Mysticism and its Results: Being an Inquiry into the Uses and Abuses of Secrecy. John Delafield

by mysteries, in which they controlled not only the masses of the people, but those who governed them, in whatsoever nation then known—we arrive at the conclusion that the mysteries were the elements of religious and consequently of political power.

      The important Greek mysteries, of the details whereof we know most, were—1. The Eleusinian. 2. The Samothracian, which originated in Crete and Phrygia, and were celebrated in the former country in honor of Jupiter. From these countries they were introduced among the Thracians or Pelasgians in the island of Samothrace, and extended thence into Greece. They were sometimes celebrated in honor of Jupiter, sometimes of Bacchus, and sometimes of Ceres. 3. The Dionysia, which were brought from Thrace to Thebes, and were very similar to the former. They were celebrated every second year. The transition of men from barbarism to civilization was likewise represented in them. The women were clothed in skins of beasts. With a spear (thyrsus), bound with ivy, in their hands, they ascended Mount Cithæron; when, after the religious ceremonies, wild dances were performed, which ended with the dispersion of the priestesses and the initiated in the neighboring woods. They had also symbols, chiefly relating to Bacchus, who was the hero of these mysteries. These celebrations were forbidden in Thebes, even in the time of Epaminondas, and afterward in all Greece, as prejudicial to the public peace and morals. 4. The Orphic, chiefly deserving mention as the probable foundation of the Eleusinian. 5. The mysteries of Isis, not in vogue in Greece, but very popular in Rome.^[31] The offspring of Egyptian priestcraft, they were instituted with a view to aggrandize that order of men, to extend their influence, and enlarge their revenues. To accomplish these selfish projects, they applied every engine toward besotting the multitude with superstition and enthusiasm. They taught them to believe that they were the distinguished favorites of Heaven; that celestial doctrines had been revealed to them, too holy to be communicated to the profane rabble, and too sublime to be comprehended by vulgar capacities. Princes and legislators, who found their advantage in overawing and humbling the multitude, readily adopted a plan so artfully fabricated to answer these purposes. The views of those in power were congenial with those of the priests, and both united in the same spirit to thus control the respect, admiration, and dependence, of the million.

      They made their disciples believe that in the next world the souls of the uninitiated should roll in mire and dirt, and with difficulty reach their destined mansion. Hence, Plato introduces Socrates as observing that "the sages who introduced the Teletæ had positively affirmed that whatever soul should arrive in the infernal mansions unhouselled and unannealed should lie there immersed in mire and filth."—"And as to a future state," says Aristides, "the initiated shall not roll in mire and grope in darkness, a fate which awaits the unholy and uninitiated." When the Athenians advised Diogenes to be initiated, "It will be pretty enough," replied he, "to see Agesilaus and Epaminondas wallowing in the mire, while the most contemptible rascals who have been initiated are strolling in the islands of bliss!" When Antisthenes was to be initiated, and the priests were boasting of the wonderful benefit to ensue, "Why, forsooth, 'tis wonder your reverence don't hang yourself, in order to come at it sooner," was his remark. When, however, such benefits were expected to be derived from the mysteries, it is no wonder the world crowded to the Eleusinian standard. Initiation was, in reality, a consecration to Ceres and Proserpine. Its result was, honor and reverence from the masses. They believed all virtue to be inspired by these goddesses. Pericles says: "I am convinced that the deities of Eleusis inspired me with this sentiment, and that this stratagem was suggested by the principle of the mystic rites." So also Aristophanes makes the chorus of the initiated, in his Ranæ, to sing:—