Mysticism and its Results | Page 8

Bacchus, and sometimes of Ceres. 3. The
Dionysia, which were brought from Thrace to Thebes, and were very
similar to the former. They were celebrated every second year. The
transition of men from barbarism to civilization was likewise
represented in them. The women were clothed in skins of beasts. With
a spear (thyrsus), bound with ivy, in their hands, they ascended Mount
Cithæron; when, after the religious ceremonies, wild dances were
performed, which ended with the dispersion of the priestesses and the
initiated in the neighboring woods. They had also symbols, chiefly
relating to Bacchus, who was the hero of these mysteries. These
celebrations were forbidden in Thebes, even in the time of
Epaminondas, and afterward in all Greece, as prejudicial to the public
peace and morals. 4. The Orphic, chiefly deserving mention as the
probable foundation of the Eleusinian. 5. The mysteries of Isis, not in
vogue in Greece, but very popular in Rome.[31] The offspring of
Egyptian priestcraft, they were instituted with a view to aggrandize that
order of men, to extend their influence, and enlarge their revenues. To
accomplish these selfish projects, they applied every engine toward
besotting the multitude with superstition and enthusiasm. They taught
them to believe that they were the distinguished favorites of Heaven;
that celestial doctrines had been revealed to them, too holy to be
communicated to the profane {34} rabble, and too sublime to be
comprehended by vulgar capacities. Princes and legislators, who found
their advantage in overawing and humbling the multitude, readily
adopted a plan so artfully fabricated to answer these purposes. The
views of those in power were congenial with those of the priests, and
both united in the same spirit to thus control the respect, admiration,
and dependence, of the million.

They made their disciples believe that in the next world the souls of the
uninitiated should roll in mire and dirt, and with difficulty reach their
destined mansion. Hence, Plato introduces Socrates as observing that
"the sages who introduced the Teletæ had positively affirmed that
whatever soul should arrive in the infernal mansions unhouselled and
unannealed should lie there immersed in mire and filth."--"And as to a
future state," says Aristides, "the initiated shall not roll in mire and
grope in darkness, a fate which awaits the unholy and uninitiated."
When the Athenians advised Diogenes to be initiated, "It will be pretty
enough," replied he, "to see Agesilaus and Epaminondas wallowing in
the mire, while the most contemptible rascals who have been initiated
are strolling in the islands of bliss!" When Antisthenes was to be
initiated, and the priests were boasting of the wonderful benefit to
ensue, "Why, forsooth, 'tis wonder your reverence don't hang yourself,
in order to come at it sooner," was his remark. When, however, such
benefits were expected to be derived from the {35} mysteries, it is no
wonder the world crowded to the Eleusinian standard. Initiation was, in
reality, a consecration to Ceres and Proserpine. Its result was, honor
and reverence from the masses. They believed all virtue to be inspired
by these goddesses. Pericles says: "I am convinced that the deities of
Eleusis inspired me with this sentiment, and that this stratagem was
suggested by the principle of the mystic rites." So also Aristophanes
makes the chorus of the initiated, in his Ranæ, to sing:--
"Let us to flowery mead repair, With deathless roses blooming, Whose
balmy sweets impregn the air, Both hills and dales perfuming. Since
fate benign one choir has joined, We'll trip in mystic measure; In
sweetest harmony combined, We'll quaff full draughts of pleasure. For
us alone the power of day A milder light dispenses, And sheds benign a
mellow ray To cheer our ravished senses. For we beheld the mystic
show, And braved Eleusis' dangers; We do and know the deeds we owe
To neighbors, friends, and strangers."
It is believed that the higher orders of magi went further, and pretended
to hold intercourse with, and cause to appear, the very [Greek: eidôlon]
of the dead. In the days of Moses it was practised. "There shall not be
found among you ... a charmer, or a consulter with familiar spirits, or a

wizard, or a necromancer."[32] {36} Diodorus Siculus mentions an
oracle near Lake Avernus, where the dead were raised, as having been
in existence before the age of Hercules.[33] Plutarch, in his life of
Cimon, relates that Pausanias, in his distress, applied to the Psychagogi,
or dead-evokers, at Heraclea, to call up the spirit of Cleonice (whose
injured apparition haunted him incessantly), in order that he might
entreat her forgiveness. She appeared accordingly, and informed him
that, on his return to Sparta, he would be delivered from all his
sorrows--meaning, by death. This was five hundred years before Christ.
The story resembles that of the apparition of Samuel