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 slain6 by Typhon, his body was cut into pieces18 by his murderer, and the mangled7 remains8 cast upon the waters of the Nile, to be dispersed9 to the four winds of heaven. His wife, Isis, mourning for the death and the mutilation of her husband, for many days searched diligently10 with her companions for the portions of the body, and having at length found them, united them together, and bestowed11 upon them decent interment,—while Osiris, thus restored, became the chief deity12 of his subjects, and his worship was united with that of Isis, as the fecundating and fertilizing13 powers of nature. The candidate in these initiations was made to pass through a mimic14 repetition of the conflict and destruction of Osiris, and his eventual15 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 doctrine16 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 propitiated17 with sacrifices and burnt offerings, became to the initiate18 but a symbol of the
"Great first cause, least understood,"
while his death, and the wailing19 of Isis, with the recovery of the body, his translation to the rank of a celestial20 being, and the consequent rejoicing of his spouse21, 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 Baron22 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 antiquity23. His being the divine goodness and the abstract idea of 'good,' his manifestation24 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 mythological25 fable26."
A similar legend and similar ceremonies, varied27 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 rites28 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 Christian29 doctrine saved from the grave of iniquity30 and raised to the faith of salvation31." 21
In Phoenicia similar Mysteries were celebrated32 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 immortality33 of the soul. The ceremonies of initiation in the Adonia began with lamentation34 for his loss,—or, as the prophet Ezekiel expresses it, "Behold35, there sat women weeping for Thammuz,"—for such was the name under which his worship was introduced among the Jews; and they ended with the most extravagant36 demonstrations37 of joy at the representation of his return to life,23 while the hierophant exclaimed, in a congratulatory strain,—
And from our grief salvation shall arise."
Before proceeding39 to an examination of those Mysteries which are the most closely connected with the masonic institution, it will be as well to take a brief view of their general organization.
The secret worship, or Mysteries, of the ancients were always divided into the lesser40 and the greater; the former being intended only to awaken41 curiosity, to test the capacity and disposition42 of the candidate, and by symbolical43 purifications to prepare him for his introduction into the greater Mysteries.
The candidate was at first called an aspirant45, or seeker of the truth, and the initial ceremony which he underwent was a lustration or purification by water. In this condition he may be compared to the Entered Apprentice46 of the masonic rites, and it is here worth adverting47 to the fact (which will be hereafter more fully48 developed) that all the ceremonies in the first degree of masonry2 are symbolic44 of an internal purification.
In the lesser Mysteries24 the candidate took an oath of secrecy49, which was administered to him by the mystagogue, and then received a preparatory instruction,25 which enabled him afterwards to understand the developments of the higher and subsequent division. He was now called a Mystes, or initiate, and may be compared to the Fellow Craft of Freemasonry.
In the greater Mysteries the whole knowledge of the divine truths, which was the object of initiation, was communicated. Here we find, among the various ceremonies which assimilated these rites to Freemasonry, the aphanism, which was the disappearance50 or death; the pastos, the couch, coffin51, or grave; the euresis, or the discovery of the body; and the autopsy52, or full sight of everything, that is, the complete communication of the secrets. The candidate was here called an epopt, or eye-witness, because nothing was now hidden from him; and hence he may be compared to the Master Mason, of whom Hutchinson says that "he has discovered the knowledge of God and his salvation, and been redeemed53 from the death of sin and the sepulchre of pollution and unrighteousness."
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1 illustrating | |
给…加插图( illustrate的现在分词 ); 说明; 表明; (用示例、图画等)说明 | |
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2 masonry | |
n.砖土建筑;砖石 | |
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3 mutual | |
adj.相互的,彼此的;共同的,共有的 | |
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4 detailed | |
adj.详细的,详尽的,极注意细节的,完全的 | |
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5 initiation | |
n.开始 | |
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6 slain | |
杀死,宰杀,杀戮( slay的过去分词 ); (slay的过去分词) | |
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7 mangled | |
vt.乱砍(mangle的过去式与过去分词形式) | |
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8 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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9 dispersed | |
adj. 被驱散的, 被分散的, 散布的 | |
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10 diligently | |
ad.industriously;carefully | |
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11 bestowed | |
赠给,授予( bestow的过去式和过去分词 ) | |
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12 deity | |
n.神,神性;被奉若神明的人(或物) | |
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13 fertilizing | |
v.施肥( fertilize的现在分词 ) | |
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14 mimic | |
v.模仿,戏弄;n.模仿他人言行的人 | |
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15 eventual | |
adj.最后的,结局的,最终的 | |
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16 doctrine | |
n.教义;主义;学说 | |
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17 propitiated | |
v.劝解,抚慰,使息怒( propitiate的过去式和过去分词 ) | |
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18 initiate | |
vt.开始,创始,发动;启蒙,使入门;引入 | |
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19 wailing | |
v.哭叫,哀号( wail的现在分词 );沱 | |
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20 celestial | |
adj.天体的;天上的 | |
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21 spouse | |
n.配偶(指夫或妻) | |
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22 baron | |
n.男爵;(商业界等)巨头,大王 | |
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23 antiquity | |
n.古老;高龄;古物,古迹 | |
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24 manifestation | |
n.表现形式;表明;现象 | |
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25 mythological | |
adj.神话的 | |
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26 fable | |
n.寓言;童话;神话 | |
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27 varied | |
adj.多样的,多变化的 | |
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28 rites | |
仪式,典礼( rite的名词复数 ) | |
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29 Christian | |
adj.基督教徒的;n.基督教徒 | |
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30 iniquity | |
n.邪恶;不公正 | |
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31 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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32 celebrated | |
adj.有名的,声誉卓著的 | |
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33 immortality | |
n.不死,不朽 | |
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34 lamentation | |
n.悲叹,哀悼 | |
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35 behold | |
v.看,注视,看到 | |
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36 extravagant | |
adj.奢侈的;过分的;(言行等)放肆的 | |
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37 demonstrations | |
证明( demonstration的名词复数 ); 表明; 表达; 游行示威 | |
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38 initiates | |
v.开始( initiate的第三人称单数 );传授;发起;接纳新成员 | |
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39 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
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40 lesser | |
adj.次要的,较小的;adv.较小地,较少地 | |
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41 awaken | |
vi.醒,觉醒;vt.唤醒,使觉醒,唤起,激起 | |
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42 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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43 symbolical | |
a.象征性的 | |
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44 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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45 aspirant | |
n.热望者;adj.渴望的 | |
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46 apprentice | |
n.学徒,徒弟 | |
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47 adverting | |
引起注意(advert的现在分词形式) | |
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48 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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49 secrecy | |
n.秘密,保密,隐蔽 | |
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50 disappearance | |
n.消失,消散,失踪 | |
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51 coffin | |
n.棺材,灵柩 | |
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52 autopsy | |
n.尸体解剖;尸检 | |
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53 redeemed | |
adj. 可赎回的,可救赎的 动词redeem的过去式和过去分词形式 | |
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