Among these oracles, Delphi, as is well known, took the highest rank. It was considered the centre of the earth, and was revered by the Pan-Hellenic race. It was a supreme religious court, whose decisions were believed to be infallible. The despotism of the Pythian decisions was, however, tempered by their ambiguity. Their predictions, if they failed, seldom destroyed the faith of the believers; for always some explanation could be devised to save the credit of the oracle. Thus, the Pythian promised the Athenians that they would take all the Syracusans prisoners. They did not take them; but as a muster-roll of the Syracusan army fell into their hands, this was considered to fulfil the promise.[259] Aristides, the rhetorician, was told that the "white maidens" would take care of him; and receiving a letter which was of advantage, he was fully convinced that this was the "white maiden." But neither imposition nor delusion will satisfactorily explain the phenomena connected with oracles. The foundation of them seems to have been a state allied to the modern manifestations of magnetic sleep and clairvoyance.
"As the whole life of the Greeks," says Döllinger, "was penetrated by religion," they instinctively and naturally prayed on all occasions. They prayed at sunrise and sunset, at meal-times, for outward blessings of all kinds, and also for virtue and wisdom. They prayed standing, with a loud voice, and hands lifted to the heavens. They threw kisses to the gods with their hands.
So we see that the Greek worship, like their theology, was natural and human, a cheerful and hopeful worship, free from superstition. This element only arrives with the mysteries, and the worship of the Cthonic gods. To the Olympic gods supplications were addressed as to free moral agents, who might be persuaded or convinced, but could not be compelled. To the under-world deities prayer took the form of adjuration, and degenerated into magic formulas, which were supposed to force these deities to do what was asked by the worshipper.
§ 8. The Mysteries. Orphism.
The early gods of most nations are local and tribal. They belong only to limited regions, or to small clans, and have no supposed authority or influence beyond. This was eminently the case in Greece; and after the great Hellenic worship had arrived, the local and family gods retained also their position, and continued to be reverenced. In Athens, down to the time of Alexander, each tribe in the city kept its own divinities and sacrifices. It also happened that the supreme god of one state would be adored as a subordinate power in another. Every place had its favorite protector. As different cities in Italy have their different Madonnas, whom they consider more powerful than the Madonna of their neighbors, so in Greece the same god was invoked in various localities under different surnames. The Arcadian Zeus had the surname of Lycæus, derived, probably, from Λυξ, Lux, light. The Cretan Jupiter was called Asterios. At Karia he was Stratios. Iolaus in Euripides (the Herakleidæ, 347) says: "We have gods as our allies not inferior to those of the Argives, O king; for Juno, the wife of Jove, is their champion, but Minerva ours; and I say, to have the best gods tends to success, for Pallas will not endure to be conquered."[260] So, in the "Suppliants" of Aeschylus, the Egyptian Herald says (838): "By no means do I dread the deities of this place; for they have not nourished me nor preserved me to old age."[261]
Two modes of worship met in Greece, together with two classes of gods. The Pelasgi, as we have seen, worshipped unnamed impersonal powers of the universe, without image or temple. But to this was added a worship which probably came through Thrace, from Asia and Egypt. This element introduced religious poetry and music, the adoration of the muses, the rites and mysteries of Dêmêtêr, and the reverence for the Kabiri, or dark divinities of the lower world.
Of these, the MYSTERIES were the most significant and important. Their origin must be referred to a great antiquity, and they continued to be practised down to the times of the Roman Emperors. They seem not to belong to the genuine Greek religion, but to be an alien element introduced into it. The gods of the Mysteries are not the beings of light, but of darkness, not the gods of Olympus, but of the under-world. Everything connected with the Mysteries is foreign to the Hellenic mind. This worship is secret; its spirit is of awe, terror, remorse; its object is expiation of sin. Finally, it is a hieratic worship, in the hands of priests.
All this suggests Egypt as the origin of the Mysteries. The oldest were those celebrated in the island of Samothrace, near the coast of Asia Minor. Here Orpheus is reputed to have come and founded the Bacchic Mysteries; while another legend reports him to have been killed by the Bacchantes for wishing to substitute the worship of Apollo for that of Dionysos. This latter story, taken in connection with the civilizing influence ascribed to Orpheus, indicates his introducing a purer form of worship. He reformed the licentious drunken rites, and established in place of them a more serious religion. He died a martyr to this purer faith, killed by the women, who were incited to this, no doubt, by the priests of the old Bacchic worship.
The worship of Dionysos Zagreus, which was the Orphic form of Bacchism, contained the doctrines of retribution in another life,—a doctrine common to all the Greek Mysteries.
It would seem probable, from an investigation of this subject, that two elements of worship are to be found in the Greek religion, which were never quite harmonized. One is the worship of the Olympian deities, gods of light and day, gods of this world, and interested in our present human life. This worship tended to promote a free development of character; it was self-possessed, cheerful, and public; it left the worshipper unalarmed by any dread of the future, or any anxiety about his soul. For the Olympic gods cared little about the moral character of their worshippers; and the dark Fate which lay behind gods and men could not be propitiated by any rites, and must be encountered manfully, as one meets the inevitable.