"Hæc cantu finditque solum, manesque sepulchris,
Elicit, et tepido devocat ossa toro."
The celebrated Heeren, in his "Politics of Ancient Greece" (ch. iii., p. 67, Am. ed.), remarks, in reference to the mysteries of Eleusis, that they exhibited the superiority of civilized over savage life, and gave instructions respecting a future life and its nature. For what was this more than an interpretation of the sacred traditions which were told of the goddess as the instructress in agriculture, of the forced descent of her daughter to the lower world, etc.? And we need not be more astonished if, in some of their sacred rites, we perceive an excitement carried to a degree of enthusiastic madness which belonged peculiarly to the East, but which the Hellenes were very willing to receive. For we must not neglect to bear in mind that they shared the spirit of the East; and did they not live on the very boundary-line between the East and the West? As those institutions were propagated farther to the west, they lost their original character. We know what the Bacchanalian rites became at Rome; and had they been introduced north of the Alps, what form would they have there assumed? But to those countries it was possible to
transplant the vine, not the service of the god to whom the vine was sacred. The orgies of Bacchus suited the cold soil and inclement forests of the North as little as the character of its inhabitants.
Without going further into detail (the minutiæ of which are thus opened to every scholar), we must presume that the mythology of the children of Ham, the origin of pagan worship, fostered by variant mysteries to obtain and maintain temporal power, spread itself through the then known world. So far as we know, the secret doctrines which were taught in the mysteries may have finally degenerated into mere forms and an unmeaning ritual. And yet the mysteries exercised a great influence on the spirit of the nation, not of the initiated only, but also on the great mass of the people; and perhaps they influenced the latter still more than the former. They preserved the reverence for sacred things, and this gave them their political importance. They produced that effect better than any modern secret societies have been able to do. The mysteries had their secrets, but not everything connected with them was secret. They had, like those of Eleusis, their public festivals, processions, and pilgrimages, in which none but the initiated took a part, but of which no one was prohibited from being a spectator. While the multitude was permitted to gaze at them, it learned to believe that there was something sublimer than anything with which it was acquainted, revealed only to the initiated; and
while the worth of that sublimer knowledge did not consist in secrecy alone, it did not lose any of its value by being concealed. Thus the popular religion and the secret doctrines, although always distinguished from each other, united in serving to curb the people. The condition and the influence of religion on a nation were always closely connected with the situation of those persons who were particularly appointed for the service of the gods, the priests. The scholar will readily call to mind a Calchas, a Chryses, and others. The leaders and commanders themselves, in those days, offered their sacrifices (see the description which Nestor makes to Pallas, Od. iii., 430, &c.), performed the prayers, and observed the signs which indicated the result of an undertaking. In a word, kings and leaders were at the same time PRIESTS.[[43]]
How far may this have been a reason why Pharaoh did not call on a priest for help, but rely on the supposed superior knowledge of the Magi? a higher grade of secret instruction, perhaps, than he had received.