Pagan Origin of Partialist Doctrines. John Claudius Pitrat
told me, 'We found the ministers of the temple dressed in their pontifical robes. The Hierophant, who, in that moment, represents the author of the universe, had symbols which designated the power supreme. The flambeau-bearer and the assistant to the altar appeared with the attributes of the sun and of the moon; and the sacred herald with those of Mercury. We had just taken our seats when the herald exclaimed: 'Away from here ye profane and impious men, and all those whose souls are contaminated with crimes!' The penalty of death was decreed against those who had the temerity of remaining in the temple without being entitled to it, after this admonition. The second of the priests ordered that the skins of the victims be spread beneath our feet; and he purified us anew. The rituals of initiation were loudly read, and hymns in the honor of Ceres were sung.
"Soon after a roar was heard. The earth seemed to shake. Amid lightning and thunder phantoms and spectres were seen roaming in darkness. They filled the holy hall with soul-rending groans and howlings. Sufferings, cares, diseases, poverty, and death, under hideous forms, struck our gaze. The Hierophant explained these various emblems, and his vivid pictures added to our terror. However, guided by a feeble light, we were advancing towards the regions of the Tartarus, where the souls get purified before they reach the abode of bliss. Amidst sorrowful voices we heard the bitter regrets of those who had committed suicide. They are punished, the Hierophant said, because they have deserted the posts assigned to them by the gods.
"He had scarcely pronounced these words, when brass gates were thrown open before us with a frightful roar, and then we saw the horrors of the Tartarus. It resounded with the rattle of chains, and the yells of its unfortunate inmates. Learn from us, did they say, to respect the gods, and to be just and grateful. We saw the furies, armed with whips, unmercifully torturing the criminals. These frightening pictures, made more so by the sonorous and imposing voice of the Hierophant, who seemed to exercise the ministry of divine vengeance, filled our soul with terror. In fine, we were introduced in delightful thickets; in enameled meadows; fortunate abodes, image of the Elysean fields, where a pure light shone, where charming voices were heard. We passed into the sanctuary, where we saw the statue of the goddess resplendent with brightness, and dressed in the richest attire. In this sanctuary our trials ended; there our eyes saw, and our ears heard, what we are forbidden to reveal. I will simply confess that in the delirium of a holy joy we sung hymns of joy.'
"Such was the recital of the newly-initiated. Another told me a circumstance which the other omitted. One day, during the celebrations, the Hierophant uncovered the mysterious baskets, which are carried in the procession, and which are the object of the public veneration. They contained the sacred symbols, whose sight is prohibited to those uninitiated, and which are but cakes of various forms, grains of salt, and other objects, which relate to the history of Ceres, and to the dogmas taught in the mysteries. When those initiated have taken them from a basket, and put them in another, they say that they have fasted and drank the Ciceon.
"I often met with men who were not initiated, and who freely expressed their opinions about the secret doctrines taught in the mysteries. One of the disciples of Plato said: 'It seems to be certain that the Hierophant teaches the necessity of pains and rewards beyond the grave; and that he represents to the postulants the various destinies of men here below and hereafter. Also it seems to be certain that he teaches them, that, among the great number of deities adored by the multitude, the ones are pure spirits, who, ministers of the will of the god supreme, regulate under his command the motion of the universe; and the others have been simple mortals, whose tombs are kept yet in several parts of Greece. Is it not natural to think, that, in order to give a more accurate idea of the Deity, the institutors of mysteries endeavored to maintain, and to thus perpetuate a dogma, whose vestiges are more or less visible in the opinions, and ceremonies, of nearly all nations—that of a God, who is the principal and end of all things? Such is, in my opinion, the august secret revealed to those initiated.'
"No doubt political ends encouraged the institution of this religious association. Polytheism was generally spread, and was pleasing the people, but on account of the multiplicity of the gods it was dangerous to society. It was thought wiser not to destroy this belief, but to counterbalance it by a purer religion. As the people are more restrained by the laws than by abstract principles of morals, the legislators contrived to harmonize the superstition of the people with purer religious and moral principles, which they should simultaneously teach. 'Thus,' the disciple of Plato added, 'you understand why the gods are represented on the theatre of Athens: the magistrates who do not believe the false doctrines of Polytheism are very careful not to repress a superstition and a license, which amuse the people, and whose repression would indispose them.
"'Also you understand how two religions, though opposed in their dogmas, conjointly exist in peace and harmony in the same cities. The reason of it is, that, though their dogmas are different, these religions use the same language, and that the truth has for the error the same tolerance, and courtesy, which the truth should obtain from the error. Externally the mysteries present but the worship adopted by the people. The hymns sung in public, and the most of the ceremonies retrace to the masses many circumstances of the rape of Proserpine, of the courses of Ceres, of her arrival and sojourn at Eleusis. The vicinity of this city is full of monuments reared in the honor of the goddess, and the priests show, as yet, the stone upon which, tradition relates, she rested when exhausted with fatigue. Thus, on one hand, the ignorant people believe appearances as if they were realities; and on another hand, those who have been initiated, having a clear sight of the spirit of the mysteries, think they are right on account of the purity of their intentions.'
"Whatever it may be of the supposition I have related, the initiation is now but a vain ceremony. Those who have been initiated are not more virtuous than the others; every day they violate their pledge of abstaining from fowl, from fish, from pomegranates, from beans, and several other kinds of fruits, and of vegetables. Several have contracted this sacred engagement through unworthy means; for, not long ago, we have seen the government permitting the sale of the privilege of participating to the mysteries; and, for a long while, women of ill fame have been admitted to initiation."
As it would require volumes to describe the ceremonies of all these Pagan mysteries, we shall only examine their general character; show forth their end; group together their common features, and glance at the means used by political and religious leaders, to give a full scope to this powerful governmental engine.
The mysteries of Eleusis, and in general of all mysteries, aimed at the amelioration of mankind, at the reformation of morals, and at taking hold of the souls of men with more power than through the means of the laws. If the means used was not lawful, we must however confess that the aim was laudable, not in the minds of kings, emperors, hierophants and other priests, but in itself. Cicero, the illustrious Roman orator, said, that the institution of mysteries was one of the most useful to humanity; at least the mysteries of Eleusis, whose effects, he added, have been to civilize nations; to soften the barbarous and ferocious habits and morals of the first societies of men; and to make known the most important principles of morals, which initiate man to a sort of life that is worthy of his nature.
The same was said of Orpheus, who introduced in Greece the mysteries of Bacchus. Poets wrote of him, that he had tamed tigers and lions; and that he attracted even trees and rocks with the melodious strains of his lyre. Mysteries aimed at the establishment of the reign of justice and of religion, in the system of the rulers, who, from policy, maintained the one by the other. This double end is contained in this verse of Virgil:—"Learn from me to respect justice and the gods;" this was the great lesson given by the Hierophant when the postulants were initiated.
Those initiated learned in those profound sanctuaries, under the dark and deep veil of fables, their duties towards their fellow men; pretended duties which they were taught to the gods, and, more unfortunately yet, pretended duties towards their political and religious leaders, or rather tyrants.
Rulers used all imaginable means to give a supernatural character to their laws, and to make the people believe that they had this character. The imposing picture of the universe, and the poetry of mythological conceptions, gave to the legislators the subject of the varied and wonderful scenes which were represented in the temples of Egypt, of Asia, and of Greece. All that can produce illusion, all the resources of witchcraft and of theatrical