Eusebius names as the princ.i.p.al Ministers in the Mysteries of Eleusis, first, the _Hierophant_, clothed with the attributes of the Grand Architect (Demiourgos) of the Universe. After him came the _Dadoukos_, or torch-bearer, representative of the Sun: then the altar-bearer, representing the Moon: and last, the _Hieroceryx_, bearing the caduceus, and representing Mercury. It was not permissible to reveal the different emblems and the mysterious pageantry of initiation to the Profane; and therefore we do not know the attributes, emblems, and ornaments of these and other officers; of which Apuleius and Pausanias dared not speak.
We know only that everything recounted there was marvellous; everything done there tended to astonish the Initiate: and that eyes and ears were equally astounded. The Hierophant, of lofty height, and n.o.ble features, with long hair, of a great age, grave and dignified, with a voice sweet and sonorous, sat upon a throne, clad in a long trailing robe; as the Motive-G.o.d of Nature was held to be enveloped in His work and hidden under a veil which no mortal can raise. Even His name was concealed, like that of the Demiourgos, whose name was ineffable.
The Dadoukos also wore a long robe, his hair long, and a bandeau on his forehead. Callias, when holding that office, fighting on the great day of Marathon, clothed with the insignia of his office, was taken by the Barbarians to be a King. The Dadoukos led the procession of the Initiates, and was charged with the Purifications.
We do not know the functions of the _Epibomos_ or a.s.sistant at the altar, who represented the moon. That planet was one of the two homes of souls, and one of the two great gates by which they descended and reascended. Mercury was charged with the conducting of souls through the two great gates; and in going from the sun to the moon they pa.s.sed immediately by him. He admitted or rejected them as they were more or less pure, and therefore the Hieroceryx or Sacred Herald, who represented Mercury was charged with the duty of excluding the Profane from the Mysteries.
The same officers are found in the procession of Initiates of Isis, described by Apuleius. All clad in robes of white linen, drawn tight across the breast, and close-fitting down to the very feet, came, first, one bearing a lamp in the shape of a boat; second, one carrying an altar; and third, one carrying a golden palm-tree and the caduceus.
These are the same as the three officers at Eleusis, after the Hierophant. Then one carrying an open hand, and pouring milk on the ground from a golden vessel in the shape of a woman"s breast. The hand was that of justice: and the milk alluded to the Galaxy or Milky Way, along which souls descended and remounted. Two others followed, one bearing a winnowing fan, and the other a water-vase; symbols of the purification of souls by air and water; and the third purification, by earth, was represented by an image of the animal that cultivates it, the cow or ox, borne by another officer.
Then followed a chest or ark, magnificently ornamented, containing an image of the organs of generation of Osiris, or perhaps of both s.e.xes; emblems of the original generating and producing Powers. When Typhon, said the Egyptian fable, cut up the body of Osiris into pieces, he flung his genitals into the Nile, where a fish devoured them. Atys mutilated himself, as his Priests afterward did in imitation of him; and Adonis was in that part of his body wounded by the boar: all of which represented the loss by the Sun of his vivifying and generative power, when he reached the Autumnal Equinox (the Scorpion that on old monuments bites those parts of the Vernal Bull), and descended toward the region of darkness and Winter.
Then, says Apuleius, came "one who carried in his bosom an object that rejoiced the heart of the bearer, a venerable effigy of the Supreme Deity, neither bearing resemblance to man, cattle, bird, beast, or any living creature: an exquisite invention, venerable from the novel originality of the fashioning; a wonderful, ineffable symbol of religious mysteries, to be looked upon in profound silence. Such as it was, its figure was that of a small urn of burnished gold, hollowed very artistically, rounded at the bottom, and covered all over the outside with the wonderful hieroglyphics of the Egyptians. The spout was not elevated, but extended laterally, projecting like a long rivulet; while on the opposite side was the handle, which, with similar lateral extension, bore on its summit an asp, curling its body into folds, and stretching upward, its wrinkled, scaly, swollen throat."
The salient basilisk, or royal ensign of the Pharaohs, often occurs on the monuments--a serpent in folds, with his head raised erect above the folds. The basilisk was the Phoenix of the serpent-tribe; and the vase or urn was probably the vessel, shaped like a cuc.u.mber, with a projecting spout, out of which, on the monuments of Egypt, the priests are represented pouring streams of the _cruz ansata_ or Tau Cross, and of _sceptres_, over the kings.
In the Mysteries of Mithras, a sacred cave, representing the whole arrangement of the world, was used for the reception of the Initiates.
Zoroaster, says Eubulus, first introduced this custom of consecrating caves. They were also consecrated, in Crete, to Jupiter; in Arcadia, to the Moon and Pan; and in the Island of Naxos, to Bacchus. The Persians, in the cave where the Mysteries of Mithras were celebrated, fixed the seat of that G.o.d, Father of Generation, or Demiourgos, near the equinoctial point of Spring, with the Northern portion of the world on his right, and the Southern on his left.
Mithras, says Porphyry, presided over the Equinoxes, seated on a Bull, the symbolical animal of the Demiourgos, and bearing a sword. The equinoxes were the gates through which souls pa.s.sed to and fro, between the hemisphere of light and that or darkness. The milky way was also represented, pa.s.sing near each of these gates: and it was, in the old theology, termed the pathway of souls. It is, according to Pythagoras, vast troops of souls that form that luminous belt.
The route followed by souls, according to Porphyry, or rather their progressive march in the world, lying through the fixed stars and planets, the Mithriac cave not only displayed the zodiacal and other constellations, and marked gates at the four equinoctial and solst.i.tial points of the zodiac, whereat souls enter into and escape from the world of generations; and through which they pa.s.s to and fro between the realms of light and darkness; but it represented the seven planetary spheres which they needs must traverse, in descending from the heaven of the fixed stars to the elements that envelop the earth; and seven gates were marked, one for each planet, through which they pa.s.s, in descending or returning.
We learn this from Celsus, in Origen; who says that the symbolical image of this pa.s.sage among the Stars, used in the Mithriac Mysteries, was a ladder, reaching from earth to Heaven, divided into seven steps or stages, to each of which was a gate, and at the summit an eighth, that of the fixed stars. The first gate says Celsus, was that of Saturn, and of lead, by the heavy nature whereof his dull slow progress was symbolized. The second, of tin, was that of Venus, symbolizing her soft splendor and easy flexibility. The third, of bra.s.s, was that of Jupiter, emblem of his solidity and dry nature. The fourth, of iron, was that of Mercury, expressing his indefatigable activity and sagacity. The fifth, of copper, was that of Mars, expressive of his inequalities and variable nature. The sixth, of silver, was that of the Moon: and the seventh, of gold, that of the Sun. This order is not the real order of these Planets; but a mysterious one, like that of the days of the Week consecrated to them, commencing with Sat.u.r.day, and _retrograding_ to Sunday. It was dictated, Celsus says, by certain harmonic relations, those of the fourth.
Thus there was an intimate connection between the Sacred Science of the Mysteries, and ancient astronomy and physics; and the grand spectacle of the Sanctuaries was that of the order of the Known Universe, or the spectacle of Nature itself, surrounding the soul of the Initiate, as it surrounded it when it first descended through the planetary gates, and by the equinoctal and solst.i.tial doors, along the Milky Way, to be for the first time immured in its prison-house of matter. But the Mysteries also represented to the candidate, by sensible symbols, the invisible forces which move this visible Universe, and the virtues, qualities, and powers attached to matter, and which maintain the marvellous order observed therein. Of this Porphyry informs us.
The world, according to the philosophers of antiquity, was not a purely material and mechanical machine. A great Soul, diffused everywhere, vivified all the members of the immense body of the Universe; and an Intelligence, equally great, directed all its movements, and maintained the eternal harmony that resulted therefrom. Thus the Unity of the Universe, represented by the symbolic egg, contained in itself two units, the Soul and the Intelligence, which pervaded all its parts: and they were to the Universe, considered as an animated and intelligent being, what intelligence and the soul of life are to the individuality of man.
The doctrine of the Unity of G.o.d, in this sense, was taught by Orpheus.
Of this his hymn or palinode is a proof; fragments of which are quoted by many of the Fathers, as Justin, Tatian, Clemens of Alexandria, Cyril, and Theodoret, and the whole by Eusebius, quoting from Aristobulus. The doctrine of the LOGOS (word) or the Noos (intellect), his incarnation, death, resurrection or transfiguration; of his union with matter, his division in the visible world, which he pervades, his return to the original Unity, and the whole theory relative to the origin of the soul and its destiny, were taught in the Mysteries, of which they were the great object.
The Emperor Julian, explains the Mysteries of Atys and Cybele by the same metaphysical principles, respecting the demiurgical Intelligence, its descent into matter, and its return to its origin: and extends this explanation to those of Ceres. And so likewise does Sall.u.s.t the Philosopher, who admits in G.o.d a secondary intelligent Force, which descends into the generative matter to organize it. These mystical ideas naturally formed a part of the sacred doctrine and of the ceremonies of initiation, the object of which, Sall.u.s.t remarks, was to unite man with the World and the Deity; and the final term of perfection whereof was, according to Clemens, the contemplation of nature, of real beings, and of causes. The definition of Sall.u.s.t is correct. The Mysteries were practised as a means of perfecting the soul, of making it to know its own dignity, of reminding it of its n.o.ble origin and immortality, and consequently of its relations with the Universe and the Deity, what was meant by _real_ beings, was _invisible_ beings, _genii_, the _faculties_ or _powers_ of nature; everything not a part of the _visible_ world, which was called, by way of opposition, _apparent_ existence. The theory of Genii, or Powers of Nature, and its Forces, personified, made part of the Sacred Science of initiation, and of that religious spectacle of different beings exhibited in the Sanctuary. It resulted from that belief in the providence and superintendence of the G.o.ds, which was one of the primary bases of initiation. The administration of the Universe by Subaltern Genii, to whom it is confided, and by whom good and evil are dispensed in the world, was a consequence of this dogma, taught in the Mysteries of Mithras, where was shown that famous egg, shared between Ormuzd and Ahriman, each of whom commissioned twenty-four Genii to dispense the good and evil found therein; they being under twelve Superior G.o.ds, six on the side of Light and Good and six on that of Darkness and Evil.
This doctrine of the Genii, depositaries of the Universal Providence, was intimately connected with the Ancient Mysteries, and adopted in the sacrifices and initiations both of Greeks and Barbarians. Plutarch says that the G.o.ds, by means of Genii, who are intermediates between them and men, draw near to mortals in the ceremonies of initiation, at which the G.o.ds charge them to a.s.sist, and to distribute punishment and blessing.
Thus not the Deity, but His ministers, or a Principle and Power of Evil, were deemed the authors of vice and sin and suffering: and thus the Genii or angels differed in character like men, some being good and some evil; some Celestial G.o.ds, Archangels, Angels, and some Infernal G.o.ds, Demons and fallen Angels.
At the head of the latter was their Chief, Typhon, Ahriman, or Shaitan, the Evil Principle; who, having wrought disorder in nature, brought troubles on men by land and sea, and caused the greatest ills, is at last punished for his crimes. It was these events and incidents, says Plutarch, which Isis desired to represent in the ceremonial of the Mysteries, established by her in memory of her sorrows and wanderings, whereof she exhibited an image and representation in her Sanctuaries, where also were afforded encouragements to piety and consolation in misfortune. The dogma of a Providence, he says, administering the Universe by means of intermediary Powers, who maintain the connection of man with the Divinity, was consecrated in the Mysteries of the Egyptians, Phrygians, and Thracians, of the Magi and the Disciples of Zoroaster; as is plain by their initiations, in which mournful and funereal ceremonies mingled. It was an essential part of the lessons given the Initiates, to teach them the relations of their own souls with Universal Nature, the greatest lessons of all, meant to dignify man in his own eyes, and teach him his place in the Universe of things.
Thus the whole system of the Universe was displayed in all its parts to the eyes of the Initiate; and the symbolic cave which represented it was adorned and clothed with all the attributes of that Universe. To this world so organized, endowed with a double force, active and pa.s.sive, divided between light and darkness, moved by a living and intelligent Force, governed by Genii or Angels who preside over its different parts, and whose nature and character are more lofty or low in proportion as they possess a greater or less portion of dark matter,--to this world descends the soul, emanation of the ethereal fire, and exiled from the luminous region above the world. It enters into this dark matter, wherein the hostile Principles, each seconded by his troops of Genii, are ever in conflict, there to submit to one or more organizations in the body which is its prison, until it shall at last return to its place of origin, its true native country, from which during this life it is an exile.
But one thing remained,--to represent its return, through the constellations and planetary spheres, to its original home. The celestial fire, the philosophers said, soul of the world and of fire, an universal principle, circulating above the Heavens, in a region infinitely pure and wholly luminous, itself pure, simple, and unmixed, is above the world by its specific lightness. If any part of it (say a human soul) descends, it acts against its nature in doing so, urged by an inconsiderate desire of the intelligence, a perfidious love for matter which causes it to descend, to know what pa.s.ses here below, where good and evil are in conflict. The Soul, a simple substance, when unconnected with matter, a ray or particle of the Divine Fire, whose home is in Heaven, ever turns toward that home, while united with the body, and struggles to return thither.
Teaching this, the Mysteries strove to recall man to his divine origin, and point out to him the means of returning thither. The great science acquired in the Mysteries was knowledge of man"s self, of the n.o.bleness of his origin, the grandeur of his destiny, and his superiority over the animals, which can never acquire this knowledge, and whom he resembles so long as he does not reflect upon his existence and sound the depths of his own nature.
By doing and suffering, by virtue and piety and good deeds, the soul was enabled at length to free itself from the body, and ascend along the path of the Milky Way, by the gate of Capricorn and by the seven spheres, to the place whence by many gradations and successive lapses and enthralments it had descended. And thus the theory of the spheres, and of the signs and intelligences which preside there, and the whole system of astronomy, were connected with that of the soul and its destiny; and so were taught in the Mysteries, in which were developed the great principles of physics and metaphysics as to the origin of the soul, its condition here below, its destination, and its future fate.
The Greeks fix the date of the establishment of the Mysteries of Eleusis at the year 1423 B.C., during the reign of Erechtheus at Athens.
According to some authors, they were inst.i.tuted by Ceres herself; and according to others, by that Monarch, who brought them from Egypt, where, according to Diodorus of Sicily, he was born. Another tradition was, that Orpheus introduced them into Greece, together with the Dionisiac ceremonies, copying the latter from the Mysteries of Osiris, and the former from those of Isis.
Nor was it at Athens only, that the worship and Mysteries of Isis, metamorphosed into Ceres, were established. The Botians worshipped the Great or Cabiric Ceres, in the recesses of a sacred grove, into which none but Initiates could enter; and the ceremonies there observed, and the sacred traditions of their Mysteries, were connected with those of the Cabiri in Samothrace.
So in Argos, Phocis, Arcadia, Achaia, Messenia, Corinth, and many other parts of Greece, the Mysteries were practised, revealing everywhere their Egyptian origin and everywhere having the same general features; but those of Eleusis, in Attica, Pausanius informs us, had been regarded by the Greeks, from the earliest times, as being as far superior to all the others, as the G.o.ds are to mere Heroes.
Similar to these were the Mysteries of Bona Dea, the Good G.o.ddess, whose name, say Cicero and Plutarch, it was not permitted to any man to know, celebrated at Rome from the earliest times of that city. It was these Mysteries, practised by women alone, the secrecy of which was impiously violated by Clodius. They were held at the Kalends of May; and, according to Plutarch, much of the ceremonial greatly resembled that of the Mysteries of Bakchos.
The Mysteries of Venus and Adonis belonged princ.i.p.ally to Syria and Phnicia, whence they pa.s.sed into Greece and Sicily. Venus or Astarte was the Great Female Deity of the Phnicians, as Hercules, Melkarth or Adoni was their Chief G.o.d. Adoni, called by the Greeks Adonis, was the lover of Venus. Slain by a wound in the thigh inflicted by a wild boar in the chase, the flower called anemone sprang from his blood. Venus received the corpse and obtained from Jupiter the boon that her lover should thereafter pa.s.s six months of each year with her, and the other six in the Shades with Proserpine; an allegorical description of the alternate residence of the Sun in the two hemispheres. In these Mysteries his death was represented and mourned, and after this maceration and mourning were concluded, his resurrection and ascent to Heaven were announced.
Ezekiel speaks of the festivals of Adonis under the name of those of Thammuz, an a.s.syrian Deity, whom every year the women mourned, seated at the doors of their dwellings. These Mysteries, like the others, were celebrated in the Spring, at the Vernal Equinox, when he was restored to life; at which time, when they were inst.i.tuted, the Sun (ADON, Lord, or Master) was in the Sign Taurus, the domicile of Venus. He was represented with horns, and the hymn of Orpheus in his honor styles him "the two-horned G.o.d;" as in Argos Bakchos was represented with the feet of a bull.
Plutarch says that Adonis and Bakchos were regarded as one and the same Deity; and that this opinion was founded on the great similarity in very many respects between the Mysteries of these two G.o.ds.
The Mysteries of Bakchos were known as the Sabazian, Orphic, and Dionysiac Festivals. They went back to the remotest antiquity among the Greeks, and were attributed by some to Bakchos himself, and by others to Orpheus. The resemblance in ceremonial between the observances established in honor of Osiris in Egypt, and those in honor of Bakchos in Greece, the mythological traditions of the two G.o.ds, and the symbols used in the festivals of each, amply prove their ident.i.ty. Neither the name of Bakchos, nor the word _orgies_ applied to his feasts, nor the sacred words Used in his Mysteries, are Greek, but of foreign origin.
Bakchos was an Oriental Deity, worshipped in the East, and his orgies celebrated there, long before the Greeks adopted them. In the earliest times he was worshipped in India, Arabia, and Bactria.
He was honored in Greece with public festivals, and in simple or complicated Mysteries, varying in ceremonial in various places, as was natural, because his worship had come thither from different countries and at different periods. The people who celebrated the complicated Mysteries were ignorant of the meaning of many words which they used, and of many emblems which they revered. In the Sabazian Feasts, for example [from Saba-Zeus an oriental name of this Deity], the words EVOI, SABOI, were used, which are in nowise Greek; and a serpent of gold was thrown into the bosom of the Initiate, in allusion to the fable that Jupiter had, in the form of a serpent, had connection with Proserpina, and begotten Bakchos, the bull; whence the enigmatical saying, repeated to the Initiates, that a bull engendered a dragon or serpent, and the serpent in turn engendered the bull, who became Bakchos: the meaning of which was, that the bull [Taurus, which then opened the Vernal Equinox, and the Sun in which Sign, figuratively represented by the Sign itself, was Bakchos, Dionusos, Saba-Zeus, Osiris, etc.], and the Serpent, another constellation, occupied such relative positions in the Heavens, that when one rose the other set, and _vice versa_.
The serpent was a familiar symbol in the Mysteries of Bakchos. The Initiates grasped them with their hands, as Orphiucus does on the celestial globe, and the Orpheo-telestes, or purifier of candidates did the same, crying, as Demosthenes taunted aeschines with doing in public at the head of the women whom his mother was to imitate, EVOI, SABOI, HYES ATTe, ATTe, HYES!
The Initiates in these Mysteries had preserved the ritual and ceremonies that accorded with the simplicity of the earliest ages, and the manners of the first men. The rules of Pythagoras were followed there. Like the Egyptians, who held wool unclean, they buried no Initiate in woolen garments. They abstained from b.l.o.o.d.y sacrifices; and lived on fruits or vegetables or inanimate things. They imitated the life of the contemplative Sects of the Orient; thus approximating to the tranquility of the first men, who lived exempt from trouble and crimes in the bosom of a profound peace. One of the most precious advantages promised by their initiation was, to put a man in communion with the G.o.ds, by purifying his soul of all the pa.s.sions that interfere with that enjoyment, and dim the rays of divine light that are communicated to every soul capable of receiving them, and that imitate their purity. One of the degrees of initiation was the state of inspiration to which the adepts were claimed to attain. The Initiates in the Mysteries of the Lamb, at Pepuza, in Phrygia, professed to be inspired, and prophesied; and it was claimed that the soul, by means of these religious ceremonies, purified of all stain, could see the G.o.ds in this life, and certainly, in all cases, after death.
The sacred gates of the Temple, where the ceremonies of initiation were performed, were opened but once in each year, and no stranger was ever allowed to enter it. Night threw her veil over these august Mysteries, which could be revealed to no one. There the sufferings of Bakchos were represented, who, like Osiris, died, descended to h.e.l.l and rose to life again; and raw flesh was distributed to the Initiates, which each ate, in memory of the death of the Deity, torn in pieces by the t.i.tans.
These Mysteries also were celebrated at the Vernal Equinox; and the emblem of generation, to express the active energy and generative power of the Divinity, was a princ.i.p.al symbol. The Initiates wore garlands and crowns of myrtle and laurel.
In these Mysteries, the aspirant was kept in terror and darkness to perform the three days and nights; and was then made [Greek: A?a ??s??], or ceremony representing the death of Bakchos, the same mythological personage with Osiris. This was effected by confining him in a close cell, that he might seriously reflect, in solitude and darkness, on the business he was engaged in: and his mind be prepared for the reception of the sublime and mysterious truths of primitive revelation and philosophy. This was a symbolic death; the deliverance from it, regeneration; after which he was called [Greek: d?????] or twin-born. While confined in the cell, the pursuit of Typhon after the mangled body of Osiris, and the search of Rhea or Isis for the same, were enacted in his hearing; the initiated crying aloud the names of that Deity derived from the Sanscrit. Then it was announced that the body was found; and the aspirant was liberated amid shouts of joy and exultation.
Then he pa.s.sed through a representation of h.e.l.l and Elysium. "Then,"
said an ancient writer, "they are entertained with hymns and dances, with the sublime doctrines of sacred knowledge, and with wonderful and holy visions. And now become perfect and initiated, they are FREE, and no longer under restraint; but, crowned and triumphant, they walk up and down the regions of the blessed, converse with pure and holy men, and celebrate the sacred Mysteries at pleasure." They were taught the nature and objects of the Mysteries, and the means of making themselves known, and received the name of Epopts; were fully instructed in the nature and attributes of the Divinity, and the doctrine of a future state; and made acquainted with the unity and attributes of the Grand Architect of the Universe, and the true meaning of the fables in regard to the G.o.ds of Paganism: the great Truth being often proclaimed, that "Zeus is the primitive Source of all things; there is ONE G.o.d; ONE power, and ONE rule over all." And after full explanation of the many symbols and emblems that surrounded them, they were dismissed with the barbarous words [Greek: ????] and [Greek: ?pa?], corruptions of the Sanscrit words, Kanska Aom Pakscha; meaning, _object of our wishes, G.o.d, Silence_, or _Worship the Deity in Silence_.
Among the emblems used was the rod of Bakchos; which once, it was said, he cast on the ground, and it became a serpent; and at another time he struck the rivers Orontes and Hydaspes with it, and the waters receded and he pa.s.sed over dry-shod. Water was obtained, during the ceremonies, by striking a rock with it. The Bakchae crowned their heads with serpents, carried them in vases and baskets, and at the [Greek: ????s??], or finding, of the body of Osiris, cast one, alive, into the aspirant"s bosom.
The Mysteries of Atys in Phrygia, and those of Cybele his mistress, like their worship, much resembled those of Adonis and Bakchos, Osiris and Isis. Their Asiatic origin is universally admitted, and was with great plausibility claimed by Phrygia, which contested the palm of antiquity with Egypt. They, more than any other people, mingled allegory with their religious worship, and were great inventors of fables; and their sacred traditions as to Cybele and Atys, whom all admit to be Phrygian G.o.ds, were very various. In all, as we learn from Julius Firmicus, they represented by allegory the phenomena of nature, and the succession of physical facts, under the veil of a marvellous history.
Their feasts occurred at the equinoxes, commencing with lamentation, mourning, groans, and pitiful cries for the death of Atys; and ending with rejoicings at his restoration to life.
We shall not recite the different versions of the legend of Atys and Cybele, given by Julius Firmicus, Diodorus, Arn.o.bius, Lactantius, Servius, Saint Augustine, and Pausanias. It is enough to say that it is in substance this: that Cybele, a Phrygian Princess, who invented musical instruments and dances, was enamored of Atys, a youth; that either he in a fit of frenzy mutilated himself or was mutilated by her in a paroxysm of jealousy; that he died, and afterward, like Adonis, was restored to life. It is the Phnician fiction as to the Sun-G.o.d, expressed in other terms, under other forms, and with other names.
Cybele was worshipped in Syria, under the name of Rhea. Lucian says that the Lydian Atys there established her worship and built her temple. The name of Rhea is also found in the ancient cosmogony of the Phnicians by Sanchoniathon. It was Atys the Lydian, says Lucian, who, having been mutilated, first established the Mysteries of Rhea, and taught the Phrygians, the Lydians, and the people of Samothrace to celebrate them.
Rhea, like Cybele, was represented drawn by lions, bearing a drum, and crowned with flowers. According to Varro, Cybele represented the earth.
She partook of the characteristics of Minerva, Venus, the Moon, Diana, Nemesis, and the Furies; was clad in precious stones; and her High Priest wore a robe of purple and a tiara of gold.
The Grand Feast of the Syrian G.o.ddess, like that of the Mother of the G.o.ds at Rome, was celebrated at the Vernal Equinox. Precisely at that equinox the Mysteries of Atys were celebrated, in which the Initiates were taught to expect the rewards of a future life, and the flight of Atys from the jealous fury of Cybele was described, his concealment in the mountains and in a cave, and his self-mutilation in a fit of delirium; in which act his priests imitated him. The feast of the pa.s.sion of Atys continued three days; the first of which was pa.s.sed in mourning and tears; to which afterward clamorous rejoicings succeeded; by which, Macrobius says, the Sun was adored under the name of Atys. The ceremonies were all allegorical, some of which, according to the Emperor Julian, could be explained, but more remained covered with the veil of mystery. Thus it is that symbols, outlast their explanations, as many have done in Masonry, and ignorance and rashness subst.i.tute new ones.
In another legend, given by Pausanias, Atys dies, wounded like Adonis by a wild boar in the organs of generation; a mutilation with which all the legends ended. The pine-tree under which he was said to have died, was sacred to him; and was found upon many monuments, with a bull and a ram near it; one the sign of exaltation of the Sun, and the other of that of the Moon.
The worship of the Sun under the name of Mithras belonged to Persia, whence that name came, as did the erudite symbols of that worship. The Persians, adorers of Fire, regarded the Sun as the most brilliant abode of the fecundating energy of that element, which gives life to the earth, and circulates in every part of the Universe, of which it is, as it were, the soul. This worship pa.s.sed from Persia into Armenia, Cappadocia, and Cilicia, long before it was known at Rome. The Mysteries of Mithras flourished more than any others in the imperial city. The worship of Mithras commenced to prevail there under Trajan. Hadrian prohibited these Mysteries, on account of the cruel scenes represented in their ceremonial: for human victims were immolated therein, and the events of futurity looked for in their palpitating entrails. They reappeared in greater splendor than ever under Commodus, who with his own hand sacrificed a victim to Mithras: and they were still more practised under Constantine and his successors, when the Priests of Mithras were found everywhere in the Roman Empire, and the monuments of his worship appeared even in Britain.