to the end of life and the whole of futurity." 11
Epictetus12 declares that everything in these Mysteries was instituted by the ancients for the instruction and amendment of life.
And Plato13 says that the design of initiation was to restore the soul to that state of perfection from which it had originally fallen.
Thomas Taylor, the celebrated Platonist, who possessed an unusual acquaintance with the character of these ancient rites, asserts that they "obscurely intimated, by mystic and splendid visions, the felicity of the soul, both here and hereafter, when purified from the defilements of a material nature, and constantly elevated to the realities of intellectual vision." 14
Creuzer,15 a distinguished German writer, who has examined the subject of the ancient Mysteries with great judgment and elaboration, gives a theory on their nature and design which is well worth consideration.
This theory is, that when there had been placed under the eyes of the initiated symbolical representations of the creation of the universe, and the origin of things, the migrations and purifications of the soul, the beginning and progress of civilization and agriculture, there was drawn from these symbols and these scenes in the Mysteries an instruction destined only for the more perfect, or the epopts, to whom were communicated the doctrines of the existence of a single and eternal God, and the destination of the universe and of man.
Creuzer here, however, refers rather to the general object of the instructions, than to the character of the rites and ceremonies by which they were impressed upon the mind; for in the Mysteries, as in Freemasonry, the Hierophant, whom we would now call the Master of the Lodge, often, as Lobeck observes, delivered a mystical lecture, or discourse, on some moral subject.
Faber, who, notwithstanding the predominance in his mind of a theory which referred every rite and symbol of the ancient world to the traditions of Noah, the ark, and the deluge, has given a generally correct view of the systems of ancient religion, describes the initiation into the Mysteries as a scenic representation of the mythic descent into Hades, or the grave, and the return from thence to the light of day.
In a few words, then, the object of instruction in all these Mysteries was the unity of God, and the intention of the ceremonies of initiation into them was, by a scenic representation of death, and subsequent restoration to life,16 to impress the great truths of the resurrection of the dead and the immortality of the soul.
I need scarcely here advert to the great similarity in design and conformation which existed between these ancient rites and the third or Master's degree of Masonry. Like it they were all funereal in their character: they began in sorrow and lamentation, they ended in joy; there was an aphanism, or burial; a pastos, or grave; an euresis, or discovery of what had been lost; and a legend, or mythical relation,—all of which were entirely and profoundly symbolical in their character.
And hence, looking to this strange identity of design and form, between the initiations of the ancients and those of the modern Masons, writers have been disposed to designate these mysteries as the SPURIOUS FREEMASONRY OF ANTIQUITY.
V.
The Ancient Mysteries.
I now propose, for the purpose of illustrating these views, and of familiarizing the reader with the coincidences between Freemasonry and the ancient Mysteries, so that he may be better enabled to appreciate the mutual influences of each on the other as they are hereafter to be developed, to present a more detailed relation of one or more of these ancient systems of initiation.
As the first illustration, let us select the Mysteries of Osiris, as they were practised in Egypt, the birthplace of all that is wonderful in the arts or sciences, or mysterious in the religion, of the ancient world.
It was on the Lake of Sais that the solemn ceremonies of the Osirian initiation were performed. "On this lake," says Herodotus, "it is that the Egyptians represent by night his sufferings whose name I refrain from mentioning; and this representation they call their Mysteries." 17
Osiris, the husband of Isis, was an ancient king of the Egyptians. Having been slain by Typhon, his body was cut into pieces18 by his murderer, and the mangled remains cast upon the waters of the Nile, to be dispersed to the four winds of heaven. His wife, Isis, mourning for the death and the mutilation of her husband, for many days searched diligently with her companions for the portions of the body, and having at length found them, united them together, and bestowed upon them decent interment,—while Osiris, thus restored, became the chief deity of his subjects, and his worship was united with that of Isis, as the fecundating and fertilizing powers of nature. The candidate in these initiations was made to pass through a mimic repetition of the conflict and destruction of Osiris, and his eventual recovery; and the explanations made to him, after he had received the full share of light to which the painful and solemn ceremonies through which he had passed had entitled him, constituted the secret doctrine of which I have already spoken, as the object of all the Mysteries. Osiris,—a real and personal god to the people,—to be worshipped with fear and with trembling, and to be propitiated with sacrifices and burnt offerings, became to the initiate but a symbol of the
"Great first cause, least understood,"
while his death, and the wailing of Isis, with the recovery of the body, his translation to the rank of a celestial being, and the consequent rejoicing of his spouse, were but a tropical mode of teaching that after death comes life eternal, and that though the body be destroyed, the soul shall still live.
"Can we doubt," says the Baron Sainte Croix, "that such ceremonies as those practised in the Mysteries of Osiris had been originally instituted to impress more profoundly on the mind the dogma of future rewards and punishments?" 19
"The sufferings and death of Osiris," says Mr. Wilkinson,20 "were the great Mystery of the Egyptian religion; and some traces of it are perceptible among other people of antiquity. His being the divine goodness and the abstract idea of 'good,' his manifestation upon earth (like an Indian god), his death and resurrection, and his office as judge of the dead in a future state, look like the early revelation of a future manifestation of the deity converted into a mythological fable."
A similar legend and similar ceremonies, varied only as to time, and place, and unimportant details, were to be found in all the initiations of the ancient Mysteries. The dogma was the same,—future life,—and the method of inculcating it was the same. The coincidences between the design of these rites and that of Freemasonry, which must already begin to appear, will enable us to give its full value to the expression of Hutchinson, when he says that "the Master Mason represents a man under the Christian doctrine saved from the grave of iniquity and raised to the faith of salvation." 21
In Phoenicia similar Mysteries were celebrated in honor of Adonis, the favorite lover of Venus, who, having, while hunting, been slain by a wild boar on Mount Lebanon, was restored to life by Proserpine. The mythological story is familiar to every classical scholar. In the popular theology, Adonis was the son of Cinyras, king of Cyrus, whose untimely death was wept by Venus and her attendant nymphs: in the physical theology of the philosophers,22 he was a symbol of the sun, alternately present to and absent from the earth; but in the initiation into the Mysteries of his worship, his resurrection and return from Hades were adopted as a type of the immortality of the soul. The ceremonies of initiation in the Adonia began with lamentation for his loss,—or, as the prophet Ezekiel expresses it, "Behold, there sat women weeping for Thammuz,"—for such was the name under
