness, each alternately victor and vanquished. The very object proposed by them shows that their basis was the theory of the two principles and their relations with the soul. "We celebrate the august Mysteries of Ceres and Proserpine," says the Emperor Julian, "at the Autumnal Equinox, to obtain of the Gods that the soul may not experience the malignant action of the Power of Darkness that is then about to have sway and rule in Nature." Sallust the Philosopher makes almost the same remark as to the relations of the soul with the periodical march of light and darkness, during an annual revolution; and assures us that the mysterious festivals of Greece related to the same. And in all the explanations given by Macrobius of the Sacred Fables in regard to the Sun, adored under the names of Osiris, Horus, Adonis, Atys, Bacchus, etc., we invariably see that they refer to the theory of the two Principles, Light and Darkness, and the triumphs gained by one over the other. In April was celebrated the first triumph obtained by the light of day over the length of the nights; and the ceremonies of mourning and rejoicing had, Macrobius says, as their object, the vicissitudes of the annual administration of the world.
This brings us naturally to the tragic portion of these religious scenes, and to the allegorical history of the different adventures of the Principle, Light, victor and vanquished by turns, in the combats waged with Darkness during each annual period. Here we reach the most mysterious part of the ancient initiations, and that most interesting to the Mason who laments the death of his Grand Master Khir-Om. Over it Herodotus throws the august veil of mystery and silence. Speaking of the Temple of Minerva, or of that Isis who was styled the Mother of the Sun-God, and whose Mysteries were termed Isiac, at Sais, he speaks of a Tomb in the Temple, in the rear of the Chapel and against the wall; and says, "It is the tomb of a man, whose name respect requires me to conceal. Within the Temple were great obelisks of stone [phalli], and a circular lake paved with stones and revetted with a parapet. It seemed to me as large as that at Delos" [where the Mysteries of Apollo were celebrated]. "In this lake the Egyptians celebrate, during the night, what they style the Mysteries, in which are represented the sufferings of the God of whom I have spoken above." This God was Osiris, put to death by Typhon, and who descended to the Shades and was restored to life; of which he had spoken before.
We are reminded, by this passage, of the Tomb of Khir-Om, his death, and his rising from the grave, symbolical of restoration of life; and also of the brazen Sea in the Temple at Jerusalem. Herodotus adds: "I impose upon myself a profound silence in regard to these Mysteries, with most of which I am acquainted. As little will I speak of the initiations of Ceres, known among the Greeks as Thesmophoria. What I shall say will not violate the respect which I owe to religion."
Athenagoras quotes this passage to show that not only the Statue but the Tomb of Osiris was exhibited in Egypt, and a tragic representation of his sufferings; and remarks that the Egyptians had mourning ceremonies in honor of their Gods, whose deaths they lamented; and to whom they afterward, sacrificed as having passed to a state of immortality.
It is, however, not difficult, combining the different rays of light that emanate from the different Sanctuaries, to learn the genius and the object of these secret ceremonies. We have hints, and not details.
We know that the Egyptians worshipped the Sun, under the name of Osiris. The misfortunes and tragical death of this God were an allegory relating to the Sun. Typhon, like Ahriman, represented Darkness. The sufferings and death of Osiris in the Mysteries of the Night were a mystic image of the phenomena of Nature, and the conflict of the two great Principles which share the empire of Nature, and most influenced our souls. The Sun is neither born, dies, nor is raised to life: and the recital of these events was but an allegory, veiling a higher truth.
Horus, son of Isis, and the same as Apollo or the Sun, also died and was restored again to life and to his mother; and the priests of Isis celebrated these great events by mourning and joyous festival succeeding each other.
In the Mysteries of Phœnicia, established in honor of Thammuz or Adoni, also the Sun, the spectacle of his death and resurrection was exhibited to the Initiates. As we learn from Meursius and Plutarch, a figure was exhibited representing the corpse of a young man. Flowers were strewed upon his body, the women mourned for him; a tomb was erected to him. And these feasts, as we learn from Plutarch and Ovid, passed into Greece.
In the Mysteries of Mithras, the Sun-God, in Asia Minor, Armenia and Persia, the death of that God was lamented, and his resurrection was celebrated with the most enthusiastic expressions of joy. A corpse, we learn from Julian Firmicus, was shown the Initiates, representing Mithras dead; and afterward his resurrection was announced; and they were then invited to rejoice that the dead God was restored to life, and had by means of his sufferings secured their salvation. Three months before, his birth had been celebrated, under the emblem of an infant, born on the 25th of December, or the eighth day before the Kalends of January.
In Greece, in the Mysteries of the same God, honored under the name of Bakchos, a representation was given of his death, slain by the Titans; of his descent into hell, his subsequent resurrection, and his return toward his Principle or the pure abode whence he had descended to unite himself with matter. In the islands of Chios and Tenedos, his death was represented by the sacrifice of a man, actually immolated.
The mutilation and sufferings of the same Sun-God, honored in Phrygia under the name of Atys, caused the tragic scenes that were, as we learn from Diodorus Siculus, represented annually in the Mysteries of Cybele, mother of the Gods. An image was borne there, representing the corpse of a young man, over whose tomb tears were shed, and to whom funeral honors were paid.
At Samothrace, in the Mysteries of the Cabiri or great Gods, a representation was given of the death of one of them. This name was given to the Sun, because the Ancient Astronomers gave the name of Gods Cabiri and of Samothrace to the two Gods in the Constellation Gemini; whom others term Apollo and Hercules, two names of the Sun. Athenion says that the young Cabirus so slain was the same as the Dionusos or Bakchos of the Greeks. The Pelasgi, ancient inhabitants of Greece, and who settled Samothrace, celebrated these Mysteries, whose origin is unknown: and they worshipped Castor and Pollux as patrons of navigation.
The tomb of Apollo was at Delphi, where his body was laid, after Python, the Polar Serpent that annually heralds the coming of autumn, cold, darkness, and winter, had slain him, and over whom the God triumphs, on the 25th of March, on his return to the lamb of the Vernal Equinox.
In Crete, Jupiter Ammon, or the Sun in Aries, painted with the attributes of that equinoctial sign, the Ram or Lamb;--that Ammon who, Martianus Copella says, is the same as Osiris, Adoni, Adonis, Atys, and the other Sun-Gods,--had also a tomb, and a religious initiation; one of the principal ceremonies of which consisted in clothing the Initiate with the skin of a white lamb. And in this we see the origin of the apron of white sheep-skin, used in Masonry.
All these deaths and resurrections, these funeral emblems, these anniversaries of mourning and joy, these cenotaphs raised in different places to the Sun-God, honored under different names, had but a single object, the allegorical narration of the events which happened here below to the Light of Nature, that sacred fire from which our souls were deemed to emanate, warring with Matter and the dark Principle resident therein, ever at variance with the Principle of Good and Light poured upon itself by the Supreme Divinity. All these Mysteries, says Clemens of Alexandria, displaying to us murders and tombs alone, all these religious tragedies, had a common basis, variously ornamented: and that basis was the fictitious death and resurrection of the Sun, Soul of the World, principle of life and movement in the Sublunary World, and source of our intelligences, which are but a portion of the Eternal Light blazing in that Star, their chief centre.
It was in the Sun that Souls, it was said, were purified: and to it they repaired. It was one of the gates of the soul, through which the theologians, says Porphyry, say that it re-ascends toward the home of Light and the Good. Wherefore, in the Mysteries of Eleusis, the Dadoukos (the first officer after the Hierophant, who represented the Grand Demiourgos or Maker of the Universe), who was posted in the interior of the Temple, and there received the candidates, represented the Sun.
It was also held that the vicissitudes experienced by the Father of Light had an influence on the destiny of souls; which, of the same substance as he, shared his fortunes. This we learn from the Emperor Julian and Sallust the Philosopher. They are afflicted when he suffers: they rejoice when he triumphs over the Power of Darkness which opposes his sway and hinders the happiness of Souls, to whom nothing is so terrible as darkness. The fruit of the sufferings of the God, father of light and Souls, slain by the Chief of the Powers of Darkness, and again restored to life, was received in the Mysteries. "His death works your Salvation;" said the High Priest of Mithras. That was the great secret of this religious tragedy, and its expected fruit;--the resurrection of a God, who, repossessing Himself of His dominion over Darkness, should associate with Him in His triumph those virtuous Souls that by their purity were worthy to share His glory; and that strove not against the divine force that drew them to Him, when He had thus conquered.
To the Initiate were also displayed the spectacles of the chief agents of the Universal Cause, and of the distribution of the world, in the detail of its parts arranged in most regular order. The Universe itself supplied man with the model of the first Temple reared to the Divinity. The arrangement of the Temple of Solomon, the symbolic ornaments which formed its chief decorations, and the dress of the High Priest,--all, as Clemens of Alexandria, Josephus and Philo state, had reference to the order of the world. Clemens informs us that the Temple contained many emblems of the Seasons, the Sun, the Moon, the planets, the constellations Ursa Major and Minor, the zodiac, the elements, and the other parts of the world.
Josephus, in his description of the High Priest's Vestments, protesting against the charge of impiety brought against the Hebrews by other nations, for contemning the Heathen Divinities, declares it false, because, in the construction of the Tabernacle, in the vestments of the Sacrificers, and in the Sacred vessels, the whole World was in some sort represented. Of the three parts, he says, into which the Temple was divided, two represent Earth and Sea, open to all men, and the third, Heaven, God's dwelling-place, reserved for Him alone. The twelve loaves of Shew-bread signify the twelve months of the year. The Candlestick represented the twelve signs through which the Seven Planets run their courses; and the seven lights, those planets; the veils, of four colors, the four elements; the tunic of the High Priest, the earth; the Hyacinth, nearly blue, the Heavens; the ephod, of four colors, the whole of nature; the gold, Light; the breast-plate, in the middle, this earth in the centre of the world; the two Sardonyxes, used as clasps, the Sun and Moon; and the twelve precious stones of the breast-plate arranged by threes, like the Seasons, the twelve months, and the twelve signs of the zodiac. Even the loaves were arranged in two groups of six, like the zodiacal signs above and below the Equator. Clemens, the learned Bishop of Alexandria, and Philo, adopt all these explanations.
Hermes calls the Zodiac, the Great Tent,--Tabernaculum. In the Royal Arch Degree of the American Rite, the Tabernacle has four veils, of different colors, to each of which belongs a banner. The colors of the four are White, Blue, Crimson, and Purple, and the banners bear the images of the Bull, the Lion, the Man, and the Eagle, the Constellations answering 2500 years before our era to the Equinoctial and Solstitial points: to which belong four stars, Aldebarán, Regulus, Fomalhaut, and Antares. At each of these veils there are three words: and to each division of the Zodiac, belonging to each of these Stars, are three Signs. The four signs, Taurus, Leo, Scorpio, and Aquarius, were termed the fixed signs, and are appropriately assigned to the four veils.
So the Cherubim, according to Clemens and Philo, represented the two hemispheres their wings, the rapid course of the firmament, and of time which revolves in the Zodiac. "For the Heavens fly;" says Philo, speaking of the wings of the Cherubim: which were winged representations of the Lion, the Bull, the Eagle, and the Man; of two of which, the human-headed, winged bulls and lions, so many have been found at Nimroud; adopted as beneficent symbols, when the Sun entered Taurus at the Vernal Equinox and Leo at the Summer Solstice: and when, also, he entered Scorpio, for which, on account of its malignant influences, Aquilla, the eagle was substituted, at the autumnal equinox; and Aquarius (the water-bearer) at the Winter Solstice.
So, Clemens says, the candlestick with seven branches represented the seven planets, like which the seven branches were arranged and regulated, preserving that musical proportion and system of harmony of which the sun was the centre and connection. They were arranged, says Philo, by threes, like the planets above and those below the sun; between which two groups was the branch that represented him, the mediator or moderator of the celestial harmony. He is, in fact, the fourth in the musical scale, as Philo remarks, and Martianus Capella in his hymn to the Sun.
Near the candlestick were other emblems representing the heavens, earth, and the vegetative matter out of whose bosom the vapors arise. The whole temple was an abridged image of the world. There were candlesticks with four branches, symbols of the elements and the seasons; with twelve, symbols of the signs; and even with three hundred and sixty, the number of days in the year, without the supplementary days. Imitating the famous Temple of Tyre, where were the great columns consecrated to the winds and fire, the Tyrian artist placed two columns of bronze at the entrance of the porch of the temple. The hemispherical brazen sea, supported by four groups of bulls, of three each, looking to the four cardinal points of the compass, represented the bull of the Vernal Equinox, and at Tyre were consecrated to Astarte; to whom Hiram, Josephus says, had builded a temple, and who wore on her head a helmet bearing the image of a bull. And the throne of Solomon, with bulls adorning its arms, and supported on lions, like those of Horus in Egypt and of the Sun at Tyre; likewise referred to the Vernal Equinox and Summer Solstice.
Those who in Thrace adored the sun, under the name of Saba-Zeus, the Grecian Bakchos, builded to him, says Macrobius, a temple on Mount Zelmisso, its round form representing the world and the sun. A circular aperture in the roof admitted the light, and introduced the image of the sun into the body of the sanctuary, where he seemed to blaze as in the heights of Heaven, and to dissipate the darkness within that temple which was a representative symbol of the world. There the passion, death, and resurrection of Bakchos were represented.
So the Temple of Eleusis was lighted by a window in the roof. The sanctuary so lighted, Dion compares to the Universe, from which he says it differed in size alone; and in it the great lights of nature played a great part and were mystically represented. The images of the Sun, Moon, and Mercury were represented there, (the latter the same as Anubis who accompanied Isis); and they are still the three lights of a Masonic Lodge; except that for Mercury, the Master of the Lodge has been absurdly substituted.
Eusebius names as the principal Ministers in the Mysteries of Eleusis, first, the Hierophant, clothed with the attributes of the Grand Architect (Demiourgos) of the Universe. After him came the Dadoukos, or torch-bearer, representative of the Sun: then the altar-bearer, representing the Moon: and last, the Hieroceryx, bearing the caduceus, and representing Mercury. It was not permissible to reveal the different emblems and the mysterious pageantry of initiation to the Profane; and therefore we do not know the attributes, emblems, and ornaments of these and other officers; of which Apuleius and Pausanias dared not speak.
We know only that everything recounted there was marvellous; everything done there tended to astonish the Initiate: and that eyes and ears were equally astounded. The Hierophant, of lofty height, and noble features, with long hair, of a great age, grave and dignified, with a voice sweet and sonorous, sat upon a throne, clad in a long trailing robe; as the Motive-God of Nature was held to be enveloped in His work and hidden under a veil which no mortal can raise. Even His name was concealed, like that of the Demiourgos, whose name was ineffable.
The Dadoukos also wore a long robe, his hair long, and a bandeau on his forehead. Callias, when holding that office, fighting on the great day of Marathon, clothed with the insignia of his office, was taken by the Barbarians to be a King. The Dadoukos led the procession of the Initiates, and was charged with the purifications.
We do not know the functions of the Epibomos or assistant at the altar, who represented the moon. That planet was one of the two homes of souls, and one of the two great gates by which they descended and reascended. Mercury was charged with the conducting of souls through the two great gates; and in going from the sun to the moon they passed immediately by him. He admitted or rejected them as they were more or less pure, and therefore the Hieroceryx or Sacred Herald, who represented Mercury, was charged with the duty of excluding the Profane from the Mysteries.
The same officers are found in the procession of Initiates of Isis, described by Apuleius. All clad in robes of white linen, drawn tight across the breast, .and close-fitting down to the very feet, came, first, one bearing a lamp in the shape of a boat; second, one carrying an altar; and third, one carrying a golden palm-tree and the caduceus. These are the same as the three officers at Eleusis, after the Hierophant. Then .one carrying an open hand, and pouring milk on the ground from a golden vessel in the shape of a woman's breast. The hand was that of justice: and the milk alluded to the Galaxy or Milky Way, along which souls descended and remounted. Two others followed, one bearing a winnowing fan, and the other a water-vase; symbols of the purification of souls by air and water; and the third purification, by earth, was represented by an image of the animal that cultivates it, the cow or ox, borne by another officer.
Then followed a chest or ark, magnificently ornamented, containing an image of the organs of generation of Osiris, or perhaps of both sexes; emblems of the original generating and producing Powers. When Typhon, said the Egyptian fable, cut up the body of Osiris into pieces, he flung his genitals into the Nile, where a fish devoured them. Atys mutilated himself, as his Priests afterward did in imitation of him; and Adonis was in that part of his body wounded by the boar: all of which represented the loss by the Sun of his vivifying and generative power, when he reached the Autumnal Equinox (the Scorpion that on old monuments bites those parts of the Vernal Bull), and descended toward the region of darkness and Winter.
or ceremony representing the death of Bakchos, the same mythological personage with Osiris. This was effected by confining him in a close cell, that he might seriously reflect, in solitude and darkness, on the business he was engaged in: and his mind be prepared for the reception of the sublime and mysterious truths of primitive revelation and philosophy. This was a symbolic death; the deliverance from it, regeneration; after which he was called διφυης 
or twin-born. While confined in the cell, the pursuit of Typhon after the mangled body of Osiris, and the search of Rhea or Isis for the same, were enacted in his hearing; the initiated crying aloud the names of that Deity derived from the Sanscrit. Then it was announced that the body was found; and the aspirant was liberated amid shouts of joy and exultation.
and Ομπαξ, 
corruptions of the Sanscrit words, Kansha Aom Pakscha; meaning, object of our wishes, God, Silence, or Worship the Deity in Silence.
or finding, of the body of Osiris, cast one, alive, into the aspirant's bosom.
; both alluding to the Triune God, and the latter being the ineffable name of the Deity. A ring supported by two serpents was emblematical of the world, protected by the power and wisdom of the Creator; and that is the origin of the two parallel 'lines (into which time has changed the two serpents), that support the circle in our Lodges.
, thrice-born; and in India perfection was assigned to the Yogee who had accomplished many births.
Tsapanai, in Hebrew, means a serpent.
is this very crescent and disk: a symbol that has come down to us from those remote ages when this memorable conjunction in Taurus, by marking the commencement, at once of the Sabæan year and of the cycle of the Chaldæan Saros, so pre-eminently distinguished that sign as to become its characteristic symbol. On a bronze bull from China, the crescent is attached to the back of the Bull, by means of a cloud, and a curved groove is provided for the occasional introduction of the disk of the sun, when solar and lunar time were coincident and conjunctive, at the commencement of the year, and of the lunar cycle. When that was made, the year did not open with the stars in the head of the Bull, but when the colure of the vernal equinox passed across the middle or later degrees of the asterism Taurus, and the Pleiades were, in China, as in Canaan, the leading stars of the year.
