For it was only in times of degradation and by a violent perversion that the honor was allowed to the unworthy; and even in such cases it was usually nullified as soon as the people recovered their senses and their freedom. There is extant among the works of Seneca a little treatise called Apocolocuntosis, that is, pumpkinification, or the metamorphosis into a gourd, a sharp satire levelled against the apotheosis of the Emperor Claudius. The deification of mortals among the ancients has long been laughed at. When the great Macedonian monarch applied for a decree for his apotheosis while he was yet alive, the Lacedemonian Senate, with bitter sarcasm, voted, "If Alexander desires to be a god, let him be a god." The doctrine is often referred to among us in terms of mockery. But this is principally because it is not understood. It simply signifies the ascent of the soul after death into the Olympian halls instead of descending into the Acheronian gulfs. And whether we
73 Tusc. Quast., lib. i. cap. 12.
74 Lib. iv.
consider the symbolic justice and beauty of the conception as a poetic image applied to the deathless heroes of humanity ensphered above us forever in historic fame and natural worship, or regard its comparative probability as the literal location of the residence of departed spirits, it must recommend itself to us as a decided improvement on the ideas previously prevalent, and as a sort of anticipation, in part, of that bright faith in a heavenly home for faithfuls souls, afterwards established in the world by Him of whom it was written, "No man hath ascended up to heaven but he that came down from heaven, even the Son of Man, who is now in heaven." Indeed, so forcible and close is the correspondence between the course of the aspirant in his initiation dramatically dying, descending into Hades, rising again to life, and ascending into heaven with the apostolic presentation of the redemptive career of Christ, our great Forerunner, that some writers Nork, for instance have suggested that the latter was but the exoteric publication to all the world of what in the former was esoterically taught to the initiates alone.
There was a striking naturalness, a profound propriety, in the obscurities of secrecy and awe with which the ancient Mysteries shrouded from a rash curiosity their instructions concerning the future life and only unfolded them by careful degrees to the prepared candidate. It is so with the reality itself in the nature of things. It is the great mystery of mysteries, darkly hinted in types, faintly gleaming in analogies, softly whispered in hopes, passionately asked in desires, patiently confirmed in arguments, suddenly blazed and thundered in revelation. Man from the very beginning of his race on earth has been thickly encompassed by mysteries, hung around by the muffling curtains of ignorance and superstition. Through one after another of these he has forced his way and gazed on their successive secrets laid bare. Once the Ocean was an alluring and terrible mystery, weltering before him with its endless wash of waves, into which the weary sun, in the west, plunged at evening, and out of which, in the east, it bounded refreshed in the morning. But the daring prows of his ships, guided by pioneering thought and skill, passed its islands and touched its ultimate shores. Once the Polar Circle was a frightful and frozen mystery, enthroned on mountains of eternal ice and wearing upon its snowy brow the flaming crown of the aurora borealis. But his hardy navigators, inspired by enterprise and philanthropy, armed with science, and supplied by art, have driven the awful phantom back, league by league, until but a small expanse of its wonders remains untracked by his steps. Once the crowded Sky was a boundless mystery, a maze of motions, a field where ghastly comets played their antics and shook down terrors on the nations. But the theories of his reason, based on the gigantic grasp of his calculus and aided by the instruments of his invention, have solved perplexity after perplexity, blended discords into harmony, and shown to his delighted vision the calm perfection of the stellar system. So, too, in the moral world he has lifted the shrouds from many a dark problem, and extended the empire of light and love far out over the ancient realm of darkness and terror. But the secret of Death, the mystery of the Future, remains yet, as of old, unfathomed and inscrutable to his inquiries. Still, as of old, he kneels before that unlifted veil and beseeches the oracles for a response to faith.
The ancient Mysteries in their principal ceremony but copied the ordination and followed the overawing spirit of Nature herself. The religious reserve and awe about the entrance into the adytum of their traditions were like those about the entrance into the invisible scenes beyond the veils of time and mortality. Their initiation was but a miniature symbol of the great initiation through which, and that upon impartial terms, every mortal, from King Solomon to the idiot pauper, must sooner or later pass to immortality. When a fit applicant, after the preliminary probation, kneels with fainting sense and pallid brow before the veil of the unutterable Unknown, and the last pulsations of his heart tap at the door of eternity, and he reverentially asks admission to partake in the secrets shrouded from profane vision, the infinite Hierophant directs the call to be answered by Death, the speechless and solemn steward of the celestial Mysteries. He comes, pushes the curtain aside, leads the awe struck initiate in, takes the blinding bandage of the body from his soul; and straightway the trembling neophyte receives light in the midst of that innumerable Fraternity of Immortals over whom the Supreme Author of the Universe presides.
CHAPTER II.
METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS.
NO other doctrine has exerted so extensive, controlling, and permanent an influence upon mankind as that of the metempsychosis, the notion that when the soul leaves the body it is born anew in another body, its rank, character, circumstances, and experience in each successive existence depending on its qualities, deeds, and attainments in its preceding lives. Such a theory, well matured, bore unresisted sway through the great Eastern world, long before Moses slept in his little ark of bulrushes on the shore of the Egyptian river; Alexander the Great gazed with amazement on the self immolation by fire to which it inspired the Gymnosophists; Casar found its tenets propagated among the Gauls beyond the Rubicon; and at this hour it reigns despotic, as the learned and travelled Professor of Sanscrit at Oxford tells us, "without any sign of decrepitude or decay, over the Burman, Chinese, Tartar, Tibetan, and Indian nations, including at least six hundred and fifty millions of mankind."1 There is abundant evidence to prove that this scheme of thought prevailed at a very early period among the Egyptians, all classes and sects of the Hindus, the Persian disciples of the Magi, and the Druids, and, in a later age, among the Greeks and Romans as represented by Musaus, Pythagoras, Plato, Plotinus, Macrobius, Ovid, and many others. It was generally adopted by the Jews from the time of the Babylonian captivity. Traces of it have been discovered among the ancient Scythians, the African tribes, some of the Pacific Islanders, and various aboriginal nations both of North and of South America. Charlevoix says some tribes of Canadian Indians believed in a transmigration of souls; but, with a curious mixture of fancy and reflection, they limited it to the souls of little children, who, being balked of this life in its beginning, they thought would try it again. Their bodies, accordingly, were buried at the sides of roads, that their spirits might pass into pregnant women travelling by. A belief in the metempsychosis limited in the same way to the souls of children also prevailed among the Mexicans.2 The Maricopas, by the Gila, believe when they die they shall transmigrate into birds, beasts, and reptiles, and shall return to the banks of the Colorado, whence they were driven by the Yumas. They will live there in caves and woods, as wolves, rats, and snakes; so will their enemies the Yumas; and they will fight together.3 On the western border of the United States, only three or four years ago, two Indians having been sentenced to be hung for murder, the chiefs of their tribe came in and begged that they might be shot or burned instead, as they looked upon hanging with the utmost horror, believing that the spirit of a person who is thus strangled to death goes into the next world in a foul manner, and that it assumes a beastly form. The Sandwich Islanders sometimes threw their dead into the sea to be devoured by sharks, supposing their souls would animate these monsters and cause them
1 Wilson, Two Lectures on the Religious Opinions of the Hindus, p. 64.