Chapter 4

That the Eleusinia included an ethical element seems undeniable. This one would think probable, _a priori_, on the ground that Greek Mysteries are an embellished survival of the initiatory rites of savages, which do contain elements of morality. This I have argued at some length in "Myth, Ritual, and Religion." Many strange customs in some Greek Mysteries, such as the daubing of the initiate with clay, the use of the [Greek text] (the Australian _Tundun_, a small piece of wood whirled noisily by a string), the general suggestion of _a new life_, the flogging of boys at Sparta, their retreat, each with his instructor (Australian _kabbo_, Greek [Greek text]) to the forests, are precisely analogous to things found in Australia, America, and Africa. Now savage rites are often associated with what we think gross cruelty, and, as in Fiji, with abandoned license, of which the Fathers also accuse the Greeks. But, among the Yao of Central Africa, the initiator, observes Mr. Macdonald, "is said to give much good advice. His lectures condemn selfishness, and a selfish person is called _mwisichana_, that is, 'uninitiated.'" {74a}

Among the Australians, Dampier, in 1688, observed the singular unselfish generosity of distribution of food to the old, the weak, and the sick. According to Mr. Howitt, the boys of the Coast Murring tribe are taught in the Mysteries "to speak the straightforward truth while being initiated, and are warned to avoid various offences against propriety and morality." The method of instruction is bad, a pantomimic representation of the sin to be avoided, but the intention is excellent. {74b} Among the Kurnai respect for the old, for unprotected women, the duty of unselfishness, and other ethical ideas are inculcated, {74c} while certain food taboos prevail during the rite, as was also the case in the Eleusinia. That this moral idea of "sharing what they have with their friends" is not confined merely to the tribe, is proved by the experience of John Finnegan, a white man lost near Moreton Bay early in this century. "At all times, whether they had much or little, fish or kangaroo, they always gave me as much as I could eat." Even when the whites stole the fish of the natives, and were detected, "instead of attempting to repossess themselves of the fish, they instantly set at work to procure more for us, and one or two fetched us as much _dingowa_ as they could carry." {75} The first English settlers in Virginia, on the other hand, when some native stole a cup, burned down the whole town.

Thus the morality of the savage is not merely tribal (as is often alleged), and is carried into practice, as well as inculcated, in some regions, not in all, during the Mysteries.

For these reasons, if the Greek Mysteries be survivals of savage ceremonies (as there is no reason to doubt that they are), the savage association of moral instruction with mummeries might survive as easily as anything else. That it did survive is plain from numerous passages in classical authors. {76a} The initiate "live a pious life in regard to strangers and citizens." They are to be "conscious of no evil": they are to "protect such as have wrought no unrighteousness." Such precepts "have their root in the ethico-religious consciousness." {76b} It is not mere ritual purity that the Mysteries demand, either among naked Australians, or Yao, or in Greece. Lobeck did his best to minimise the testimony to the higher element in the Eleusinia, but without avail. The study of early, barbaric, savage, classical, Egyptian, or Indian religions should not be one-sided. Men have always been men, for good as well as for evil; and religion, almost everywhere, is allied with ethics no less than it is overrun by the parasite of myth, and the survival of magic in ritual. The Mother and the Maid were "Saviours" ([Greek text]), "holy" and "pure," despite contradictory legends. {77} The tales of incest, as between Zeus and Persephone, are the result of the genealogical mania. The Gods were grouped in family-relationships, to account for their companionship in ritual, and each birth postulated an amour. None the less the same deities offered "salvation," of a sort, and were patrons of conduct.

Greek religion was thus not destitute of certain chief elements in our own. But these were held in solution, with a host of other warring elements, lustful, cruel, or buffooning. These elements Greece was powerless to shake off; philosophers, by various expedients, might explain away the contradictory myths which overgrew the religion, but ritual, the luck of the State, and popular credulity, were tenacious of the whole strange mingling of beliefs and practices.

* * * * *

The view taken of the Eleusinia in this note is hardly so exalted as that of Dr. Hatch. "The main underlying conception of initiation was that there were elements in human life from which the candidate must purify himself before he could be fit to approach God." The need of purification, ritual and moral, is certain, but one is not aware of anything in the purely popular or priestly religion of Greece which exactly answers to our word "God" as used in the passage cited. Individuals, by dint of piety or of speculation, might approach the conception, and probably many did, both in and out of the philosophic schools. But traditional ritual and myth could scarcely rise to this ideal; and it seems exaggerated to say of the crowded Eleusinian throng of pilgrims that "the race of mankind was lifted on to a higher plane when it came to be taught that only the pure in heart can see God." {78} The black native boys in Australia pass through a purgative ceremony to cure them of selfishness, and afterwards the initiator points to the blue vault of sky, bidding them behold "Our Father, Mungan-ngaur." This is very well meant, and very creditable to untutored savages: and creditable ideas were not absent from the Eleusinia. But when we use the quotation, "Blessed are the pure in heart, for they shall see God," our meaning, though not very definite, is a meaning which it would be hazardous to attribute to a black boy,--or to Sophocles. The idea of the New Life appears to occur in Australian Mysteries: a tribesman is buried, and rises at a given signal. But here the New Life is rather that of the lad admitted to full tribal privileges (including moral precepts) than that of a converted character. Confirmation, rather than conversion, is the analogy. The number of those analogies of ancient and savage with Christian religion is remarkable. But even in Greek Mysteries the conceptions are necessarily not so purely spiritual as in the Christian creed, of which they seem half-conscious and fragmentary anticipations. Or we may regard them as suggestions, which Christianity selected, accepted, and purified.

HYMN TO DEMETER

THE ALLEGED EGYPTIAN ORIGINS

In what has been said as to the Greek Mysteries, I have regarded them as of native origin. I have exhibited rites of analogous kinds in the germ, as it were, among savage and barbaric communities. In Peru, under the Incas, we actually find Mama and Cora (Demeter and Kore) as Goddesses of the maize (Acosta), and for rites of sympathetic magic connected with the production of fertile harvests (as in the Thesmophoria at Athens) it is enough to refer to the vast collection in Mr. Frazer's "Golden Bough." I have also indicated the closest of all known parallels to the Eleusinian in a medicine-dance and legend of the Pawnees. For other savage Mysteries in which a moral element occurs, I have quoted Australian and African examples. Thence I have inferred that the early Greeks might, and probably did, evolve their multiform mystic rites out of germs of such things inherited from their own prehistoric ancestors. No process, on the other hand, of borrowing from Greece can conceivably account for the Pawnee and Peruvian rites, so closely analogous to those of Hellas. Therefore I see no reason why, if Egypt, for instance, presents parallels to the Eleusinia, we should suppose that the prehistoric Greeks borrowed the Eleusinia from Egypt. These things can grow up, autochthonous and underived, out of the soil of human nature anywhere, granting certain social conditions. Monsieur Foucart, however, has lately argued in favour of an Egyptian origin of the Eleusinia. {82}

The Greeks naturally identified Demeter and Dionysus with Isis and Osiris. There were analogies in the figures and the legends, and that was enough. So, had the Greeks visited America, they would have recognised Demeter in the Pawnee Earth Mother, and Persephone or Eubouleus in Chibiabos. To account for the similarities they would probably have invented a fable of Pawnee visitors to Greece, or of Greek missionaries among the Pawnees. So they were apt to form a theory of an Egyptian origin of Dionysus and Demeter.

M. Foucart, however, argues that agriculture, corn-growing at least, came into Greece at one stride, barley and wheat not being indigenous in a wild state. The Greeks, however, may have brought grain in their original national migration (the Greek words for grain and ploughing are common to other families of Aryan speech) or obtained it from Phoenician settlements. Demeter, however, in M. Foucart's theory, would be the Goddess of the foreigners who carried the grain first to Hellas. Now both the Homeric epics and the Egyptian monuments show us Egypt and Greece in contact in the Greek prehistoric period. But it does not exactly follow that the prehistoric Greeks would adopt Egyptian gods; or that the Thesmophoria, an Athenian harvest-rite of Demeter, was founded by colonists from Egypt, answering to the daughters of Danaus. {84} Egyptians certainly did not introduce the similar rite among the Khonds, or the Incas. The rites _could_ grow up without importation, as the result of the similarities of primitive fancy everywhere. If Isis is Lady of the Grain in Egypt, so is Mama in Peru, and Demeter need no more have been imported from Egypt than Mama. If Osiris taught the arts of life and the laws of society in Egypt, so did Daramulun in Australia, and Yehl in British Columbia. All the gods and culture heroes everywhere play this _role_--in regions where importation of the idea from Egypt is utterly out of the question. Even in minute details, legends recur everywhere; the _phallus_ of a mutilated Australian being of the fabulous "Alcheringa time," is hunted for by his wives; exactly as Isis wanders in search of the _phallus_ of the mutilated Osiris. {85a} Is anything in the Demeter legend so like the Isis legend as this Australian coincidence? Yet the Arunta did not borrow it from Egypt. {85b} The mere fact, again, that there were Mysteries both in Egypt and Greece proves nothing. There is a river in Monmouth, and a river in Macedon; there are Mysteries in almost all religions.

Again, it is argued, the Gods of the Mysteries in Egypt and Greece had secret names, only revealed to the initiated. So, too, in Australia, women (never initiated) and boys before initiation, know Daramulun only as Papang (Father). {85c} The uninitiated among the Kurnai do not know the sacred name, Mungan-ngaur. {85d} The Australian did not borrow this secrecy from Egypt. Everywhere a mystery is kept up about proper names. M. Foucart seems to think that what is practically universal, a taboo on names, can only have reached Greece by transplantation from Egypt. {86a} To the anthropologist it seems that scholars, in ignoring the universal ideas of the lower races, run the risk of venturing on theories at once superficial and untenable.

M. Foucart has another argument, which does not seem more convincing, though it probably lights up the humorous or indecent side of the Eleusinia. Isocrates speaks of "good offices" rendered to Demeter by "our ancestors," which "can only be told to the initiate." {86b} Now these cannot be the kindly deeds reported in the Hymn, for these were publicly proclaimed. What, then, were the _secret_ good offices? In one version of the legend the hosts of Demeter were not Celeus and Metaneira, but Dusaules and Baubo. The part of Baubo was to relieve the gloom of the Goddess, not by the harmless pleasantries of Iambe, in the Hymn, but by obscene gestures. The Christian Fathers, Clemens of Alexandria at least, make this a part of their attack on the Mysteries; but it may be said that they were prejudiced or misinformed. {87a} But, says M. Foucart, an inscription has been found in Paros, wherein there is a dedication to Hera, Demeter Thesmophoros, Kore, and _Babo_, or Baubo. Again, two authors of the fourth century, Palaephatus and Asclepiades, cite the Dusaules and Baubo legend. {87b}

Now the indecent gesture of Baubo was part of the comic or obscene folk- lore of contempt in Egypt, and so M. Foucart thinks that it was borrowed from Egypt with the Demeter legend. {87c} Can Isocrates have referred to _this_ good office?--the amusing of Demeter by an obscene gesture? If he did, such gestures as Baubo's are as widely diffused as any other piece of folk-lore. In the centre of the Australian desert Mr. Carnegie saw a native make a derisive gesture which he thought had only been known to English schoolboys. {88a} Again, indecent pantomimic dances, said to be intended to act as "object lessons" in things _not_ to be done, are common in Australian Mysteries. Further, we do not know Baubo, or a counterpart of her, in the ritual of Isis, and the clay figurines of such a figure, in Egypt, are of the Greek, the Ptolemaic period. Thus the evidence comes to this: an indecent gesture of contempt, known in Egypt, is, at Eleusis, attributed to Baubo. This does not prove that Baubo was originally Egyptian. {88b} Certain traditions make Demeter the mistress of Celeus. {88c} Traces of a "mystic marriage," which also occur, are not necessarily Egyptian: the idea and rite are common.

There remains the question of the sacred objects displayed (possibly statues, probably very ancient "medicine" things, as among the Pawnees) and sacred words spoken. These are said by many authors to confirm the initiate in their security of hope as to a future life. Now similar instruction, as to the details of the soul's voyage, the dangers to avoid, the precautions to be taken, notoriously occur in the Egyptian "Book of the Dead." But very similar fancies are reported from the Ojibbeways (Kohl), the Polynesians and Maoris (Taylor, Turner, Gill, Thomson), the early peoples of Virginia, {89a} the modern Arapaho and Sioux of the Ghost Dance rite, the Aztecs, and so forth. In all countries these details are said to have been revealed by men or women who died, but did not (like Persephone) taste the food of the dead; and so were enabled to return to earth. The initiate, at Eleusis, were guided along a theatrically arranged pathway of the dead, into a theatrical Elysium. {89b} Now as such ideas as these occur among races utterly removed from contact with Egypt, as they are part of the European folk-lore of the visits of mortals to fairyland (in which it is fatal to taste fairy food), I do not see that Eleusis need have borrowed such common elements of early belief from the Egyptians in the seventh century B.C. {90} One might as well attribute to Egypt the Finnish legend of the descent of Wainamoinen into Tuonela; or the experience of the aunt of Montezuma just before the arrival of Cortes; or the expedition to fairyland of Thomas the Rhymer. It is not pretended by M. Foucart that the _details_ of the "Book of the Dead" were copied in Greek ritual; and the general idea of a river to cross, of dangerous monsters to avoid, of perils to encounter, of precautions to be taken by the wandering soul, is nearly universal, where it must be unborrowed from Egypt, in Polynesian and Red Indian belief. As at Eleusis, in these remote tribes formulas of a preservative character are inculcated.

The "Book of the Dead" was a guidebook of the itinerary of Egyptian souls. Very probably similar instruction was given to the initiate at Eleusis. But the Fijians also have a regular theory of what is to be done and avoided on "The Path of the Shades." The shade is ferried by Ceba (Charon) over Wainiyalo (Lethe); he reaches the mystic pandanus tree (here occurs a rite); he meets, and dodges, Drodroyalo and the two devouring Goddesses; he comes to a spring, and drinks, and forgets sorrow at Wai-na-dula, the "Water of Solace." After half-a-dozen other probations and terrors, he reaches the Gods, "the dancing-ground and the white quicksand; and then the young Gods dance before them and sing. . . . " {91a}

Now turn to Plutarch. {91b} Plutarch compares the soul's mortal experience with that of the initiate in the Mysteries. "There are wanderings, darkness, fear, trembling, shuddering, horror, then a marvellous light: pure places and meadows, dances, songs, and holy apparitions." Plutarch might be summarising the Fijian belief. Again, take the mystic golden scroll, found in a Greek grave at Petilia. It describes in hexameters the Path of the Shade: the spring and the white cypress on the left: "Do not approach it. Go to the other stream from the Lake of Memory; tell the Guardians that you are the child of Earth and of the starry sky, but that yours is a heavenly lineage; and they will give you to drink of that water, and you shall reign with the other heroes."

Tree, and spring, and peaceful place with dance, song, and divine apparitions, all are Fijian, all are Greek, yet nothing is borrowed by Fiji from Greece. Many other Greek inscriptions cited by M. Foucart attest similar beliefs. Very probably such precepts as those of the Petilia scroll were among the secret instructions of Eleusis. But they are not so much Egyptian as human. Chibiabos is assuredly not borrowed from Osiris, nor the Fijian faith from the "Book of the Dead." "Sacred things," not to be shown to man, still less to woman, date from the "medicine bag" of the Red Indian, the mystic tribal bundles of the Pawnees, and the _churinga_, and bark "native portmanteaux," of which Mr. Carnegie brought several from the Australian desert.

[Demeter and Persephone sending Triptolemos on his mission. Marble relief found at Eleusis--now in Athens: lang92.jpg]

For all Greek Mysteries a satisfactory savage analogy can be found. These spring straight from human nature: from the desire to place customs, and duties, and taboos under divine protection; from the need of strengthening them, and the influence of the elders, by mystic sanctions; from the need of fortifying and trying the young by probations of strength, secrecy, and fortitude; from the magical expulsion of hostile influences; from the sympathetic magic of early agriculture; from study of the processes of nature regarded as personal; and from guesses, surmises, visions, and dreams as to the fortunes of the wandering soul on its way to its final home. I have shown all these things to be human, universal, not sprung from one race in one region. Greek Mysteries are based on all these natural early conceptions of life and death. The early Greeks, like other races, entertained these primitive, or very archaic ideas. Greece had no need to borrow from Egypt; and, though Egypt was within reach, Greece probably developed freely her original stock of ideas in her own fashion, just as did the Incas, Aztecs, Australians, Ojibbeways, and the other remote peoples whom I have selected. The argument of M. Foucart, I think, is only good as long as we are ignorant of the universally diffused forms of religious belief which correspond to the creeds of Eleusis or of Egypt. In the Greek Mysteries we have the Greek guise,--solemn, wistful, hopeful, holy, and pure, yet not uncontaminated with archaic buffoonery,--of notions and rites, hopes and fears, common to all mankind. There is no other secret.

The same arguments as I have advanced against Greek borrowing from Egypt, apply to Greek borrowing from Asia. Mr. Ramsay, following Mr. Robertson Smith, suggests that Leto, the mother of Apollo and Artemis, may be "the old Semitic Al-lat." {95a} Then we have Leto and Artemis, as the Mother and the Maid (Kore) with their mystery play. "Clement describes them" (the details) as "Eleusinian, for they had spread to Eleusis as the rites of Demeter and Kore _crossing from Asia to Crete, and from Crete to the European_ peninsula." The ritual "remained everywhere fundamentally the same." Obviously if the Eleusinian Mysteries are of Phrygian origin (Ramsay), they cannot also be of Egyptian origin (Foucart). In truth they are no more specially of Phrygian or Egyptian than of Pawnee or Peruvian origin. Mankind can and does evolve such ideas and rites in any region of the world. {95b}

CONCLUSION

"What has all this farrago about savages to do with Dionysus?" I conceive some scholar, or literary critic asking, if such an one looks into this book. Certainly it would have been easier for me to abound in aesthetic criticism of the Hymns, and on the aspect of Greek literary art which they illustrate. But the Hymns, if read even through the pale medium of a translation, speak for themselves. Their beauties and defects as poetry are patent: patent, too, are the charm and geniality of the national character which they express. The glad Ionian gatherings; the archaic humour; the delight in life, and love, and nature; the pious domesticities of the sacred Hearth; the peopling of woods, hills, and streams with exquisite fairy forms; all these make the poetic delight of the Hymns. But all these need no pointing out to any reader. The poets can speak for themselves.

On the other hand the confusions of sacred and profane; the origins of the Mysteries; the beginnings of the Gods in a mental condition long left behind by Greece when the Hymns were composed; all these matters need elucidation. I have tried to elucidate them as results of evolution from the remote prehistoric past of Greece, which, as it seems, must in many points have been identical with the historic present of the lowest contemporary races. In the same way, if dealing with ornament, I would derive the spirals, volutes, and concentric circles of Mycenaean gold work, from the identical motives, on the oldest incised rocks and kists of our Islands, of North and South America, and of the tribes of Central Australia, recently described by Messrs. Spencer and Gillen, and Mr. Carnegie. The material of the Mycenaean artist may be gold, his work may be elegant and firm, but he traces the selfsame ornament as the naked Arunta, with feebler hand, paints on sacred rocks or on the bodies of his tribesmen. What is true of ornament is true of myth, rite, and belief. Greece only offers a gracious modification of the beliefs, rites, and myths of the races who now are "nearest the beginning," however remote from that unknown beginning they may be. To understand this is to come closer to a true conception of the evolution of Greek faith and art than we can reach by any other path. Yet to insist on this is not to ignore the unmeasured advance of the Greeks in development of society and art. On that head the Hymns, like all Greek poetry, bear their own free testimony. But, none the less, Greek religion and myth present features repellent to us, which derive their origin, not from savagery, but from the more crude horrors of the lower and higher barbarisms.