[V]
THE RELATION OF THE GRECIAN MYSTERIES TO THE FOUNDATION OF CHRISTIANITY
Ever since mentality has been an attribute of mankind, man has appreciated that he is surrounded by a vast incomprehensible mystery which ever closes in upon him, and from whose environment he may never free himself. The endeavor to solve this mystery has on one hand stimulated his reasoning power, and on the other nearly paralyzed it. Having no better guidance he has in all time attributed to a Great First Cause powers and faculties, even shape and form, more or less human; thus from time immemorial God or the Gods have been given a kingdom, a throne, some definite form, and even offspring. To him or them have been given purely human attributes, and they have been supposed to possess human passions and to be capable of love, wrath, strength, etc. In nearly all ages lightning, for instance, has been regarded as an expression of divine fury. As intelligence advanced the number of Gods was reduced and their manifestations classified and studied more or less imaginatively; and so while men have always acknowledged the impossibility of explaining the great mysteries of creation and of space, they have seemed to find it necessary to create other equally inscrutable mysteries of purely human invention, such as the incarnation, the trinity, the resurrection, vicarious salvation, metempsychosis, and the like.
History shows the love of mystery to be contagious as well as productive of its kind, and the origin of mystic teachings as well as of most secret societies bears out these statements. Secrets, guarded by fearful oaths, personified by meaningless emblems, concealed either in language unintelligible to others, or else hidden in terms whose special meaning is known only to the initiated, made attractive by special signs, symbols, innocent rites, or barbarous observances,—all of these means were designed solely to keep men banded together for the purpose of forming a propaganda intended to perpetuate yet other mysteries in which the initiates were especially interested. Since history began such associations of men have existed for most diverse ends, all having this in common, that only by this means could they secure and maintain influence and power.
And so the series of pictures which represent man in this role may be regarded as a panorama, led by garlanded priests carrying images of Isis or droning hymns to Demeter of Eleusis, or Druids preparing for their human sacrifices; followed by gay and voluptuous Bacchantes, succeeded by white-robed Pythagoreans; next may come the suffering Essenes bearing crosses, then the Latin Brotherhoods, followed by the German and English Guilds, the Stone Masons with their implements, the Crusader Knights, those coming first having an appearance of actual humility and devotion, while those who follow are haughty and contemptuous to a degree. Then would follow the black-robed Penitentes and the members of the Society of Jesus, sanctimonious, with eyes cast down, human machines, mere tools in the hands of their superiors; the panorama continuing with a widely assorted lot of scholars, artisans and men of all conditions in various regalia, and terminated with an indistinguishable multitude of variously adorned men, some sleek and fat, others ill-conditioned, some devout and sincere, others mere jesters and knaves from every walk of life.
It was most natural and to be expected that primitive man should be most profoundly impressed with the forces of nature, often terrifying and frightful, often winsome and attractive, and that he should bow himself down to the unknown cause of these manifestations. With his extremely finite mind he necessarily personified them; after having done this he proceeded to propitiate them by worship with certain forms of ritual. Perhaps fire first and most of all attracted him in this way, and drew from him the earliest acts of worship, for in spite of the general views to the contrary fire is often of natural origin, and must have been known to men before they became able to produce it by their own efforts. From practical to generalized concepts was a natural step, and thus mythology had its beginnings; the earliest distinctions were as between that which is overhead, i. e. Heaven, and that which is beneath, namely, the earth; these are the beginnings of all cosmogonies. Next the Gods were given the attributes of sex; Heaven was represented as masculine, fructifying, powerful; Earth as conceptive, female and gentle. By the union of these two were produced sun, moon and their progeny—the stars. Later the sun became Poseidon or Neptune, because he appeared from and disappeared into the sea. Then the imagination began to run riot, and gave rise to many individual divinities, gods and goddesses, all with human passions and attributes, mingling and propagating after human fashion, and begetting dynasties and half human races, whose doings were the subject of countless epics, dramas, myths and romances.
Thus time passed on and the original sense or meaning of these myths, descending slowly by oral tradition, became lost, while the myths themselves were for a long time accepted as historical facts. Nevertheless in all ages there have been men who, like Aristotle, Cicero and Plutarch, have questioned the accuracy of these statements and shown themselves intelligent and active sceptics. During all these times, however, a wily priest-craft had lived and thrived on the superstitions of the common people and the practices in which they have indulged; by these men, thus conditioned, any active doubt was regarded as subversive of the system by which they were supported, and as one not to be tolerated;—this condition pertaining not only to antiquity, since it is too significant a feature even of the early years of this twentieth century. A more or less honest though misinformed priesthood has, in all times, been in favor of the purification of the theology in vogue in their times and among their inner circles, and has in the main given the most rationalistic interpretation to the obscure things which they taught, and practised what their education and environment would permit. But in order to preserve the mysteries, to maintain them as such, and save themselves from becoming superfluous, not to say intolerable, these same mysteries have been tricked out with mysticism, symbolism of the most fantastic character, and allegory of the most bewildering kind; moreover this has often been accomplished by dramatic representations and by moralizing or demoralizing ceremonies. The countries in which these "mysteries," as they have since been known, were most commonly practised and most widely believed were Egypt, Chaldea and Greece.
The sources of the Egyptian mysteries, like those of Egyptian civilization, are the most difficult to discover. The Nile is necessarily the basis of Egyptian history, geography, activity and habits, and consequently must be also of the Egyptian cult. The people who were known as Egyptians invaded the land of the Nile from the direction of Asia, and found there a race of negro type whom they subdued and with whom they later mingled. The Semites called the land Misraim; the Greeks finally changed the name of its great river to Neilos. The country is a land of enigmas. Who built those pyramids, and why? Who originated the system of pictorial writing which we call the hieroglyphic? Who planned those wonderful temples now either in ruins, as in upper Egypt, or buried beneath the desert sands, as in lower Egypt? Who brought and erected those mighty blocks of stone or massive slabs from enormous distances, and handled them as we could scarcely do to-day with the best of modern machinery?
In course of time two hereditary classes were formed, the priests who dominated the minds, and the warriors who controlled the bodies of the conquered people and the lower classes. The latter kept the throne of Egypt occupied, while the former, having a monopoly of the knowledge of the time, prescribed for the people what they must believe, yet were very far from accepting these precepts for themselves, and in their inner circles made light of that which they preached to the despised classes without.
The Egyptians named their Sun God RE, but assigned the various attributes of the sun to different personalities; they had moreover not only Gods for the whole land, but Ptah was God of Memphis, Ammon God of Thebes, etc. Local deities were often constructed out of inspiring objects or from animals inhabited by spirits, and thus the fetichism of the original negro race exerted no little influence upon the higher cult of their lighter colored conquerors. Worship was paid to animals not for their own sake but because of the Gods who were supposed to reside within them; thus their prominent Gods were represented with the head of some animal. This honor belonged not to any individual animal but of necessity to the entire species, certain representatives of which were maintained at public expense in the temples, where they were carefully guarded and waited upon by the faithful. To harm one of these animals was to be severely punished, to kill one of them was to die. Conversely when a God failed in responding to the prayers of the faithful his fetich had to suffer, and the priests first threatened the animal, and if menaces were unavailing they killed the sacred beast, albeit in secret, lest the people should learn of it.
As time went on there was less of zoölatry, and the Sun-Gods and their associates figured more largely among the cult of the people. The sun's course was not represented as that of a chariot, as among the Persians and Greeks, but rather as the voyage of a Nile boat, upon which the God Re navigated the heavens; from which it will appear that the priestly religion was making slow progress to monotheism by means of oligotheism. The secret teaching of the priests was now more and more to the effect that the Gods stood not so much for themselves as for something else. During the fourth dynasty the lower Egyptian city Anu was known as the City of the Sun, hence the Greek name for the place, Heliopolis. Still more characteristic was the giving of the name of Osiris, who figured as God of Abdu, which the Greeks called Abydos, in upper Egypt, to the God of the Sunset, who was king of the lower domains and of death, brother and at the same time husband of Isis, brother also of Set, who slew him, and father of Horus, i. e. God of the new sun, who figures after each sunset. Horus fought with Set, but being unable to completely destroy him left him the desert as his kingdom, while himself holding to the Nile valley. This story of the Gods was publicly represented in various scenes on certain holidays, but only the priests, i. e., the initiated, knew the real meaning of the representations. Even the name of Osiris and his abode were kept secret, and outsiders heard only of the "great God" dwelling somewhere in "the West."