day, reembarking upon the "Eagle's Wing," they soon reached New Bedford.
OCTOBER TO MAY
The day that brightens half the earth
Is night to half. Ah, sweet!
One's mourning is another's mirth;—
You wear your bright years like a crown,—
While mine, dead garlands, tangle down
In chains about my feet.
The breeze which wakes the folded flower
Sweeps dead leaves from the tree;—
So partial Time, as hour by hour
He tells the rapid years,—cheu!
Brings bloom and beauty still to you,
But leaves his blight with me.
The rain which calls the violet up
Out of the moistened mould
Shatters the wind-flower's fragile cup;—
For even Nature has her pets,
And, favoring the new, forgets
To love and spare the old.
The shower which makes the bud a rose
Beats off the lilac-bloom.
I am a lilac,—so life goes,—
A lilac that has outlived May;—
You are a blush-rose. Welladay!
I pass, and give you room!
The Eleusinia
What did the Eleusinia mean? Perhaps, reader, you think the question of little interest. "The Eleusinia! Why, Lobeck made that little matter clear long ago; and there was Porphyry, who told us that the whole thing was only an illustration of the Platonic philosophy. St. Croix, too,—he made the affair as clear as day!"
But the question is not so easily settled, my friend; and I insist upon it that you have an interest in it. Were I to ask you the meaning of Freemasonry, you would think that of importance; you could not utter the name without wonder; and it may be that there is even more wonder in it than you suspect,—though you be an arch-mason yourself. But in sight of Eleusis, freemasonry sinks into insignificance. For, of all races, the Grecian was the most mysterious; and, of all Grecian mysteries, the Eleusinia were the mysteries par excellence. They must certainly have meant something to Greece,—something more than can ever be adequately known to us. A farce is soon over; but the Eleusinia reached from the mythic Eumolpus to Theodosius the Great,—nearly two thousand years. Think you that all Athens, every fifth year, for more than sixty generations, went to Eleusis to witness and take part in a sham?
But, reader, let us go to Eleusis, and see, for ourselves, this great festival. Suppose it to be the 15th of September, B.C. 411, Anno Mundi 3593 (though we would not make oath to that). It is a fine morning at Athens, and every one is astir, for it is the day of assembling together at Eleusis. Then, for company, we shall have Plato, now eighteen years old, Sophocles, an old man of eighty-four, Euripides, at sixty-nine, and Aristophanes, at forty-five. Socrates, who has his peculiar notions about things, is not one of the initiated, but will go with us, if we ask him. These are the élite of Athens. Then there are the Sophists and their young disciples, and the vast crowd of the Athenian people. Some of the oldest among them may have seen and heard the "Prometheus Vinctus"; certainly very many of them have seen "Antigone," and "Oedipus," and "Electra"; and all of them have heard the Rhapsodists. Great wonders have they seen and heard, which, in their appeal to the heart, transcend all the wonders of this nineteenth century. Not more fatal to the poor Indian was modern civilization, bringing swift ruin to his wigwam and transforming his hunting-grounds into the sites of populous cities, than modern improvements would have been to the Greek. Modern strategy! What a subject for Homer would the siege of Troy have been, had it consisted of a series of pitched battles with rifles! Railways, steamboats, and telegraphs, annihilating space and time, would also have annihilated the Argonautic expedition and the wanderings of Ulysses. There would have been little fear, in a modern steamship, of the Sirens' song; one whistle would have broken the charm. A modern steamship might have borne Ulysses to Hades,—but it would never have brought him back, as his own ship did. And now do you think a ride to Eleusis by railway to-day would strike this Athenian populace, to say nothing of the philosophers and poets we have along with us?
But they are thinking of Eleusis, and not of the way to Eleusis; so that we may as well keep our suggestion to ourselves,—also those pious admonitions which we were just about to administer to our companions on heathenish superstitions. A strange fascination these Athenians have; and before we are aware, our thoughts, too, are centred in Eleusis, whither are tending, not Athens only, but vast multitudes from all Greece. Their movement is tumultuous; but it is a tumult of natural enthusiasm, and not of Bacchic frenzy. If Athens be, as Milton calls her, "the eye of Greece," surely Eleusis must be its heart!
There are nine days of the festival. This first is the day of the agurmos, (αγυρμος [Greek: agyrmos],) or assembling together the flux of Grecian life into the secret chambers of its Eleusinian heart. To-morrow is the day of purification; then, "To the sea, all ye that are initiated!" (Αλαδε, μυσται! [Greek: Alade, mystai!]) lest any come with the stain of impurity to the mysteries of God. The third day is the day of sacrifices, that the heart also may be made pure, when are offered barley from the fields of Eleusis and a mullet. All other sacrifices may be tasted; but this is for Demeter alone, and not to be touched by mortal lips. On the fourth day, we join the procession bearing the sacred basket of the goddess, filled with curious symbols, grains of salt, carded wool, sesame, pomegranates, and poppies,—symbols of the gifts of our Great Mother and of her mighty sorrow. On the night of the fifth, we are lost in the hurrying tumult of the torch-light processions. Then there is the sixth day, the great day of all, when from Athens the statue of Iacchus (Bacchus) is borne, crowned with myrtle, tumultuously through the sacred gate, along the sacred way, halting by the sacred fig-tree, (all sacred, mark you, from Eleusinian associations,) where the procession rests, and then moves on to the bridge over the Cephissus, where again it rests, and where the expression of the wildest grief gives place to the trifling farce,—even as Demeter, in the midst of her grief, smiled at the levity of Iambe in the palace of Celeus. Through the "mystical entrance" we enter Eleusis. On the seventh day, games are celebrated; and to the victor is given a measure of barley,—as it were a gift direct from the hand of the goddess. The eighth is sacred to Aesculapius, the Divine Physician, who heals all diseases; and in the evening is performed the initiatory ritual.
Let us enter the mystic temple and be initiated,—though it must be supposed that a year ago we were initiated into the Lesser Mysteries at Agræ. ("Certamen enim,—et præludium certaminis; et mysteria sunt quæ præcedunt mysteria.") We must have been mystæ (veiled) before we can become epoptæ (seers); in plain English, we must have shut our eyes to all else before we can behold the mysteries. Crowned with myrtle, we enter with the other mystæ into the vestibule of the temple,—blind as yet, but the Hierophant within will soon open our eyes.
But first,—for here we must do nothing rashly,—first we must wash in this holy water; for it is with pure hands and a pure heart that we are bidden to enter the most sacred inclosure. Then, led into the presence of the Hierophant, he reads to us, from a book of stone, things which we must not divulge on pain of death. Let it suffice that they fit the place and the occasion; and though you might laugh at them, if they were spoken outside, still you seem very far from that mood now, as you hear the words of the old man (for old he always was) and look upon the revealed symbols. And very far indeed are you from ridicule, when Demeter seals, by her own peculiar utterances and signals, by vivid coruscations of light, and cloud piled upon cloud, all that we have seen and heard from her sacred priest; and when, finally, the light of a serene wonder fills the temple, and we see the pure fields of Elysium and hear
