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Fragments of a Faith Forgotten, by G.R.S. Mead, [1900], at


IF we turn to the Greece of the sixth century prior The Greece of 600 B.C. to our era, we can perceive the signs of the birth of a new spirit in the Western world, the beginning of a great intellectual activity; it is, so to speak, the age of puberty of the Greek genius, new powers of thought are coming into activity, and the old-time myths and ancient oracular wisdom are receiving new expression in the infant science of empirical physics and the birth of philosophy.

This activity is part and parcel of a great quickening, an outpouring of power, which may be traced in other lands as well; it is an intensification of the religious consciousness of the nations, and it intensified the religious instinct of Greece in a remarkable manner. Its most marked characteristic

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is the application of the intellect to things religious, owing to the accelerated development of this faculty in man.

The greatest pioneers of this activity were men whose names still live in the temple of fame. In the far East we have Confucius and Laotze, in India Gautama the Buddha, in Persia the last of the Zoroasters, in Greece Pythagoras; there were others doubtless elsewhere who acted as messengers of the Light, but our existing records are too imperfect to permit us to trace their paths.

Can any who believe in the providence of Wisdom in human affairs, doubt but that this was part of some great plan for man's advancement? If there be a Providence "that shapes our ends," where can we see its hand more clearly than in such great happenings?

But to confine ourselves to Greece; we must not suppose that Pythagoras was without predecessors; The Precursors of Pythagoras. for though his later followers would have us think that all philosophy flowed from him, we cannot believe in this so sudden appearance of it, and we doubt not that Pythagoras regarded himself as the enunciator of old truths and but one of the teachers of a line of doctrine. He had Pherecydes and Anaximander and Thales before him in Asia Minor, and other teachers in Egypt and Chaldæa and elsewhere. Indeed in these early days it is almost impossible to separate philosophy from mythology and all the ancient ideas connected with it. If we look to the times of Thales, who is regarded as the herald of the first elements of philosophy in the Grecian world, and

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who lived a century earlier than Pythagoras, we find a state of affairs somewhat as follows.

The educated and travelled of the Greeks of the time regarded Egypt as the centre of all learning and culture and their own forbears as of no account in such matters. The rhapsodists of the Homeric poems flattered their vanity by singing of the prowess of their ancient heroes, but could tell the intelligent nothing of religion; as for Hesiod and his theogony and the rest, they could make but little of them. He was doubtless more intelligible than the archaic fragments of the Orphic poems which enshrined the most ancient elements of the religious tradition of Hellas. But he fell far short of the wisdom of Egypt. As for the Orphic fragments, they were the relics of their barbarous ancestors, and no one believed in them but the superstitious and ignorant.

But a nation that is to be something of itself and not a mere copier of others must have confidence in its past traditions, and we find about this time that there arose a growing interest in these old fragments, which gradually led to their collection and translation into the Greek of the period. This took place at the end of the sixth century, and the name identified most closely with this activity to recover the fragments of the old tradition was that of Onomacritus.

It is interesting to notice how that this was done just prior to the period when Greece cast back the invading hosts of Xerxes from the shores of Europe. The effort seems to have been to revive in Greece the memory of its past by recovering the channel of its ancient inspiration, and at the same time to

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let her feel the strength of her peculiar genius in thinking out the old oracular wisdom in terms of her fresh intellect, that so she might feel courage to hurl back the invading forces of the East, and pave the way to her future conquests of that same East in the days of Alexander.

At this period, then, we notice the rise of philosophy and the revival of the Orphic tradition. The Orphic Tradition. But this is not all; the leaven is working within as well as without, and we find an enormously increased activity in those most sacred institutions of the religious life of Greece--the Mysteries. But before we proceed to consider briefly this perhaps the most important point of all, let us try to take a hasty retrospect along the line of the Orphic tradition; for those who studied such matters in later Greece more deeply than the rest, assert with one voice that the line of their descent was from Orpheus through Pythagoras and Plato.

The Greeks known to history seem to have formed part of one of the waves of immigration Primitive Hellas. into Europe of the great Aryan stock. Of the main wave there were doubtless many wavelets.

If we may venture to believe that some germ of history underlies the records of the priests of Sais communicated to Solon and preserved to us by Plato in his Critias and Timæus; according to them, so long ago as ten thousand years before our era, Attica was occupied by the long-forgotten ancestors of the Hellenes. Then came the great flood when the Atlantic Island was destroyed, and the shores of the Mediterranean rendered

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uninhabitable by seismic disturbances of which the great cataclysm was but one of a number, the third it is said before the "Flood of Deucalion." It was the time of Egypt "before the flood" of which we have mention in the writings of Manetho.

If this be true, we can imagine how the wavelet of the conquering Aryan race which then occupied Hellas--the overlords of the "autochthones" of the period--was driven back, and how the country was left for long to the occupation of these same "autochthones" whom Herodotus calls "Pelasgi." They were to the Greeks, what the Dravidians were and are to the Indo-Aryans, "autochthones" if you will, but with a long history of their own if we could recover their records.

The polity of the ancient Greek inhabitants of Attica, according to the notes of Solon, bears a striking resemblance to the polity of the ancient Aryans in India, and doubtless their primitive religious traditions came from a common stock.

As for the "Pelasgi," who knows their traditions, or the blendings of races that had taken place before the remains of them could be classed as an indiscriminate mass? We are told, that they were ruled over by chiefs from the Atlantic Island who busily pushed its conquests to the most distant shores of the Great Sea (the Mediterranean), and that the ancient Hellenes disputed the lordship with this dominant race. What enormous possibilities of cult-mixtures myth-blending, and theocrasia have we here! It was these Atlanteans who introduced the cults of Poseidon and Hephæstus (Vulcan), the mighty powers of the

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sea and of subterranean fire, which had destroyed their fathers.

For the Aryan Hellenic stock there was All-father Zeus and the Goddess of Wisdom, Pallas Athene, who was also a warrior goddess, as befitted a warlike race. What the Greek religion was at this period, who shall say? But it is not so wild a guess to suppose that it may have been of a bardic nature--hymn-bursts suited to warriors, of which we have relics in the legends of Druid and Bard and in all those ancient traditions of the Celt, in the mythology of the Teuton and Norseman, and even in the legend-lore preserved by the ancient Slavs.

We may imagine how in these early years, as the strong current of the Aryan flood swept them onward, The wavelets of Aryan Immigration. wavelet overlapped wavelet, horde fought with horde, and that the smiling land of Hellas was a rich prize for the strongest. We may imagine how when the effects of the "floods" had subsided and in course of many many years seismic disturbances had lessened, the Hellenic stock reoccupied the ground again, not only in Greece itself but also on the shores of Asia Minor. But how many wavelets of immigration flowed in until Homeric times who shall say? Perhaps some day it may be possible to sift out from the myths some deposit of history, and perceive how a Cecrops, an Erectheus, and an Ion did not follow each other in rapid succession, but were great leaders who established kingdoms separated by long periods of time.

May it not further be that with these conquering kings came bards to advise and encourage, and supply

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what of religion was thought good for them? May we not seek for the prototype of Orpheus here, and to one of the later wavelets trace the archaic fragments of the most ancient religious poems? We may almost see some religious pomp of the time passing down the Sacred Way to Eleusis, ever the most sacred spot in Greece, with some Orpheus of the time rousing the warriors to enthusiasm by his songs, harp in hand, with his grey locks streaming in the breeze, while the regular march of the warriors kept time to the strain, and emphasized it by the rhythmic clashing of their shields.

It would be vain to look for any intellectual The Orphic Line. presentation of religion along this line; whatever it was, it must have been inspirational, prophetical, and oracular; and indeed this is the peculiar characteristic of the Orphic tradition.

But even in these early days was the tradition a pure one? Scarcely; the various races must have fought their way through other races, and settled for a time among them before they reached Hellas, and the main line of their march seems to have been round the south shores of the Black Sea and through Thrace.

In Thrace they would meet with the cult of Dionysus and absorb some of its traditions; not that Thrace was the home of this cult, its origins appear to reach eastwards and back into time--a widespreading cultus with its roots in the soil of an archaic Semitism, the traces of which are hard to discover in the obscure and fragmentary records that we now possess. Moreover there is some mixture

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of the Chaldean tradition in the Orphic line, but whether it existed at this period or was superadded later is hard to say.

What the precise religion of the earlier of these successive wavelets was like, when they had settled in the rich lands of Greece, and became more civilized, we can no longer say, for we have no records, but doubtless they were watched over and sufficient inspiration given them for their needs.

If we now turn to the Greece of Homer, and try to find traces of Orpheus, we are doomed to disappointment; The Greece of Homer. but this is not altogether inexplicable. Homer sings of a Greece that seems to have entirely forgotten its ancient bards, of heroes who had left their religion at home, as it were. The yellow-haired Greeks who won the supremacy subsequent to Ion's time, were a stock that paid little attention to religion; they give one the impression of being some sort of Viking warriors who cared little for the agricultural pursuits in which their predecessors were engaged, if we can judge from the tradition preserved by Hesiod. We see a number of independent chieftains occupying the many vales of Greece, whose idea of providing for an increasing population is by foray and conquest.

There may have been a fickle Helen and a too gallant Paris who violated the hospitality of his hosts, but the Trojan War was more probably a foray of these warriors to gain new lands,--a foray not against an alien race, but against those of their own general kin; for the Trojans were Greeks, somewhat orientalised in their customs perhaps, by settlement in

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contact with the nations of Asia, but for all that Greeks,--dark-haired Greeks, with a cult like the cult of the fair-haired ones, and with perchance for the most part as little understanding concerning it.

It is, however, just this absence of the priest, or the very subordinate position he holds, which is an indication of the germ of that independence of thought which is the marked characteristic of the Greek mind that was subsequently developed, and of which the Greece of history was the special and carefully watched depository, that it might evolve for the world-purpose for which it was destined. It was good for men to look the gods manfully in the face and battle with them if need be.

"Homer" was the bard of these Viking heroes; but the bard of their predecessors (who were equally Greeks) of the Hellenic stock which they had dominated, was "Orpheus." The descendants of the heroes of Troy naturally looked to "Homer" as the singer of the deeds of their forefathers, and as the recorder of their customs and cult; they were too proud to listen to "Orpheus" and the old "theologers" who had been the bards of the conquered; so the old songs and sagas of this bardic line, the lays and legends of this older Greece, were left to the people and to consequent neglect and lack of understanding.

Such was the state of affairs when philosophy "Orpheus" returns to Greece. arose in the seventh century; it was then found by the few that Homer could not suffice for the religious needs of thinking men; there was nothing in Homer to compare with the religious traditions of Egypt and Chaldæa; the Greeks apparently had nothing of

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religion, their ancestors were barbarians. Then it occurred to some to collect and compare the ancient oracles and religious myths of the people--the fragments of the Orphic songs--and therein they found proofs of an ancient Greek tradition of things unseen that could be favourably compared with much that Egypt and Chaldæa could tell them. Greece had a religious tradition; their forebears were not barbarous.

Those who busied themselves with such matters at this critical period, we may believe, were not left without guidance; and poets and thinkers were helped as they could receive it. The fragments of this activity in Orphic poesy which have come down to us, show signs of this inspiration; we do not refer to the late "Orphic Hymns," some eighty in number, which may be read in English in Taylor's translation, but to the ancient fragments scattered in the works of classical and patristic writers.

Many of these were based on the archaic fragments of the pre-Homeric times, and looked back to this archaic tradition as their foundation. But the mystic and mythological setting of these poems, their enthusiastic and prophetic character, though all-sufficient for many, were not suited to the nascent intellectuality of Greece which was asserting itself with such vigour. Therefore the greatest leaders of that thought sought means to clothe the ideas which were enshrined in myth and poesy, in modes more suitable to the intellectuals of the time; and we have the philosophy of a Pythagoras and subsequently of a Plato.

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But alongside of the public cults and popular traditions there existed an inner organism of religion The Mysteries. and channels of secret traditions concealed within the Mystery-institutions. If it is difficult to form any precise notion of the evolution of popular religious ideas in Greece, much more difficult is it to trace the various lines of the Mystery-traditions, which were regarded with the greatest possible reverence and guarded with the greatest possible secrecy, the slightest violation of the oath being punishable by death.

The idea that underlay the Mystery-tradition in Greece was similar to that which underlay all similar institutions in antiquity, and it is difficult to find any cult of importance without this inner side. In these institutions, in the inner shrines of the temple, were to be found the means of a more intimate participation in the cult and instruction in the dogmas.

The institution of the Mysteries is the most interesting phenomenon in the study of religion. The idea of antiquity was that there was something to be known in religion, secrets or mysteries into which it was possible to be initiated; that there was a gradual process of unfolding in things religious; in fine, that there was a science of the soul, a knowledge of things unseen.

A persistent tradition in connection with all the great Mystery-institutions was that their several founders were the introducers of all the arts of civilization; they were either themselves gods or were instructed in them by the gods

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in brief, that they were men of far greater knowledge than any who had come after; they were the teachers of infant races. And not only did they teach them the arts, but they instructed them in the nature of the gods, of the human soul, and the unseen world, and set forth how the world came into existence and much else.

We find the ancient world honey-combed with these institutions. They were of all sorts and Their Corruption. kinds, from the purest and most noble down to the most degraded; in them we find the best and worst of the religion and superstition of humanity. Nor should we be surprised at this, for when human nature is intensified, not only is the better in it stimulated but also the worse in it finds greater scope.

When knowledge is given power is acquired, and it depends on the recipients whether or no they use it for good or evil. The teachers of humanity have ever been opposed by the innate forces of selfishness, for evolution is slow, and mankind wayward; moreover, men cannot be forced, they must come of their own free-will, "for love is the fulfilling of the law"; and so again though "many are the 'called,' few are the 'chosen.'"

It is said that these earliest teachers of humanity who founded the Mystery-institutions as the most The Reason of it. efficient means of giving infant humanity instruction in higher things, were souls belonging to a more highly developed humanity than our own. The men of our infant humanity were children with minds but little developed, and only capable of

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understanding what they distinctly saw and felt. In the earliest times, according to this view, the Mysteries were conducted by those who had a knowledge of nature-powers which was the acquisition of a prior perfected humanity not necessarily earth-born, and the wonders shown therein such that none of our humanity could of themselves produce. As time went on and our humanity more and more developed the faculty of reason, and were thought strong enough to stand on their own feet, the teachers gradually withdrew, and the Mysteries were committed to the care of the most advanced pupils of this humanity, who had finally to substitute symbols and devices, dramas and scenic representations, of what had previously been revealed by higher means.

Then it was that corruption crept in, and man was left to win his own divinity by self-conquest and persistent struggling against the lower elements in his nature. The teachers remained unseen, ever ready to help, but no longer moving visibly among men, to compel their reverence and worship. So runs the tradition.

If, as we have seen, the origin and evolution The Various Traditions. of the popular cults of Greece are difficult to trace, much more difficult are the beginnings and development of the Greek Mystery-cultus. The main characteristic of the Mysteries was the profound secrecy in which their traditions were kept; we therefore have no adequate materials upon which to work, and have to rely mainly on hints and veiled allusions. This much, however, is

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certain, that the Mystery-side of religion was the initiation into its higher cult and doctrine; the highest praise is bestowed upon the Mysteries by the greatest thinkers among the Greeks, who tell us that they purified the nature, and not only made men live better lives here on earth but enabled them to depart from life with brighter hopes of the future.

What the primitive Mystery-cultus traditions along the lines of Orphic, Dionysiac, and Eleusinian descent may have been, it is unnecessary to speculate in this rough outline sketch; but if we come down to the days of Plato we find existing Mystery-institutions which may be roughly characterised as political, private, and philosophic.

The political Mysteries--that is to say the State-Mysteries--were the famous Eleusinia, with their The Political Mysteries. gorgeous external pageants and their splendid inner rites. At this period almost every respectable citizen of Athens was initiated, and we can easily see that the tests could not have been very stringent, when so many were admitted every year. In fact, these State-Mysteries, though providing for a grade or several grades of advancement along the path of right living and of right comprehension of life, had become somewhat perfunctory, as all departments of a State-religion are bound to become in time.

Alongside of the Eleusinia there existed certain private Mysteries, not recognised by the State, the The Private Mysteries. number of which subsequently increased enormously, so that almost every variety of Oriental Mystery-cultus found its adherents in Greece, as may be seen

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from a study of the religious associations among the Greeks known as Thiasi, Erani, and Orgeones; among private communities and societies of this kind there were to be found naturally many undesirable elements, but at the same time they satisfied the needs of many who could derive no spiritual nourishment from the State-religion.

Among these private foundations were communities The Orphic Communities. of rigid ascetics, men and women, who gave themselves entirely to holy living; such people were said to live the "Orphic life" and were generally known as Orphics. Of course there were charlatans who parodied them and pretended to their purity and knowledge, but we are at present following the indications of those whose conduct squared with their profession.

These Orphic communities appear to have been the refuges of those who yearned after the religious life, and among them were the Pythagorean schools. Pythagoras did not establish something entirely new in Greece when he founded his famous school at Crotona; he developed something already existing, and when his original school was broken up and its members had to flee they sought refuge among the Orphics. The Pythagorean schools disappear into the Orphic communities.

It is in the Pythagorean tradition that we see the signs of what I have called the philosophic Mysteries; it is, therefore, in the best of the Orphic and Pythagorean traditions that we have to find the indications of the nature of the real Mysteries, and not in the political Eleusinia

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or in the disorderly elements of the Oriental cults.

In fact the Orphics did much to improve the Eleusinia and supported them as a most necessary The Philosophic Mysteries. means for educating the ordinary man towards a comprehension of the higher life. It stands to reason, however, that the Mysteries which satisfied the aspirations of Orphics and Pythagoreans were somewhat higher than the State-Mysteries of the ordinary citizen. These Pythagoreans were famous throughout antiquity for the purity of their lives and the loftiness of their aims, and the Mysteries they regarded with such profound reverence must have been something beyond the Eleusinia, something to which the Eleusinia were but one of the outer approaches.

We have then to seek for the innermost religious life of Greece in this direction, and to remember Pythagoras and Plato. that the inner experiences of this life were kept a profound secret and not paraded on the housetops. Pythagoras is said to have been initiated into the Egyptian, Chaldæan, Orphic, and Eleusinian Mysteries; at the same time he was one of the chief founders of Greek philosophy. His philosophy however, was not a thing of itself, but the application of his intellect--especially of his mathematical genius--to the best in these Mystery-traditions; he saw that it was necessary to attempt to lead the rapidly evolving intellectuality of Greece along its own lines to the contemplation of the inner nature of things; otherwise in the joy of its freedom it would get entirely out of hand and reject the truths of the ancient wisdom.

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Plato continued this task, though on somewhat different lines; he worked more in the world than Pythagoras, and his main effort was to clear the ground from misconceptions, so that the intellect might be purified and brought into a fit state to contemplate the things-that-are. He spent his life in this task, building up not so much a system of knowledge, as clearing the way so that the great truths of the Gnosis of things-that-are, as Pythagoras termed it, might become apparent of themselves.

It is a mistake to suppose that Plato formulated a distinctly new system of philosophy; his main conceptions are part and parcel of the old wisdom handed down by the seers of the Mysteries; but he does not formulate them so much as clear the ground by his dialectical method, so that the mind may be brought into a fit state to receive them.

Therefore are the conclusions of his dialogues nearly always negative, and only at the end of his long life, probably against his better judgment and in response to the importunity of his pupils, does he set forth a positive document in the Timæus, composed of scraps from the unpublished writings of Pythagoreans and others.

Unfortunately most of those who immediately followed him, imagined that his dialectical method was an end in itself, and so instead of living the life of philosophy and seeking the clear vision of true initiation, they degenerated into empty argument and ended in negation.

Aristotle followed with his admirable method

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of analysis and exact observation of phenomena, and as he treated of the without rather than of Aristotle and Scepticism. he within he was from one point of view better understood than Plato, but from another more misunderstood, in that his method also was taken as an end in itself rather than as a means simply. And so we come to the three centuries prior to the present era, when the intellectual life of Greece was centred at Alexandria.

It was a far more extended Greece than the Hellas of Plato; it was a Greece whose physical prowess had conquered the Orient, and which boasted itself that its intellectual vigour would conquer the world. Everywhere it matched its vigorous intellect against the ancient East, and for a time imagined that victory was with it.

Its independence of thought had given rise to innumerable schools warring with each other, and the spectacle it offers us is very similar to the spectacle of modern Europe during the last three hundred years.

We see there at work, though on a smaller scale--in germ as it were--the same intellectual activity which has characterized the rise of the modern scientific method, and with it the same breaking down of old views, the same unrest, the same spirit of scepticism.

If we look to the surface of things merely, we might almost say that Greece had entirely forgotten the Mystery-tradition and gloried solely in the unaided strength of her intellect. But if we look deeper we shall find that this is not the case. In

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the days of Plato the Orient and Egypt were brought to Greece so to speak, whereas later on Greece went to Egypt and the East.

Now the ancient wisdom had its home in Egypt East and West. and Chaldæa and the Orient generally, so that though the Orphic and Pythagorean communities of Plato's time imported into Greece a modified Orientalism which they adapted to the Greek genius along the lines of their own ancient wisdom-tradition, when the Greeks in their thousands went forth into the East, those of them who were prepared by contact with these schools, came into closer intimacy with the ancient wisdom of the East, and drank it in readily.

As for the generality, just as the introduction of Orientalism into Greece among the people brought with it abuses and enthusiastic rites of an undesirable character, while at the same time it intensified the religious life and gave greater satisfaction to the religious emotions, so the Greek conquest of the Orient spread abroad a spirit of scepticism and unbelief, while sharpening the intellectual faculties.

But all this was a very gradual process, and the more scepticism increased, the intenser became the desire of numbers to withdraw from the warring clash of opinions, and seek refuge in the contemplative life that offered them knowledge. Oriental thinkers and mystics became Hellenized along the lines of Pythagorean and Platonic philosophy, and Greek philosophers became Orientalized by contact with members of the many communities that honeycombed not only Egypt and the rest of the

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[paragraph continues] "barbarian" nations subject to Greece, but also Asia Minor and even Hellas herself. How numerous were these communities in the first century may be seen from a study of the writings of Philo Judæus and the life of Apollonius of Tyana, and from the picture of mystic Greece which may be recovered from the ethical and theosophical essays of Plutarch, and also from the many recently discovered inscriptions relating to the innumerable Religious Associations in Greece.

When the Greek kingdoms of the Successors of Alexander were in their turn humbled beneath Rome. the conquering power of Rome, the organizing Italic genius policed the world, somewhat in a similar way to the fashion of the present British occupation of India. The legal mind and practical genius of Rome was never really at home in the metaphysical subtleties of Greek philosophy, or the mysticism of the East. In literature and art she could only copy Greece; in philosophy she sought for a rule of conduct rather than a system of knowledge, and so we find her, in the persons of her best men, the follower of Stoic naturalism, which summed up its code of ethics in the ideal of "honestas."

Nevertheless Rome could no more than Greece avoid religious contact with the East, and we The Mysteries of Mithras. find her passing through the same experiences as Greece, though in much more modified form. The chief point of contact among the many religions of the Roman Empire was in the common worship of the Sun, and the inner core of this most popular cult was, from about B.C. 70

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onwards, to be found in the Mysteries of Mithras.

"The worship of Mithras, or of the sun-god, was the most popular of heathen cults, and the principal antagonist of the truth during the first four centuries of our period." Such is the statement of one who looks at it from the point of view of a Christian ecclesiastic, and indeed the Church Fathers from the time of Justin Martyr onward have declared that the Devil, in the Mysteries of Mithras, had plagiarized their most sacred rites by anticipation.

The Mithriac Mysteries represented the esoteric side of a great international religious movement, which the uniting together of many peoples into the Græco-Roman world had made possible, and which resulted from the contact of Greece and Rome with the thought of the East.

National and local cults were gradually influenced by the form of symbolism employed by the modified Chaldæo-Persian tradition; the worship of the Spiritual Sun, the Logos, with the natural symbol of the glorious orb of day, which was common in one form or other to all great cults, and the rest of the solar symbolism, gradually permeated the popular indigenous forms of religion. In course of time, Mithra, the visible sun for the ignorant, the Spiritual Sun, the Mediator between the Light and Darkness, as Plutarch tells us, for the instructed, caused his rays to shine to the uttermost limits of the Roman Empire. And just as his outer cult dominated the restricted forms of national worship, so did the

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tradition of his Mysteries modify the Mystery-cultus of the ancient Western world.

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