The extent to which religious organization and influence have been carried is illustrated by the history of the Polynesian Areoi, the most remarkable of such fraternities.[2020] The Areoi created 'mysteries,' with an elaborate ritual whose effectiveness was dependent on absolute accuracy in words; its members were chosen without regard to tribal position and entered of their own free will; it was a voluntary association and made its own religious laws. It was restricted (as all such associations are) by the necessity of paying regard to existing customs, but within such limits it was independent of the tribe, and its members were held to be entitled to special honors and enjoyments in this life and the next (a crude conception of salvation). It was essentially a church, and other societies, in Polynesia, Africa, and North America, approached this position more or less nearly. They all tended to become tyrannical—their social influence enabled them to impose their authority on the tribe, and they did not hesitate to employ violence in asserting their rights.[2021] To foreign influence they were naturally hostile, since this generally diminished their power. Founded as they are on savage ideas they have disappeared, or are disappearing, before foreign civilizations. In their best form they doubtless gave a certain unity to communities and were thus an element of order.
[1097]. Greek mysteries. In Greece dissatisfaction with the current cults expressed itself in various ways, largely through poets and philosophers, who asserted themselves, indeed, individually, but showed no power of organization. The task of organizing religious opinion fell to that new direction of thought (vaguely called "Orphic"[2022]) which, while it gave prominence to spiritual ideas and moral ideals, introduced a lively emotional element into worship. In the Eleusinian and other mysteries this element was both external (dramatic representations, songs, processions, ceremonies of initiation) and internal (the hope of salvation). Without breaking with the popular religious forms the mysteries constructed their own forms, chose their members, and created a religious imperium in imperio. They were voluntary associations for worship, ignored distinctions of social rank, had great ideas and impressive rituals—apparently all the elements necessary to the establishment of churches or of a national church. Yet they faded gradually away, and perished finally without leaving any definite impression, as it seemed, on Greece or the world without.[2023]
[1098]. The reasons of their failure are not far to seek. They did not reach the Hellenic mind for the reason that they were of foreign origin and much in them was opposed to the genius of the Hellenic religion. Even the Pythagorean reform movement of Southern Italy, with its strenuous moral culture of the individual, seems to have had a foreign (Asiatic) coloring. It was, indeed, at one with the better Greek thought of the time (sixth century B.C. and later) in its elevated conception of the deity and of worship, but with this it combined ascetic observances and, apparently, mystical ideas; it established what may be called a church, which had a great vogue in Southern Italy for several centuries but did not, as an organization, penetrate into Greece. It attracted some thoughtful men, but was too calm and restrained for the masses.[2024]
[1099]. It was different with the Dionysiac cult, whose wildness made it popular; of foreign origin, it was in time partly Hellenized and in Athens took its place in the regular national worship; some of its foreign features were taken up in the mysteries. These latter, with their enthusiasm and their half-barbaric ceremonies, excited the contempt of most of the educated class.[2025] These cults were Asiatic—not Semitic—but probably a product of a non-Hellenic population of Asia Minor (Phrygia and other regions), developed during a period the history of which is obscure.
[1100]. The Semites seem to have produced no mysteries—there is no record of such cults in Babylonia, Syria, Phœnicia, the Hebrew territory, or Arabia; Semitic religion was objective, simple, nonmystical.[2026] The Syrian cult of Tammuz (Adonis), which was adopted by Hebrews in the sixth century B.C. (Ezek. viii, 14), was an old folk-ceremony, not a mystery; it is allied to the Attis ceremonies of Asia Minor and to the mourning ceremony mentioned in Judges xi, 40 (mourning for a dead deity, but there referred to Jephthah's daughter).
[1101]. The Greek mysteries, then, derived their orgiastic side partly from Thrace, partly from Asia Minor. They chiefly attracted the lower classes and particularly slaves, for they offered individual independence in religion, freedom from the sense of social inferiority, and hope for the life to come. Thus they did not appeal to the Hellenic spirit, and did not, as organizations, survive the political decadence of the Greek States. But it is probable that their effects survived in the recognition of the possibility of religious worship apart from the traditional cults, and, more generally, in contributing to the establishment of the principle of individualism in religion. An historical connection between the Greek mysteries and the later individualistic cults is, indeed, not probable. Cumont believes that Mithraism did not imitate the organization of the Greek secret societies.[2027] The New Testament use of the term 'mystery' in the sense of 'esoteric doctrine'[2028] may have come from the Asian cult; the Mithraic worship was practiced in Tarsus, the native city of the Apostle Paul, in the first century of our era. However this may be, it seems probable that the conception of a church existed in the Græco-Roman world before the beginning of our era, and that its existence was due in part to the Greek mysteries, whose members were scattered throughout the empire of Alexander.
[1102]. The philosophical systems that arose in Asia and Europe concurrently with the Greek mysteries did not found ecclesiastical organizations. The disciples of philosophers formed schools, and the adherents of each school constituted a group the members of which were united one with another by the bond of a common intellectual aim and a common conception of life and of the world; and there was also a scientific union between the various groups, the fundamental methods of investigation and lines of thought being the same everywhere. But the object of thought was the discovery of truth by human reason, not the quest of salvation by worship of the divine. The emotional element essential to the formation of a church was wanting, and where philosophical systems adopted devotional forms these were not the creation of philosophy but were borrowed from current cults. They sought happiness, but not through religious ritual. They did not always formally discard or condemn existing cults, but they ignored them as means of salvation; they sometimes recognized traditional gods and forms of worship, but interpreted them in accordance with their own ideas.
[1103]. In India the Upanishads practically abolished the national pantheon and the old Brahmanic ritual—knowledge, they taught, was the key to bliss, and the knowledge was not that of the Veda, it came by reflection; emancipation from earthly bonds, absorption into the Infinite, was the goal of effort, but the effort was individualistic and led to no devotional organization. Ascetic observances, as a means of attaining perfection, were an inheritance from popular Brahmanism.[2029] In China Taoism, originally a system of thought (based on the conception of all-controlling order) that appealed only to a certain class of philosophic minds, became a religion by borrowing crude ideas and sensational methods from a debased form of Buddhism and other sources.[2030] Confucius steadily declined to teach anything about divine worship; Confucianism remained merely an ethical system, dealing only with the present life, until its founder, with disregard of his teaching, was divinized.
[1104]. Many of the Greek philosophers, from Socrates and Plato on, were definitely (some of them warmly) religious, but their religion was chiefly valued as an aid to ethical life, and it did not respond to the demand for communal worship. The Platonic and Stoic conceptions of the deity were pure, but they remained individualistic—salvation was the creation of the man himself. The noble hymn of Cleanthes to Zeus[2031] and the fine religious morality of Marcus Aurelius led to no church organization. The attempted combination of Platonism and Judaism by Philo was equally resultless. Neo-Platonism also, though it had enthusiasm and some sense of brotherhood, showed itself unable to produce a church. Plotinus, indeed, proposed to the Emperor Gallienus the establishment in Campania of a city of philosophers, a Platonopolis, in which the ideal life should be lived, but the proposal came to nothing.[2032] The Neo-Platonic union with the deity was too vague a conception to bring about communal worship, and the deity had no definite rôle in securing the salvation of men.
[1105]. Thus, in the period beginning about the sixth century B.C. and extending into the Christian era, all over the civilized world attempts were being made to reconstruct life by ethical and philosophical systems, by ascetic observances, and by mysteries. These attempts bear witness to the prevailing sense of the insufficiency of current schemes of life. They differ according to differences of place and time, but agree in the search after something better; this better thing was always ethical and in most cases religious. Their failure to construct effective organizations was due to the deficiencies pointed out above.