The Eleusinian Mysteries and Rites E-Book

Dudley Wright

• Herausgeber: Books on Demand
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Seitenzahl: 104

Beschreibung

At one time the Mysteries of the various nations were the only vehicle of religion throughout the world, and it is not impossible that the very name of religion might have become obsolete but for the support of the periodical celebrations which preserved all the forms and ceremonials, rites and practices of sacred worship. With regard to the connection, supposed or real, between Freemasonry and the Mysteries, it is a remarkable coincidence that there is scarcely a single ceremony in the former that has not its corresponding rite in one or other of the Ancient Mysteries. The question as to which is the original is an important one to the student. The Masonic antiquarian maintains that Freemasonry is not a scion snatched with a violent hand from the Mysteries-whether Pythagorean, Hermetic, Samothracian, Eleusinian, Drusian, Druidical, or the like-but is the original institution, from which all the Mysteries were derived. In the opinion of the renowned Dr. George Oliver: "There is ample testimony to establish the fact that the Mysteries of all nations were originally the same, and diversified only by the accidental circumstances of local situation and political economy."

Leseprobe

The Eleusinian Mysteries and Rites

Eleusinian mysteries and ritesPrefaceIntroduction By The Rev. J. Fort Newton, D.Litt., D.D.,1. The Eleusinian Legend2. The Ritual Of The Mysteries3. Programme Of The Greater Mysteries4. The Initiatory Rites5. Their Mystical SignificanceBibliographyCopyright

Eleusinian mysteries and rites

Dudley Wright

Preface

At one time the Mysteries of the various nations were the only vehicle of religion throughout the world, and it is not impossible that the very name of religion might have become obsolete but for the support of the periodical celebrations which preserved all the forms and ceremonials, rites and practices of sacred worship.

With regard to the connection, supposed or real, between Freemasonry and the Mysteries, it is a remarkable coincidence that there is scarcely a single ceremony in the former that has not its corresponding rite in one or other of the Ancient Mysteries. The question as to which is the original is an important one to the student. The Masonic antiquarian maintains that Freemasonry is not a scion snatched with a violent hand from the Mysteries—whether Pythagorean, Hermetic, Samothracian, Eleusinian, Drusian, Druidical, or the like—but is the original institution, from which all the Mysteries were derived.

In the opinion of the renowned Dr. George Oliver: "There is ample testimony to establish the fact that the Mysteries of all nations were originally the same, and diversified only by the accidental circumstances of local situation and political economy." The original foundation of the Mysteries has, however, never been established. Herodotus ascribed the institution of the Eleusinian Mysteries to Egyptian influences, while Pococke declares them to have been of Tartar origin, and to have combined Brahmanical and Buddhistic ideas. Others are equally of opinion that their origin must be sought for in Persia, while at least one writer—and who, in these days, will declare the theory to be fanciful?—ventures the opinion that it is not improbable that they were practised among the Atlanteans.

The Eleusinian Mysteries—those rites of ancient Greece, and later of Rome, of which there is historical evidence dating back to the seventh century before the Christian era—bear a very striking resemblance in many points to the rituals of both Operative and Speculative Freemasonry. As to their origin, beyond the legendary account put forth, there is no trace.

In the opinion of some writers of repute an Egyptian source is attributed to them, but of this there is no positive evidence. There is a legend that St. John the Evangelist—a character honoured and revered by Freemasons—was an initiate of these Mysteries. Certainly, more than one of the early Fathers of the Christian Church boasted of his initiation into these Rites.

The fact that this is the first time that an attempt has been made to give a detailed exposition of the ceremonial and its meaning in the English language will, it is hoped, render the articles of interest and utility to students of Masonic lore.

As to the influence of the Mysteries upon Christianity, it will be seen that in more than one instance the Christian ritual bears a very close resemblance to the solemn rites of the Latin and Greek Mysteries.

The Bibliography at the end does not claim to be exhaustive, but it will be found to contain the principal sources of our knowledge of the Eleusinian Mysteries.

DUDLEY WRIGHT.

OXFORD.

Introduction By The Rev. J. Fort Newton, D.Litt., D.D.,

Past Grand Chaplain of the Grand Lodge of Iowa.

Few aspects of the history of the human spirit are more fascinating than the story of the Mysteries of antiquity, one chapter of which is told in the following pages with accuracy, insight, and charm. Like all human institutions, they had their foundation in a real need, to which they ministered by dramatizing the faiths and hopes and longings of humanity, and evoking that eternal mysticism which is at once the joy and solace of man as he marches or creeps or crowds through the welter of doubts, dangers, disease, and death, which we call our life.

Once the sway of the Mysteries was well-nigh universal, but towards the end of their power they fell into the mire and became corrupt, as all things human are apt to do, the Church itself being no exception. Yet at their best and highest they were not only lofty and noble, but elevating and refining, and that they served a high purpose is equally clear, else they had not won the eulogiums of the most enlightened men of antiquity. From Pythagoras to Plutarch the teachers of old bear witness to the service of the Mysteries, and Cicero testified that what a man learned in the house of the Hidden Place made him want to live nobly, and gave him happy thoughts for the hour of death.

The Mysteries, said Plato, were established by men of great genius, who, in the early ages, strove to teach purity, to ameliorate the cruelty of the race, to exalt its morals and refine its manners, and to restrain society by stronger bonds than those which human laws impose. Such being their purpose, he who gives a thought to the life of man at large will enter their vanished sanctuaries with sympathy; and if no mystery any longer attaches to what they taught—least of all to their ancient allegory of immortality—there is the abiding interest in the rites, drama, and symbols employed in the teaching of wise and good and beautiful truth.

What influence the Mysteries had on the new, uprising Christianity is hard to know, and the issue is still in debate. That they did influence the early Church is evident from the writings of the Fathers—more than one of whom boasted of initiation—and some go so far as to say that the Mysteries died at last, only to live again in the ritual of the Church. St. Paul in his missionary journeys came in contact with the Mysteries, and even makes use of some of their technical terms in his Epistles, the better to show that what they sought to teach by drama can be known only by spiritual experience. No doubt his insight is sound, but surely drama may assist to that realization, else public worship might also come under ban.

Of the Eleusinian Mysteries in particular, we have long needed such a study as is here offered, in which the author not only sums up in an attractive manner what is known, but adds to our knowledge some important details. An Egyptian source has been attributed to the Mysteries of Greece, but there is little evidence of it, save as we may conjecture it to have been so, remembering the influence of Egypt upon Greece. Such influences are difficult to trace, and it is safer to say that the idea and use of Initiation—as old as the Men's House of primitive society—was universal, and took different forms in different lands.

Such a study has more than an antiquarian interest, not only to students in general, but especially to the men of the gentle Craft of Freemasonry. If we may not say that Freemasonry is historically descended from the instituted Mysteries of antiquity, it does perpetuate, to some extent, their ministry among us. At least, the resemblance between those ancient rites arid the ceremonials of both Operative and Speculative Freemasonry are very striking; and the present study must be reckoned as not the least of the services of its author to that gracious Craft.

THE CITY TEMPLE, LONDON, E.C.

1. The Eleusinian Legend

The legend which formed the basis of the Mysteries of Eleusis, presence at and participation in which demanded an elaborate form or ceremony of initiation, was as follows:—

Persephone (sometimes described as Proserpine and as Cora or Kore), when gathering flowers, was abducted by Pluto, the god of Hades, and carried off by him to his gloomy abode; Zeus, the brother of Pluto and the father of Persephone, giving his consent. Demeter (or Ceres), her mother, arrived too late to assist her child, or even catch a glimpse of her seducer, and neither god nor man was able, or willing, to enlighten her as to the whereabouts of Persephone or who had carried her away. For nine nights and days she wandered, torch in hand, in quest of her child. Eventually, however, she heard from Helios (the sun) the name of the seducer and his accomplice. Incensed at Zeus, she left Olympos and the gods, and came down to scour the earth disguised as an old woman.

In the course of her wanderings she arrived at Eleusis, where she was honourably entertained by Keleos, the ruler of the country, with whom, and his wife Metanira, she consented to remain in order to watch over the education of Demophon, who had just been born to the aged king and whom she undertook to make immortal.

Long was thy anxious searchFor lovely Proserpine, nor didst thou breakThy mournful fast, till the far-fam'd EleusisReceived thee wandering.Orphic Hymn.

The city of Eleusis is said to derive its name from the hero Eleusis, a fabulous personage deemed by some to have been the offspring of Mercury and Daira, daughter of Oceanus, while by others he was claimed as the son of Oxyges.

Unknown to the parents Demeter used to anoint Demophon by day with ambrosia, and hide him by night in the fire like a firebrand. Detected one night by Metanira, she was compelled to reveal herself as Demeter, the goddess. Whereupon she directed the Eleusinians to erect a temple as a peace-offering, and, this being done, she promised to initiate them into the form of worship which would obtain for them her goodwill and favour. "It is I, Demeter, full of glory, who lightens and gladdens the hearts of gods and men. Hasten ye, my people, to raise, hard by the citadel, below the ramparts, a fane, and on the eminence of the hill, an altar, above the wall of Callichorum. I will instruct you in the rites which shall be observed and which are pleasing to me."

The temple was erected, but Demeter was still vowing vengeance against gods and men, and because of the continued loss of her daughter she rendered the earth sterile during a whole year.

What ails her that she comes not home?Demeter seeks her far and wide;And gloomy-browed doth ceaseless roamFrom many a morn till eventide."My life, immortal though it be,Is naught!" she cries, "for want of thee,Persephone—Persephone!"

The oxen drew the plough, but in vain was the seed sown in the prepared ground. Mankind was threatened with utter annihilation, and all the gods were deprived of sacrifices and offerings. Zeus endeavoured to appease the anger of the gods, but in vain. Finally he summoned Hermes to go to Pluto and order him to restore Persephone to her mother. Pluto yielded, but before Persephone left she took from the hand of Pluto four pomegranate pips which he offered her as sustenance on her journey. Persephone, returning from the land of shadows, found her mother in the temple at Eleusis which had recently been erected. Her first question was whether her daughter had eaten anything in the land of her imprisonment, because her unconditional return to earth and Olympos depended upon that. Persephone informed her mother that all she had eaten was the pomegranate pips, in consequence of which Pluto demanded that Persephone should sojourn with him for four months during each year, or one month for each pip taken. Demeter had no option but to consent to this arrangement, which meant that she would enjoy the company of Persephone for eight months in every year, and that the remaining four would be spent by Persephone with Pluto. Demeter caused to awaken anew "the fruits of the fertile plains," and the whole earth was re-clothed with leaves and flowers. Demeter called together the princes of Eleusis—Triptolemus, Diocles, Eumolpus, Polyxenos, and Keleos—and initiated them "into the sacred rites—most venerable—into which no one is allowed to make enquiries or to divulge; a solemn warning from the gods seals our mouths."

Although secrecy on the subject of the nature of the stately Mysteries is strictly enjoined, the writer of the Homeric Hymn to Demeter makes no secret of the happiness which belonged to all who became initiates: "Happy is he who has been received unfortunate he who has never received the initiation nor taken part in the sacred ordinances, and who cannot, alas! be destined to the same lot reserved for the faithful in the darkling abode."

The earliest mention of the Temple of Demeter at Eleusis occurs in the Homeric Hymn to Demeter, which has already been mentioned. This was not written by Homer, but by some poet versed in Homeric lore, and its probable date is about 600 B.C. It was discovered a little over a hundred years ago in an old monastery library at Moscow, and now reposes in a museum at Leyden.