LIBRARY 
 
 UNIVERSITY OF CALIFORNIA. 
 
 Class 
 
THE MYSTERIES 
 PAGAN AND CHRISTIAN 
 
THE MYSTERIES 
 
 PAGAN AND CHRISTIAN 
 
 BEING THE 
 
 HULSEAN LECTURES FOR 1896-97 
 
 BY 
 
 S. CHEETHAM, D.D., F.S.A. 
 
 ARCHDEACON AND CANON OF ROCHESTER 
 
 HONORARY FELLOW OF CHRIST'S COLLEGE, CAMBRIDGE 
 
 FELLOW AND EMERITUS 1'ROFESSOR OF KING'S COLLEGE, LONDON 
 
 
 
 OF THE 
 
 UNIVERSITY 
 
 OF 
 
 ILontron 
 MACMILLAN AND CO., LIMITED 
 
 NEW YORK : THE MACMILLAN COMPANY 
 1897 
 
 A II rights reserved 
 
BU/0 
 cy 
 
PREFACE 
 
 FROM the time of the revival of learning to the 
 present day the Mysteries of paganism have 
 attracted much notice and been the subjects 
 of much wild theorising, as well as of much 
 scholarly and careful investigation. According 
 to the prepossessions with which they set out, 
 different inquirers have arrived at the most 
 curiously various results, as is natural where 
 the evidence is fragmentary and inconclusive. 
 
 The older view of the pagan Mysteries was, 
 that in them was taught an esoteric doctrine, 
 better and nobler than that of the popular 
 religion, which had been handed down from 
 primeval antiquity through a constant succes- 
 sion of priests or hierophants, and imparted 
 from age to age to select votaries who kept the 
 secret of their knowledge. As to the original 
 source of this recondite science opinions varied 
 
 169104 
 
vi HULSEAN LECTURES 
 
 widely, some deriving it from a primitive reve- 
 lation to all mankind, some from the Old Testa- 
 ment, some from the hidden wisdom of India 
 or Egypt. Among others, this thesis is main- 
 tained by De Sainte Croix in his Recherches 
 sur les Mysteres du Paganisme, and by Creiizer 
 in his well-known Symbolik. Our countryman 
 Warburton held a peculiar theory, that while 
 pagan teachers placed the rewards of good- 
 ness in a future world from which no man 
 returned to prove their falsity, Moses alone 
 had the courage to promise to his followers 
 rewards and punishments in this world, in the 
 sight of men. Hence he was led to examine 
 the promises of future retribution given in the 
 Mysteries, and to maintain that they were 
 "the legislator's invention, solely for the pro- 
 pagation and support of the doctrine of a future 
 state of rewards and punishments "-a conten- 
 tion in which he has probably had but few 
 followers. See his Divine Legation of Moses, 
 bk. ii. ch. 4. 
 
 The fancies and false reasoning of the early 
 inquirers were rudely shaken by the epoch- 
 making work of C. A. Lobeck, which he called 
 
PREFACE vii 
 
 Aglaophamus. In this he examines more 
 particularly the statements of ancient writers 
 with regard to the Eleusinian, the Orphic, and 
 the Samothracian Mysteries, but the book is of 
 the highest importance for the study of the 
 subject generally. In this for the first time 
 all the important authorities are criticised and 
 interpreted by an acute and thoroughly com- 
 petent scholar, and the statements and theories 
 of such writers as De Sainte Croix and Creuzer 
 (who in this matter largely follows him) are 
 shown to be in many cases utterly baseless. 
 Access to these societies was, he shows, not 
 difficult ; they were open to all on easy condi- 
 tions, without distinction of sex or station ; 
 their priests were persons endowed with no 
 extraordinary knowledge, but, in the case of 
 civic Mysteries at least, simple citizens capable 
 of 'discharging the peculiar ritual with which 
 alone they were concerned. The notion that 
 they propagated a secret doctrine is one 
 borrowed from the East, or from modern 
 ecclesiastical associations, and is utterly alien 
 from classic thought. Lobeck introduced order 
 where all had been chaos, and distinguished 
 
viii HULSEAN LECTURES 
 
 where his predecessors had confused ; Greek 
 traits were cleared from Oriental, and private 
 separated from public rites. The Orphic Mys- 
 teries, for instance, which really belonged to 
 a kind of secret society, were shown to be 
 different in kind from the Eleusinian. It must 
 be confessed, however, that Lobeck treats his 
 subject in too hard and unsympathetic a spirit, 
 tending to ignore the aspirations after higher 
 things than those of the common life which 
 were after all found in the Mysteries. 
 
 Ottfried M tiller has in several places ex- 
 pressed opinions on the Mysteries by which, 
 even where he is not wholly right, he has 
 thrown much light on the subject. (See his 
 art. " Eleusinia" in Ersch and Gruber's 
 Encyclop. i. 33, p. 287 ff., and Griech. Litera- 
 tur, i. 25 and 416^.) He finds the ground of 
 all mystic rites and associations in the worship 
 of the Chthonian deities. It is this worship, he 
 thinks, that man delights to express in dim 
 symbols and undefined aspirations. This pro- 
 position cannot be accepted literally, for other 
 deities besides the Chthonian were worshipped 
 in Mysteries ; but it does seem to be true that 
 
PREFACE ix 
 
 the doctrines as to the fate of souls in the 
 world to come, which were prominent in the 
 Mysteries, were intimately connected with the 
 worship of the divinities beneath the earth who 
 cause the life of plants and trees. 
 
 What is really known of the Mysteries is 
 admirably summarised by L. Preller in his 
 articles on " Eleusinia " and "Mysteria" in 
 Pauly's Real-Encyclopddie, which I have found 
 lucid and trustworthy guides in the intricacies 
 of a perplexed subject matter. There are also 
 many suggestive observations on the Mysteries 
 in his Griechische and Romische Mythologie. 
 In the more recent works which I have con- 
 sulted I have rarely found reason to depart 
 from Preller's conclusions. Excellent brief 
 histories of them are found also in Maury's 
 Histoire des Religions de la Grece antique 
 (torn, ii.), and in Dollinger's Heidenthum und 
 Judenthum, pp. io8/], 385 /:, 447, 498. 
 
 Many able writers have discussed the 
 question, how far were Christian Institutions 
 influenced by the pagan Mysteries. Isaac 
 Casaubon, in his Exercitationes (p. 478 ff. 
 ed. Genev. 1655), points out that the termin- 
 
x HULSEAN LECTURES 
 
 ology of the Mysteries was received into the 
 Church, and maintains that the form of various 
 Christian ceremonies was to some extent deter- 
 mined by those already existing in paganism. 
 The natural tendency of men to cling to use 
 and wont in matters of religion accounts, he 
 thinks, for the early Christians adopting well- 
 known terms and rites with a changed signifi- 
 cance. In the controversies of the seventeenth 
 century as to the hypothesis of a system of 
 dogmas secretly handed down in the Church 
 from the days of our Lord the so-called " Dis- 
 ciplina Arcani " the precedent of the Mysteries 
 was appealed to both by Catholics and Pro- 
 testants. One of the ablest of the latter, 
 W. E. Tentzel (Exercitationes Selectae, Pars ii. 
 Lipsiae, 1692), points out that resemblances 
 between pagan and Christian institutions natu- 
 rally arose, without any ecclesiastical decree, 
 from the previous education and habits of 
 proselytes. Our countryman David Clarkson, 
 on the other hand, in his Discourse concerning 
 Liturgies (1689), held that the Church deliber- 
 ately adopted rites resembling those of pagan- 
 ism, with a view of attracting those who were 
 
PREFACE xi 
 
 without. Bingham (Antiquities, bk. x. ch. 5) 
 approached the subject with his usual caution 
 and impartiality, and what he has written is 
 still worth consulting. Mosheim (De Rebus 
 Christianorum ante Constant, p. 319 ff. ed. 
 1753) is as clear and sensible on this matter as 
 he generally is on others, differing little in sub- 
 stance from Casaubon, who is also followed 
 in the main by J. A. Stark (Tralatitia ex Gen- 
 tilismo in Religionem Christianam, Regiomont. 
 
 *774> PP- 7-i7)- 
 
 In our own time the consideration of the 
 influence of the pagan Mysteries on nascent 
 Christianity has again become prominent. R. 
 Rothe'sessay DeDisciplina Arcani( Heidelberg, 
 1831) with his article on Arcan-Disciplin in 
 HerzogsReal-Encyclop. (I. 469^ isted.) threw 
 much light on the subject. G. von Zezschwitz 
 devoted a section of his admirable Christl.- 
 Kirchlich. Katechetik (I. 154-209), and also 
 subsequently an article. in the second edition of 
 Herzog's Real- Ency clop. (I. 637^!) to a careful 
 examination of the relations between the pagan 
 and the Christian Mysteries, whether with 
 regard to terminology or to rites. While he 
 
xil HULSEAN LECTURES 
 
 sees clearly some resemblances, and even 
 thinks that Christian forms were deliberately 
 taken from rites already existing, he rejects 
 emphatically the supposition that the spirit 
 which animates Christian rites is in any way 
 akin to that of paganism. It was through the 
 works of Rothe and Zezschwitz that I was first 
 attracted to the comparison of Christian and 
 pagan Mysteries, and I have no doubt that 
 whatever I have written bears traces of their 
 influence, even though I have been unable to 
 acknowledge my obligation in detail. 
 
 In our own country the influence of the 
 Mysteries on the forms of Christian worship 
 has been discussed with great learning and 
 ability by the late Dr. Edwin Hatch (Hibbert 
 Lectures, 1888, lect. 10). This lecture was, 
 unfortunately, left unrevised at the time of the 
 author's lamented death. It received the 
 loving care of very able friends, but no such 
 care can fully make up for the lack of the final 
 revision of the author himself, and probably the 
 friends of one who is departed do not feel 
 themselves at liberty to change the author's 
 words, even when they may think them 
 
PREFACE xill 
 
 erroneous. The lecture therefore appears 
 under serious disadvantages, and might, 
 perhaps, claim a certain exemption from 
 criticism. I have, however, thought myself 
 bound to notice it, because it is in it that the 
 Mysteries and their influence on ecclesiastical 
 rites have been most prominently brought 
 before English readers. 
 
 But the most complete work on the sub- 
 ject before us is Gustav Anrich's Das antike 
 Mysterienwesen in seinem Einfluss auf das 
 Christenthum (Gottingen, 1894), the fulness, 
 accuracy, and sound judgment of which leave 
 little to be desired. I had already made some 
 study of the subject and arrived at most of 
 the conclusions stated in the following pages 
 before it appeared ; but I have still learned 
 much from it, and I desire to express in the 
 fullest manner my obligations to it, the more 
 so as they are of a nature which can some- 
 times not be particularly acknowledged. The 
 Religionsgeschichtliche Studien zur Frage der 
 Beeinflussung des Urchristenthums durch das 
 antike Mysterienwesen of Georg Wobbermin 
 (Berlin, 1896), who controverts some of 
 
xiv HULSEAN LECTURES 
 
 Anrich's conclusions, I had not seen when 
 these Lectures were written, but I have occa- 
 sionally referred to him in the Notes. 
 
 In these Lectures I have not attempted to 
 give anything like a complete account of pagan 
 and Christian Mysteries, or of their relations 
 to each other ; my limited space forbade the 
 attempt to treat fully so large a subject. What 
 I have endeavoured to do is to remove what 
 appear to me misconceptions or errors. In the 
 first place, I wish to show that the reluctance 
 which many excellent persons feel to believe 
 that Christianity, as it actually exists in the 
 world, derived anything from the paganism in 
 the midst of which it arose is not altogether 
 reasonable. With regard to the Mysteries in 
 particular, I have attempted to show that 
 Christian Churches in the midst of paganism 
 were of necessity " Mysteries " in the old sense; 
 as being societies formed for the sake of a 
 worship which was neither domestic nor civic ; 
 that while they concealed, as all others con- 
 cealed, their most sacred rites from the gaze of 
 the profane, their general teaching was perfectly 
 public and open ; and that such secrecy as 
 
PREFACE xv 
 
 existed was not a later accretion, but primitive. 
 Finally, I have criticised, I hope not unfairly, 
 some statements of recent English writers as 
 to the indebtedness of the Church to the ancient 
 mystic worship. I am far from denying that 
 such indebtedness exists, but it seems in some 
 cases to have been pressed further than the 
 evidence warrants. 
 
 S. CHEETHAM. 
 
 ROCHESTER, ^th September 1897. 
 
CONTENTS 
 
 LECTURE I 
 
 THE SEED AND ITS GROWTH 
 
 Phenomena of growth, p. I ; growth of individuals is a formative pro- 
 cess, 7 ; growth of societies, including the Christian Church, is 
 similar, 8 ; the Church's power of seizing and modifying modes 
 of thought and action already existing, 12 ; does not annihilate 
 character, 14 ; Christianity must use popular language with its 
 associations, 15 ; pagan art, 19 ; forms of worship, 20; but some 
 rites practised by Christians are not Christian rites, 21 ; similar 
 forms arise from similar circumstances, 22 ; Hellenising of the 
 Church, 24 ; Christianity not a mere natural product of forces 
 working in the first century, 29 ; failure of pagan philosophy, 3 1 ; 
 work of the Church, 32. 
 
 LECTURE II 
 
 THE RISE OF MYSTERIES 
 
 Family and civic worship in antiquity, 37 ; belief in immortality, 39 ; 
 societies for peculiar worship, called Mysteries, 40 ; general pur- 
 pose of such societies not a secret, 42 ; to what did initiation 
 admit ? 43 ; secrecy required, 44 ; the great earth-deities, Demeter, 
 Persephone, and Dionysus, 46 ; Orphic mysticism, 49 ; Eleusis, 
 50 ; Egyptian deities, Osiris, Isis, Horus, 52 : associated with 
 the departed, 54 ; Serapis, 55 ; Plutarch, 56 ; Apuleius, 57 ; 
 Mithras the Sun-god, 59 ; general characteristics of Mysteries, 61 ; 
 yearning for salvation, 63 /difference between the secret of Mys- 
 teries and the secret of Christianity, 65. \ 
 
xvm HULSEAN LECTURES 
 
 LECTURE III 
 
 THE SECRET OF THE MYSTERIES AND OF THE CHURCH 
 
 Prevalence of Mysteries in the first century, 7 1 ; their influence on the 
 Church, 72 ; the question is of things, not names, 74 ; use of the 
 words 0amo>i6s and a-Qpayis, 75 ; possible modification of pagan 
 rites after the Christian era, 77 ; secrecy of certain rites in the 
 Mysteries and in the Church, 78 ; non-Christians excluded from 
 the Eucharist from the earliest times, 79 ; the general traits of 
 Christian teaching universally known, 81 ; certain formulas kept 
 secret, 82 ; classes of candidates for baptism, 90 ; instruction 
 given from primitive times, 91 ; no parallel in paganism, 94. 
 
 LECTURE IV 
 
 BAPTISM AND THE HOLY EUCHARIST 
 
 Grades of pagan initiation, 99 ; preliminary purifications, i oo ; 
 Mithraic baptism, 103 ; delivery of initiation, 105 ; the symbol 
 or watchword, 106 ; use of lights, 107 ; chaplets, no ; supposed 
 origin of Eucharist, no; nothing in Eleusinian Mysteries re- 
 sembled the blessing of the Bread and Wine, 112 ; anticipations 
 of the Eucharistic feast in paganism, 115; diptychs, 117; 
 general tone and influence of Mysteries, 119; pagans did not 
 always approve of Mysteries, 122; indecent symbols, 124; 
 conclusion, 126. 
 
 NOTES 
 
 Conception of life, 131 ; Le Christianisme et ses Origines, 131 ; 
 Characteristics of Gnostic teachers, 133; terms used to 
 designate Mysteries, 135 ; ^amtr/Ao's and a^payis, 143 ; Mithraic 
 grades, 145 ; cyceon and the contents of the mystic chest, 147 ; 
 supposed sacrifice of a lamb, 1 49. 
 
LECTURE I 
 
OF THE 
 
 UNIVERSITY 
 
 I 
 
 "The kingdom of heaven is like to a grain of mustard seed, which a 
 man took, and sowed in his field." ST. MATTHEW xiii. 31. 
 
 THE little seed which we cast into the earth 
 contains within itself some power or property 
 which man could not give, and which we call 
 life. 1 When it is placed in a proper matrix, it 
 draws into itself that which it needs from the 
 earth, the rain, the air, and the sun, and 
 becomes a plant, perhaps a great tree, in which 
 the birds of the air may make their dwellings. 
 All the elements of which the tree is formed 
 were in existence from the creation of the 
 world, for in the physical universe nothing 
 perishes, but without the germ of life contained 
 in the seed they would never have coalesced 
 into the special organism which we call a tree. 
 Each tree is a unique production. It does not 
 
4 IIULSEAN LECTURES LECT. 
 
 exactly resemble any other tree, even of the 
 same species, but is modified in a thousand 
 ways by the circumstances under which it lives 
 and grows. The cells and cell walls are formed 
 from matter previously existing, which may 
 already have formed part of other organisms, 
 and is destined again to be resolved. But the 
 process of growth is not at all less wonderful 
 because the result of growth is composed of 
 certain elements well known to us. If the 
 same elements were again put together by a 
 chemist they would not form a tree. They 
 would lack life. When the tree dies, we 
 "know not where is that Promethean heat" 
 which can its life restore. The maxim " omne 
 vivum ex vivo " still remains unshaken. 
 
 Again, we may be sure that a skilful wood- 
 man will plant a tree at the season and in the 
 soil which are most likely to foster its growth. 
 He will not plant an elm in the crag where 
 only a pine can cling, nor an oak in the soil 
 where only a beech will flourish. He will give 
 to each tree its own nurture. 
 
 And there is yet another phenomenon of 
 growth which it is well to notice. When many 
 
i HULSEAN LECTURES 5 
 
 trees are planted in a limited space, it is the 
 strongest sapling which rises towards heaven 
 and spreads its branches over the earth. The 
 surrounding shoots, which started with it in the 
 race of life, are dwarfed or even killed by their 
 more vigorous brother ; they fail to gain the 
 light and air which are necessary to their sub- 
 sistence. And the decay of the brushwood 
 beneath a spreading and towering tree goes to 
 form a better soil to aid the growth of the 
 greater one. To the one that hath, more is 
 given. 
 
 Further, the early stages of this wondrous 
 growth are the most obscure, the least ex- 
 plicable. 
 
 When Nature tries her finest touch, 
 
 Weaving her vernal wreath, 
 Mark ye how close she veils her round, 
 Not to be traced by sight or sound 
 
 Nor soiled by ruder breath ? 
 
 The words of the poet are true. However 
 accurately we may observe the conditions 
 which are necessary for the development of 
 a particular seed, the power which actually 
 
6 HULSEAN LECTURES LECT. 
 
 causes growth remains a mystery. The fresh 
 green of spring-time is a perpetual wonder. 
 
 Doubtless the processes of growth are what 
 we call natural ; they take place in accordance 
 with what we call laws of nature. But there 
 is no real opposition between God and nature, 
 between that which is natural and that which 
 is divine. We "apply the word " natural" to 
 the series of phenomena which take place in 
 that portion of the universe in which we have 
 been able to trace invariable sequences ; but 
 the cause of all these phenomena is the will of 
 God, which is the cause of all things ; of the 
 things which occur in unvarying sequence, as 
 well as of those the laws of which we have not 
 been able to trace. And man is himself, in a 
 sense, a part of nature. For him also, in this 
 world, there is birth, decay, and death. His 
 families and tribes, his nations and states, are 
 formed under the pressure of laws from which 
 he cannot withdraw himself. We express a 
 truth when we speak of the laws of human 
 nature. Capricious as the impulses of 
 individual men may seem, they are yet re- 
 strained within certain limits, and we see in 
 
I HULSEAN LECTURES 7 
 
 history that every nation of men works with 
 wonderful steadiness, however unconsciously, 
 towards certain ends. It is something more 
 than a metaphor when we speak of a state as 
 an organism, a body having a life of its own, a 
 body capable of growth and dissolution. 
 
 Now, when the Lord likens the kingdom of 
 heaven to a seed cast into the ground, He 
 teaches us first of all that the Church of Christ 
 on earth is a growth ; it is an organism, not a 
 finished structure. It did not come on earth, 
 like the new Jerusalem of the seer's vision, 
 complete and four-square in all its parts, every- 
 where flooded with the glory of God ; it began 
 with a seed cast upon the earth. The seed is 
 the Word of God ; not merely the spoken 
 message of the kingdom, but the Son of God 
 Himself, the Incarnate Word, in whose life the 
 Church lives. And except the seed "fall into 
 the ground and die, it abideth by itself alone ; 
 but if it die it beareth much fruit." Life rises 
 from apparent death. 
 
 And growth is a process which is not 
 creative, in the sense of bringing new matter 
 into existence, but formative. That which is 
 
8 IIULSEAN LECTURES LECT. 
 
 peculiar to each plant is the mysterious power 
 which gives to each seed its own body, a power 
 which no analysis can reach. And something 
 of the same kind seems to be found in societies. 
 All societies are of course formed of men, men 
 of the same flesh and blood, the same nerves 
 and brains differing, indeed, widely in some 
 respects, but all showing the great traits of our 
 common nature. With whatever superficial 
 differences, men are everywhere men. And 
 over the communities of mankind a power 
 presides of which they are unconscious, caus- 
 ing them to assume their varied forms, forms 
 changing from age to age, growing, decaying, 
 dying. However the spirit which animates 
 one nation may differ from that w r hich gives 
 life to another, all alike are formed from the 
 constant elements of the same humanity. 
 
 And the great divine society, the Church 
 of Christ, is, as regards its outward form, no 
 exception to this. Its origin, indeed, admits 
 of no comparison at all with that of any other 
 society ; the seed from which it sprang is divine 
 in a sense absolutely unique and unparalleled ; 
 the spirit which animates and guides it differs 
 
I HULSEAN LECTURES 9 
 
 altogether in kind from that which moves any 
 other community ; yet is it formed of the same 
 elements as any other, and grows under 
 similar laws. The gray lichen on the wall and 
 the most gorgeous product of tropical vegetation 
 are composed of the same protoplasm, and are 
 subject to the same laws of growth, though 
 their forms are so widely different. The 
 Church of Christ had impressed upon it by its 
 Founder a certain form or idea from which it 
 cannot deviate, any more than the pine can 
 clothe itself in the foliage of the oak ; yet, 
 while preserving its essential form, it is in 
 many ways modified from age to age. It does 
 not annihilate all previously existing forms of 
 thought or all previously existing institutions ; 
 rather, it imbues them with its own spirit and 
 adapts them to its own purposes. 
 
 The early Christian apologists would prob- 
 ably have had no difficulty in admitting that 
 the Church was influenced by the philosophies 
 and the institutions which it found existing. 
 This was not, indeed, the problem which 
 they treated, but in defending themselves 
 against the charge of innovation they re- 
 
io HULSEAN LECTURES LECT. 
 
 cognised in the frankest manner the presence 
 of the Word of God in the nations of the 
 earth, their philosophies and their moral 
 precepts. For them the Gospel of Christ 
 existed at least in germ in the days of Abraham 
 and of Moses, nay, from the beginning of the 
 world ; 2 to them God in Christ was the source 
 of all good, at all times and in all places. The 
 same Word which wrought in Hebrew prophets 
 produced also the truthfulness, righteousness, 
 and nobleness which were found among the 
 Gentiles ; all who lived in accordance with 
 right reason were, so far, Christians, even 
 though, like Socrates, they were thought to 
 deny their country's gods. The great achieve- 
 ments of lawgivers and philosophers were 
 not without the Word, however imperfectly 
 apprehended. Even to Tertullian, the many 
 phrases in which heathens expressed their 
 recognition of one God over all were " the 
 utterances of a soul naturally Christian " ; and 
 we can imagine that if Justin, or Clement, or 
 Origen had seen such a collection of Christian 
 sentiments before Christ as that which in our 
 days has been made by Ernest Havet, 2 * he 
 
i HULSEAN LECTURES n 
 
 would have rejoiced to see so conspicuous 
 an exhibition of the power of the Word. But 
 he would by no means have admitted that 
 these scattered sayings, however excellent, were 
 the origins of Christianity. The origin of 
 Christianity, he would have said, is He who 
 founded the great society by and through 
 which these excellent sentiments were made 
 living and growing truths. Early Christian 
 writers abundantly recognise the presence of 
 the Word everywhere, and therefore could 
 hardly have been shocked if it had been 
 pointed out to them that many of their own 
 precepts and customs were older than 
 Christianity. Even St. Augustine, though he 
 once spoke of the virtues of the heathen as 
 splendid sins, in the calmer mood of later life 
 declared that the very thing which is now 
 called the Christian religion was found among 
 the ancients, even from the creation of man- 
 kind, though it was not until Christ came in 
 the flesh that the true religion, which already 
 existed, came to be called Christian. 3 In later 
 times a generation arose which would hardly 
 admit any direct operation of the Spirit since 
 
12 HULSEAN LECTURES LECT. 
 
 the days of the Apostles, and to this generation 
 it was a shock to be told by Tindal, almost in 
 the words of St. Augustine, that Christianity 
 was as old as the creation. 
 
 And it is indeed impossible to conceive the 
 kingdom of God rising and growing in any 
 other way than by seizing and modifying the 
 modes of thought and action with which it has 
 been brought into contact. For there is no 
 starting afresh, clear of all prejudices and pre- 
 possessions, in the life of man. There is never 
 any epoch in which all questions are open. No 
 atom of the human race can stand alone ; God 
 has willed that man should have a home and a 
 country ; that parents and schoolmasters, laws 
 and customs, should play an immense part in 
 moulding his being. This is a fact which no 
 one denies. Even those who contend that the 
 mind of a new-born infant is a clear tablet, still 
 admit that it is scribbled over with strange 
 and varied forms long before he consciously 
 encounters the great problems which perplex 
 man from age to age. We are all influenced 
 by the associations of our earliest years asso- 
 ciations often bound by subtle ties with genera- 
 
I HULSEAN LECTURES 13 
 
 tions long gone by. To every one of us there 
 comes a birthright of traditional influences 
 which forms the first provision for our journey 
 in the world. And this great body of unwritten 
 tradition is continually changed and superseded 
 by the thoughts and feelings which a new age 
 brings forth around us. Sometimes this change 
 is so slow that the thoughts of the son scarcely 
 differ from those of the father ; sometimes so 
 rapid that between succeeding generations there 
 is a great gulf fixed, across which the new looks 
 with scorn on the old, the old with sorrow and 
 bitterness on the new. As in the growing tree 
 old leaves fall and are replaced by new, so in 
 every healthy society old opinions become ob- 
 solete and new are formed. Change is neces- 
 sary for the life of a society as well as of a 
 plant or an animal ; but it is well to remember 
 the caution of one of "the first of those that 
 know," Francis Bacon 4 : "It were good that 
 men in their innovations would follow the 
 example of Time itself, which indeed innovated 
 greatly, but quietly, and by degrees scarce to 
 be perceived." 
 
 We see then working in human life, on the 
 
i 4 HULSEAN LECTURES LECT. 
 
 one side use and wont, custom, habit, which 
 render society possible ; on the other, constant 
 change, rejection of that which is worn-out 
 and useless, adoption of that which is fresh 
 and new ; but the new things always grow out 
 of the old ; there is never a fresh start inde- 
 pendent of that which went before. Probably 
 no body of men ever made a more vigorous 
 effort to make all things new, to remodel every- 
 thing on certain principles without the smallest 
 respect for tradition, than the leaders of the 
 French Revolution at the end of the last 
 century, and yet we know that relics of the 
 Old Regime were everywhere built into the 
 structure of the new constitution. 5 
 
 When a new society arises, it must in the 
 first instance be composed of full-grown men, 
 who have their senses exercised to discern good 
 and evil. And these full-grown men will be 
 already imbued with the thoughts, feelings, and 
 habits of their own age. Doubtless the change 
 wrought in the hearts of men, the transforma- 
 tion of character, by the Holy Spirit, is immense. 
 He that sitteth on the throne saith, " Behold, 
 I make all things new." They are no vain 
 
i HULSEAN LECTURES 15 
 
 words when the Apostle tells us, that " if any 
 man be in Christ, he is a new creature ; the old 
 things have passed away, behold they have 
 become new." Yet is this great change not so 
 complete and thorough but that old character- 
 istics remain. St. Paul and St. John were 
 both moved by the Holy Spirit, but it cannot 
 be said that their minds have taken the same 
 mould ; Clement and Origen, Tertullian and 
 Cyprian, all served the same Lord, all received 
 the same Spirit, all cherished the same hope, 
 and yet the mind trained in Alexandrian philo- 
 sophy apprehends the message in a very 
 different way from that in which it is received 
 by a mind formed in African schools of rhetoric 
 and courts of law. 
 
 It is very obvious, though it seems some- 
 times to have been forgotten, that the Church 
 of necessity adopted at any rate the language 
 of those to whom it brought its message. The 
 first preachers of the Gospel must use words 
 familiar to those whom they addressed. In 
 order to be " understanded of the people " they 
 must use popular language, and the New 
 Testament is a witness that they did so. They 
 
16 IIULSEAN LECTURES LECT. 
 
 spoke the Greek language which they heard 
 around them, as we find it preserved in the 
 works of the philosophers, historians, and 
 comedians both of their own time and of that 
 which went before. 6 The list of words which, 
 before the apostolic writings, are found in the 
 Septuagint only is but a short one, and does not 
 include many of the most characteristic terms 
 of Christianity. Now words are stamped with 
 the philosophies, the religions, the superstitions, 
 and the customs of those through whose mouths 
 they have passed. But a word may be, and 
 most words are, so worn by use that the 
 original image and superscription are no longer 
 visible except to skilled investigators ; they 
 pass current without a thought of the mint 
 whence they were issued. Their present value 
 in mental commerce is the only thing con- 
 sidered. This is so obvious that I should 
 scarcely think it necessary to mention it were 
 it not that it seems to have been ignored by 
 some earnest and able inquirers. We shall 
 have occasion to notice presently how often the 
 assumption has been made that when the early 
 Christians adopted a word they must needs 
 
r HULSEAN LECTURES 17 
 
 have adopted also the philosophy or the cere- 
 mony which the word was originally employed 
 to designate. And yet no assumption could be 
 more fallacious. That Christians adopted from 
 the first many expressions derived from pagan 
 philosophy or pagan ceremonies is certain, but 
 in considering these it is well to bear in mind 
 the words of one of the ablest investigators 
 of pagan religion under the Empire, Gaston 
 Boissier 7 : " When the Church formed its lan- 
 guage it did, no doubt, create many new expres- 
 sions, but it also adopted many which seemed 
 made for it by the philosophers of the time. 
 In reality all these verbal resemblances are of 
 little importance. Similarities of idea appear 
 at first more serious, but they are often only 
 apparent, and a more careful examination will 
 show that at the bottom there is never a com- 
 plete agreement between the two doctrines." 
 What Boissier says of the terms which Chris- 
 tianity borrowed from pagan philosophy is, I 
 believe, quite as true of those which it borrowed 
 from pagan religion. 
 
 Christians of the first days had no scruple 
 whatever in adopting words which had been 
 
 c 
 
i8 HULSEAN LECTURES LECT. 
 
 used in the service of paganism. Take one of 
 the most sacred of Christian terms, Sam//?, 
 Saviour. This was not only in common use 
 among pagans, but it was distinctly associated 
 with pagan worship. It was a constant epithet 
 of Zeus and other tutelary deities ; in ancient 
 Greece perhaps hardly a banquet was held in 
 which the name of Zeus the saviour was not 
 invoked over the third goblet ; it had been the 
 distinctive name of more than one Egyptian 
 king ; grateful cities added the title " Saviour " 
 to the name of an emperor who had done them 
 some service. 8 None the less did Christians 
 avail themselves of the word to designate the 
 true Saviour of the world ; and it would be 
 mere folly to suppose that in using the word 
 they transferred to the divine Son the attri- 
 butes of a pagan deity or a pagan sovereign. 
 Christians early adopted the pagan names of 
 the days of the week, which we retain in a 
 Teutonic form even to this day ; but who 
 supposes that in appropriating these they 
 adopted also the Chaldean astrology from 
 which they are derived ? They no more 
 scrupled to call a day Mercury's or Saturn's 
 
i HULSEAN LECTURES 19 
 
 than to speak of a man as Apollos or Artemas. 
 Who, when he uses the word " January," thinks 
 of the old Italian deity from whom the name is 
 derived, or, when he mentions February, of the 
 great festival of expiation among the Romans ? 
 " Verba notionum tesserae," said Bacon ; words 
 are counters for mental conceptions ; what their 
 connotation is must be ascertained by other 
 considerations than those of mere etymology or 
 original usage. A word in its time plays many 
 parts, and it is not always easy to ascertain 
 what it represents in a particular instance. 
 There is, perhaps, no department of Christian 
 archaeology in which verbal fallacies have been 
 more frequent than in the discussion of the 
 relation between the Mysteries of paganism and 
 the Mysteries of the Christian Church. 
 
 And Christianity adopted to a large extent 
 pagan art. So far as regards style and manner 
 of treatment this was, in fact, matter of necessity, 
 for when a Christian of the earliest age wished 
 to place some memorial of a friend departed, or 
 to decorate a place of worship, he could find no 
 workmen but such as had been trained in pagan 
 schools. But the adoption of pagan art went 
 
20 HULSEAN LECTURES LECT. 
 
 beyond this. In the ancient Church the figure 
 of the Good Shepherd occupied much the same 
 place which in the Middle Ages was taken by 
 the crucifix. The resemblance of the shepherd 
 bearing a lamb to the Hermes Criophoros of 
 the pagans has often been noticed, and is, I 
 believe, scarcely denied. The fabled Orpheus 
 became in the declining days of paganism the 
 centre of a mystic system of teaching and 
 worship ; yet this did not prevent the early 
 Church from seizing the all-wise, all-attractive 
 singer and teacher as a type of the Lord Him- 
 self. And so in many other instances. 
 
 And there can be little doubt that the forms 
 of Christian worship were in some degree 
 influenced by the forms already existing when 
 Christ was first preached. A pagan who had 
 been accustomed all his life to kneel in prayer, 
 or to stand with expanded arms in the temple 
 of his deity, would probably continue to do so 
 when he had learned to worship God in Christ. 
 So long as the accustomed forms were in them- 
 selves innocent, what need to deviate from 
 them ? That much passed over in this way 
 from paganism to Christianity can scarcely be 
 
i HULSEAN LECTURES 21 
 
 doubted ; and as it has come to be alleged of 
 late years that the pagan Mysteries contributed 
 much, not only to the outward form of Christian 
 worship, but even to its conception, it seems 
 worth while to attempt to examine how far this 
 allegation is true. To this, therefore, I propose 
 to devote the remaining lectures of this course. 
 But before proceeding to details there are still 
 a few general principles to which I desire to 
 direct attention. 
 
 When we come to speak of the adoption by 
 the Church of institutions, customs, or rites 
 which already existed in paganism, we must 
 bear in mind that rites which Christians practise 
 are not necessarily Christian rites. Even to 
 this day, for instance, rites are practised in the 
 harvest-field in almost every part of Europe 
 which can be traced to an age long before 
 Christianity. 9 But no canon of the Church 
 sanctions them ; on the contrary the ceremonies 
 of the Rogation Days, when the blessing of 
 God is asked on the growing corn, were prob- 
 ably intended to supersede them. The popular 
 observances of May -day and Christmas are 
 vastly more ancient than the ecclesiastical 
 
22 HULSEAN LECTURES LECT. 
 
 services of those days. They are neither 
 Christian nor un-Christian, but simply a part of 
 our inheritance as children of the great Aryan 
 race. Our forefathers continued practices to 
 which they had grown accustomed, regarding 
 them as innocent in themselves and compatible 
 with their Christian profession. When such 
 rites were adopted by Christian people they 
 had probably already lost their original signifi- 
 cance. 
 
 Again, when an institution arises naturally 
 from the circumstances of the society in which 
 it exists, there is no need to suppose that it is 
 derived from a similar custom in another society 
 where it arose equally naturally. For instance, 
 there is no need to derive the Christian sermon 
 or homily from the harangues of the sophists ; 
 for wherever there are assemblies of men there 
 is oratory, and the style of this oratory is 
 determined by the culture and mental attitude 
 of the speaker and the hearers ; the spiritual 
 force and spontaneity of such addresses vary 
 with the preacher. It does so now, and doubt- 
 less has done so in all ages of the Church. 
 There is no generic difference between "pro- 
 
I HULSEAN LECTURES 23 
 
 phesying " and " preaching." An oration of St. 
 John Chrysostom is much more elaborate than 
 the homily which we call the Second Epistle of 
 Clement, but are we to say that it is on that 
 account less spiritual ? Who would deny the 
 gifts of the Spirit to one who, in spite of the 
 shrinking of a sensitive nature, could boldly 
 rebuke vice and patiently suffer for the truth as 
 Chrysostom did ? 
 
 Again, we need not shrink from admitting 
 that in the form of their election of Church 
 officers the early Christians may have been 
 influenced by the methods of election which 
 they saw everywhere in the Empire. But there 
 is no need to suppose deliberate imitation ; to 
 do so is to frame a gratuitous hypothesis. For 
 their forms were such as, under whatever names, 
 are common to all elections. At every election 
 some one must preside, who must receive 
 nominations of candidates and the votes of the 
 electors ; some one must declare upon whom 
 the choice of the electors has fallen ; and if the 
 president is not himself the person who can 
 admit to office him who has been chosen, he 
 must return the names of the elected to the 
 
24 HULSEAN LECTURES LECT. 
 
 person or the body which has that power. 
 This was the course of proceeding in civil and 
 also in ecclesiastical elections, but it is not 
 necessary to suppose that the latter was an 
 imitation of the former, because from the nature 
 of things an election could hardly take place 
 in any other way. 
 
 And as to the Hellenising of the Church 
 during the first three centuries. During that 
 period the whole educated world within the 
 Empire was Hellenised, and as the Church 
 drew into itself larger numbers of the cultured 
 class, it shared more and more in Hellenic 
 culture. The form of its literature and its 
 theology was changed. It could not with- 
 draw itself from that which we have grown 
 accustomed to call the Zeit-geist or Time- 
 spirit. But that it received a specially Hellenic 
 tinge from the grandiose follies of Gnosticism 
 it is difficult to believe. 10 If the Greek genius 
 is such as a master of the subject n has painted 
 it ; if it loved, as he assures us that it did, " to 
 see things as they really are, to discern their 
 meanings and adjust their relations " ; if it 
 followed boldly in the way where reason led ; 
 
I HULSEAN LECTURES 25 
 
 then is Gnosticism, propounding explanations 
 of the phenomena of the universe which rest 
 entirely on authority unsupported by reason, 
 wide as the poles asunder from Hellenism. It 
 belongs to the speculations of those Eastern 
 nations which again to quote Professor Butcher 
 "loved to move in a region of twilight, con- 
 tent with that half-knowledge which stimulates 
 the religious sense." That Gnosticism exercised 
 a great influence on the development of the 
 early Church no one who has studied the 
 subject will deny, but that influence can scarcely 
 have been directly in favour of Hellenism. It 
 would probably be truer to say that Greek 
 dialectic was developed within the Church in 
 opposition to the Oriental figments of the 
 Gnostic teachers. The early defenders of the 
 Church were perfectly confident that right 
 reason was on their side, and they used it to 
 destroy the gorgeous illusions of their opponents. 
 This contest very largely influenced the develop- 
 ment of Christian theology. But even without 
 it, we can hardly doubt that a theology would 
 have been evolved not materially different from 
 that which actually arose. Some kind of 
 
26 HULSEAN LECTURES LECT. 
 
 theology there needs must be. A system which 
 claims to deal authoritatively with man's destiny 
 and his relation to the Deity must have some 
 struggle with systems of philosophy which 
 attempt the same task ; and such a contest 
 must be fought on common ground and with 
 the same kind of weapons. The methods of 
 the rabbis would be ineffectual against men 
 trained in Athenian schools. And further, it 
 is scarcely possible for a man to receive 
 momentous truths into his mind without some 
 attempt to give reasons for them, to systematise 
 them, to allot them their place in the general 
 history of human thought. These natural 
 instincts, working upon the solemn and all- 
 important subject-matter, the Incarnation of 
 the Son of God for the redemption and renewal 
 of man, produced Christian theology ; and as 
 the culture of the whole educated class of the 
 Empire in the early ages of Christianity was, 
 directly or indirectly, Hellenic, it took of 
 necessity Hellenic forms. It would have been 
 strange, indeed, if those who wrought at the 
 great structure of Christian theology had stood 
 within a charmed circle into which no breath 
 
I HULSEAN LECTURES 27 
 
 of the time-spirit could penetrate. There was 
 in fact no such seclusion. 
 
 We are thankful to know that the work of 
 the Holy Spirit is not limited to the Christian 
 Church ; Gentiles also have uttered words in 
 accordance with the mind of Christ, Gentiles 
 also have earnestly contended for righteous- 
 ness and self-control, even when they doubted 
 of judgment to come. No inquiry is more 
 momentous and more interesting than that 
 which attempts to search out and discriminate 
 the influences which have made Christianity 
 what it is. Such questions as these What 
 ground was provided for Christianity ? What 
 already existing views and teachings could it 
 draw into itself, purify and glorify ? What 
 circumstances prepared the way for it, facilitated 
 and furthered its extension ? How did paganism 
 react upon Christianity ? require an answer. 
 And if we have to say, that the circumstances 
 of the time were very favourable to the spread 
 of Christianity in the first ages of its existence ; 
 that pagan training and pagan customs did 
 exert considerable influence on the outward 
 form of the kingdom of God on earth, our 
 
28 HULSEAN LECTURES LECT. 
 
 faith in its divine origin is in no way shaken. 
 We do but the more venerate the wisdom and 
 power of the Almighty God who so ruled 
 what we call the natural course of this world 
 that it furthered the growth of His spiritual 
 kingdom. 
 
 The Church of Christ has, in fact, shown a 
 wonderful power of absorbing and assimilating 
 thoughts and institutions already existing in 
 the world. But there is, of course, a limit to 
 this process ; it cannot adopt everything that 
 it finds. For instance, the Eucharistic feast 
 at Corinth described by St. Paul, probably 
 differed little in outward form from the epavos, 
 the common meal of a pagan society to which 
 each member brought a contribution. There 
 was no reason why such a festival should not 
 be Christianised ; it contained nothing in its 
 nature profane or un-Christian. But it was 
 impossible for a Christian to take part in a 
 sacrificial feast in honour of the fancied super- 
 natural beings of heathendom ; this would have 
 been a breach of his allegiance to Christ. It 
 was, to say the least, inexpedient for a Christian 
 knowingly to eat meat which had formed part 
 
i HULSEAN LECTURES 29 
 
 of a victim, even though it was sold in the 
 public shambles, and was commonly partaken 
 of without a thought of the purpose which it 
 had served. Some rites were too deeply 
 tainted with paganism to be adopted into the 
 service of Christianity. 
 
 We are sometimes assured that Christianity 
 itself is a mere natural product of various moral 
 and intellectual forces working in the Empire, 
 more particularly from the time of Augustus to 
 that of Marcus Aurelius. Now, suppose we 
 grant that many fragments of the Sermon on 
 the Mount are to be found in the Manual of 
 Epictetus or the Thoughts of Marcus Aurelius, 
 the fact has still to be explained, that neither 
 Epictetus nor even Marcus Aurelius, armed 
 as he was with supreme power, has done 
 more than provide edifying and interesting 
 books for a few students, while Christ and His 
 disciples, starting on their course in poverty 
 and weakness, from an obscure corner, have in 
 fact conquered the most powerful, the most 
 productive, the most progressive races of the 
 world. This is a fact of which historical 
 science requires an explanation. We need 
 
30 HULSEAN LECTURES LECT. 
 
 not hesitate to admit that the growth of 
 the Christian Church was promoted by the 
 state of society in which it first appeared ; the 
 Lord of the universe caused the seed to be 
 sown in soil prepared for it. How could it be 
 otherwise ? So far as we are able to judge, 
 the faith would have spread less rapidly in the 
 republican days when political life absorbed all 
 the thoughts of a free citizen than it did in 
 the time when those "obstinate questionings 
 of sense and outward things," those " blank 
 misgivings of a creature moving about in 
 worlds not realised" asserted themselves, and 
 men wandered in the mazes of painful thought. 
 This we may admit ; but this is a very different 
 thing from saying that the forces working in 
 society produced Christianity. The fact is 
 that the characteristic teaching of Christianity 
 was something of which paganism knew 
 nothing, and which it could hardly comprehend. 
 St. Paul, we know, did not think of the 
 heathen as without God ; but in his epistles 
 how much do we find that could by any possi- 
 bility have been drawn from ethnic sources ? 
 Some moral precepts we may find identical 
 
I HULSEAN LECTURES 31 
 
 with some in Seneca or in other Stoical writ- 
 ings, but the root of the matter, the being " in 
 Christ," is altogether unknown in paganism. 
 In truth, when Christ came the mind of weary 
 paganism seemed to be worn out. A last 
 desperate attempt to reach the alienated divine 
 life was made by Neo-Platonism ; 12 it failed, 
 and ancient philosophy sank into complete 
 exhaustion. Nothing fresh and original was 
 produced until European thought had been 
 thoroughly leavened by Christianity. Christi- 
 anity, far from crushing philosophy, gave it a 
 new life. We may perhaps illustrate what 
 took place in the world by the history of a 
 single soul. When St. Augustine was an 
 ardent youth of nineteen the reading of Cicero's 
 Hortensius made him conscious of the serious- 
 ness of life, and of the folly and vanity of the 
 course which he was pursuing ; but it was not 
 until he read, in deep emotion and after long 
 struggles, the words in which St. Paul bids us 
 put on the Lord Jesus Christ, that the clouds 
 were dispersed and the true light shone into his 
 soul. So in the world at large, the old reli- 
 gions and philosophies had opened the eyes 
 
32 HULSEAN LECTURES LECT. 
 
 of many a soul to see how vain and unsatis- 
 fying was the pursuit of mere pleasure and 
 amusement, wealth and power ; but Christ 
 alone could teach them that knowledge of God 
 which is eternal life, and so give them rest 
 and peace. 
 
 And what explanation is there of the growth, 
 the assimilating power of the Church of Christ, 
 except that it has a gift from on high, some- 
 thing which man could not give, which enables 
 it to draw into its wondrous organisation the 
 moral and spiritual good things which are 
 already extant in the world, a ferment, work- 
 ing so as to make from poor and feeble elements 
 a mass heaving with spiritual life, containing 
 the true food of the human soul ? And the 
 great tree of the Lord's planting has brought 
 forth much fruit from age to age. True, the 
 life of the Church is not yet pure and perfect ; 
 the tree produces not only good fruit, meet for 
 the Master of the garden when He cometh 
 seeking it, but withered and cankered growths, 
 fit only to be again resolved with a view to new 
 life ; it needs constantly the stern yet merciful 
 hand of the keeper of the ground to clear away 
 
i HULSEAN LECTURES . 33 
 
 the evil for the sake of the good. Yet, with 
 whatever shortcomings, the tree lives and 
 grows and bears much fruit. Unfold the 
 long record of the lives and acts of those who 
 have served Christ. Even in those whom we 
 agree to call in a special sense " saints " we find 
 errors, and even what the world calls follies ; 
 but with all this, how much pure aspiration 
 after the heavenly life, how much self-sacrifice, 
 how much devotion to the good of others, how 
 much eagerness to serve the Lord who re- 
 deemed and sanctified them ! And not only 
 do we find such traits as these in the many 
 volumes which record achievements such as the 
 world would not willingly let die, but every- 
 where and in every age there have been thou- 
 sands and millions of hidden saints whose 
 names are written in the Book of Life. A man 
 must have been very unfortunate if in the 
 course of his days he has not met some in 
 whom he could trace the lineaments of Christ 
 - something of the sweetness, gentleness, 
 unselfishness, and devotion to the service of 
 the Father of which the Great Exemplar is the 
 Lord Himself. While these are plainly seen we 
 
 D 
 
34 HULSEAN LECTURES LECT. i 
 
 need not fear lest the Church of Christ should 
 become wholly worldly and pagan. Such light 
 as this is not overcome of darkness, such life 
 as this is not conquered by death. 
 
LECTURE II 
 
II 
 
 "And yet God left not himself without witness, in that he did good, 
 and gave you from heaven rains and fruitful seasons, filling your 
 hearts with food and gladness." ACTS xiv. 17. 
 
 THESE words, in which St. Paul points to man's 
 constant recognition of supernatural powers, 
 causing the growth of the corn and the fruits 
 by which he is fed, may well introduce the con- 
 sideration of the question, What association of 
 thought induced primitive man to ascribe to 
 the deities of vegetation the care of the souls of 
 the dead ? 
 
 Our classical studies have probably made us 
 more familiar with pagan mythology than with 
 pagan worship, and yet worship played a part 
 in the ancient pagan city even greater, probably, 
 than it did in a city of the Middle Ages. Every 
 family, every city had its own gods, its own 
 ritual. But the worship paid to these gods was 
 not what we understand by religion. It did 
 
38 HULSEAN LECTURES LECT. 
 
 not attempt to open to the eager spirit " a road 
 to bring us daily nearer God." It was merely 
 a curious medley of traditional rites and prac- 
 tices, the real meaning of which had often been 
 lost. When we use the word " religion" we 
 think of a creed, of definite teaching about God 
 and man, and the relations of man to God ; of 
 solemn services, in which we join with heart 
 and mind, knowing whom we worship. The 
 civic and family worship of the classic pagans 
 implied none of these things. It was only the 
 ceremonies which were regarded as important ; 
 to observe them was an imperious necessity, 
 for without them the family or the State could 
 not flourish. Certain formal observances were 
 due to the ancestors of a family, to the gods 
 and heroes of a State ; these must be paid, not 
 only from a feeling of duty and reverence, but 
 to render the objects of worship friendly and 
 helpful. As Marquardt says, nothing could be 
 less like a Christian Church than a pagan 
 temple. 13 
 
 But family and civic worship was by no 
 means the whole of ancient religion. In the 
 ancient as in the modern world man felt the 
 
ii HULSEAN LECTURES 39 
 
 need of some explanation of the wonders and 
 perplexities in the midst of which he found 
 himself. To explain these was the task of 
 philosophy ; but the teachings of philosophy 
 were of necessity accessible only to an audience 
 which, however fit, was few. There were 
 thoughts in the unlettered also which were not 
 satisfied by the traditional forms of the family 
 and the State. There was the inextinguish- 
 able need for something to rouse the soul to an 
 ecstasy of religious emotion such as the ordi- 
 nary ceremony, public or domestic, did not pro- 
 duce. In particular, if we look back on the 
 traditions of the great Aryan race to which we 
 belong, we find that our forefathers never 
 regarded the few years which we pass on earth 
 as the whole of life. Long before the rise of 
 philosophy men believed in some kind of 
 renewed existence after death. 14 And if some- 
 thing of the sentient being survived, it was 
 inevitable to ask, 
 
 What worlds or what vast regions hold 
 The unbodied soul that hath forsook 
 Her mansion in this fleshly nook ? 
 
 Do all endure the same fate, or are there 
 
40 HULSEAN LECTURES LECT. 
 
 distinctions of weal and woe in the unseen 
 world ? If so, can man do anything to secure 
 a portion among the blessed ? Can he help 
 to bless his brethren who have departed ? Are 
 there lustral waters, are there charms and 
 soothing words which can purify the soul and 
 render it fit to bear company with those whom 
 the gods love ? Such thoughts as these gave 
 rise to a multitude of societies which attempted 
 to satisfy man's need of religious emotion, 
 together with his longing for a feeling of 
 brotherhood in religion, and to give him hope 
 of a state of bliss after his departure from the 
 earthly life. These societies may conveniently 
 be designated Mysteries. 15 But when we use 
 this word we must guard ourselves from the 
 associations which in the course of two thou- 
 sand years have gathered round it. The word 
 Mystery was the name of a religious society 
 founded, not on citizenship or on kindred, but 
 on the choice of its members, for the practice 
 of rites by which, it was believed, their happi- 
 ness might be promoted both in this world 
 and in the next. The Greek word fjuvo-rrfpiov 
 does not, of its own force, imply anything, in 
 
ii HULSEAN LECTURES 41 
 
 our sense of the word, mysterious, that is to 
 say, obscure or difficult to comprehend. That 
 which it connotes is rather something which 
 can only be known on being imparted by some 
 one already in possession of it, not by mere 
 reason and research which are common to all. 
 It may be, in itself, of the simplest nature. 
 In fact, from the nature of the case, the special 
 disclosure made in a Mystery must have been 
 of such a nature that an ordinary man could 
 understand it, or at least suppose himself to 
 understand. It was for ordinary intelligences 
 that Mysteries were formed. Lobeck 16 defines 
 Mysteries as " those sacred rites which took 
 place, not in the sight of all or in the full light 
 of day and at public altars, but either in the 
 night, or within closed sanctuaries, or in remote 
 and solitary places." And he divides them 
 into three classes. First, civic Mysteries, such 
 as the Eleusiriian at Athens, which were in 
 the charge of public officials ; second, fanatical 
 rites, like those of the Great Mother and of 
 Bacchus, whether such as were recognised by the 
 State, or private celebrations such as those of 
 the Orphic votaries ; third, occasional functions 
 
42 HULSEAN LECTURES LECT. 
 
 performed on behalf of private persons for the 
 purpose of appeasing the manes or of averting 
 evil. This seems a fair division, except that 
 we must bear in mind that Lobeck's second 
 class includes rites to which we should scarcely 
 apply the epithet fanatical. The worship of 
 I sis or of Mithras have scarcely anything in 
 common with the noisy dance of the Curetes or 
 the " riot of the tipsy Bacchanals." 
 
 The great purpose of the mystic rites seems 
 to have been known to others beside the 
 initiated. 17 Those who presented themselves 
 for initiation knew of what kind was the 
 illumination which they were to look for. The 
 teaching of those in Eleusis, for instance, as 
 to the greater blessedness of the initiated in 
 the under-world, was known to all Athens ; 
 it excited the imagination of the graver poets, 
 and was brought on the stage by comedians. 
 Still, none but the initiated, the instructed, 
 could be present at the services, just as in the 
 ordinary national processions and sacrifices 
 none but members of the nation could take 
 part. The great question is, to what did 
 initiation admit? Aristotle 18 assures us that 
 
ii HULSEAN LECTURES 43 
 
 what men gained in the Mysteries was not 
 definite instruction, but impressions and emo- 
 tions. This is said of the Eleusinian Mysteries, 
 but it probably applies more or less to all. 
 And we know that the culminating point of 
 initiation was admission to a spectacle in which, 
 amid a blaze of light, were probably exhibited, 
 together with the histories of certain gods, the 
 horrors which awaited the wicked, and the 
 blessedness of the pious in the Elysian fields. 19 
 The rewards and punishments of a future state 
 were not first revealed to the initiated when 
 they entered the sacred hall, but they received 
 a new vividness and caused a fresh emotion. 
 The feelings of the newly-admitted votary may 
 have been, in fact, not very unlike those of one 
 who, already acquainted with the general teaching 
 of the Christian faith, is brought into a stately 
 church where sights and sounds combine to 
 surround old truths with a halo of sanctity 
 and majesty which the bare recital of them 
 could not give. 20 If this is the true conception, 
 that which was imparted to the candidate for 
 initiation, as a preliminary to the spectacle, 
 can hardly have been more than the exhibition 
 
44 HULSEAN LECTURES LECT. 
 
 of sacred objects, 21 with perhaps some directions 
 for his conduct in the yet unknown chamber, 
 and for some responses which he was to make 
 in the service. 
 
 It is even uncertain whether the address 
 of the hierophant contained any injunction of 
 secrecy. The herald's proclamation for silence 
 almost certainly refers rather to the awful silence 
 to be observed during the celebration than to 
 any reserve practised by the worshippers. 
 Pausanias, in the second century A.D., 22 feared 
 to reveal what he had learned within the 
 Eleusinian temple. "What took place within 
 the temple," he says, "the dream forbade me 
 to write, and in any case it is unbecoming for 
 the uninitiated even to inquire about things 
 from the sight of which they are restrained." 
 The ground of his reticence is not anything 
 which he heard in the temple, but a dream, 
 and the natural shrinking which a man feels 
 from disclosing to unsympathetic inquirers 
 matters for which he himself feels awe and 
 reverence. Only an ill-bred person would 
 trouble the initiated with inquiries on so 
 delicate a matter. Worship in ancient times 
 
ii HULSEAN LECTURES 45 
 
 seems, in fact, to have been so universally 
 regarded as the privilege of a special body 
 of worshippers that these were generally re- 
 luctant to reveal the details of it to those who 
 were without. Nevertheless it seems probable 
 that the mysteries which overspread the Empire 
 in its later days much more resembled secret 
 societies than the comparatively open rites of 
 Eleusis did. 
 
 It is not necessary for our purpose to notice 
 the forms of worship if we may call them by 
 that name which were mainly orgiastic ; the 
 end of which was rather to produce violent 
 excitement than to impart knowledge or to 
 elevate the soul. It is only with the graver 
 Mysteries, in which the fate of the disembodied 
 soul was the main object of contemplation, that 
 the ceremonies of the Christian Church can 
 possibly be compared ; and of these only those 
 which flourished in the Empire at the time of 
 the first preaching of Christianity immediately 
 concern us. 
 
 A response to their anxious questions as to 
 the destiny of the soul men sought especially 
 in the worship of the deities who were thought 
 

 46 HULSEAN LECTURES LECT. 
 
 to give life to the plants and trees, and of the 
 sun who every day, with his victorious beams, 
 drives out the darkness. 
 
 As man gazed about him in the universe, the 
 movements of the sun, and the moon, and the 
 stars always attracted his awe-struck wonder ; 
 and not less the phenomena of birth and 
 growth, decay and death. With an apparently 
 inexhaustible fecundity, the generations of 
 plants and animals succeed each other on the 
 surface of the earth and to the earth return. 
 Even man himself was vaguely thought of in 
 primitive times as having sprung originally from 
 the earth into which his bodily frame was in 
 the end resolved. In an age when the general 
 conception of nature had not been formed, men 
 referred what we should call natural pheno- 
 mena to the only source of power and guidance 
 which they could conceive, beings of the same 
 kind as themselves, but of higher and greater 
 faculties. Every natural process had its appro- 
 priate deity. There appears almost everywhere 
 among men at a certain stage of culture the 
 worship of tree-spirits and corn-spirits, 23 con- 
 ceived either as existing in vegetation, or at 
 
ii HULSEAN LECTURES 47 
 
 any rate imparting to it the force by which it 
 grows. The earth subjugated, ploughed, and 
 sown by the hand of man, is typified in the 
 myth of the two great goddesses, Demeter 
 and Persephone, 24 the holy and awful queens. 
 Demeter 25 is especially Qeo-po^opos, the goddess 
 of law and order ; not only of the regular 
 course of culture which brings the harvest year 
 by year, but of the settled, orderly life of the 
 family and the community. Persephone is the 
 child and indispensable companion of Demeter, 
 who, when she is lost, seeks her sorrowing, as 
 Aphrodite seeks her Adonis, and Isis her Osiris. 
 For the winter season she has to endure the 
 loss of her daughter, only to find her again in 
 spring, when the fields are green with the 
 fresh young blades, and varied with the bright 
 petals of the flowers. But Demeter and 
 Persephone were not only corn-spirits ; they 
 became also, in an age beyond record, deities 
 of the lower world, ruling over the shades of 
 the dead. 
 
 And again Dionysus was worshipped as the 
 power which causes the sap to rise in the trees, 
 so that they put forth leaves and blossoms and 
 
48 HULSEAN LECTURES LECT. 
 
 fruit. The vine with its clusters of grapes, 
 whence springs the wine that maketh glad the 
 heart of man, was his greatest but by no means 
 his only work. No worship represents in so 
 lively traits as that of Dionysus the pantheism 
 and h^lozoism of primitive peoples ; no worship 
 gave rise to so rich a growth of imagery and 
 symbolism. As the god of the fruit-tree and 
 the vine, which indicate that man has risen 
 above barbarism, he is a kindly and gentle 
 deity, ennobling man and man's life, delighting 
 in peace and plenty, bestowing wealth on his 
 worshippers. Spring-time and vintage were 
 naturally the periods of his triumph, when his 
 praises were sung with eager exultation on the 
 hills and in the valleys of a sunny clime. 
 From such festivals, in the bright air of Attica, 
 sprang not only the dithyrambus, but the 
 gorgeous tragedy and frolic comedy which have 
 delighted the world for more than two thousand 
 years. As a deity of ordered cultivation, he 
 stands opposed to the rude chaotic powers of 
 wild nature. In winter, when the trees are 
 bare and no fruit hangs on the bough, these 
 anarchic forces seemed to have gained the 
 
ii HULSEAN LECTURES 49 
 
 victory. Dionysus is storm-beaten, torn, and 
 tortured ; but if he flies from his enemies, he 
 rises again to new life and activity. Festivals 
 to celebrate his resurrection were held by 
 women, among the mountains, in the night, 
 every third year about the time when the sun 
 turns again towards the northern fields. And 
 he belongs to the world below as well as to the 
 world above. Under the name of lacchos, the 
 brother or the bridegroom of Persephone, he 
 had his part with her and Demeter in the 
 secret rites of Eleusis. It was this Dionysus, 
 the deity suffering and transformed, at once 
 evanescent and everlasting, dying and springing 
 again to life, that was the chief divinity of the 
 poets and mystagogues of the sect called 
 Orphic, in whose Mysteries the soul and its 
 fortunes when it is released from the bands of 
 clay become the prominent and characteristic 
 objects. The aim and end of its initiations is 
 to procure for the soul entrance into ever- 
 lasting bliss, to prevent it from re-entering into 
 the never-ending series of forms of earthly life 
 to which it might otherwise be destined. 
 There is a striking resemblance in this point 
 
 E 
 
50 HULSEAN LECTURES LECT. 
 
 between the doctrines of the Orphic teachers 
 and the Indian. Brahmins and Buddhists 
 alike believe that man is destined to undergo 
 a series of births in new forms, unless by 
 asceticism and self-renunciation he escapes from 
 the cycle. 
 
 Demeter, Persephone, and Dionysus were 
 worshipped in the famous Mysteries which take 
 their name from the little town of Eleusis. 
 
 These Mysteries were, however, at Athens, 
 not merely the concern of a private society 
 of votaries, but were what we may fairly 
 call civic. They were, like other religious 
 solemnities, under the charge of the king- 
 archon, and the great temple at Eleusis 
 (dvd/cropov or reXeo-Ttfpiov) in which they were 
 celebrated belonged to the State. Almost the 
 whole population of Athens appears to have 
 been initiated, for initiation, not birth, was 
 still the qualification for admission. And the 
 publicity with which portions of the rite were 
 celebrated, with the watchfulness of the State 
 over them, preserved these solemnities in at 
 least comparative purity. We do not find that 
 they were charged, as many others were, with 
 
ii HULSEAN LECTURES 51 
 
 promoting immorality. The rites of Eleusis 
 seem to have constituted the most vital portion 
 of Attic religion, and always to have retained 
 something of awe and solemnity. Originally a 
 purely local cult, they spread to the Greek 
 colonies in Asia as part of the constitution of 
 the daughter states, where they seem to have 
 exercised a considerable influence both on the 
 populace and on the philosophers. They 
 reached Alexandria, the great mixing-bowl of 
 East and West, in the later days of the 
 Ptolemies ; they were known at Rome in the 
 days of Ovid, and legalised under Claudius. 
 They were thus known and potent in the great 
 centres of the ancient world, while they con- 
 tinued to flourish in their ancient home. It was 
 not until the fourth century that the temple at 
 Eleusis was destroyed by the Goths at the 
 instigation of the monks who followed the hosts 
 of Alaric. 26 
 
 Such were the cults of the earth-deities which, 
 whatever their origin, are most familiar to us 
 in the forms which they assumed among the 
 Hellenic peoples. But the deities of the ancient 
 land of mystery, Egypt, made widespread 
 
52 HULSEAN LECTURES LECT. 
 
 conquests in the Empire at the expense of the 
 old Greek and Roman divinities. 27 Even at an 
 earlier day Greece itself had gone to school 
 in Egypt, and to the wearied and perplexed 
 subjects of the Empire the Egyptian teaching, 
 with its claim to primeval antiquity and inspired 
 wisdom, came with a solemnity and authority 
 which was altogether lacking in the popular 
 mythology. 
 
 It is not easy to decipher, under the accre- 
 tions of later ages, the original significance of 
 the great Egyptian triad, Osiris, Isis, Horus. 28 
 Yet it is tolerably clear that in them also are 
 represented the constant dissolution and re- 
 organisation which go on for ever in nature. 
 Set, the destructive principle, tears to pieces 
 the body of Osiris and scatters the fragments 
 over the earth. Isis, at once sister and wife of 
 the victim, gathers them together and restores 
 them to life. From Isis and Osiris springs 
 the child Horus. Thus the myth appears to 
 represent the perpetual decay and growth, life 
 and death, which are everywhere present in the 
 world. The ears of corn with which the I sis- 
 statues of the Roman period are often crowned 
 
ii HULSEAN LECTURES 53 
 
 are probably a reminiscence of the early char- 
 acter of the goddess as presiding over the 
 springing of the fresh corn. And the char- 
 acter of Osiris 29 as a god of vegetation is 
 shown in the legend that he taught men the 
 use of corn and the cultivation of the grape, 
 and by the fact that his annual festival began 
 with a solemn ploughing of the earth. In the 
 temple of Isis at Philae the dead body of Osiris 
 is represented with stalks of corn springing 
 from it, which a priest waters from a vessel 
 which he holds in his hand. An inscription 
 sets forth that "this is the form of him whom 
 we may not name, Osiris of the Mysteries, 
 who sprang from the returning waters." 
 Clearly he was a personification of the corn 
 which sprang from the yearly watered valley. 
 And a later process in the treatment of the 
 corn, winnowing, seems to be indicated in the 
 story that Isis placed the severed remains of 
 Osiris in a corn-sieve. 
 
 But whatever may have been the original 
 character of Egyptian worship, there can be no 
 doubt as to the objects which were prominent 
 in it for many generations. Nowhere in the 
 
54 HULSEAN LECTURES LECT. 
 
 antique world have the death of the body and 
 the life of the soul been matter of so much 
 anxious thought as in Egypt ; nowhere have 
 so great efforts been made to preserve for those 
 who have passed away from earth a memory 
 full of honour and regard. The valley of the 
 Nile is a long scroll margined with memorials 
 of the dead. From the river are seen every- 
 where tombs, sculptured stones, symbols, 
 enigmatic characters. For thousands of years 
 a whole people devoted itself with unremitting 
 assiduity to the task of securing for its kindred a 
 new life beyond the grave. Death should be, 
 they thought, to him who is duly prepared for 
 it but a crisis in life. They regarded, says 
 Diodorus, 30 their houses but as wayside inns, 
 their tombs as their everlasting dwellings ; the 
 tomb was not the end of life. And in Egypt, 
 as elsewhere, the power of giving man life after 
 death was ascribed to the same deities which 
 were thought to cause the blade to spring from 
 the seemingly dead seed. Osiris came to be 
 regarded as the monarch of the dead and the 
 guide of souls out of earthly darkness into the 
 blissful realm where they shall have full sight 
 
ii HULSEAN LECTURES 55 
 
 of the divinity without restraint. The departed 
 is in a mystic manner identified with Osiris ; 31 
 in his life he lives. And the departed, united 
 with Osiris, comes to have a place in the bark 
 of the sun ; in the great contest of light and 
 darkness he is on the side of light. The 
 journey of the soul through the under-world is 
 identified with that of the sun passing under 
 the earth to reach the eastern horizon. Many 
 are the perils which it has to undergo, and its 
 only safety is in union with Osiris, to ensure 
 which the necessary names and formularies are 
 deposited in the coffin and engraved on the 
 sarcophagus. 32 Many of these survive to bear 
 witness to the faith of the ancient men who 
 wrote them. Thus the worship of the sun is 
 connected with that of the Chthonian powers 
 which cause the revival of vegetative life. 
 
 Serapis, Osiris-Apis, seems to be a form of 
 Osiris in the character of the god of the lower 
 world. His worship was developed under the 
 Ptolemies, and was naturally influenced by 
 Hellenic views. It spread rapidly and in the 
 time of Hadrian extended throughout the 
 Roman world, superseding that of Osiris. The 
 
56 HULSEAN LECTURES LECT. 
 
 corn-measure 33 with which his head is crowned 
 indicates that he too was once a deity of the 
 corn. With his cult is generally associated that 
 of I sis, who came to be regarded as the most 
 universal of goddesses, 34 ruling over things in 
 heaven and things on earth and things under 
 the earth, decreeing life and death, reward and 
 punishment. Egyptian purifications and festi- 
 vals, Egyptian views of the divine judgment of 
 the dead, deeply touched and impressed sur- 
 rounding nations. In the early days of the 
 Empire the worship of Isis established itself 
 in all parts of the Roman dominion, and was 
 celebrated in several popular festivals. 
 
 Of the manner in which the worship of Isis 
 and Osiris was regarded in the early days of 
 Christianity by a man of inquiring mind and 
 great zeal for religion, we have an interesting 
 specimen in Plutarch's treatise on Isis and 
 Osiris. Plutarch, a Greek and a priest of 
 Apollo at Delphi, expresses generally the con- 
 tempt natural in such a man for foreign super- 
 stitions. Nevertheless he is attracted to the 
 worship of these deities ; the defects and 
 deformities of their legends he covers under a 
 
HULSEAN LECTURES 57 
 
 decent veil of allegory, and he will by no means 
 admit that they are mere local gods of Egypt ; 
 they are the universal divinities, worshipped, 
 under one name or other, by all mankind. It 
 was probably the belief in their universality 
 which drew other thoughtful men to the shrines 
 of I sis and Osiris. The more philosophy 
 advanced, the more men shrank from parcelling 
 out the world to local deities. That which was 
 natural when a foreigner was carefully excluded 
 from the worship of the gods of a nation not his 
 own became unnatural when men were con- 
 scious of a common humanity transcending 
 national bounds. 
 
 And the worship of Isis and Osiris is illus- 
 trated by another document of a very different 
 kind, the Metamorphoses of Apuleius. This is 
 a romance of the most extravagant kind, and 
 it is extremely doubtful how far that which is 
 related of the hero represents a real experience 
 of the author. When it is revealed to Lucius, 
 the hero, time after time, that he must give 
 more money to the priests before he can be 
 initiated, we cannot help suspecting the whole 
 narrative of a certain irony. But we may, not- 
 
58 HULSEAN LECTURES LECT. 
 
 withstanding, be tolerably certain that what 
 Apuleius says of the mysteries of I sis was 
 generally believed, or at all events was likely 
 to be accepted as truth by his contemporaries ; 
 and there is nothing in the story of the initiation 
 so far as it is revealed monstrous or even 
 improbable. Apuleius, 35 too, like Plutarch, re- 
 gards Isis as parent of the universe, mis- 
 tress of the elements, first offspring of the ages, 
 chief of the heavenly beings, ruling over the 
 sky, the sea, and the things under the earth ; 
 the one deity whom the whole world worships 
 under many names, though her true name is 
 Isis the Queen. The worshipper addresses her 
 as " Regina Cceli," and it was no doubt as the 
 compassionate and omnipotent Queen of both 
 worlds that she drew to herself so great a 
 crowd of worshippers. 
 
 So far we have been concerned with the 
 Chthonian deities ; the same gods cause the 
 fruits of the earth to spring up for the living, 
 and receive the souls of the dead into their 
 invisible realm. In Asia, in Egypt, and in 
 Greece, the powers which give life to the corn 
 and the trees seem to have been identified with 
 
ii HULSEAN LECTURES 59 
 
 those which give to man the soul which makes 
 him what he is. But the most prevalent of all 
 cults was that of the sun. Mithras 36 was the 
 Persian god of light, the light of the body 
 and the light of the mind, typified in the 
 glorious sun who never fails to conquer the 
 powers of darkness. And this great deity not 
 only protected and supported man in this life, 
 but watched over his soul in the next, guarding 
 it from the spirits of evil. His worship, already 
 widely spread in the east, is said to have been 
 introduced into the western provinces in the 
 first century before Christ. In the early part 
 of the second century after Christ it had become 
 common in every part of the Roman Empire ; 
 wherever Roman troops were stationed we 
 find traces of Mithraic worship. The great 
 deity was commonly worshipped in a cave, 
 which, originally perhaps representing the re- 
 cess beneath the earth in which the sun was 
 supposed to hide his beams during the night, 
 came to signify to devout worshippers the 
 abyss into which the soul must descend, to be 
 purified by many trials before leaving it. His 
 worship became a mystery, to which votaries 
 
60 HULSEAN LECTURES LECT. 
 
 were only admitted after passing through many 
 grades and various trials. 
 
 From very early times the deities who pre- 
 sided over vegetation were regarded as having 
 charge also of the souls of men, while the sun- 
 light typified a life more glorious than that of 
 earth. But why did these deities come to be 
 specially looked upon as guardians of souls ? 
 No certain and conclusive answer can be given, 
 but we may at any rate say that primitive man 
 drew little or no distinction between the life or 
 spirit of vegetation and the spirit of man. 37 
 The legends both of the Semitic and the Indo- 
 Germanic race testify to the ancient belief of 
 man that plants and trees were animated by 
 spirits not unlike his own. That men are 
 sprung from plants or trees is an article of belief 
 among some of the African tribes even to this 
 day. 
 
 Now, to advance one stage upon this, man 
 might well imagine that, as all plants and trees 
 spring from the earth, some great beings dwell- 
 ing beneath the earth ruled over the spirits 
 and sent them into the grass and herb and 
 tree which grew up everywhere on its surface. 
 
ii HULSEAN LECTURES 61 
 
 And if such earth-deities ruled over the spirits 
 of plants and trees, were they not also rulers 
 of the spirits of men, themselves also sprung 
 from trees, or at any rate in some way from 
 the earth ? The doctrine of rewards and 
 punishments in the world to come, such as 
 it existed at the time of the first preaching of 
 Christianity, is doubtless a later development, 
 and has received accretions from many quarters ; 
 but it may well have been grafted on such a 
 primeval belief as that which I have supposed ; 
 and this doctrine was especially prominent in 
 mystic worship. 38 
 
 The various Mysteries differed widely from 
 each other, but certain general characteristics 
 may be traced in all. All required some kind 
 of preparation and purification before admission : 
 in all there were Xeyopeva and ^ncvv^eva or 
 Spwpeva, words spoken and actions exhibited ; 
 in all it seems certain that an allegoric ex- 
 position was given of dramatised story of some 
 deity or deities. And while Olympus was no 
 place for suffering which could mar the bliss 
 of the supernal deities, in the Mysteries the 
 suffering of a god, suffering followed by 
 
62 HULSEAN LECTURES LECT. 
 
 triumph, seems to have been the invariable 
 subject of the sacred drama. In all, the 
 initiated were led to hope for divine help in 
 this life, atonement for sin past, and an. im- 
 mortality of bliss. And the general tendency 
 of the Mysteries, at least in their later forms, 
 seems to have been towards monotheism ; the 
 gods of popular mythology become no more 
 than parts of one stupendous whole, or even 
 mere appellations of the one only God. The 
 Mysteries thus attempted to cover precisely 
 the same ground which was in due time occupied 
 by the Christian Church. They exhibit very 
 strongly those yearnings of humanity which 
 the Incarnation of the Son of God was to 
 satisfy. They were doubtless attractive to 
 the very same class of minds which welcomed 
 Christianity when it was preached to them. 
 Tatian 39 tells us that he had himself been 
 admitted to some Mysteries, but found no 
 satisfaction until he met with certain barbaric 
 books the Scriptures at once older and 
 more divine than those of the Greeks. The 
 relation between these Mysteries, whether 
 with regard to teaching or doctrine, and the 
 
ii HULSEAN LECTURES 63 
 
 sacraments of the Christian Church will be 
 the subject of the remaining lectures of this 
 course. 
 
 Such claims as those of the Mysteries 
 appealed strongly to a perplexed and troubled 
 age. At the time when Christianity was first 
 preached, the old confident, self-reliant spirit 
 of the Greeks, which was so little afraid of 
 consequences, had almost passed away ; philo- 
 sophers and populace were alike haunted by 
 a consciousness of impurity in the sight of 
 the deity, which led them to seek purification ; 
 and by a feeling of spiritual weakness, which 
 rendered the thought of divine help, protection, 
 and guidance inexpressibly grateful to them. 
 The mere performance of rites and recitation 
 of formularies no longer satisfied men who 
 were in this condition of mind ; they needed 
 the glow of mystic devotion, the sense of being 
 raised " above the smoke and stir of this dim 
 spot, which men call earth/' to a nearer sight 
 of the divinity. In this age we find not only 
 the populace, but philosophers seeking for 
 salvation, o-oyrrjpla ; and if this word did not 
 connote all that the word " salvation " does 
 
64 HULSEAN LECTURES LECT. 
 
 for us, it still acknowledged the need of divine 
 help if men were to become partakers of the 
 divine nature, escaping the taint that is in the 
 world through lust. 40 We find something in 
 Seneca and Plutarch which is not present in 
 the writings of the classic period, not even in 
 those of the most religious of all philosophers, 
 Plato ; a consciousness of the perplexities of 
 human life, a readiness to accept help wherever 
 it may be offered, which are by no means 
 characteristic either of Greeks or Romans in 
 the hardy days of vigorous political life. The 
 individual man becomes more important as the 
 greater organism, the city or state, ceases to be 
 all-absorbing. 
 
 On minds in this condition the Eastern 
 deities, with their claims to be of primeval 
 antiquity and to impart wisdom unattainable 
 by the natural powers of man, served by 
 priests totally unlike the state - officials who 
 regulated the ceremonies and recited the 
 traditional words at civic festivals, priests 
 who, in many cases at least, held themselves 
 aloof from the ordinary duties of a citizen, 
 and devoted themselves to the service of 
 
ii HULSEAN LECTURES 65 
 
 their sanctuary, priests who often gave 
 themselves out to be the interpreters of 
 a divinity, on seeking and anxious minds 
 such deities and such priests often made 
 a deep impression. And in particular the 
 secret worship of such deities had a peculiar 
 attraction. Secrecy itself, the privilege of beifig 
 admitted to a society not open to the common 
 herd, is itself attractive to many minds, and if 
 the mystagogue had in fact little to reveal, it 
 was no doubt commonly believed that he could 
 reveal much. Few men love the narrow road 
 which leads to truth. To pass along the 
 painful path, stumbling and falling, seizing, 
 examining, rejecting things which come before 
 our gaze, retaining at last perhaps but little of 
 all that we once seemed to have, this is de- 
 lightful to the few choice spirits who are the 
 salt of the earth, but to every -day common- 
 place minds it is hateful. Many of those who 
 enter on the search for truth, when they en- 
 counter its difficulties and discouragements, fall 
 into an easy and seductive scepticism. They 
 ask, "What is truth?" and will not stay for 
 an answer. But there is also a large class 
 
 F 
 
66 HULSEAN LECTURES LECT. 
 
 always ready to welcome that which offers them 
 truth without the labour and disappointment 
 which the search for it involves. It was this 
 feeling which drew crowds to those secret 
 associations which offered, by certain words 
 and ceremonies, to put them in possession of 
 th absolute truth as to man and his destinies. 
 To have the great secret which men so much 
 desire, and in the search for which they go so 
 widely astray, whispered in their ears by one 
 who had learned it from the divinity ; to be 
 set on a pinnacle of knowledge above the crowd 
 of the blind and ignorant ; this could not but 
 be enchanting. No wonder that in the early 
 days of the Empire, when the minds of men 
 were so deeply moved by the thought of man's 
 lot when he passed to that bourne whence no 
 traveller returns, when hierophants of ancient 
 rites, and shameless impostors who imitated 
 their craft, were everywhere found, crowds 
 were drawn to the various initiations crowds 
 of men who were often, no doubt, disillusioned 
 and disappointed. 
 
 Such men are always destined to be dis- 
 illusioned. Truth cannot be poured into the 
 
ii HULSEAN LECTURES 67 
 
 mind as we pour wine into a goblet ; the 
 attainment of it is as much due to the training 
 of the mind as to that which is imparted from 
 without. When a man is admitted into the 
 Church of Christ, it is not pretended that he 
 is at once put in possession of all truth, but he 
 has imparted to him fruitful truths truths 
 which will enable him to bring forth fruit unto 
 holiness and to attain finally everlasting life. 
 He is made partaker of that special gift of the 
 Spirit which will in the end, if he is faithful 
 to it, guide him into all truth ; but even an 
 Apostle, while he is yet surrounded by the 
 trials and perplexities of this life, " counts not 
 himself to have apprehended " the whole truth ; 
 there is still something to know ; he stretches 
 forward still, " that he may know Christ and 
 the power of His resurrection, and the fellow- 
 ship of His sufferings, being conformed unto 
 His death ; if by any means He might attain 
 unto the resurrection from the dead." Such 
 is the course of every one who is initiated into 
 the secret of Christ. " The Word was made 
 flesh and dwelt among us"; "in Him was 
 life, and the life was the light of men." Simple 
 
68 HULSEAN LECTURES LECT. n 
 
 words, but words of divine origin and of divine 
 force. May God grant us grace so to live 
 by them that we may in the end rise above 
 the darkness of our present state, and dwell in 
 His everlasting light. 
 
LECTURE III 
 
Ill 
 
 " Howbeit we speak wisdom among the perfect : yet a wisdom 
 not of this world, nor of the rulers of this world, which 
 are coming to nought : but we speak God's wisdom in a 
 mystery, even the wisdom that hath been hidden, which 
 God foreordained before the worlds unto our glory." 
 i COR. ii. 6, 7. (R.V.) 
 
 THE general result of our brief survey of the 
 chief pagan Mysteries is this. At the time 
 when the Christian Church was making its 
 early conquests, the Empire was covered with 
 Mysteries, or with what much resembled Mys- 
 teries, Thiasi, associations formed tor the wor- 
 ship of some deity distinct from the civic gods 
 of the countries where they were formed. It 
 is hardly too much to say with Renan that 
 these formed the serious part of pagan religion. 
 The yearning of paganism sought in them what 
 it had not found in the national cult, and the 
 lovers of the old paganism hoped to find in 
 
72 HULSEAN LECTURES LECT. 
 
 them a defence against victorious Christianity. 
 As Christianity advanced, there seems to have 
 been an attempt to render the Mysteries more 
 attractive and more impressive to the new forms 
 of thought which had arisen. The Mysteries 
 doubtless shared in the pagan revival under 
 Hadrian and the Antonines. The former was 
 indeed himself initiated into the Eleusinian. 
 
 Now, what influence did the ancient societies 
 which, under whatever name, attempted to 
 satisfy the deep craving in the mind of man 
 for purification and the hope of a blessed 
 immortality, exert upon the rising Church in its 
 early years ? Preller, 41 to whose investigations 
 I owe much, says that in the struggle with 
 paganism, Christianity "did not win its victory 
 without receiving some wounds of which it even 
 now bears the scars ; for careful and extensive 
 research would certainly show that much of that 
 which in the Catholic Church (whether Roman 
 or Greek) is not derived from the Gospel, par- 
 ticularly as regards ritual, is to be referred to 
 that contest, and to be regarded as spoil from 
 the pagan Mysteries taken over into the enemy's 
 camp." Renan 42 adopts this sentence, and adds, 
 
in HULSEAN LECTURES 73 
 
 " The primitive form of Christian worship was 
 a mystery. All the internal discipline of the 
 Church, the grades of initiation, the injunc- 
 tion of secrecy, numerous peculiar ecclesiastical 
 terms, have no other origin." And an English 
 writer of remarkable ability and great learning, 
 whose premature death no one lamented more 
 than I, the late Dr. Hatch, expressed the same 
 sentiment with somewhat greater definiteness. 43 
 *The influence of the Mysteries," he says, " and 
 of the religious cults which were analogous to 
 the Mysteries, was not simply general ; they 
 modified in some important respects the Chris- 
 tian sacraments of Baptism and the Eucharist 
 the practice, that is, of admission to the 
 society by a symbolical purification, and the 
 practice of expressing membership of the society 
 by a common meal. . . . The elements which 
 are found in the later and not in the earlier 
 form [of the sacraments] are elements which are 
 found outside Christianity in the [Mysteries and 
 
 It seems worth while to examine how far 
 this allegation is true. That it contains some 
 truth few candid inquirers would, I think, be 
 
74 HULSEAN LECTURES LECT. 
 
 disposed to deny. A society for worship, a 
 society seeking to enlist among its members 
 not only scions of one race or citizens of one 
 city, but all men everywhere, without distinction 
 of race or sex or condition, could scarcely fail 
 to resemble in general traits societies already 
 founded with a similar aim and under similar 
 circumstances. The question is, How far did 
 the resemblance extend ? How much of it was 
 due to direct imitation ? How much was due 
 to influences within the body itself? 
 
 In this inquiry we must bear in mind that 
 we are not concerned with words, but things. 
 When Mysteries were everywhere found, their 
 terminology naturally came to be commonly 
 employed, and to be applied to matters 
 altogether foreign to its original usage. Plato 44 
 frequently uses words referring to initiation in 
 the Mysteries to designate the introduction of 
 the neophyte into the light of divine philosophy, 
 and such words came also to be applied to 
 medicine and other branches of physical science 
 and to political knowledge. Nay, in the time 
 of Cicero, one who conducted strangers over 
 the public buildings of a city was called a 
 
in HULSEAN LECTURES 75 
 
 mystagogue. 45 When the word was so used, it 
 can scarcely have recalled the idea of a Mystery 
 more than the word " Kapellmeister," applied 
 to the conductor of a band, recalls the notion of 
 a chapel. The use of such words as fivo-rrj^ and 
 /jLefjLvrjfjLevos in later times may be compared to 
 our use of the word " adept." Not more than 
 two hundred years ago it distinctly suggested 
 the alchemists or Rosicrucians ; now, who that 
 speaks of an adept in some art or some game 
 dreams of its connection with old pseudo- 
 science ? We must therefore be cautious in 
 inferring from the mere use of a word that a 
 corresponding institution accompanied it. 
 
 /^And terms which designate Christian rites 
 have sometimes been over-hastily referred for 
 their origin to pagan Mysteries!^ " So early as 
 the time of Justin Martyr, we find," it is said, 46 
 "a name given to baptism which comes straight 
 from the Greek Mysteries the name * en- 
 lightenment ' ((/>&mcryLto9, <omecr&u). " It is 
 quite true that Justin applies the word " en- 
 lightenment " to the sacred font, because he says 
 " it implies that the minds' of the baptized 
 have been enlightened by previous instruc- 
 
76 HULSEAN LECTURES LECT. 
 
 tion"; but it is very doubtful whether initiation 
 into a Mystery is described by pagans as </>om- 
 07*09. 47 The Christian use of the word ^omcryito? 
 is derived in the most obvious and natural way 
 from the contrast between the state of those 
 who had become " light in the Lord," " children 
 of light," and that of the men who were still in 
 darkness. The word afaayk, seal, applied to 
 baptism and especially to the sign of the cross, 
 is said to come "both from the Mysteries and 
 from some forms of foreign cult " ; but in the 
 instances given in support of this the seal is 
 simply the seal of the lips, the seal of silence, 
 while it is evident that when the " seal " is 
 applied to Christian baptism it is the seal of the 
 covenant, or perhaps, as Gregory of Nazianzus 48 
 suggests, the token of the service of the 
 divine Master. 
 
 I We must remember, too, how fragmentary 
 and imperfect is our knowledge both of the 
 Mysteries and of the forms of Christian worship 
 in the second century after Christ, the age in 
 which so much was formed which comes into 
 light for us only in the later age of which the 
 literary remains are abundant^? If two ancient 
 
in HULSEAN LECTURES 77 
 
 frescoes are discovered, much defaced, a few 
 dexterous touches may make them resemble 
 each other, though when both were perfect 
 they may have been totally unlike. I am dis- 
 posed to think that some rhetorical dexterity 
 has been employed in tracing the resemblances 
 between the pagan and the Christian mysteries. 
 
 Again, v the relations of the pagan and Chris- 
 tian Mysteries are sometimes treated as if it 
 was impossible for the later developments of 
 paganism to have been due to a desire to adopt 
 what was seen to be attractive in Christianity. 
 And yet we can hardly doubt that the same 
 feeling, which in after years led Julian to 
 attempt to remodel pagan institutions after the 
 pattern of Christian, must have tempted earlier 
 pagans, when they saw with dismay the con- 
 stant growth of Christianity, to offer, so far as 
 they could, the same attractions which drew 
 men to the worship of the Church. 49 
 
 That which has especially struck most 
 modern inquirers into the nature of the Mys- 
 teries is their secrecy, or supposed secrecy, as 
 to their rites, a point which to an ancient philo- 
 sopher probably seemed the most natural thing 
 
78 HULSEAN LECTURES LECT. 
 
 in the world. It was at any rate the fact that 
 the rites or exhibitions within the sacred pre- 
 cinct were only displayed to the initiated, and 
 it is often represented that the practice of keep- 
 ing secret certain portions of Christian worship 
 and doctrine from the world at large, and only 
 revealing them with precaution to certain dis- 
 ciples who, after long trial, were judged worthy, 
 is alien from the original spirit of Christianity, 
 and is due probably to the influence of the 
 pagan Mysteries. /It is possible," we read, 50 
 " that they made the Christian associations 
 more secret than before. Up to a certain time 
 there is no evidence that Christianity had any 
 secrets. It was preached openly to the world. 
 It guarded worship by imposing a moral bar to 
 admission. But its rites were simple, and its 
 teaching was public. After a certain time all is 
 changed ; mysteries have arisen in the once 
 open and easily accessible faith, and there are 
 doctrines which must not be declared in the 
 hearing of the uninitiated." 
 
 Now, we may say at once that the early 
 Christians took nothing consciously from pagan 
 Mysteries. They felt for them a repugnance 
 
in HULSEAN LECTURES 79 
 
 and abhorrence even greater than for other 
 pagan institutions. 51 Whether their horror 
 was justified is not now the question ; we are 
 only concerned with the fact, of which there is 
 abundant evidence. 
 
 But, further, there seems to be a certain 
 confusion in the statement which I have just 
 quoted. To allow none but those who had 
 learned the truths of Christianity, and had been 
 duly admitted to the Church by baptism, to be 
 present at the most solemn rite of Christians, is 
 one thing ; to practise reserve in teaching is 
 another. To speak first of the former. I can 
 see no reason to believe that the Holy Eucha- 
 rist, having at first been free and open to all, 
 became, under the influence of the pagan Mys- 
 teries, close and secret. Though the Gospel is 
 proclaimed to all men, it by no means follows 
 that every act of worship within the Church 
 should be open to the infidel as well as to the 
 true believer. The king sends forth his serv- 
 ants to bid all men to the marriage-feast, and 
 yet he will not have them sit down in garments 
 soiled and stained in the ways of the world. 
 That which is holy is not to be given to dogs, 
 
So HULSEAN LECTURES LECT. 
 
 nor pearls to those who in their swinish mood 
 would trample them under their feet. Christi- 
 anity has, in fact, always been anxious to guard 
 its ^treasures from profanation. 
 
 /There is no reason to believe that at any 
 time during the first four centuries unbaptized 
 persons were present during the most solemn 
 part of the eucharistic office, j All the prece- 
 dents of the ancient world, not of the Mysteries 
 only^jwere against the indiscriminate admission 
 of worshippers. Among the Jews, the entrance 
 of Gentiles into the court in which sacrifice was 
 offered was forbidden on pain of death ; at the 
 Jewish Passover only the members of a Jewish 
 family, natural or adoptive, could be present. 
 But to the synagogues, the main purpose of 
 which was rather instruction than worship, 52 the 
 uncircumcised were freely admitted, and often 
 formed a large part of the congregation. It 
 is precisely analogous to this that unbaptized 
 persons were permitted to be present at that 
 portion of the Christian offices which consisted, 
 like the synagogue services, of lections, exposi- 
 tion, and prayer for common mercies, though 
 not at the celebration of the Eucharist. 
 
in HULSEAN LECTURES 81 
 
 In the Gentile world only citizens could be 
 present at a civic sacrifice, and those who 
 formed associations for the worship of a foreign 
 deity took care that it should be accessible only 
 to the associates. 
 
 When Christianity came into the world, 
 doubtless the salvation offered by God in Christ 
 was preached with the most complete openness 
 and freedom ; all men were entreated to enter 
 the fold ; but it by no means follows that all 
 men were at once admitted to the rite which 
 the Lord instituted in the midst of the small 
 body of those who had companied with Him 
 all the time of His ministry, and learned the 
 lessons of His divine school. When the Break- 
 ing of Bread took place in private houses we 
 may be sure that none but the faithful witnessed 
 it. At Corinth an Z&am??, not gifted with 
 tongues, or even an aTrio-ros, one in no sense 
 belonging to the fold of Christ, might be 
 present in a meeting at which the gifts of pro- 
 phesying or of tongues were exercised ; but 
 there is nothing to connect this meeting with 
 the Eucharist, which is mentioned separately in 
 the same epistle in a different connection ; and 
 
 G 
 
82 HULSEAN LECTURES LECT. 
 
 here the Apostle certainly seems to speak only 
 of Christians, the flock whom he addresses, as 
 coming together. Pliny, 53 when he inquired 
 about the Bithynian Church, knew nothing 
 of what took place in Christian assemblies 
 except what he learned from Christians. Not 
 even spies seem to have succeeded in mingling 
 with the worshippers. In fact, the very calum- 
 nies which were current as to what took place 
 when Christians met show how carefully their 
 secret was kept. It is the unknown region 
 that is peopled with monsters. 
 
 The question, Who were allowed to Represent 
 at the celebration of the Holy Eucharist ? is 
 distinct from the question, What knowledge had 
 those who were without of the rites of those 
 who were within the pale ? As to the latter, 
 St. Paul's Epistles and the Gospels, or at a 
 still earlier date the materials from which the 
 Gospels were drawn, must have been accessible 
 to all who wished to read them. We must not 
 indeed suppose that the sending forth of such 
 books as these resembled the printing and 
 publishing of a modern book. Books such as 
 St. Paul's letters, intended for the use of 
 
in HULSEAN LECTURES 83 
 
 particular churches or of individuals, would 
 probably at first be little, if at all, known be- 
 yond the circle to which they were addressed. 
 And the Gospels would probably find few 
 readers outside the Christian Church. They 
 were written by Christians for Christians. 
 Still, an eager pagan inquirer like Celsus, in 
 the second century, had no difficulty in mak- 
 ing himself acquainted with the leading facts 
 of the Gospel history ; and what Celsus could 
 do, other pagans might also do. In the fourth 
 century, when the secrecy of some portions of 
 the sacred rites is constantly spoken of, books 
 were multiplied, and such authorities as St. 
 John Chrysostom 54 speak as if domestic reading 
 of the New Testament was common. Books 
 which were commonly found in private houses 
 can scarcely have been entirely out of the 
 reach of any who wished to read them. We 
 may assume, therefore, that the general nature 
 of Christian rites may have been known to 
 many who were not Christians. And yet 
 there may have been something in the manner 
 of celebrating the Eucharist which Christians 
 wished to conceal, and did conceal, from those 
 
84 HULSEAN LECTURES LECT. 
 
 who were not initiated and sealed. Some 
 gesture which it was believed the Lord had 
 used, the actual form of ev\oyla, the actual form 
 of ev^apLcrria these remain unrevealed in the 
 writings of the New Testament. These, we 
 may well believe, were concealed from the 
 knowledge of those who were without, lest 
 profane use should be made of them. And we 
 may say much the same of the Apologists. 
 They indeed, in books addressed to pagans, 
 tell us much of the celebration of the most 
 sacred rite of Christianity ; but their de- 
 scriptions also, like those of the Gospels and 
 of St. Paul, are quite general. There is no 
 mention of the gestures used, no quoting the 
 
 words of ev\oyla or ev^apiarla. St. Basil, 55 in 
 
 the fourth century, asks which of the saints 
 left behind for us in writing the words of the 
 epiclesis, the invocation of the Holy Spirit 
 upon the elements, which was regarded as 
 highly important for the mystery. Such an 
 epiclesis is in fact found in all Liturgies except 
 the Roman, and in the East is regarded as 
 essential to consecration. But no Apologist 
 gives it ; and I think that it would be difficult 
 
in HULSEAN LECTURES 85 
 
 to show from the Apologists that the words 
 of institution, to which so great importance 
 is attached in the West, were recited over the 
 elements. And yet the use of these words is 
 so absolutely universal in Liturgies that it is 
 almost impossible to doubt that it is primitive. 
 The profanation which Christians most dreaded 
 was a mock celebration by unbelievers ; hence 
 they carefully avoided revealing the sacred 
 words to which special efficacy was attributed. 
 The secrecy of Christian worship arose from 
 the circumstances under which it came into the 
 world. 
 
 The rites of the Church were no doubt 
 much more simple in the days when worship 
 was held in the upper room of a faithful 
 disciple than it is now, when it is practically 
 open to all. Publicity and splendour have 
 almost certainly advanced with equal steps. 
 But on this we need not dwell, for all are 
 agreed as to the fact of the increase in the 
 splendour and complexity of ritual, to what- 
 ever cause they may attribute it. The question 
 which I wish to discuss is, How far is it true 
 that " mysteries have arisen " let us say in 
 
86 HULSEAN LECTURES LECT. 
 
 the fourth century " in the once open and 
 easily accessible faith, and there are doctrines 
 which must not be declared in the hearing of 
 the uninitiated." 
 
 We admit at once the perfect simplicity, 
 frankness, and fulness of the first preachers of 
 the Gospel. They were avOpwTroi, a^pd^fiaroi 
 Kal tStwrat, men neither specially trained in 
 literature nor teachers by profession. When 
 they speak of the mystery of God, the 
 mysteries of the kingdom of heaven, and 
 the like, they do not speak of something to 
 be carefully kept secret, to be revealed as a 
 great privilege to a chosen few. Far from it. 
 They speak of something to be proclaimed 
 with the loud voice of a herald throughout 
 the world, of glad tidings to be brought to 
 every creature ; they go forth into the world 
 to bring to the wretched and degraded tidings 
 of great joy, of a new birth unto righteousness. 
 Their message was not to a select aristocracy 
 of the wise and learned, like that of a Greek 
 philosopher or a Hebrew rabbi ; they had no 
 contempt for the untaught multitude ; on the 
 contrary, it was to the despised and despairing 
 
in HULSEAN LECTURES 87 
 
 class that their words especially came home. 
 True, that which they had to proclaim was a 
 mystery, a secret for long ages hidden ; but 
 once made known, it was to be hidden no 
 more. The secret of godliness is of One who 
 was manifested in the flesh, justified in the 
 spirit, seen of angels, proclaimed or heralded 
 among the nations, believed on in the world, 
 received up in glory. This is a truth which 
 man could not reach by any exertion of the 
 intellect ; here the imaginative spirit of Plato 
 is as powerless as the dull mind of the slave 
 at the mill. That which the first preachers 
 of the Gospel proclaimed was a secret re- 
 vealed, and I do not know that it was ever 
 attempted to obscure it. Granting, as of course 
 we do grant, that in the third century some- 
 thing was revealed only to those who had been 
 carefully trained to receive it, what, after all, 
 was it which was not proclaimed in the streets 
 and lanes? To the charge that Christians 
 veiled in silence many of their principles Origen 56 
 replied with much force, that in fact the doctrines 
 of Christians were much better known in the 
 world than the tenets of philosophers. Who, 
 
88 HULSEAN LECTURES LECT. 
 
 he says, has not heard of Jesus the virgin- 
 born, the crucified ? Who knows not His 
 resurrection, and the judgment to come, in 
 which sinners are to be punished and the 
 righteous rewarded according to their deserts ? 
 These things were preached to all who would 
 hear ; and how does this preaching differ from 
 that of St. Paul, when he preached Jesus and 
 the resurrection, when he reasoned of righteous- 
 ness and self-control and the judgment to come? 
 Certainly he taught even higher things than 
 these, but it was to those who were full-grown, 
 not to babes in Christ, not to curious triflers 
 like the Athenians, nor to " rulers of this world " 
 like Felix, that he proclaimed "the wisdom 
 of God in a mystery, the wisdom which had 
 been hidden." Thus, in the Christian as in the 
 pagan mysteries, while the general objects of 
 the teaching the revelation of God in Christ, 
 His resurrection, and the blessedness of those 
 who faithfully follow Him were known to all 
 without any concealment or diminution, some 
 forms of ritual, and some points of doctrine 
 which were not at once intelligible, were re- 
 served for those who had been specially pre- 
 
in HULSEAN LECTURES 89 
 
 
 
 pared to receive them. That persons brought 
 up in a Christian family were ignorant of 
 Christian truth until they had passed through 
 the catechumenate is a hypothesis which cannot 
 be maintained for an instant. 
 
 Reticence on certain high matters of Chris- 
 tian doctrine was probably occasioned, at least 
 in part, by consideration for the pagans them- 
 selves. In the end, doubtless, Christian doc- 
 trine found expression in a manner not only 
 intelligible but attractive to the Greek spirit, 
 but at first, as we may see in such thinkers as 
 Marcus Aurelius and Celsus, there was some- 
 thing in its teaching which an unimpassioned 
 and unsympathetic pagan found difficult to 
 grasp ; something which was to him foolishness, 
 as being out of harmony with his way of regard- 
 ing man and nature. Now, teaching which is 
 above the range of the ordinary thought of 
 cultivated men, and yet is too important to be 
 neglected, is sure to be the butt of the artillery 
 of nimble wits in every age. It was therefore 
 natural enough that Christians should shrink 
 from exposing their most abstruse doctrines to 
 the mockery of pagans who might in the end 
 
90 HULSEAN LECTURES LECT. 
 
 
 
 bitterly repent it. Mockery of this kind would 
 be to them blasphemy blasphemy which would 
 hurt both him that spoke and him that heard. 57 
 
 Whatever the motive, it is clear that certain 
 formularies of worship and certain expressions 
 of doctrine were only revealed to those who 
 were on the point of receiving Holy Baptism. 
 This fact gave great importance to the pre- 
 liminary training of the catechumens. 
 
 That as early as the end of the second 
 century candidates for baptism passed through 
 a course of instruction before they were ad- 
 mitted to the full privileges of their calling is 
 certainly established, though the fuller develop- 
 ment of the sytem belongs to the fourth. At 
 this time the formularies of the baptismal rite 
 itself, the Creed or confession of faith, the 
 Lord's Prayer, the form of consecrating and 
 administering the Holy Eucharist, were only 
 made known to the postulants at the end of their 
 course of instruction. They were divided into 
 two 58 or possibly more classes. A course 
 of instruction preparatory to baptism is some- 
 times thought to be of post -apostolic origin, 
 and the division into classes to resemble 
 
in HULSEAN LECTURES 91 
 
 the degrees of initiation in some of the 
 pagan Mysteries. And yet that persons under 
 instruction should be divided into classes, and 
 advanced from one to the other according to 
 their proficiency, is a matter so very simple 
 and obvious as hardly to require a precedent. 
 As Lobeck says, every one has to approach the 
 end at which he aims by steps ; 59 there is no 
 other way. 
 
 " In the earliest times (we read) 60 baptism 
 followed at once upon conversion. . . . This is 
 shown by the Acts of the Apostles ; the men 
 who repented at Pentecost, those who believed 
 when Philip preached in Samaria, the Ethiopian 
 eunuch, Cornelius, Lydia, the jailer at Philippi, 
 the converts at Corinth and Ephesus, were 
 baptized as soon as they were known to recog- 
 nise Jesus as the Messiah." Jews and Jewish 
 proselytes were no doubt baptized as soon as 
 they declared their faith in Jesus as the Messiah. 
 They already knew the Scriptures ; they ac- 
 knowledged the Father and the Holy Spirit ; 
 what they needed for the completeness of their 
 faith was but the recognition of the Son who 
 redeemeth us. The multitudes who believed 
 
92 HULSEAN LECTURES LECT. 
 
 after the first Pentecost, Cornelius, Lydia, 
 and the Ethiopian eunuch were so admitted. 
 Probably the same might be said of the 
 Samaritans, but in fact we do not know 
 what instruction they received before they 
 were baptized. The narrative gives the im- 
 pression that Philip's preaching continued for 
 some time before the baptisms began. We 
 know nothing of the instruction given to 
 Gentile converts at Corinth, but we cannot 
 doubt that before baptism they were at any 
 rate sufficiently instructed to be enabled to 
 understand what was meant when it was said 
 that Jesus of Nazareth was the anointed One, 
 the promised Messiah ; and this, for persons 
 who started from purely pagan training, implies 
 a course of teaching neither brief nor perfunc- 
 tory. Those who were baptized at Ephesus 
 had been instructed by the Alexandrian Jew 
 Apollos, a man not only mighty in Scripture, 
 but bubbling over with the Spirit, and himself 
 taught in the way of the Lord. Is it conceivable 
 that such a man had failed to teach them to 
 believe in the Father and the Holy Spirit, 
 according to the conception current among the 
 
in HULSEAN LECTURES 93 
 
 more enlightened Jews, though he had not told 
 them of the special gift of the Holy Ghost, 
 which was the consequence of the ascension 
 of the Son to the Father ? Of the Philippian 
 jailer nothing is known ; he may have been a 
 Jew or a proselyte. But whatever may have 
 been the primitive practice, it is certain that 
 before the end of the second century a regular 
 system of instruction was provided for those 
 who desired to be baptized. In primitive times 
 this instruction seems to have been mainly of a 
 practical kind, intended to impress upon the 
 candidate the great and awful distinction be- 
 tween the way of life and the way of death ; 
 but as it is not disputed that from the first men 
 were baptized into the name of the Father and 
 of the Son and of the Holy Ghost, it is incon- 
 ceivable that any should have been brought to 
 the sacred font who had not been taught the 
 doctrine of the Holy Three in One, the essence 
 of the Christian creed ; and this implies, at any 
 rate for Gentiles, a course of instruction, prob- 
 ably of considerable length. Whatever else 
 it may have contained, it must have supplied an 
 answer to the question, "What think ye of 
 
94 HULSEAN LECTURES LECT. 
 
 Christ ? " To that extent it must have been 
 dogmatic from the first. As theology became 
 more careful and elaborate, doubtless instruction 
 became less simple ; it became in the middle of 
 the fourth century such as we see it in the 
 Catechetical Lectures of Cyril of Jerusalem ; 
 but the great central dogma must always have 
 been taught. And to this dogmatic teaching 
 the Mysteries can offer no parallel. Paganism 
 had no dogmas propositions, that is, on theo- 
 logical subjects enforced by authority, to the 
 exclusion of all others. Theology, indeed, it 
 had in abundance, but it was not the affair of 
 priests and hierophants, but of philosophers, 
 and of these no one sect could claim the sole 
 possession of orthodoxy. Stoics and Epicureans 
 alike might, if they chose, approach the shrines 
 of their country's deities. Nothing which we 
 should call faith was required of them, but 
 only observance. Any resemblance, therefore, 
 between the preparation for admission to the 
 Christian Church and the preparation for 
 admission to the pagan Mysteries must be 
 purely superficial, and it may well be doubted 
 whether there is even a superficial resemblance. 
 
in HULSEAN LECTURES 95 
 
 It can scarcely be seriously maintained that the 
 numerous trials through which (it is said) the 
 candidate for Mithraic initiation had to pass, 
 have any analogy within the Church ; and the 
 eight degrees of the Mithraic initiated, with 
 their fantastic designations of ravens, fighters, 
 lions, and the like, are in flagrant contrast with 
 the absolute equality of those who have learned 
 the secret of Christ. 60 * /(Tn any case, the develop- 
 ment of Mithraism, in the form with which we 
 are concerned, is so exactly contemporary with 
 the development of the Christian Church, that 
 if there were any resemblance, it would be 
 difficult to say which was the imitation and 
 which the original.^ 
 
LECTURE IV 
 
 H 
 
IV 
 
 " I am come a light into the world, that whosoever believeth on me 
 may not abide in the darkness. " ST. JOHN xii. 46. (R.V.) 
 
 THEON of Smyrna, 61 in the second century after 
 Christ, tells us that there were five grades or 
 degrees of initiation into the Mysteries. " First, 
 the preliminary purification (fcaOap/juos), for not 
 all who wish are allowed to partake of the 
 Mysteries, but proclamation is made to exclude 
 from them some men as not having pure hands 
 or discreet lips, and those who are not excluded 
 must receive purification before proceeding 
 further. Secondly, after the purification (/cd0- 
 aponv) comes the transmission of the mystic 
 secret or symbol (n T^S reXer?}? 
 Thirdly, what is called full vision 
 Fourthly, what is indeed the completion of the 
 eVoTrre/a, the weaving of garlands and placing 
 them on the head, so that a man would be able 
 
ioo HULSEAN LECTURES LECT. 
 
 to hand on to others the mystic secret which 
 he has received if he is appointed a torch-bearer 
 or a hierophant, or to any other sacred office. 
 Fifthly, the blessedness (evSatfjuovia) arising from 
 what has gone before, in accordance with the 
 gods' will, and in harmony with their life." 
 
 It is evident that in this passage Theon, in 
 fact, describes no more than three stages, for 
 the crowning is but an adjunct of eVoTrreta, and 
 the blessedness is a condition of mind induced 
 by the initiation and the subsequent vision. 
 
 Clement of Alexandria 62 speaks in a similar 
 strain, telling us that the purifying rites come 
 first in the Hellenic Mysteries, as the bath does 
 among the barbarians. Next after these come 
 the lesser Mysteries, laying a foundation of 
 teaching and of preparation for what is to 
 come. 
 
 We may note here that the purifying rite 
 of which Clement speaks was not simply the 
 washing of water, for he distinguishes the puri- 
 fying of the Hellenic Mysteries from the bath 
 of the barbarians ; the /caOdpo-ia, whatever 
 they were, preceded the ceremonies, as the 
 \ovrpov did among the barbarians. They could 
 
iv HULSEAN LECTURES 101 
 
 not themselves be that to which they are com- 
 pared. 
 
 Further, no instruction is mentioned as pre- 
 ceding the purifying rites. All that (according 
 to Theon) precedes the pagan purification is 
 the proclamation to the unclean to avoid pre- 
 senting themselves. There were, or there 
 might be, degrees of initiation after this. 
 
 In the Christian Church there was a long 
 preparation for the purifying rite of Baptism ; 
 with the pagans some kind of ceremonial puri- 
 fication was the first step towards initiation, and 
 for this no preparation was required but an 
 easy abstinence for a few days. 63 
 
 But further, pagan purification rested upon 
 a wholly different conception of human life from 
 that of the Christian. " It was not," says 
 Rohde, 64 "a heartfelt consciousness of sin, not 
 a moral sense in pain that the purifying rite 
 had to assuage ; rather, it was the superstitious 
 dread of a world of spirits, hovering over men 
 with eerie presence, and clutching at them with 
 a thousand hands out of the dim obscurity, 
 which called for the help of the purifier and the 
 atoning priest." It was not merely as a pre- 
 
102 HULSEAN LECTURES LECT. 
 
 liminary to the Mysteries that purification was 
 required ; some kind of cleansing was com- 
 monly required before the worshipper could 
 take part in any sacred rite. And this was not 
 all ; uncleanness might be contracted by circum- 
 stances of the most trivial kind ; from eating a 
 particular kind of food, for instance, or even 
 from seeing another eat it. 65 Nothing is more 
 curious than the lists in Theophrastus and 
 Plutarch 66 of the trifling mishaps from the 
 effects of which a superstitious man required 
 to be cleansed, often by what Plutarch calls 
 impure purifications and unclean cleansings. 
 For it was not merely the washing of water 
 that was used for ceremonial purifying ; 
 strange rites, such as rubbing with clay or 
 bran, were resorted to under the pressure 
 of superstitious fear even in the midst of 
 Greek and Roman civilisation. In many cases 
 the conception of the defilement incurred seems 
 little else than material. Many of the philo- 
 sophers had, no doubt, far more adequate con- 
 ceptions of the flesh, with its affections and 
 lusts, but they sought purification not in things 
 external, not in lustral waters or magic words, 
 
iv HULSEAN LECTURES 103 
 
 but in the plain living and high thinking which 
 might raise them above the meanness and vile- 
 ness of the sordid crowd. 
 
 The purifications of the pagan world were 
 occasional, employed to remove uncleanness 
 contracted in the ordinary course of life, or to 
 fit men for taking part in some solemn cere- 
 monial, such as sacrifice or the celebration of 
 Mysteries. They resembled the ceremonial 
 cleansings of the Levitical law much more than 
 anything found in the Christian Church. But 
 we find that in the second century after Christ 
 the completion of initiation into the Mysteries 
 of I sis was regarded as conferring a new life on 
 the votary, and placing him in the way of 
 salvation ; he was born again (renatus) and 
 blessed (beatus). 67 Whether this usage was 
 derived from terms already in use in the 
 Christian Church it is impossible to say. 
 
 Tertullian, 68 however, found a very exact 
 counterpart of Christian baptism in pagan rites. 
 The devil, he says, " baptizes some, of course 
 such as believe in him and are faithful to him ; 
 he promises expiation of sins from the bath, 
 and, if my memory of Mithras serves me still, 
 
104 HULSEAN LECTURES LECT. 
 
 in this rite he signs his soldiers on their fore- 
 heads." The rest of the passage does not at 
 present concern us. In the expressions about 
 the ceremonial bath Tertullian adds nothing to 
 our knowledge. We know, probably better 
 than he did, how universal in paganism was 
 the washing of water as a sign of purification 
 from some taint of crime or sin. But when he 
 speaks of signing on the forehead he describes 
 a ceremony absolutely identical with one used, 
 if not primitively, certainly in very ancient 
 times, in Christian baptism, so far, that is, as 
 regards the use of some sign, for it is not clear 
 what the Mithraic sign was. It should, how- 
 ever, be observed that Tertullian is the only 
 authority for this "signing," and that he speaks 
 as if he had no great confidence in the accu- 
 racy of his memory. It is perhaps too much to 
 say with Fabri 69 that the story is undoubtedly 
 a fiction, but we certainly ought not to build a 
 theory on an isolated and doubtful testimony. 
 Moreover, we ought not to lose sight of the 
 possibility that at the end of the second century 
 paganism may have imitated Christianity. 
 
 Clement of Alexandria, in the passage 
 
iv HULSEAN LECTURES 105 
 
 already quoted, tells us that the purifying 
 ceremony was followed by the lesser Mys- 
 teries, which, he says, "contain some ground- 
 work of teaching and of preparation for what 
 is to follow." This seems to be identical with 
 Theon's " delivery of initiation." What this 
 teaching and preparation was no man knows. 
 Lobeck, 70 than whom there is no higher autho- 
 rity, says of it, that whether it consisted merely 
 of the sight of sacred objects, or of precepts 
 and admonitions, and (if the latter), to what 
 they related, whether to the conduct of life or 
 the observance of ceremonies, "latet aeter- 
 numque latebit," hid is it now and hid . will 
 ever be. But as the same word irapaSoa-is is 
 used of the delivery of the Creed to the 
 catechumens before their baptism, the two 
 rites are sometimes compared. The similarity 
 consists simply in this, that in each case some- 
 thing is brought to the knowledge of the 
 candidate of which he was before ignorant, 
 and that as a qualification for something 
 further. When certain points of Christian 
 doctrine and worship were revealed only to 
 those who were judged fit to receive them, 
 
io6 HULSEAN LECTURES LECT. 
 
 some such imparting of the knowledge hitherto 
 concealed there needs must be, and it could 
 hardly fail to have at any rate a superficial 
 resemblance to the similar ceremony in the 
 Mysteries. 
 
 The Creed, once imparted, became the 
 watchword of the Christian soldier, by which 
 he distinguished his comrades in the great war- 
 fare. " Every leader," says Rufinus, 71 "gives 
 to his soldiers distinctive watchwords, in order 
 that if one is met with of whose character there 
 is doubt, he may, on being asked the watch- 
 word, show whether he is friend or foe." The 
 Christian soldier makes his solemn promise 
 of allegiance to the great Captain, and the 
 word "sacramentum " testifies how the military 
 metaphor impressed itself on the language of 
 the Church. Even to this day we pray that 
 the neophyte may not be ashamed to confess 
 the faith of Christ crucified, and manfully to 
 fight under His banner against sin, the world, 
 and the devil, and to continue Christ's faithful 
 soldier and servant unto his life's end. There 
 can be little doubt that it was from the military 
 vocabulary that the word av^oXov was taken 
 
iv HULSEAN LECTURES 107 
 
 when it was applied to the Creed. So it is 
 said, 72 " those who were admitted to the inner 
 sights of the Mysteries had a formula or pass- 
 word (avpftoXov or o-vvfyfjua)." This was no 
 doubt the case ; members of associations for 
 worship had means of recognising each other ; 
 sometimes passwords, sometimes actual objects 
 which might be exhibited. 73 
 
 " Just as the divinities watched the initiated 
 from out of the blaze of light, so Chrysostom 
 pictures Christian baptism in the blaze of Easter 
 Eve ; and Cyril describes the white-robed band 
 of the baptized approaching the doors of the 
 church where the lights turned darkness into 
 day." 74 In the pagan Mysteries the postulant 
 seems to have passed through darkness and 
 terrors on his way to the sacred scenes which 
 were displayed. The purpose of this was 
 probably to enhance the effect of the mystic 
 dramatic scenes, but a symbolic meaning was 
 no doubt attributed to it. Apuleius 75 says that 
 in his initiation into the Isiac Mysteries he 
 drew near the bounds of death, and after 
 treading the threshold of Proserpine saw at 
 midnight the sun shining with a brilliant light ; 
 
io8 HULSEAN LECTURES LECT. 
 
 he approached and worshipped the gods above 
 and the gods below, their statues or their 
 representatives standing forth, doubtless, in the 
 blaze as of noonday. The use of light in 
 the ceremonies of Christian baptism was of 
 a different kind. In the first place, it was not 
 the case that as seems to be implied in the 
 passage quoted above the baptized approached 
 through darkness "the doors of the church 
 where the light turned darkness into day." 
 They were themselves the bringers of light ; 
 each neophyte carried a lamp or taper. And 
 this constitutes a marked distinction from the 
 pagan ceremony ; for in the Mysteries the 
 torch -bearer (SaSoO^o?) was an official of con- 
 siderable importance, which he scarcely could 
 have been if all the initiated bore lights. 
 Moreover, we do not hear of baptismal lights 
 before the fourth century, when the Mysteries 
 could have had but little influence. Lights 
 were rendered necessary by the custom of 
 holding the great baptismal festival of the 
 year in the night preceding Easter - Day ; 
 once adopted, they soon received a symbolical 
 meaning, and came to typify the kingdom of 
 
iv HULSEAN LECTURES 109 
 
 light to which the neophytes had just been 
 solemnly admitted. There is a very striking 
 description in St. Cyril's Lectures of the scene 
 at Jerusalem on Easter- Eve, when the white- 
 robed band of the newly -baptized streamed 
 from the baptistery to the church of the 
 Resurrection, and the darkness was turned into 
 day by the brightness of unnumbered lights. 
 Angels' voices might well be thought to join in 
 the chant, Blessed are they whose unrighteous- 
 ness is forgiven and whose sin is covered. 76 It 
 is scarcely credible that the scene in the church, 
 where nothing like a dramatic representation, 
 but only the circle of clergy round the holy 
 table, prepared to celebrate the mystery of 
 divine love, and the solemn yet simple pre- 
 parations for the commemoration of the Lord's 
 death and resurrection, met the eye on 
 entrance, can have resembled in any degree 
 the scene which greeted the initiated in the 
 Mysteries of Isis or Demeter. In the church 
 all is pure and noble. Surely a ceremonial 
 which made men realise that they were joined 
 to the blessed company of saints and angels was 
 different in kind from a representation of the 
 
no HULSEAN LECTURES LECT. 
 
 often impure acts of gods and goddesses, how- 
 ever artfully they may have been allegorised. 
 
 " The baptized were sometimes crowned 
 with a garland, as the initiated wore a mystic 
 crown at Eleusis." 77 The earliest reference to 
 this practice, however, is of the seventh century, 
 when the celebration of pagan Mysteries had 
 ceased, and so could not offer a model for 
 Christian. In any case, we need not seek in 
 the Mysteries a precedent for so natural and 
 so widespread a festal adornment as a gar- 
 land placed on the head. Probably its 
 association with pagan festivities prevented 
 its adoption by Christians until after the 
 abolition of paganism. 
 
 On the Eucharist, even in its earliest form, 
 the pagan Mysteries have been supposed to have 
 exercised a great influence. Professor Percy 
 Gardner, to whom we are indebted for much 
 light thrown on Hellenic archaeology, holds 
 that the Eucharist originated with St. Paul, and 
 asks us to " suppose that it was in a vision that 
 the comparison of the bread and wine of a 
 banquet to the body and blood of the Lord 
 came before St. Paul." 78 It appears, however, 
 
iv HULSEAN LECTURES in 
 
 that we are asked to believe that much more 
 than a " comparison " came before St. Paul; 
 we are asked to believe that a vision of a scene 
 on the last evening of the Lord's life came 
 before him, and that so vividly that he accepted 
 it for genuine history, though (by the hypo- 
 thesis) he had never heard a word of any such 
 scene from the disciples whom he had met 
 with after his conversion. Further, we are 
 asked to believe that Paul, the object 
 of so much suspicion to a large portion of 
 the brethren, succeeded in imposing his 
 vision as sober fact upon the whole Church, 
 Jewish and Gentile alike, at a time when many 
 men were still living who had been with the 
 Lord during His whole ministry, until the time 
 when He was taken up into heaven. This 
 can scarcely be said to be a plausible hypo- 
 thesis. Further, we are told 79 that " the pagan 
 ceremonies which offered the closest parallel to 
 the sacred feast of the Corinthian Epistle were 
 certainly the Mysteries," and that "the central 
 point of the ceremonial at Eleusis appears to 
 have been a sacred repast of which the initiated 
 partook, and by means of which they had com- 
 
H2 IIULSEAN LECTURES LECT. 
 
 munion with the gods." If St. Paul had a 
 vision of a sacred feast instituted by Christ, 
 it is surely infinitely more probable that his 
 imagination would be influenced by his remem- 
 brance of the breaking of bread and the bless- 
 ing of cups in the Passover, with which he had 
 been familiar from childhood, than by the 
 Mysteries of Eleusis, of which he could have 
 known nothing but the current gossip ; for it is 
 not suggested, and it would in any case be 
 incredible, that he was initiated. But further, 
 if there is anything certain about the Eleusinian 
 Mysteries, it is that " the central point of the 
 ceremonial " was a drama. The only passage 
 referred to in confirmation of the statement in 
 the text is Clemens Alex. Cohort, ad Gentes, 
 p. 1 8 (Potter). But neither there nor elsewhere 
 do we find anything described in the smallest 
 degree resembling the Breaking of the Bread 
 and the Blessing of the Cup. In the passage 
 cited Clement is speaking of the catchword of 
 the Eleusinian Mystae, which relates apparently 
 solely to the initiatory ceremonies : " I fasted, 
 I drank the cyceon, I took out of the chest, 
 after tasting I put away in the basket (or vase), 
 
iv HULSEAN LECTURES 113 
 
 and from the basket into the chest." 80 The 
 same phrase is given in Latin by Arnobius 
 (Adv. Nation, v. 26, p. 198, ed. Reifferscheid), 
 where the words are said to be "symbola quse 
 rogati sacrorum in acceptionibus respondetis." 
 This might very well mean that the recital of 
 these words was held to prove that the person 
 who uttered them had passed the preliminary 
 stage of initiation. Lobeck takes them to be a 
 response which the candidates were taught to 
 utter. In any case they describe something 
 distinct from, and preliminary to, the " sacrorum 
 acceptio," which is no doubt correlative to 17 TT}? 
 reXer?}? TrapdSoa^ in Theon, and "traditio 
 sacrorum " in Apuleius. At the time when the 
 postulant drank the cyceon, and so forth, he 
 was not fully initiated. He was taught to refer 
 to the preliminary ceremony at the time of the 
 delivery of the sacra, which again led on to the 
 highest stage, eVc-Tr-re/a, or full vision. The 
 drinking of the cyceon, with its accompanying 
 rites, was thus as different as possible from the 
 Christian Communion, which is the highest 
 privilege of the reXetot, or fully initiated. 
 
 Dr. Hatch also refers to the drinking of the 
 
 1 
 
ii4 HULSEAN LECTURES LECT. 
 
 cyceon as a kind of communion. ''Some- 
 times," he says, 81 " the baptized received the 
 communion at once after baptism, just as those 
 who had been initiated at Eleusis proceeded at 
 once, after a day's fast, to drink of the mystic 
 Kviceoov, and to eat of the sacred cakes." There 
 is no doubt that in the period with which we 
 are concerned the neophyte received the Holy 
 Communion immediately after baptism, and that 
 fasting. There is also no doubt that the 
 votaries at Eleusis, as we have seen, partook of 
 the drink called /cv/ceav, and of certain mystic 
 cakes taken from a chest or casket, but that this 
 ceremony was in any way a communion is by 
 no means evident. It seems to have taken 
 place once for all, as appears above, at initia- 
 tion ; the phrase is not iriva), but eiriov TOV 
 Kvice&va, a form of speech which could scarcely 
 be used except of an isolated act. In the myth 
 of the origin of the custom of drinking the 
 cyceon it marks the end of Demeter's sorrow 
 and the beginning of a brighter life. It was 
 probably, therefore, intended to symbolise the 
 fuller and more cheering life for which the initi- 
 ated might hope. It is, in fact, much more 
 
iv HULSEAN LECTURES 115 
 
 analogous to the milk and honey which were 
 put to the lips of the newly baptized than to the 
 " chalice of the grapes of God." In truth, it is 
 a kind of perversity to seek a precedent for 
 Holy Communion in the mystic draught of 
 cyceon when the earth is full of true and real 
 precedents. For the essence of the Sacrament 
 is not merely partaking of a common cup or a 
 common meal, but feasting upon a sacrifice in 
 the benefit of which all the worshippers have a 
 share, and this was found everywhere, among 
 Jews and Gentiles alike. It needs no words of 
 mine to show that the Hebrews feasted upon 
 their sacrifices. In the fifteenth century a 
 learned Jew, Abarbanel, 82 noticed that the 
 Gentiles also followed the same custom. In 
 ancient times, he says, whoever sacrificed to 
 idols made a feast upon the sacrifice. This 
 assertion is perfectly in accordance with the 
 results of modern research. But here let me 
 use the admirable words of Dr. Jevons 83 : 
 " Sacrifice and the sacramental meal which 
 followed on it are institutions which are, or 
 have been, universal. The sacramental meal 
 wherever it exists testifies to man's desire for 
 
ii6 HULSEAN LECTURES LECT. 
 
 the closest union with his God, and to his con- 
 sciousness of the fact that it is upon such union 
 alone that right social relations with his fellow- 
 men can be set. But before there can be a 
 sacramental meal there must be a sacrifice. 
 That is to say, the whole human race for thou- 
 sands of years has been educated to the con- 
 ception that it was only through a divine 
 sacrifice that perfect union with God was pos- 
 sible for man. At times the sacramental con- 
 ception of sacrifice appeared to be about to 
 degenerate entirely into the gift theory ; but 
 then, in the sixth century B.C., the sacramental 
 conception woke into new life, this time in the 
 form of a search for a perfect sacrifice a 
 search which led Clement and Cyprian to try 
 all the mysteries of Greece in vain. But of all 
 the great religions of the world it is the Chris- 
 tian Church alone which is so far heir of all the 
 ages as to fulfil the dumb, dim expectation of 
 mankind ; in it alone the sacramental meal 
 commemorates, by ordinance of its Founder, the 
 divine sacrifice which is a propitiation for the 
 sins of all mankind." 
 
 The whole earth was covered with altars and 
 
iv HULSEAN LECTURES 117 
 
 sacrificing priests. It is certain that in the 
 second century the Holy Table came to be 
 regarded as an altar 84 (Ovviavrripiov), and the 
 celebration of the Holy Eucharist as a sacrifice. 
 I cannot here attempt to decide the great 
 controversy, whether this sacrificial idea was 
 contained in the primitive institution of the 
 Eucharist ; let us suppose that, as is frequently 
 alleged, the conception of sacrifice was brought 
 in by external influences. 85 In this case, we 
 may ask why it should be supposed that this 
 great change is due to the influence of the 
 Mysteries ? For in the Mysteries sacrifice was 
 by no means a distinctive part of the cere- 
 monial, while in the public religions, whether 
 Jewish or pagan, it formed the very essence of 
 worship, to which everything else led up. If 
 it is necessary to suppose external influences, 
 surely it is most natural to refer the phenomena 
 to those which were before the eyes of all men 
 rather than to those which were performed in 
 secret. 
 
 " It seems likely that the use of SlTrrv^a 
 tablets commemorating benefactors or departed 
 saints was a continuation of a similar usage of 
 
n8 IIULSEAN LECTURES LECT. 
 
 the religious associations." 80 The word is so 
 common in later Greek, and designated so 
 familiar an object, that no argument can be 
 drawn merely from its use by both pagans and 
 Christians. Only a single instance is adduced 
 by Dr. Hatch of its use in a pagan association, 
 and that in the latter part of the second century, 
 so that the reading of the names of persons to 
 be commemorated from the folding tablets 
 called diptychs can scarcely have been known 
 as a conspicuous feature in pagan religious 
 associations, and therefore (one would think) 
 can hardly have been the cause of diptychs 
 being introduced into Christian worship. That 
 pagans did commemorate their dead, and that 
 such commemorations were an important part 
 of their religion, is well known, and this may 
 perhaps have quickened the natural desire of 
 Christians to remember their departed when 
 they commemorated the death of Him, the 
 first-born from the dead, who died and lived 
 that He might be Lord both of dead 
 and living. But the hypothesis is scarcely 
 necessary to account for that which seems 
 to spring naturally enough from the views 
 
iv HULSEAN LECTURES 119 
 
 of life and death prevalent in the early 
 Church. 
 
 When we compare pagan and Christian 
 Mysteries, we must take into account not only 
 resemblances, or fancied resemblances, in par- 
 ticular points, but their general tone and influ- 
 ence. Were the pagan Mysteries in general 
 purifying and ennobling forces ? A modern 
 writer 87 says that "the majority of them had 
 the same aims as Christianity itself the aim of 
 worshipping a pure God, the aim of living a 
 pure life, and the aim of cultivating the spirit of 
 brotherhood." I am quite disposed to believe 
 that this is in the main true. That they 
 attempted to cover the ground which the 
 Christian Church in time completely occupied, 
 to provide purification for the impure, worship 
 such as to raise in the soul a truly religious 
 emotion and aspiration, and the hope of bliss in 
 a future life, I have said already. I am sure I 
 may say further that no candid inquirer believes 
 that the Eleusinian Mysteries, at any rate, 
 shared in as they were by practically all the 
 citizens of no mean city, commended as they 
 were by some of the noblest souls of the ancient 
 
120 HULSEAN LECTURES LECT. 
 
 world, were debasing and degrading rites. 
 Cicero seems to regard the Mysteries of Eleusis 
 and Samothrace as means of learning the 
 secrets of nature rather than of the gods, 88 and 
 this we may believe was the prevalent opinion 
 with men of Cicero's class ; but as civilising 
 institutions he thinks no praise too high for 
 them ; the Mysteries were the source whence 
 gentleness and humanity flowed over men and 
 states which before were sunk in savagery 
 and rudeness. 89 An epigrammatist 90 of the time 
 of Augustus begs his friend, if he can travel 
 nowhere else, at least to go to Athens, that he 
 may see the solemn rites of Demeter. When 
 a law of a religious association bears on its 
 front, " Let no one enter the most venerable 
 assembly unless he be pure and pious and 
 good" (I use the words of Dr. Hatch), 91 we 
 have no right to doubt that it was really 
 intended to promote amendment of life. Yet 
 it would also be an error to suppose that the 
 words used had precisely the same meaning 
 which they have for Christians ; no words have, 
 in fact, been more transformed by the spirit of 
 Christ. The law requires that the candidate 
 
OF 
 
 UNIVERSITY 
 
 iv "HULSEAN LECTURES 121 
 
 for admission should be ayaOos, evae^, ayz/o?. 92 
 
 Now ayaOos is the term constantly used in in- 
 scriptions to describe one who had done some 
 service to the State ; built some public edifice, 
 perhaps, or given of his wealth in time of need. 
 It means that the man was public-spirited and 
 presumably well-born. It scarcely refers at all 
 to the qualities which constitute what we should 
 call goodness. evo-eftrjs is also a word very 
 often found in inscriptions, designating the man 
 who fulfils exactly all the rites of his pagan 
 cult. It scarcely indicates, unless by implica- 
 tion, the disposition of heart and mind which 
 we call " pious" or " devout." The remaining 
 word, a7z/o9, means " chaste." We know from 
 other sources that the candidates for initiation 
 were required to render themselves, formally 
 and materially, pure and chaste by maintaining 
 for a few days continence and abstinence from 
 certain kinds of food. Of what we should call 
 chastity the pagan world had little conception, 
 and their purity much more resembled that of the 
 Levitical than that of the Christian law. Still, 
 the founders of Mysteries wished for purity in 
 their disciples as they understood purity. 
 
122 HULSEAN LECTURES LECT. 
 
 The same writer whom I have just quoted 
 admits that " there were elements in some of 
 [the Mysteries] from which Christianity recoiled, 
 and against which the Christian Apologists 
 used the language of strong invective." 93 But 
 it is not only Christian Apologists who use the 
 language of invective ; a series of ethnic writers 
 have also deplored the evils which, if not in- 
 herent in the Mysteries, at any rate clustered 
 round them. It was probably inevitable that 
 round the really venerable institutions there 
 should spring up impostors who pretended to 
 convey the benefits of initiation on easier terms. 
 It is to such for the most part that the denun- 
 ciations of ancient moralists apply. Socrates in 
 Plato 94 says, with a certain irony, that they 
 were clever fellows who invented the mystic 
 saying that in the world beyond the grave the 
 uninitiated should lie in the mire, while the 
 initiated should dwell with the gods ; but he 
 himself holds that they only are truly initiated 
 who have given themselves to right philosophy. 
 And again he speaks with an accent of contempt 
 of the heaven which was idly dreamed by the 
 Orphic poet, a heaven of garlands and goblets, 
 
iv HULSEAN LECTURES 123 
 
 as if perpetual drunkenness were the meet 
 reward for a life of virtue. He denounces 
 the wandering Orpheotelestae, who claimed by 
 mere ceremonies and incantations to save men 
 nay, even to save the dead from the con- 
 sequences of their transgressions, in terms not 
 very unlike those in which Luther denounced 
 the vagabond vendors of indulgences. 95 In the 
 Laws which he proposed for his ideal polity 
 Plato forbids private cults altogether. 96 Demos- 
 thenes 97 thinks it worth while to cast it in the 
 teeth of his great rival, that his mother had 
 practised initiations, while Aeschines himself 
 served as her acolythe. Plutarch, 98 a very 
 religious man, admired the moral elevation 
 which he found in the rites of I sis, but he has 
 unbounded contempt for the hangers-on of 
 Serapis worship, whom he regards as not less 
 base than the emissaries of the Mater Deorum. 
 The history of the word opyia, our "orgies," is 
 not uninstructive. Denoting originally merely 
 things done, with the connotation that they 
 were done with a religious purpose, it came to 
 designate in the first century after Christ certain 
 frantic secret rites which were believed to be 
 
124 HULSEAN LECTURES LECT. 
 
 accompanied by great impurity, and that even 
 in Athens itself, the seat of the most venerable 
 Mysteries. There must have been some reason 
 for the association of opyia with immorality. 
 
 I think it may be said that every Christian 
 writer who speaks of the Mysteries while they 
 were still celebrated, denounces them in no 
 measured terms as promoting impurity. Never- 
 theless, as to a portion of their charges, it is 
 evident that they confused mythology with 
 worship. It is the crimes and immoralities of 
 gods and goddesses, as they appeared in legend 
 and poetry, which they especially attack ; as 
 Lobeck acutely observes, they had no doubt 
 that gods who were believed to have acted 
 foully were also foully worshipped." But the 
 inference will not hold, for we have reason to 
 think that one object of the Mysteries was to 
 veil under a decent covering of allegory such 
 stories of the gods as shocked the more 
 thoughtful worshippers. But another charge of 
 Christian writers that in some of the Mysteries 
 at least indecent symbols were exhibited is, I 
 believe, not to be refuted. Yet even here we 
 must not judge the pagans by a standard 
 
iv HULSEAN LECTURES 125 
 
 derived from many centuries of Christianity. 
 When symbols which to us would be in the 
 highest degree offensive were commonly seen 
 in streets and in gardens, the exhibition of 
 similar objects in the Mysteries did not imply 
 any special depravity. All we can say is that, 
 in this respect at least, the standard of purity 
 in the initiated did not rise above that of the 
 world about them. And this is probably true 
 generally. Until Christ came, it may be 
 doubted whether any religious association ever 
 succeeded in raising its members greatly above 
 the conventional standard of morality which 
 prevailed among those with whom they lived. 
 
 But when we have made all possible allow- 
 ance for the prejudices of Christian witnesses, 
 we must remember that they wrote while the 
 Mysteries were an existing force. Some of 
 them, we know, had been initiated and knew 
 of what they spoke. Some, as Clement and 
 Origen, by no means decried paganism as a 
 whole ; it also, like Judaism, was a dispensation 
 of God. They may not have attacked the 
 Mysteries intelligently, but there must have 
 been some reason for their attacking them at 
 
126 HULSEAN LECTURES LECT. 
 
 all. The special horror which they inspired 
 cannot have been wholly without a cause. 
 And we may be sure that the assembly of 
 crowds of both sexes at nocturnal celebrations 
 of an exciting kind cannot have been exactly 
 favourable to purity. Even with the far greater 
 restraints imposed by Christianity it was soon 
 found that nocturnal assemblies of excited wor- 
 shippers at the tomb of a saint were produc- 
 tive of evil. 
 
 Whatever may have been their influence, 
 the ancient Mysteries are gone. They made 
 their attempt, not probably a wholly vain 
 attempt, to gild the life of man by the gleams of 
 hope of a life to come, better, purer, and brighter 
 than that which now we lead. But they were 
 essentially a part of the old paganism, and as 
 the antique culture died away the rites and 
 customs which it brought forth faded and 
 vanished also. In the third and fourth cen- 
 turies after Christ we see it in its death-throes. 
 Paganism is smitten with a senile decay, while 
 youthful Christianity is strong with a god-given 
 strength. Before the day-spring from on high 
 the torches of the mystic rite pale their ineffec- 
 
iv HULSEAN LECTURES 127 
 
 tual fires. The darkness is passing away, and the 
 true light already shineth. Earth-born clouds 
 still hang round the Sun of Righteousness ; 
 clouds even in our own land where Christ has 
 been preached for many generations ; clouds 
 darker still in the lands where the very name 
 of Christ is unknown ; yet we know that the 
 dawn has begun ; we know that the Day-spring 
 from on high hath visited us ; and we doubt 
 not that it will shine more and more unto the 
 perfect day. 
 
NOTES 
 
NOTES 
 
 1. I am quite aware of the difficulty, perhaps impos- 
 sibility, of defining "life," and of the objections which 
 have been raised to the employment of such terms as 
 "vital force," and the like. The illustration in the text, 
 however, does not depend upon any theory as to the nature 
 and origin of life, but simply on the recognition of a pro- 
 perty as to which all are agreed. " Every living body 
 possesses the power of taking into its interior certain 
 materials foreign to those composing its own substance, and 
 of converting these into the materials of which its body is 
 built up. This constitutes the process of "assimilation," 
 and it is in virtue of this that living bodies grow" (H. 
 Alleyne Nicholson, Elements of Biology, p. 2). The con- 
 clusions of Pasteur and Tyndall as to the production of 
 life from life, and from no other source, seem to remain 
 unshaken. 
 
 2. See, for instance, Justin Martyr, Apologia, i. c. 46 ; 
 ii. 10, 13; Clement Alex., Strom, i. pp. 331, 337, ed. 
 Potter ; Origen in Genesin, Horn. xiv. c. 3. Lactantius, in 
 a noteworthy passage (Instit. vii. 7), declares that almost 
 all truth was to be found dispersed through the various 
 philosophies, but that Christianity separated the good from 
 the bad, and wrought it into an intelligible whole. 
 
 2*. Ernest Havet, Le Christianisme et ses Origines. 
 
132 HULSEAN LECTURES 
 
 When M. Havet says (i. p. vi.) that "si nous etudions en elles- 
 meme la pensee Chretienne et la vie Chretienne, nous n'y 
 trouverons guere que ce qu'il y avait dans la philosophic et 
 dans la religion des Grecs-Romains, ou ce qui a du en sortir 
 naturellement par 1'effet des influences sous lesquelles le 
 monde s'est trouve place precisement vers la date de Fere 
 nouvelle," he states the case far too strongly; in fact, 
 Christianity caused a revolution in thought and life ; it did 
 not derive its existence from the current religions and 
 philosophies, however much it may have drawn from them. 
 What Renan (Etudes d'Hist. Rel., p. 188) says of the 
 influence of Judaism on early Christianity is true also 
 of the Hellenic influence : " On me montrerait en detail 
 toutes les maximes de FEvangile dans Moi'se et les 
 prophetes, que je maintiendrais encore que 1'y a dans 
 la doctrine du Christ un esprit nouveau et un cachet 
 original." It is this "esprit nouveau" which M. Havet 
 takes little account of. Edmund Spiess, in the Intro- 
 duction to his Logos Spermaticos (Leipzig, 1871), gives 
 a good account of the relation of pagan thought to 
 Christianity. 
 
 3. Augustin, Retradationes, i. 13 : "Res ipsa quae nunc 
 religio Christiana nuncupatur erat apud antiques nee defuit 
 ab initio generis humani, quousque Christus veniret in 
 carnem, unde vera religio quae jam erat coepit appellari 
 Christiana." 
 
 4. Essay 24, " Of Innovation." 
 
 5. See De Tocqueville's LAncien Regime et la Revolu- 
 tion. English translation by H. Reeve. 
 
 6. On this point see Dr. H. A. A. Kennedy's excellent 
 treatise on the Sources of New Testament Greek (Edinburgh, 
 1895). 
 
NOTES 133 
 
 7. La religion Romaine d'Auguste aux Antonins, 
 vol. i. p. 72. 
 
 8. The statue at Paneas which Eusebius (Hist. Eccl. 
 vii. 1 8) describes, was probably erected in honour of 
 Hadrian or some other emperor, with the inscription, rw 
 o-omj/H. See Hefele's Beitrdge zur Kirchengeschichte, ii. 
 257 ; Smith and Cheetham, Diet, of Christ. Antiq. i. 877. 
 Wobbermin (Kirchengeschichtliche Studien, 15, 33, 105) 
 points out that the gods of the Mysteries were commonly 
 spoken of as o-o>T?J/)es. 
 
 9. Abundant instances of the persistence of ancient 
 harvest-customs may be seen in Mr. J. G. Frazer's Golden 
 Bough. 
 
 10. In this it is not intended to deny that many of the 
 Gnostic teachers were on the whole superior in literary 
 cultivation to those of the Christians, or that they were 
 able and imaginative, or that they loved a certain splendour 
 in worship. Early Christian teachers recognised their 
 ability and popular endowments. Origen speaks with 
 respect of the Gnostic commentator Heracleon, though he 
 does not accept his conclusions ; and Jerome (on Hosea ii. 
 10 ; Opera vi. i, 106 ed. Vail.) says: " Nullus potest 
 haeresim struere nisi qui ardens ingenii est et habet dona 
 naturae quae a deo artifice sunt creata ; talis fuit Valentinus, 
 talis Marcion, quos doctissimos legimus ; talis Bardesanes, 
 cujus etiam philosophi admirantur ingenium." What is 
 maintained is that, with all its superficial Hellenism, the 
 root-idea of Gnosticism is un-Hellenic. The notion of evil 
 inherent in matter, so that the deity must be several times 
 diluted before he can come in contact with it, is surely not 
 Greek Plato's demiurgus is something very different from 
 the demiurgus of the Gnostics, though they probably 
 
134 HULSEAN LECTURES 
 
 borrowed the term from him. Wobbermin, however, 
 (Kirchengeschichtliche Studien, p. 73 j^, supposes that both 
 Plato and the Gnostics borrowed the word from the 
 Orphic mysticism. Nor does the Gnostic appeal to an 
 esoteric tradition harmonise with a philosophy which, 
 like that of the Greeks, brought everything to the test of 
 reason. It is Oriental. A. Harnack (Dogmengeschichte, i. 
 165) applies to Gnosticism the text, "The voice is Jacob's 
 voice, but the hands are the hands of Esau," meaning to 
 imply that Gnosticism, in spite of appearances, is at bottom 
 Hellenic. I should have thought rather that, in spite of its 
 Hellenic skin, it remained in substance Oriental. Its voice 
 is the voice of the East. 
 
 11. S. H. Butcher, Some Aspects of the Greek Genius, 
 
 P. if. 
 
 12. After the time of Alexander the Great, says 
 Schwegler (History of Philosophy, p. 143, Stirling's Trans.), 
 "a feeling of unhappiness, of unappeasable longing, took 
 the place of that fair unity between spirit and nature which 
 had been characteristic of the better periods of Grecian 
 political and intellectual life. A last desperate attempt to 
 reach the alienated divine life . . by means of transcendent 
 speculation and ascetic mortification, by means of ecstasy 
 and swoon, was made by Neo-Platonism ; it failed, and 
 ancient philosophy sank in complete exhaustion, ruined in 
 the attempt to conquer dualism. Christianity took up the 
 problem." 
 
 13. Marquardt - Wissowa, Rb'mische Staatsverwaltung, 
 Bd. iii. p. 209 (2 te AufL). The whole of Marquardt's 
 treatise on Das Sacralwesen is highly instructive. 
 
 14. "Si haut qu'on remonte dans 1'histoire de la race 
 indo-europeenne . . . on ne voit pas que cette race ait 
 
NOTES 135 
 
 jamais pense qu'apres cette courte vie tout fut fini pour 
 1'homme. Les plus anciennes generations, bien avant qu'il 
 y eut des philosophes, ont cru a une seconde existence 
 apres celle-ci. Elles ont envisage la mort, non comme une 
 dissolution de 1'etre, mais comme un simple changement de 
 vie." Fustel de Coulanges, La Cite Antique, c. i. 
 
 15. The terms commonly used by the Greeks to desig- 
 nate what we commonly call Mysteries were reAerat, o/oyia, 
 pvo-TripLa. In Latin the word "initia" is used. These 
 Greek names were used generally for all kinds of mystic 
 rites, purifications, atonements, and witchcrafts (see Lobeck, 
 p. 89 f.\ but in a more special sense for a particular class 
 of institutions and festivals, including many rites, such as 
 the Eleusinian in the older Hellenic period, and the Isiac 
 under the Empire. The word reAerry occurs first in Hesiod 
 (fr. 29, p. 211, ed. Goettling), where it is applied to initia- 
 tion into the Bacchic Mysteries ; opyia is used of the Eleu- 
 sinian in the Homeric hymn to Demeter (273, 476); 
 /mmj/ua is found in somewhat later authorities, and is used 
 specially of the Attic Eleusinia, in which /uK/oa and /z,eyaAa 
 are distinguished. The word /AWTTJ/HOV is akin to 
 to close the eyes or lips, pvdv and /wctb-ftu are 
 used to designate the initiating or being initiated into a 
 mystic secret, which is called /AWTTJ/HOV. The plural 
 fMxmfjpia (first in Herod, ii. 51) is used sometimes for a 
 particular assemblage of secret rites, regarded as a whole, 
 sometimes for the objects of the secret worship, sometimes 
 for the ritual acts themselves. The leading thought in 
 /xwTTJpia and the kindred words is concealment from the 
 uninitiated, and from this its derivatives in modern languages 
 have come to connote something in itself obscure and 
 difficult to comprehend, a notion which is not necessarily 
 
136 HULSEAN LECTURES 
 
 contained in the Greek. In the New Testament a 
 pLov is a secret, something which is only known by being 
 communicated, as opposed to things which are open to any 
 one to discover. The revelation of Jesus Christ as the 
 Saviour of the world, for instance, is ^WT^/OIOV x/ vots 
 aliDviois crecriy/xevov <avep(o$v 8e vvv (Rom. xvi. 25) 26), and 
 to this sense probably all the instances occurring in the New 
 Testament may be referred (see T. K. Abbott, Essays 
 chiefly on the Original Texts of Old and New Testament, 
 p. 88 ff.). Clement of Alexandria (Protrept. i. 10) says 
 that the Baptist preached tva TTJS dXrjOeias TO </>ws, 6 Aoyos 
 TWV Trpo^TLKMV cuvty/mTWi/, rrjv /AWTI/O)V aTroAtxr^rai criooTnyv 
 emyyeAiov yvo//,evos : and many other instances are found 
 of the application of /ZWT^/HOV and its derivatives to the 
 now published secret of the Gospel. Further, it is applied 
 to the Christian sacraments, as being institutions not 
 derived from natural reason, but founded by the divine 
 Master for the use and benefit of those who are His ; that 
 is, revealed secrets ; and also as being reserved, like 
 many ancient rites, for the use of the initiated only. To 
 take one instance out of thousands, it was evidently the 
 common designation of the Eucharist when the Council of 
 Laodicea (c. 7) permitted certain heretics, on reciting the 
 orthodox Creed and receiving the Chrism, Koivwdv TO> 
 pvomripiy TW dyi(>. And with the conception of divine 
 ordination and of limitation to the use of the faithful was 
 no doubt associated that of grace imparted in ways above 
 human thought. 
 
 The word 6'pyta, on the other hand, connected as it is 
 with e'/oyov, eo/oya, as eo/m} is with e/oSw (Lobeck, p. 305, 
 note e) designates in its strict acceptation ritual acts simply, 
 without any notion of secrecy ; but being especially applied 
 
NOTES 137 
 
 to the frantic dances and gesticulations of the Bacchanals 
 and the like, it acquired the sense which is perpetuated in 
 our word " orgies." rcAer?? has also originally a general 
 sense of something accomplished, but it came specially to 
 designate the act, or series of acts, which gave a kind of 
 consecration to the candidate, and fitted him for admission 
 to the secret. And as such a consecration was regarded 
 as freeing a man from the sins of his past life, TeAercu 
 were often regarded as equivalent to purifications (see 
 Plato on the Orpheotelestae, Demosthenes on Aeschines). 
 reAer/j also came into use among philosophers for initia- 
 tion into the highest and most recondite truths which they 
 had to teach (Lobeck, p. 124 ff.\ If rcAer?? means com- 
 pletion, " initia " means beginnings, elements, or first prin- 
 ciples. It is applied to rites which are regarded as the 
 elements of, or the introduction to, a further revelation. So 
 Cicero (De Legibus, ii. 14, 36) "initia ut appellentur, ita 
 revera principia vitae cognovimus." Varro (De Re Rustica, 
 iii. i ; in Pauly, Real-Encyd. v. 318) connects the word in 
 a noteworthy manner with the worship of Ceres. Pointing 
 out that agriculture is the foundation of domestic life and 
 gentler manners, he adds, "cui consentaneum est quod initia 
 vocantur potissimum ea quae Cereri fiunt sacra." We may 
 say that in the words //,wT?j/Ha, o/yyta, reAerat we have the 
 leading characteristics of the Mysteries secrecy, emotion, 
 and edification. 
 
 There were also societies very nearly akin to the Mys- 
 teries called Oiaa-oi and Ipavoi. The former seem always 
 to have been formed mainly for the purpose of worship, 
 especially the worship of some deity not recognised by the 
 State. The worshippers of Serapis in Athens, for instance, 
 formed a private association for the cult of their god, and 
 
138 HULSEAN LECTURES 
 
 were called 2apa7rtao-Tcu. The epavot were frequently 
 formed purely for civic and social ends, but in many of 
 these also religious ceremonies occupied a prominent place. 
 See Foucart, Associations Religieuses chez les Grecs, p. 2 ff. 
 
 1 6. Lobeck, Aglaophamus, p. 270. 
 
 1 7. References to the teaching in the Mysteries are found 
 in the following passages : 
 
 d!X/3tos 6<ms I5ui> tKeiva 
 Kot\av elfftv UTTO ^dova' 
 otdev /*fv j8i6rou reXevrav 
 older de dtoadorov dpxdv 
 
 Pindar, Fr. O/^Jvoi 8 ; p. 375 Donaldson. 
 
 ot TOLVTOL 
 
 /j.o\oi)(r' es Ai,'5oir rois 5^ yap //.oVots e"Ki 
 
 TTO.VT dltl KfLKOL. 
 
 Sophocles, Fr. TriptoL 719 Dind. Compare Oedip. Col. 
 1050; Aristophanes, Ranae^ 145 ff. 
 
 1 8. In Synesius, Orat. p. 48; Fragment 15 Rose. 
 
 19. Doubtless Welcker is right when he says (Griech. 
 Gb'tterlehre, ii. 536) that the essence of the Eleusinian rite 
 was in the drama and its accompaniments ; it was through 
 it that the mystic effect was wrought. The very name 
 " Epoptae," which designates those admitted to the highest 
 degree of initiation, shows that the beholding of wondrous 
 sights was that which constituted their privilege. 
 
 20. Lobeck (Aglaophamus ; p. 47) compares the feelings 
 of the newly initiated to those of the young Protestant 
 Mortimer in Schiller's Maria Stuart when he was present 
 for the first time at a stately act of Roman Catholic worship, 
 
 in which, in 
 
 "die leuchtende Verklarung, 
 Das Herrlichste, das Hochste gegenwartig 
 Vor den entziickten Sinnen sich bewegte." 
 
NOTES 139 
 
 21. One of the charges against Alcibiades was that he 
 had parodied the Mysteries, and especially that he had 
 shown the sacred objects to his boon companions (e'^ovra 
 orroXrjv oidvTrep l^po^avrrf^ e^wv SeiKvveL ra te/oa, Plutarch, 
 Alcibiades, 22). See further in Lobeck's Aglaophamus, 
 
 P. 4*f. 
 
 22. Descriptio Graeciae, i. 38. 7. Similarly in Plu- 
 tarch's Symposiac. (Problem 8), the conversation is broken 
 off when it seems to touch on Pythagorean secrets, a 
 Pythagorean being present. See Lobeck, u.s. 66 ff, 
 
 23. See J. G. Frazer, The Golden Bough. 
 
 24. In what I have said of Demeter, Persephone, and 
 Dionysus I have generally followed Preller, Demeter und 
 Persephone, and Griechische Mythologie (ed. Robert). 
 
 25. Demeter was commonly regarded by the Greeks as 
 yr) fji^Trjp, the earth- mother, and the epithet which they 
 applied to her av^iOaXrjS, ^Ao^^)0/oo?, KG^OTTOTTCHO?, a-Ta^VT]- 
 <opos, crtTo<opos, and the like show clearly that they 
 thought of her as the fertile earth. See Max Miiller, Con- 
 tributions to the Science of Mythology, p. 535 f. (1897). 
 This etymology of the ancient Greeks does not seem in 
 itself improbable, as it is almost certain that the 8a found 
 in Doric passages in tragedy represents yfj. Another 
 etymology, found in the Etymologicon Magnum (265, 54), 
 and advocated by Ahrens, Philologus, xxii. 207 (1866), and 
 by several other philologists after him, makes A^TJTT;/) = 
 A?7/Ao/A?JT77/o, mother of the community, which corresponds 
 well with her epithet 0eo-/xo</>o/)os. See Preller-Robert, 
 Griech. Mythol. 747, n. 6. Another proposed etymology 
 is from (fycu, Cretan form of fetcu, barley. See Baumeister, 
 Denkmdler des klassischen Alterthums, i. 411. 
 
 26. Eunapius, Vitae Sophistarum, p. 78, ed. Colon. 
 
I 4 o HULSEAN LECTURES 
 
 See Preller in Pauly's Real- Ency clop. iii. 88. The results 
 of the most recent researches in Eleusis are to be found in 
 UpaKTiKa rrjs dp\aioX. eratpta?, 1883. Plan of the founda- 
 tions in Baumeister's Denkmaler, i. 477. 
 
 27. There is an excellent account of the spread of the 
 worship of Egyptian deities beyond Egypt by George 
 Lafaye, Histoire du culte des divinit'es d'Alexandrie hors 
 de Vfegypte (Paris, 1884). Foucart (R'echerches sur 
 forigine et la nature des mysteres d } Eleusis. Paris, 1895) 
 contends that the Eleusinian Mysteries were derived from 
 Egypt. His arguments are, however, by no means con- 
 vincing as to the origin of the Mysteries, though they 
 probably received some influence from Egypt in later 
 times. 
 
 28. Among the numerous books on the ancient 
 Egyptian religion, may be mentioned Le Page Renouf, 
 Lectures on the Origin and Growth of Religion, as illustrated 
 by the Religion of Ancient Egypt (Hibbert Lectures, 1879) ; 
 J. Lieblein, Egyptian Religion (1884): H. Brugsch, 
 Religion und Mythologie der alien Agypter \ E. Lefebvre, 
 Ejktudt de la religion gyptienne, in Revue de I'histoire 
 des religions, 1886, vol. ii. 
 
 29. Tibullus, i. 7, 2$ ff. Brugsch, Religion und Mytho- 
 logie der alien Agypter, p. 621, referred to by J. G. Frazer, 
 Golden Bough, i. 30 5 f. Servius on Virgil, Georg. i. 166. 
 Plutarch (Isis and Osiris, 35 ; i. 446 Diibner) says that 
 the TiraviKcx and NvKreAta in the Bacchic cult correspond 
 to TOIS Aeyo/x,evo6s 'O<repi8os Stao-Tracr/zois /cat rats ava/JtOKreat 
 KCU TraAiyyeveo-i'cus. 
 
 30. Diodorus Sic. Bibliotheca, i. 51. 
 
 31. On union with Osiris, see Chantepie de la Saussaye, 
 Religionsgeschichte,\. 291^!; WallisBudge, The Papyrus of Ani. 
 
NOTES 141 
 
 32. These formularies are contained in the Book of the 
 Dead. The best text is that published by 6douard Naville, 
 Das dgyptische Todtenbuch der xviii. bis xx. Dynastie 
 (Berlin, 1886), well reviewed by Miss A. B. Edwards in the 
 Academy, loth September 1887. See also A. E. Wallis 
 Budge, Dwellers on the Nile, ch. 9, and The Papyrus of Ani. 
 
 33. See Seyffert-Nettleship-Sandys, Dictionary, p. 578. 
 
 34. Plutarch, De Iside et Osiride, c. 66 ; p. 461 Diibner. 
 See Lafaye, Divinites d'gypte, p. 71. 
 
 35. Metamorphoses, lib. xi. c. 2, 5. 
 
 36. The work of T. Fabri, De Mithrae dei solis invicti 
 apud Romanos cultu (1883), contains a valuable collection 
 of the principal documents relating to Mithraism, and a 
 list of Mithraic inscriptions. A still more complete 
 collection is Cumont's Textes et monuments figures relatifs 
 aux mysteres de Mithra. An account of the principal 
 Mithraic remains in England may be found in C. Well- 
 beloved's Eburacum (York, 1842). 
 
 37. " Baudissin hat mit reichem und sorgfaltig geord- 
 netem Material den Satz erharten wollen, das bei den Semiten 
 die Baume nur als Zeichen der in der Natur sich offen- 
 barenden lebenserzeugenden Gotteskraft verehrt wurden. . . . 
 Wenn man nun auch diese erklarung nicht allgemein 
 auf jeden Baumcultus anwenden kann, so ist sie doch 
 gewiss fur manche Erscheinungen die richtige. . . . Die 
 Vorstellung der Verwandschaft zwischen dem animalischen 
 und dem vegetabilischen Leben und Wachsthum . . . 
 spricht sich aus in den Mythen welche Menschen aus 
 Pflanzen oder Baumen entstehen lassen." Chantepie de la 
 Saussaye, Religions geschichte, i. 65. 
 
 38. "A belief in another life is found among the lowest, 
 as among the highest of human beings. Here the wish has 
 
142 HULSEAN LECTURES 
 
 clearly been father to the thought, and we need not look 
 further to account for whatever coincidences may be pointed 
 out. But when we find descriptions of heaven and hell, with 
 punishments and rewards almost, nay altogether, identical, 
 what shall we say ? Surely no more than that what was 
 possible in the South was possible in the North. What 
 was possible in India was possible in other countries also ; 
 what occurred to the minds of Indian Rishis may have 
 occurred to the minds of Pythagoras and Pherekydes also." 
 Max Miiller, Contributions ', 83 2 f. 
 
 When the conception of the continued existence of 
 the soul in another region is once reached, the further 
 idea of a judgment of souls, of the blessedness of the good, 
 and the punishment of the bad, is not far off. We find it 
 from the most ancient times in Egypt, and it may have 
 been thence that it was diffused in Europe ; but the sup- 
 position is not necessary. 
 
 39. Tatian, Oratio adv. Graecos^ c. 29. 
 
 40. See Anrich, Mysteriemuesen, pp. 37, 47. Wobber- 
 miri (Studien, 105) says well on this subject, that " the moral 
 seriousness of the New Testament conception of o-omypia, 
 its relation on the one hand to the power and dominion 
 of sin, on the other to the redeeming love of the 
 heavenly Father, has little or no analogy in the Greek 
 Mysteries." 
 
 41. Preller in Pauly, Real-Encydop. v. 336. 
 
 42. Renan, jfrtudes d'hist. relig. 58. 
 
 43. E. Hatch, Hibbert Lectures ) p. 294. 
 
 44. Lobeck, after noticing the application to philosophy 
 of terms derived from the Mysteries, says very justly 
 (Aglaophamus> p. 130): "Has omnes similitudines si ad 
 amussim exigere et, quidquid de una aliqua re, quae cum 
 
NOTES 143 
 
 mysteriis comparatur, praedicari potest, illico ad ea ipsa 
 transferre velimus, ad postremum eo deveniemus, ut 
 initiatis non Theologiae solum rationem, sed quasi quan- 
 dam artium et scientiarum encyclopaediam, ut nunc loqui 
 sclent, traditam esse confiteamur." See Anrich, Mysterien- 
 wesen, p. 65. 
 
 45. Cicero, Verr. iv. 59, c. 132 : "Hi qui hospites ad 
 ea quae visenda sunt ducere solent et unumquodque osten- 
 dere ; quos illi mystagogos vocant." See Lobeck, p. 30. 
 
 46. Hatch, Hibbert Lectures , p, 295. 
 
 47. Anrich, Mysterienwesen, p. i20j^ The question, 
 whether the words <WTWT/AOS and o-</>aytg were applied by the 
 pagans to the Mysteries, is discussed at some length by Wob- 
 bermin (Studien, 144^), who believes that the words " came 
 to be used to designate Christian baptism not without the in- 
 fluence of the Mysteries." He does not, however, produce 
 any instance of the direct application of the word ^wrtcr/xo? 
 to pagan Mysteries, though there is no doubt of the fact 
 that the sacred objects and acts were displayed to the 
 initiated under a brilliant light. In the case of <r<payis it 
 does not seem to have occurred to him that the use of the 
 word " signatae " in a pagan inscription of the third cen- 
 tury hardly proves that the Christian use of o-^/oayts by 
 (e.g.) Hermas was derived from that of paganism ; or that 
 Tertullian's application of the word " signare," with which 
 he was familiar in the Christian Church, to a pagan rite, 
 does not prove that the pagans of that time so applied it ; 
 or that a passage of Suidas, written in the eleventh century, 
 in which no ancient authority is quoted, and which requires 
 amending before it can be used, does not throw much light 
 on the usage of the second century. 
 
 48. Orat. 40, p. 639. 
 
144 HULSEAN LECTURES 
 
 49. Justin Martyr is generally ridiculed for his state- 
 ment that " wicked daemons " imitated the Eucharist in the 
 Mysteries of Mithras. But in truth, though the Mithraic 
 worship is no doubt older than Christianity, it is by no 
 means impossible that in the second century after Christ 
 the Mithraists may have assimilated their forms to those of 
 the Christians. 
 
 50. Hatch, Hibbert Lectures, p. 293. 
 
 51. Clement Alexand. Protrept. ii. c. 22 ; Euseb. Dem. 
 Evang. v. Prooem. c. 1 7 ; Praeparatio, xv. i . It must be 
 said, however, that many of the passages commonly cited 
 relate rather to the licentiousness of the pagan mythology 
 in general than to the Mysteries in particular. 
 
 52. Schiirer, Geschichte des Jildischen Volkes, ii. p. 357. 
 " Es 1st vor allem zu beachten, dass das Hauptzweck dieser 
 Sabbatversammlungen in der Synagoge nicht der Gottes- 
 dienst im engern Sinne, d. h. nicht die Anbetung war, 
 sondern die religiose Unterweisung." Josephus tells us 
 (Bell. Jud. vii. 3. 3) that the Jews in Antioch attracted to 
 their assemblies iroXv irXvjOos 'EAA^vwi/, and there are many 
 similar testimonies. Schiirer, u.s. p. 558^ 
 
 53. Pliny, Epist. x. 96 [al. 97]. 
 
 54. Chrysostom in the 3rd Homily on Lazarus (Opera 
 v. 652, ed. Montfaucon) speaks as if his auditors possessed, 
 and could read, the scriptures. 
 
 55. Basil, De Spiritu Sancto, c. 66 : TO, rrjs iTrt/cArJo-ews 
 prjfjLOLTa ITTI ry <xva3etei rov aprov r^s ev^a^otcrTtas KCU TOV 
 TTOTrjpiov rr)<s evAoyias Tts TWI> dytwv lyypa^xus T^/AIV Kara- 
 Ac AOITTCV/ 
 
 56. Origen, c. Celsum, i. 7. Dr. Hatch does not seem 
 to have noticed this passage, though he refers to this 
 chapter, p. 293, n. i. 
 
NOTES 145 
 
 57. The same feeling also influenced pagans. "Parem 
 noxam contraherent aures et linguae illae temerariae 
 curiositatis/' says Apuleius, Metam. xi. 23. 
 
 58. See Suicer, Thesaurus, s.v. KCLT^X^ ', F. X. Funk, 
 in Theol. Quartalschrift (Tiibingen), 1883, p. 41 ff. 
 
 59. Lobeck, Aglaophamus, p. 40. " Gradatim sacra 
 percipi dicit et ex intervallo. Quid ad rem ? Nemo non 
 eo quo intendit per gradus pervenit." 
 
 60. Hatch, Hibbert Lectures, p. 294. 
 
 60*. Jerome (ad Laetam, Opp. i. 672, ed. Vail.), and 
 apparently Jerome alone, gives the names of (seemingly) 
 eight grades of Mithraic initiation Corax, Nymphus, Miles, 
 Leo, Perses, Helios, Dromo, Pater but the interpretation 
 of the passage is very doubtful. The Corpus Inscr. Lat. 
 vi. 749-753 proves the existence of six classes, Leontica, 
 Persica, Heliaca, Patrica, Gryfu, Hierocoracica. Tertullian 
 mentions the grade of Miles (De Corona, c. 15). See 
 Anrich, Mysterienwesen, 45, note 3. Nonnus (Migne's 
 Patrol. Grace, xxxvi. 989 ; quoted by Fabri, p. 62) 
 speaks of the trials (/<oAaa-ts), through which the postu- 
 lants had to pass, as trials by fire and frost, by hunger 
 and thirst, by much wayfaring, and such like ; and of such, 
 he says, there were eighty. Such trials had obviously 
 no resemblance to graduated instruction. (See further 
 u. s. 1009-1012 ; 1072). 
 
 6 1. Mathemat. i. p. 18 (ed. Bull), quoted by Lobeck, 
 P- 38 / 
 
 62. Clement's words are: r5v /4ixro?piW T&V Trap. 
 "EAA^o-iv /X t P* v Ka-Odpcria, KaOaTrep KOL Iv TOIS 
 /3apj3dpoi<s rb \ovrpov. ///era ravra S' ecru rot fJUKpa 
 
 iSacrKoAtas V7ro$ecrti/ e^ovra /ecu 7rpo7rapa<rKvr]s 
 /xeXAdvTwv. Strom, v. cc. 71, 72, p. 689, Potter. 
 L 
 
146 HULSEAN LECTURES 
 
 The meaning of this passage is discussed by Lobeck, 
 p. 140^ 
 
 63. See Lobeck, p. 188 ff. Lucius in Apuleius ( Metam. 
 xi. 28), supposed to be a very devout worshipper, fasted 
 from animal food ten days. 
 
 64. Rohde's Psyche, p. 368. 
 
 65. Foucart, Associations religieuses chez les Grecs, 
 1*4 ff., i6 S ff. 
 
 66. Theophrastus, Characters, 30 \al. 17]; Plutarch, 
 De Superstitione, cc. 3, 6, 12, 13. Josephus (c. Apion. ii. 
 22) saw the resemblance between the abstinences of the 
 pagans and those of the Jews, except in that what was with 
 the latter regular was with the former occasional and for 
 a few days only. 
 
 67. Apuleius, Metam. xi. 6, 21, 33. 
 
 68. De Praescriptionibus, c. 40 : " Tingit et ipse [dia- 
 bolus] quosdam, utique credentes et fideles suos ; expia- 
 tionem \aL expositionem] delictorum de lavacro repromittit, 
 et, si adhuc memini Mithrae, signat ille in frontibus milites 
 suos." (Leopold's text.) 
 
 69. De Mithrae apud Rom. cultu, p. 22 : "Falsa autem 
 esse narrata constat. Valde enim abhorret a cultu arcane 
 initiates signis frontibus affixis significare. " 
 
 70. Aglaophamus, p. 188. 
 
 71. de Symbolo, c. 2. 
 
 72. Hatch, Hibbert Lectures, p. 298. 
 
 73. Plautus, Miles Gloriosus, iv. 2. 26; Clement 
 Alexand. Protrept. c. 2, 15, 21, 22; Firmicus Mater- 
 nus, De Errore Pro/an. Gent. c. 18. Apuleius says (De 
 Magia, c. 55) : " Sacrorum pleraque initia in Graecia parti- 
 cipavi. Eorum quaedam signa et monumenta tradita mihi 
 a sacerdotibus sedulo conserve. " This clearly refers to 
 
NOTES 147 
 
 material objects. When in another passage (c. 56) he says, 
 " si quis forte adest eorundem solemnium mihi particeps, 
 signum dato et audiat licet quae ego adservem," it seems 
 more probable that he refers to a password or gesture. See 
 Lobeck, 23^, 705^; Anrich, 29, 30. 
 
 74. Hatch, Hibbert Lectures, p. 298. 
 
 75. Metam. xi. 23. 
 
 76. See Smith and Cheetham's Diet, of Chr. Antiq. 
 
 P- 157- 
 
 77. Hatch, Hibbert Lectures, p. 298. 
 
 78. Percy Gardner, The Origin of the Lord's Supper, 
 p. 7. 
 
 79. Gardner, u.s., p. 17. 
 
 80. The /cv/cewv was a kind of porridge. In Homer's 
 time (//. xi. 638 ff.} it was made of barley-meal, goats'- 
 milk cheese, and Pramnian wine; to which Circe added 
 honey and magical herbs (Od. x. 234 f.). But the 
 /cv/cewv in the Homeric hymn to Demeter (208 f.), which 
 is almost certainly identical with that administered in the 
 Mysteries, is composed of barley-meal, water, and penny- 
 royal, without wine. The articles contained in the mystic 
 chest are enumerated by Clement (Protrept. ii. 2, 22), 
 who had himself been initiated into several Mysteries 
 (Euseb. Praepar. Evang. ii. 2, 35), as follows : oat 8e 
 /cat at Ktcrrat at ^u/ixm/cat/ (Set yap aVoyv/Avaxrat TO, ayta 
 avrcov /cat ra apprjra 4ei7retV). ov (r^cra/Aat ravra /cat Trv/oa/xiSes 
 Kat roXinrai /cat TTOTrava 7roXv6fJL(f>aXa ^ov8/>ot re dAwv /cat 
 Spa/cwv, opyiov Atovvo'ov Bacr(rcx/)ov ; ov\l Se potat TT/SOS rotaSe 
 /cat KpdSai, vdp6rjK<s re /cat /ctrrot/ TT/OOS Se Kat <f>6ol<$ /cat 
 
 ravr eWtv avrwv ra ayta /cat TrpocreTt TT^S 
 
 TO, aTTopprjTa (rv/z^oAa, d/otyavov, Av^vo?, ^tc^os, /crets 
 yvvat/cetos, 6 l(TTtv, ev^^tcos /cat /AWTI/CWS etTretv, /zo/otov 
 
148 HULSEAN LECTURES 
 
 ywaiKefov. I have adopted the conjecture approved by 
 Lobeck, K/oa&u for KpaStai. In other respects the text is 
 that of Klotz's ed. vol. i. p. 19. Sesame -cakes, wheat- 
 cakes (if Trvpapis is formed from TTV/>OS), balls (if they were 
 farinaceous, which is doubted), round cakes, grains of salt, 
 pomegranates, the cakes called <0ots, poppy -heads, and 
 marjoram, might no doubt be tasted, though the effect, if 
 they were all tasted at one time, might not be agreeable. 
 Twigs of the fig-tree, stems of the giant-fennel, and ivy- 
 leaves, might be more refractory. The hand-lamp, the 
 sword, and the other object mentioned, must have been 
 altogether impracticable. Whether there is anything in 
 this strange mingle-mangle which can by any possibility 
 have suggested the simple bread and wine of the Holy 
 Communion my readers will judge. Lobeck (Aglaoph. 
 p. 703) should be consulted on the passage ; Anrich (p. 29) 
 refers to O. Jahn, Hermes, 3, 228. It may perhaps be 
 doubted whether writers on the Mysteries have taken 
 sufficient account of the atmosphere of jest and sport which 
 surrounded at any rate the Eleusinian. And yet the word 
 ycfoptfav perpetuates the memory of the slang in which the 
 votaries indulged as they passed in procession to Eleusis ; 
 and the bathing of a multitude in the sea can scarcely have 
 been a very solemn spectacle. If it were not for Eusebius's 
 statement that Clement was initiated, we might easily 
 imagine that his CTTIOI/ TOV KVKtuva KT\ was a mere jingle 
 current in the streets of Athens, not to be taken more 
 seriously than similar phrases in Aristophanes. 
 
 8 1. Hibbert Lectures, p. 298. 
 
 82. In Cudworth's True Notion of the Lord's Supper, 
 Works, iv. p. 225, ed. Birch. 
 
 83. Introduction to the History of Religion, p. 414. It 
 
NOTES 149 
 
 may be observed that the " Cyprian " of this extract is not 
 the well-known bishop of Carthage, but (seemingly) Cyprian 
 of Antioch. 
 
 84. See Smith and Cheetham's Dictionary of Christian 
 Antiq. p. 60. 
 
 85. There is a passage respecting sacrifice in Dr. 
 Hatch's Hibbert Lectures (p. 300), which is so curious as to 
 be worth citing. " There is one more symbolical rite in 
 that early Easter sacrament, the mention of which is often 
 suppressed a lamb was offered on the altar." The 
 general authority given for the whole passage is " Mabillon, 
 Com. Praev. ad Ord. Rom. ; Musaeum Ital. II. xciv.," and 
 on the passage just cited, it is noted that this sacrifice 
 " was one of the points to which the Greeks objected in 
 the discussions of the ninth century." Mabillon himself, 
 in the passage referred to, points out that the Greek charge, 
 that the Pope offered a lamb on the altar, arose from a 
 mere blunder, the blessing of a lamb for eating having been 
 taken for an offering. The lamb was in fact roasted before 
 it was brought for the papal benediction (Migre's Patro- 
 logia Lat. Ixxviii. 907, 1044). Pope Nicholas I. (in 
 Hardouin's Concilia, v. 309 D) says that this sacrifice 
 is a lie of the Greeks ; such a lie, adds Aeneas, Bishop of 
 Paris (Ib. 318 A), as only a fool would believe. It was 
 therefore certainly not practised "as late as the ninth 
 century " in which Nicholas and his correspondent lived. 
 
 86. Hatch, Hibbert Lectures^ p. 305. 
 
 87. Hatch, u.s. p. 291. 
 
 88. Cicero, Nat. Deor. i. 42, 119: " Omitto 
 Eleusina . . praetereo Samothraciam," in which "rerum 
 magis natura cognoscitur quam deorum." 
 
 89. Verr. v. 72, c. 187: "Ceres et Libera, quarum 
 
ISO HULSEAN LECTURES 
 
 sacra longe maximis et occultissimis caerimoniis continentur, 
 a quibus initia vitae atque victus, morum, legum, mansue- 
 tudinis, humanitatis hominibus ac civitatibus data ac dis- 
 pertita esse dicuntur." 
 
 De Legibus, ii. p. 14, 36: " Quum multa eximia 
 divinaque videntur Athenae tuae peperisse atque in vita 
 hominum attulisse, turn nihil melius illis mysteriis quibus 
 ex agresti immanique vita exculti ad humanitatem et 
 mitigati sumus." 
 
 90. Krinagoras in Anthol. Palat. xi. 42 
 
 vijKras tdys lepuv. 
 
 9 1 . Hibbert Lectures, p. 291. 
 
 92. Foucart, Associations religieuses, p. 146^". I have 
 taken Foucart's reading, dyvos for ayto?. On these words 
 see Wobbermin, 39, 59 ff., 149. 
 
 93. Hatch, Hibbert Lectures, 291. 
 
 94. Phaedo, 69 A. 
 
 95. Republic, 363 c, 365 A. 
 
 96. Leges, 910 c. 
 
 97. Demosthenes, Parapresbeia, 199, 249. 
 
 98. See Foucart, Ass. rel. 169 / 179, and note 15 
 above. 
 
 99. Lobeck, Aglaophamus, p. 297: "Non dubitabant 
 quin ii turpiter colerentur qui multa turpiter fecisse cre- 
 derentur." 
 
 THE END 
 
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 THE BIBLE 
 
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 THE NEW TESTAMENT IN THE ORIGINAL GREEK, for 
 
 Schools. The Text revised by Bishop WESTCOTT, D.D., and 
 
 F. J. A. HORT, D.D. I2mo, cloth, 45. 6d. ; Pott 8vo, roan, red 
 
 edges, 5s. 6d. ; morocco, gilt edges, 6s. 6d. 
 GREEK-ENGLISH LEXICON TO THE NEW TESTAMENT. 
 
 By W. J. HICKIE, M.A. Pott 8vo. 35. 
 
 ACADEMY. "We can cordially recommend this as a very handy little volume 
 compiled on sound principles." 
 
6 MACMILLAN AND CO.'S 
 
 The New Testament continued. 
 
 GRAMMAR OF NEW TESTAMENT GREEK. By Prof. F. 
 BLASS, University of Halle. Authorised English Translation. 8vo. 
 
 [In the Press. 
 THE GOSPELS 
 
 THE SYRO-LATIN TEXT OF THE GOSPELS. By the Rev. 
 
 FREDERIC HENRY CHASE, D.D. 8vo. 7s. 6d. net. 
 Dr. Chase, in his preface, thus explains the object of his book : "The 
 present volume is the sequel of an Essay which I published two years ago 
 on the Old Syriac Element in the Text of Codex Bezae. The latter, 
 primarily an offshoot of a larger work on the Acts on which I am engaged, 
 dealt with the Bezan text of that Book. Several critics, whose opinion I 
 respect, urged against my conclusions the not unnatural objection, which I 
 had fully anticipated in the preface, that I could produce no direct evidence 
 for an old Syriac text of the Acts. Convinced that assimilation to Old 
 Syriac texts was a predominant factor in the genesis of the Bezan and of 
 cognate texts, I felt that it was almost a matter of honour to extend the 
 investigation to the Gospels, where ample evidence for Old Syriac readings 
 is supplied by the Sinaitic and Curetonian MSS., by the Arabic Tatian, by 
 Ephrem's Commentary on the Diatessaron, and by Aphraat's Quotations. " 
 TIMES. "An important and scholarly contribution to New Testament criticism." 
 
 THE COMMON TRADITION OF THE SYNOPTIC GOSPELS, 
 in the Text of the Revised Version. By Rev. E. A. ABBOTT and 
 W. G. RUSHBROOKE. Crown 8vo. 35. 6d. 
 
 SYNOPTICON : An Exposition of the Common Matter of the Synop- 
 tic Gospels. By W. G. RUSHBROOKE. Printed in Colours. 4to. 
 355. Indispensable to a Theological Student. 
 INTRODUCTION TO THE STUDY OF THE FOUR GOSPELS. 
 
 By Right Rev. Bishop WESTCOTT. 8th Ed. Cr. 8vo. ics. 6d. 
 A SYNOPSIS OF THE GOSPELS IN GREEK AFTER THE 
 WESTCOTT AND HORT TEXT. By Rev. ARTHUR WRIGHT, 
 M.A. Demy 4to. 6s. net. 
 
 TIMES. " Will be a convenient help to many beginners in the critical study of the 
 Gospels." 
 
 THE COMPOSITION OF THE FOUR GOSPELS. By Rev. 
 ARTHUR WRIGHT. Crown 8vo. 53. 
 
 CAMBRIDGE REVIEW. "The wonderful force and freshness which we find on 
 every page of the book. There is no sign of hastiness. All seems to be the outcome of 
 years of reverent thought, now brought to light in the clearest, most telling way. . . . 
 The book will hardly go unchallenged by the different schools of thought, but all will 
 agree in gratitude at least for its vigour and reality ; and there is one short chapter, 
 'On the Inspiration of the Gospels," which even those whom 'criticism' bores will 
 read which most will read and read and re-read, for it brings new assurance 
 with it." 
 
 THE LEADING IDEAS OF THE GOSPELS. By W. ALEX- 
 ANDER, D.D. Oxon, LL.D. Dublin, D.C.L. Oxon, Archbishop of 
 Armagh, and Lord Primate of All Ireland. New Edition, Revised 
 and Enlarged. Crown 8vo. 6s. 
 
 SCOTSMAN. "The work has in this issue been so altered in revisal and so greatly 
 enlarged as to be a new book, in which the doctrine formerly set forth in a series of 
 sermons has been developed into a well-reasoned theological treatise." 
 
 " tion, worked out with skill and 
 
 EXPOSITORY TIMES. " A delightful sugges 
 er new suggestiveness by the fertile mind into which 
 
 it had fallen." 
 
THEOLOGICAL CATALOGUE 7 
 
 The Gospels continued. 
 
 METHODIST RECORDER. "Not only eloquent and fascinating, but at almost 
 every page it provokes thought." 
 
 BRITISH WEE KL Y, "Really a new book. It sets before the reader with 
 delicacy of thought and felicity of language the distinguishing characteristics of the 
 several gospels. It is delightful reading. . . . Religious literature does not often 
 furnish a book which may so confidently be recommended." 
 
 MANCHESTER EXAMINER." Lucid and scholarly . . . characterised by much 
 originality of thought." 
 
 Gospel of St. Matthew 
 
 THE GOSPEL ACCORDING TO ST. MATTHEW. Greek Text 
 as Revised by Bishop WESTCOTT and Dr. HORT. With Intro- 
 duction and Notes by Rev. A. SLOMAN, M.A. Fcap. 8vo. 2s. 6d. 
 
 MANCHESTER GUARDIAN." It is sound and helpful, and the brief introduc- 
 tion on Hellenistic Greek is particularly good." 
 
 LIVERPOOL DAILY POST. 11 This little book, both on account of its size and 
 cheapness, as well as its general excellence, should come to be extensively used in schools 
 and colleges." 
 
 SCHOOLMASTER. "This is just the book to put into the hands of boys whose 
 teacher purposes to read with them the Greek of St. Matthew's Gospel. The introduc- 
 tions discuss difficulties in a familiar style, and are not beyond the capacity of the average 
 school-boy. . . . Altogether this is a full and familiar commentary upon St. Matthew's 
 Gospel, and quite suited to the capacity of boys in the upper forms of our schools. There 
 follow also copious indices, giving quotations and parallel passages." 
 
 Gospel of St. Mark 
 
 THE GREEK TEXT. With Introduction and Notes. By Rev. 
 H. B. SWETE, D.D., Regius Professor of Divinity in the 
 University of Cambridge. 8vo. \In the Press. 
 
 SCHOOL READINGS IN THE GREEK TESTAMENT. 
 Being the Outlines of the Life of our Lord as given by St. Mark, with 
 additions from the Text of the other Evangelists. Edited, with Notes 
 and Vocabulary, by Rev. A. CALVERT, M.A. Fcap. 8vo. 2s. 6d. 
 
 Gospel of St. Luke 
 
 THE GOSPEL ACCORDING TO ST. LUKE. The Greek Text 
 as Revised by Bishop WESTCOTT and Dr. HORT. With Introduction 
 and Notes by Rev. J. BOND, M.A. Fcap. 8vo. 2s. 6d. 
 GLASGOW HERALD. "The notes are short and crisp suggestive rather than 
 exhaustive." 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. A Course 
 of Lectures on the Gospel of St. Luke. By F. D. MAURICE. 
 Crown 8vo. 35. 6d. 
 
 Gospel of St. John 
 
 THE CENTRAL TEACHING OF CHRIST. Being a Study and 
 Exposition of St. John, Chapters XIII. to XVII. By Rev. CANON 
 BERNARD, M.A. Crown 8vo 73. 6d. 
 
 EXPOSITOR Y TIMES. " Quite recently we have had an exposition by him whom 
 many call the greatest expositor living. But Canon Bernard's work is still the work that 
 will help the preacher most." 
 
 THE MODERN CHURCH." A thoroughly sound and scholarly work." 
 
 METHODIST TIMES. " It is a magnificent monograph on St. John xiii. xvii. 
 
 inclusive. It is a noble book a book to delight the intellect, to stimulate the soul, and 
 
 to refresh the heart . . . not for many a day have we had such a surprise and such a 
 
 delight as we found the first half-hour we stole in to the company of this born expositor." 
 
 THE GOSPEL OF ST. JOHN. By F.D.MAURICE. Cr.Svo. 33. 6d. 
 
8 MACMILLAN AND CO.'S 
 
 THE ACTS OF THE APOSTLES 
 
 THE OLD SYRIAC ELEMENT IN THE TEXT OF THE 
 CODEX BEZAE. By F. H. CHASE, B.D. Svo. 7s. 6d. net. 
 
 THE ACTS OF THE APOSTLES IN GREEK AND ENGLISH. 
 With Notes by Rev. F. RENDALL, M.A. Cr. Svo. 95. 
 
 SATURDAY REVIEW. "Mr. Rendall has given us a very useful as well as a 
 very scholarly book. " 
 
 BRITISH WEEKLY. "On the whole the book i s> a valuable addition to New 
 Testament literature, being thoroughly up-to-date both in its scholarship and in its 
 general information and critical judgment." 
 
 MANCHESTER GUARDIAN. 11 Mr. Rendall is a careful scholar and a thought- 
 ful writer, and the student may learn a good deal from his commentary." 
 
 EXPOSITOR Y TIMES." It is a believing scholar's work. It will increase others' 
 faith and help to make them scholars." 
 
 SPECTATOR." A. very useful and complete book, well brought up to date, and 
 embodying, as far as the scope of the work permits, the latest results of research." 
 
 THE ACTS OF THE APOSTLES. By F. D. MAURICE. Cr. 
 Svo. 35. 6d. 
 
 THE ACTS OF THE APOSTLES. Being the Greek Text as 
 Revised by Bishop WESTCOTT and Dr. HORT. With Explanatory 
 Notes by T. E. PAGE, M.A. Fcap. Svo. 35. 6d. 
 
 ACTS OF THE APOSTLES. The Authorised Version, with Intro- 
 duction and Notes, by T. E. PAGE, M.A., and Rev. A. S. 
 WALPOLE, M.A. Fcap. Svo. 2s. 6d. 
 
 BRITISH WEEKLY." Mr. Page's Notes on the Greek Text of the Acts are very 
 well known, and are decidedly scholarly and individual. . . . Mr. Page has written an 
 introduction which is brief, scholarly, and suggestive." 
 
 SCOTSMAN. " It is a much more scholarly edition than is usually found prepared 
 for use in schools, and yet keeps its learning well within the limits of the needs and the 
 capacities of young students of the Bible." 
 
 THE CHURCH OF THE FIRST DAYS. THE CHURCH OF 
 JERUSALEM. THE CHURCH OF THE GENTILES. THE CHURCH 
 OF THE WORLD. Lectures on the Acts of the Apostles. By 
 Very Rev. C. J. VAUGHAN. Crown Svo. ics. 6d. 
 
 THE EPISTLES of St. Paul 
 
 ST. PAUL'S EPISTLE TO THE ROMANS. The Greek Text, 
 with English Notes. By Very Rev. C. J. VAUGHAN. 7th Edition. 
 Crown Svo. 7 s - 6d. 
 
 PROLEGOMENA TO ST. PAUL'S EPISTLES TO THE 
 ROMANS AND THE EPHESIANS. By Rev. F. J. A. HORT. 
 Crown Svo. 6s. 
 
 Dr. MARCUS DODS in the Bookman. "Anything from the pen of Dr. Hort is sure to 
 be informative and suggestive, and the present publication bears his mark. . . . There 
 is an air of originality about the whole discussion ; the difficulties are candidly faced, and 
 the explanations offered appeal to our sense of what is reasonable." 
 
 TIMES. " Will be welcomed by all theologians as ' an invaluable contribution to the 
 study of those Epistles' as the editor of the volume justly calls it." 
 
 DAIL V CHRONICLE. " The lectures are an important contribution to the study 
 of the famous Epistles of which they treat." 
 
 ST. PAUL'S EPISTLE TO THE GALATIANS. A Revised 
 Text, with Introduction, Notes, and Dissertations. By Bishop 
 LIGHTFOOT. loth Edition. Svo. 125. 
 
THEOLOGICAL CATALOGUE 9 
 
 THE EPISTLES of St. Paul continued. 
 
 ST. PAUL'S EPISTLE TO THE PHILIPPIANS. A Revised 
 Text, with Introduction, Notes, and Dissertations. By the same. 
 9th Edition. 8vo. I2s. 
 
 ST. PAUL'S EPISTLE TO THE PHILIPPIANS. With transla- 
 tion, Paraphrase, and Notes for English Readers. By Very Rev. 
 C. J. VAUGHAN. Crown 8vo. 53. 
 
 ST. PAUL'S EPISTLES TO THE COLOSSIANS AND TO 
 PHILEMON. A Revised Text, with Introductions, etc. By 
 Bishop LIGHTFOOT. 9th Edition. Svo. I2s. 
 
 THE EPISTLES OF ST. PAUL TO THE EPHESIANS, THE 
 COLOSSIANS, AND PHILEMON. With Introductions and 
 Notes. By Rev. J. LL. DAVIES. 2nd Edition. Svo. 73. 6d. 
 
 THE EPISTLES OF ST. PAUL. For English Readers. Part I. con- 
 taining the First Epistle to the Thessalonians. By Very Rev. C. 
 J. VAUGHAN. 2nd Edition. Svo. Sewed, is. 6d. 
 
 NOTES ON EPISTLES OF ST. PAUL FROM UNPUBLISHED 
 COMMENTARIES. By the late J. B. LIGHTFOOT, D.D., 
 D.C.L., LL.D., Lord Bishop of Durham. Svo. 125. 
 
 GUARDIAN. " It scarcely needs to be said, after the experience of former volumes, 
 that the editor has done his part of the work excellently. . . It also certainly needs not 
 to be said that we have in the commentary much valuable contribution to the study of St. 
 Paul, and that the whole is marked by the Bishop's well-known characteristics of sound 
 scholarship, width of learning, and clear sobriety of judgment." 
 
 SCOTSMAN. "The editing seems to have been carried through in the most unex- 
 ceptional manner, and fragmentary as the work unfortunately is, it will be received as a 
 valuable contribution to the understanding of those parts of Scripture with which it 
 deals." 
 
 The Epistle of St. James 
 
 THE EPISTLE OF ST. JAMES. The Greek Text, with Intro- 
 duction and Notes. By Rev. JOSEPH B. MAYOR, M.A. 2nd 
 Edition. Svo. 145. net. 
 
 EXPOSITORY TIMES. "The most complete edition of St. James in the English 
 language, and the most serviceable for the student of Greek." 
 
 BOOKMAN. " Professor Mayor's volume in every part of it gives proof that no time 
 or labour has been grudged in mastering this mass of literature, and that in appraising it 
 he has exercised the sound judgment of a thoroughly trained scholar and critic. . . . 
 The notes are uniformly characterised by thorough scholarship and unfailing sense. The 
 notes resemble rather those of Lightfoot than those of Ellicott. ... It is a pleasure to 
 welcome a book which does credit to English learning, and which will take, and keep, a 
 foremost place in Biblical literature." 
 
 SCOTSMAN. " It is a work which sums up many others, and to any one who wishes 
 to make a thorough study of the Epistle of St. James, it will prove indispensable." 
 
 EXPOSITOR (Dr. MARCUsDoDs). " Will long remain the commentary on St. James, 
 a storehouse to which all subsequent students of the epistle must be indebted." 
 
 The Epistles of St. John 
 
 THE EPISTLES OF ST. JOHN. By F. D. MAURICE. Crown 
 Svo. 33. 6d. 
 
 THE EPISTLES OF ST. JOHN. The Greek Text, with Notes. 
 By Right Rev. Bishop WESTCOTT. 3rd Edition. Svo. 123. 6d. 
 
io MACMILLAN AND CO.'S 
 
 GUARDIAN. " It contains a new or rather revised text, with careful critical remarks 
 and helps ; very copious footnotes on the text ; and after each of the chapters, 
 longer and more elaborate notes in treatment of leading or difficult questions, whether in 
 respect of reading or theology. . . . Dr. Westcott has accumulated round them so much 
 matter that, if not new, was forgotten, or generally unobserved, and has thrown so much 
 light upon their language, theology, and characteristics. . . . The notes, critical, 
 illustrative, and exegetical, which are given beneath the text, are extraordinarily full and 
 careful. . . . They exhibit the same minute analysis of every phrase and word, the same 
 scrupulous weighing of every inflection and variation that characterised Dr. Westcott's 
 commentary on the Gospel. . . . There is scarcely a syllable throughout the Epistles 
 which is dismissed without having undergone the most anxious interrogation." 
 
 SA TURD A Y REVIEW." 1 The more we examine this precious volume the more 
 its exceeding richness in spiritual as well as in literary material grows upon the mind." 
 
 The Epistle to the Hebrews 
 
 THE EPISTLE TO THE HEBREWS IN GREEK AND 
 ENGLISH. With Notes. By Rev. F. RENDALL. Cr. 8vo. 6s. 
 
 THE EPISTLE TO THE HEBREWS. English Text, with Com- 
 mentary. By the same. Crown 8vo. 75. 6d. 
 
 THE EPISTLE TO THE HEBREWS. With Notes. By Very 
 Rev. C. J. VAUGHAN. Crown 8vo. 73. 6d. 
 
 TIMES. " The name and reputation of the Dean of Llandaff are a better recom- 
 mendation than we can give of the Epistle to the Hebrews^ the Greek text, with notes ; 
 an edition which represents the results of more than thirty years' experience in the training 
 of students for ordination." 
 
 . D UBLIN EVENING MAIL." Very clear and terse, and a great boon to his many 
 admirers." 
 
 SCOTSMAN. 11 The notes are excellent. While carefully tracing the development 
 of the writer's thought, they also pay much attention to the phraseology of the Epistle, 
 and to the Septuagint and New Testament use of words. A full index, being a vocabu- 
 lary of the words commented on, will prove useful to the student." 
 
 THE EPISTLE TO THE HEBREWS. The Greek Text, with 
 Notes knd Essays. By Right Rev. Bishop WESTCOTT. 8vo. 145. 
 
 GUARDIAN. " In form this is a companion volume to that upon the Epistles of St. 
 John. The type is excellent, the printing careful, the index thorough ; and the volume 
 contains a full introduction, followed by the Greek text, with a running commentary, and 
 a number of additional notes on verbal and doctrinal points which needed fuller discus- 
 sion . . . His conception of inspiration is further illustrated by the treatment of the Old 
 Testament in the Epistle, and the additional notes that bear on this point deserve very 
 careful study. The spirit in which the student should approach the perplexing questions 
 of Old Testament criticism could not be better described than it is in the last essay." 
 
 REVELATION- 
 LECTURES ON THE APOCALYPSE. By F. D. MAURICE. 
 Crown 8vo. 35. 6d. 
 
 LECTURES ON THE APOCALYPSE. By Rev. Prof. W. 
 MILLIGAN. Crown 8vo. 55. 
 
 DISCUSSIONS ON THE APOCALYPSE. By the same. Cr. 8vo. 55. 
 
 SCOTSMAN". " These discussions give an interesting and valuable account and 
 criticism of the present state of theological opinion and research in connection with their 
 subject." 
 
 SCOTTISH GUARDIAN." The great merit of the book is the patient and skilful 
 way in which it has brought the whole discussion down to the present day. . . . The 
 result is a volume which many will value highly, and which will not, we think, soon be 
 superseded."* 
 
THEOLOGICAL CATALOGUE 11 
 
 LECTURES ON THE REVELATION OF ST. JOHN. By Very 
 Rev. C. J. VAUGHAN. 5th Edition. Crown 8vo. ics. 6d. 
 
 THE BIBLE WORD-BOOK. By W. ALDIS WRIGHT, Litt.D., 
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 Cbrtstian Cburcb, Tbietor? of tbe 
 
 Cheetham (Archdeacon). A HISTORY OF THE CHRISTIAN 
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 TIMES." A brief but authoritative summary of early ecclesiastical history." 
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 Gwatkin (H. M.) SELECTIONS FROM EARLY WRITERS 
 
 Illustrative of Church History to the Time of Constantine. Cr. 8vo. 
 
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 Simpson (W.) AN EPITOME OF THE HISTORY OF THE 
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 Sohm (Prof.) OUTLINES OF CHURCH HISTORY. 
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 MANCHESTER GUARDIAN." It fully deserves the praise given to it by Pro- 
 fessor Gwatkin (who contributes a preface to this translation) of being ' neither a meagre 
 sketch nor a confused mass of facts, but a masterly outline,' and it really 'supplies a 
 want,' as affording to the intelligent reader who has no time or interest in details, a con- 
 nected general view of the whole vast field of ecclesiastical history." 
 
 GLASGOW HERALD. " The cultured yet devout and sincere spirit in which the 
 book is written is almost sure to gain for it an English circulation equal to its circulation 
 in Germany." 
 
 Vaughan (Very Rev. C. J., Dean of Llandaff). THE CHURCH 
 OF THE FIRST DAYS. THE CHURCH OF JERUSALEM. THE 
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 Crown Svo. los. 6d. 
 
12 MACMILLAN AND CO.'S 
 
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 CHURCH TIMES. 11 It should be in the hands of all who are actively engaged in 
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 CHURCH BELLS. "We are heartily glad to see this new and handy edition of 
 this valuable little work. Its contents cannot be too generally known." 
 
 Dissent in its Relation to 
 
 DISSENT IN ITS RELATION TO THE CHURCH OF ENG- 
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 History of 
 
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 ENGLISH HISTORICAL REFIEJt r ."Wi\\ be welcomed alike by students and 
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THEOLOGICAL CATALOGUE 13 
 
 History of continued. 
 
 For the benefit of the latter all the Latin pieces have been translated into English. . . . 
 It fully deserves the hearty imprimatur of the Bishop of Oxford prefixed to it." 
 
 ACADEMY. "The assurance of the Bishop of Oxford, that ' this is a book which 
 will, and indeed must, be received as a great boon by English Churchmen,' is scarcely 
 needed. A glance at the list of the documents printed and a little testing of the accuracy 
 of their editing will convince us that the volume will be found indispensable by students. 
 The book opens with the British Signatories at the Council at Aries, 314 A.D., and 
 finishes with the Act of Settlement, 1700. Between these dates 124 documents are 
 given, carefully dated, with a running analysis of their contents in the margin, and a 
 short historical note prefixed to each. Latin and French documents are translated, and 
 the spelling of the English ones is modernised. The translation is executed with 
 admirable scholarship, and the editing is in every way satisfactory." 
 
 DAILY CHRONICLE. " Students of the English Constitution as well as students 
 of Church History will find this volume a valuable aid to their researches." 
 
 SCOTTISH GUARDIAN'." There is no book in existence that contains so much 
 original material likely to prove valuable to those who wish to investigate ritual or 
 historical questions affecting the English Church." 
 
 Holy Communion 
 
 THE COMMUNION SERVICE FROM THE BOOK OF 
 COMMON PRAYER, with Select Readings from the Writings 
 of the Rev. F. D. MAURICE. Edited by Bishop COLENSO. 6th 
 Edition. i6mo. 2s. 6d. 
 
 FIRST COMMUNION, with Prayers and Devotions for the newly 
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 same. 32010. 2s. 
 
 Liturgy 
 
 A COMPANION TO THE LECTIONARY. By Rev. W. BENHAM, 
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 AN INTRODUCTION TO THE CREEDS. By Rev. Canon 
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 CHURCH Q UARTERL Y REVIEW. 11 Mr. Maclear's text-books of Bible history 
 are so well known that to praise them is unnecessary. He has now added to them A n 
 Introduction to the Creeds, which we do not hesitate to call admirable. The_ book 
 
 tested them, we must pronounce very good. . . . We may add that we know already 
 that the book has been used with great advantage in ordinary parochial work." 
 
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 and Rev. W. W. WILLIAMS. Crown 8vo. IDS. 6d. 
 
 The BISHOP OF SALISBURY at the Church Congress, spoke of this as " a book which 
 will doubtless have, as it deserves, large circulation." 
 
 ST. JAMES'S GAZETTE. "Theological students and others will find this com- 
 prehensive yet concise volume most valuable." 
 
 GLASGOW HERALD. -"A valuable addition to the well-known series of Theo- 
 logical Manuals published by Messrs. Macmillan." 
 
 CHURCH TIMES. "Those who are in any way responsible for the training of 
 candidates for Holy Orders must often have felt the want of such a book as Dr. Maclear, 
 with the assistance of his colleague, Mr. Williams, has just published." 
 
14 MACMILLAN AND CO.'S 
 
 Liturgy continued. 
 
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 CHURCH QUARTERLY REVIEW. "We are glad to see that Mr. Procter's 
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 especially we may presume on that of candidates for theological examinations. That it 
 too has been carefully revised and added to by its venerable and highly respected author, 
 may be inferred from the fact that the present edition numbers 483 pages (exclusive of 
 the Appendix), as against the 453 pages of the isth edition (1876)." 
 
 AN ELEMENTARY INTRODUCTION TO THE BOOK OF 
 COMMON PRAYER. By Rev. F. PROCTER and Rev. Canon 
 MACLEAR. Pott 8vo. 2s. 6d. 
 
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 Historical and Biographical 
 
 THE ECCLESIASTICAL EXPANSION OF ENGLAND IN 
 THE GROWTH OF THE ANGLICAN COMMUNION. 
 Hulsean Lectures, 1894-95. By ALFRED BARRY, D.D., D.C.L., 
 formerly Bishop of Sydney and Primate of Australia and Tasmania. 
 Crown 8vo. 6s. 
 
 The author's preface says : " The one object of these lectures delivered 
 on the Hulsean Foundation in 1894-95 * s t make some slight contribu- 
 tion to that awakening of interest in the extraordinary religious mission of 
 England which seems happily characteristic of the present time. " 
 
 DAILY NEWS. " These lectures are particularly interesting as containing the case 
 for the Christian missions at a time when there is a disposition to attack them in some 
 quarters." 
 
 GLASGOW HERALD. "Those interested in the subject will find in these lectures 
 a highly useful account in a short space of what the Church of England has actually 
 accomplished abroad." 
 
 THE OXFORD MOVEMENT. Twelve Years, 1833-45. By 
 DEAN CHURCH. Globe 8vo. 53. 
 
 THE LIFE AND LETTERS OF R. W. CHURCH, late Dean 
 of St. Paul's. Globe 8vo. 55. 
 
 JAMES ERASER, SECOND BISHOP OF MANCHESTER. A Memoir. 
 1818-1885. By THOMAS HUGHES, Q.C. 2nd Edition. Crown 
 8vo. 6s. 
 
 LIFE AND LETTERS OF FENTON JOHN ANTHONY 
 HORT, D.D., D.C.L., LL.D., sometime Hulsean Professor and 
 Lady Margaret's Reader in Divinity in the University of Cambridge. 
 By his Son, ARTHUR FENTON HORT, late Fellow of Trinity College, 
 Cambridge. In two Vols. With Portrait Ex. Cr. 8vo. I7s.net. 
 
 EXPOSITOR." It is only just to publish the life of a scholar at once so well known 
 and so little known as Dr. Hort. . . . But all who appreciate his work wish to know more, 
 and the two fascinating volumes edited by his son give us the information we seek. They 
 reveal to us a man the very antipodes of a dry-as-dust pedant, a man with many interests 
 and enthusiasms, a lover of the arts and of nature, an athlete and one of the founders of the 
 
THEOLOGICAL CATALOGUE 15 
 
 Historical and Biographical continued. 
 
 Alpine Club, a man of restless mind but always at leisure for the demands of friendship, 
 and finding his truest joy in his own home and family. Indeed, one sees that Dr. Hort 
 would have accomplished more, although he would not have been so attractive a man, 
 had he been more limited in his interests. The volumes are also valuable as giving us 
 the inner history of his great work in connection with the text of the New Testament." 
 
 PALL MALL GAZETTE. "The mass of letters in which is shown the forming 
 of Hort's mind in his undergraduate and early graduate days is invaluable." 
 
 THE LIFE OF FREDERICK DENISON MAURICE. Chiefly 
 told in his own letters. Edited by his Son, FREDERICK MAURICE. 
 With Portraits. Two Vols. Crown 8vo. i6s. 
 
 MEMORIALS (PART I.) FAMILY AND PERSONAL, 1766- 
 1865. By ROUNDELL, EARL OF SELBORNE. With Portraits 
 and Illustrations. Two Vols. 8vo. 255. net. 
 
 LIFE OF ARCHIBALD CAMPBELL TAIT, ARCHBISHOP OF 
 CANTERBURY. By RANDALL THOMAS, Bishop of Rochester, 
 and WILLIAM BENHAM, B.D., Hon. Canon of Canterbury. With 
 Portraits. 3rd Edition. Two Vols. Crown 8vo. los. net. 
 
 WILLIAM GEORGE WARD AND THE OXFORD MOVE- 
 MENT. By W. WARD. Portrait. 8vo. 145. 
 
 WILLIAM GEORGE WARD AND THE CATHOLIC RE- 
 VIVAL. By the Same. 8vo. 143. 
 
 LIFE OF WILLIAM JOHN BUTLER, late Dean of Lincoln, 
 sometime Vicar of Wantage. By his Daughter, Mrs. Knight. 
 8vo. [Shortly. 
 
 IN THE COURT OF THE ARCHBISHOP OF CANTER- 
 BURY. Read and others v. The Lord Bishop of Lincoln. 
 Judgment, Nov. 21, 1890. 2nd Edition. 8vo. 2s. net. 
 
 CANTERBURY DIOCESAN GAZETTE. Monthly. 8vo. 2d. 
 
 JEWISH QUARTERLY REVIEW. Edited by I. ABRAHAMS and 
 C. G. MONTEFIORE. Demy 8vo. 33. 6d. 
 
 ^Devotional Boofts 
 
 Cornish (J. F.) WEEK BY WEEK. Fcap. 8vo. 35. 6d. 
 
 The author's intention in this volume is to provide a few simple verses 
 for each Sunday in the year, connecting them in every case with the 
 Collect, Epistle, or Gospel for the day. He explains in the Preface that 
 the nature of his week-day work, and the conditions under which his 
 rhymes were written, have led him perhaps to think especially of the 
 young, and of "those who are any ways afflicted or distressed." 
 
 SPECTA TOR. "They are very terse and excellent verses, generally on the subject 
 of either the Epistle or Gospel for the day, and are put with the kind of practical vigour 
 which arrests attention and compels the conscience to face boldly some leading thought in 
 the passage selected." 
 
 SATURDAY REVIEW. -"The studied simplicity of Mr. Cornish's verse is al- 
 together opposed to what most hymn -writers consider to be poetry. Nor is this the 
 only merit of his unpretentious volume. There is a tonic character in the exhortation 
 and admonition that characterise the hymns, and the prevailing sentiment is thoroughly 
 manly and rousing." 
 
 Eastlake (Lady). FELLOWSHIP: LETTERS ADDRESSED 
 TO MY SISTER-MOURNERS. Crown 8vo. 2s. 6d. 
 
16 MACMILLAN AND CO.'S 
 
 A THEN& UM, " Tender and unobtrusive, and the author thoroughly realises the 
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 aggravate or jar upon their feelings." 
 
 CONTEMPORARY REVIEW. "A very touching and at the same time a very 
 sensible book. It breathes throughout the truest Christian spirit." 
 
 NONCONFORMIST. "A beautiful little volume, written with genuine feeling, 
 good taste, and a right appreciation of the teaching of Scripture relative to sorrow and 
 suffering." 
 
 IMITATIO CHRISTI, LIBRI IV. Printed in Borders after Holbein, 
 
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 Keble (J.) THE CHRISTIAN YEAR. Edited by C. M. 
 
 YONGE. Pott 8vo. 2s. 6d. net. 
 Kingsley (Charles). OUT OF THE DEEP: WORDS 
 
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 DAILY THOUGHTS. Selected from the Writings of CHARLES 
 
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 FROM DEATH TO LIFE. Fragments of Teaching to a Village 
 
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 THE HOUR OF SORROW; OR, THE OFFICE FOR THE 
 
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 DAVIES, M.A. Crown 8vo. 55. 
 RAYS OF SUNLIGHT FOR DARK DAYS. With a Preface by 
 
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 THE WORSHIP OF GOD, AND FELLOWSHIP AMONG MEN. 
 
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 Wilbraham (Frances M.) IN THE SERE AND YELLOW 
 
 LEAF: THOUGHTS AND RECOLLECTIONS FOR OLD 
 
 AND YOUNG. Globe Svo. 35. 6d. 
 
 jfatbera 
 
 INDEX OF NOTEWORTHY WORDS AND PHRASES FOUND 
 IN THE CLEMENTINE WRITINGS, COMMONLY 
 CALLED THE HOMILIES OF CLEMENT. Svo. 55. 
 
THEOLOGICAL CATALOGUE 17 
 
 Benson (Archbishop). CYPRIAN : HIS LIFE, HIS TIMES, 
 HIS WORK. By the late EDWARD WHITE BENSON, Archbishop 
 of Canterbury. 8vo. 2is.net. 
 
 TIMES. " In all essential respects, in sobriety of judgment and temper, in sym- 
 pathetic insight into character, in firm grasp of historical and ecclesiastical issues, in 
 scholarship and erudition, the finished work is worthy of its subject and worthy of its 
 author. ... In its main outlines full of dramatic insight and force, and in its details full 
 of the fruits of ripe learning, sound judgment, a lofty Christian temper, and a mature 
 ecclesiastical wisdom." 
 
 SATURDAY REVIEW. "On the whole, and with all reservations which can 
 possibly be made, this weighty volume is a contribution to criticism and learning on 
 which we can but congratulate the Anglican Church. We wish more of her bishops were 
 capable or desirous of descending into that arena of pure intellect from which Dr. Benson 
 returns with these posthumous laurels." 
 
 Gwatkin (H. M.) SELECTIONS FROM EARLY WRITERS 
 ILLUSTRATIVE OF CHURCH HISTORY TO THE 
 TIME OF CONSTANTINE. Crown 8vo. 45. net. 
 
 Hort (F. J. A.) SIX LECTURES ON THE ANTE-NICENE 
 
 FATHERS. Crown 8vo. 33. 6d. 
 TIMES. " Though certainly popular in form and treatment they are so in the best 
 
 sense of the words, and they bear throughout the impress of the ripe scholarship, the 
 
 rare critical acumen, and the lofty ethical temper which marked all Dr. Hort's work." 
 
 Lightfoot (Bishop). THE APOSTOLIC FATHERS. Part I. 
 ST. CLEMENT OF ROME. Revised Texts, with Introductions, 
 Notes, Dissertations, and Translations. 2 vols. 8vo. 323. 
 THE APOSTOLIC FATHERS. Part II. ST. IGNATIUS to ST. POLY- 
 CARP. Revised Texts, with Introductions, Notes, Dissertations, and 
 Translations. 3 vols. 2nd Edition. Demy 8vo. 485. 
 THE APOSTOLIC FATHERS. Abridged Edition. With Short 
 Introductions, Greek Text, and English Translation. 8vo. i6s. 
 MANCHESTER GUARDIAN. " A conspectus of these early and intensely in- 
 teresting Christian ' Documents ' such as had not hitherto been attainable, and thereby 
 renders a priceless service to all serious students of Christian theology, and even of 
 Roman history." 
 
 NATIONAL OBSERVER." From the account of its contents, the student may 
 appreciate the value of this last work of a great scholar, and its helpfulness as an aid to 
 an intelligent examination of the earliest post-Apostolic writers. The texts are con- 
 structed on the most careful collation of all the existing sources. The introductions are 
 brief, lucid, and thoroughly explanatory of the historical and critical questions related to 
 the texts. The introduction to the Didache, and the translation of the ' Church Manual 
 of Early Christianity," are peculiarly interesting, as giving at once an admirable version 
 of it, and the opinion of the first of English biblical critics on the latest discovery in 
 patristic literature." 
 
 Bernard (T. D.) THE SONGS OF THE HOLY NATIVITY. 
 Being Studies of the Benedictus, Magnificat, Gloria in Excelsis, 
 and Nunc Dimittis. Crown 8vo. 55. 
 
 Brooke (S. A.) CHRISTIAN HYMNS. Edited and arranged. 
 Fcap. 8vo. 2s. 6d. net. 
 
 Selborne (Roundell, Earl of) 
 
 THE BOOK OF PRAISE. From the best English Hymn Writers. 
 Pott 8vo. 2s. 6d. net. 
 
i8 MACMILLAN AND CO.'S 
 
 A HYMNAL. Chiefly from The Book of Praise. In various sizes. 
 A. Royal 321110. 6d. B. Pott 8vo, larger type. is. C. Same 
 Edition, fine paper, is. 6d. An Edition with Music, Selected, 
 Harmonised, and Composed by JOHN HULLAH. Pott 8vo. 35. 6d. 
 Woods (M. A.) HYMNS FOR SCHOOL WORSHIP. 
 Compiled by M. A. WOODS. Pott 8vo. is. 6d. 
 
 MANCHESTER GUARDIAN. " Miss M. A. Woods, having already com- 
 piled with excellent taste a series of poetry books, has now brought out a small volume 
 of Hymns for School Worship. She has been ' guided by the belief that hymns for common 
 worship, and especially for school worship, should be bright rather than sad, simple 
 rather than doctrinal or didactic.' The result is a very interesting selection." 
 
 SCOTSMAN. " This selection is marked by the same good taste and literary judg- 
 ment as have made Miss Woods' choice of secular poems for schools the most widely 
 and most thoroughly appreciated. The hymns chosen are of a hopeful tone and of poetic 
 merit above the majority of such poems. The book may be heartily recommended." 
 
 GLASGOW^ HERALD. " It contains exactly one hundred hymns, and consider- 
 ing the recognised state of the compiler, it may be said to contain the cream of our 
 hymnology." 
 
 Bell (Rev. G. C.) RELIGIOUS TEACHING IN SECOND- 
 ARY SCHOOLS. For Teachers and Parents. Suggestions as 
 to Lessons on the Bible, Early Church History, Christian Evidences, 
 etc. By the Rev. G. C. BELL, M.A., Master of Marlborough 
 College. Crown 8vo. 35. 6d. 
 
 A plea by the Master of Marlborough College for such selection of 
 material for teaching as shall bring into the foreground those essential and 
 vital elements of the Bible which are of main importance ; and for widen- 
 ing the range of higher religious teaching by the inclusion of subjects 
 commonly neglected. The argument is illustrated by suggestions for 
 lessons on the Old Testament, " inter-testamental " history, the New 
 Testament, Early Church history, and Christian evidences ; also by a short 
 summary of some results of higher criticism. 
 
 Sermons, lectures, Hbbresses, ant) 
 beolo0ical Essays 
 
 (See also 'Bible,' ' Church of England J 'Fathers'} 
 Abbot (Francis) 
 
 THE WAY OUT OF AGNOSTICISM: or, The Philosophy of 
 Free Religion. Crown 8vo. 43. 6d. 
 
 NATION. "The book is commendable for its earnestness, and for the moral ideals 
 in which it springs and which it fosters." 
 
 Abbott (Rev. E. A.) 
 
 CAMBRIDGE SERMONS. 8vo. 6s. 
 OXFORD SERMONS. 8vo. ;s. 6d. 
 PHILOMYTHUS. An Antidote against Credulity. A discussion 
 
 of Cardinal Newman's Essay on Ecclesiastical Miracles. 2nd 
 
 Edition. Crown 8vo. 33, 6d. 
 
THEOLOGICAL CATALOGUE 19 
 
 NEWMANIANISM. A Reply. Crown 8vo. Sewed, is. net. 
 
 THE SPIRIT ON THE WATERS, OR DIVINE EVOLU- 
 TION AS THE BASIS OF CHRISTIAN BELIEF. 8vo. 
 I2s. 6d. net. 
 
 Abrahams (I.) Montefiore (C.G.) ASPECTS OF JUDAISM. 
 
 Being Sixteen Sermons. 2nd Edition. Fcap. 8vo. 33. 6d. net. 
 
 TIMES. " There is a great deal in them that does not appeal to Jews alone, for, 
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 style, are often not by any means exclusively Jewish, but such as are shared and 
 honoured by all who care for. religion and morality as those terms are commonly under- 
 stood in the western world." 
 
 GLASGOW HERALD. "Both from the homiletic and what may be called the 
 big-world point of view, this little volume is one of considerable interest." 
 
 Ainger (Rev. Alfred, Master of the Temple). SERMONS 
 PREACHED IN THE TEMPLE CHURCH. Extra fcap. 
 8vo. 6s. 
 
 Baines (Rev. Edward). SERMONS. With a Preface and 
 Memoir, by A. BARRY, D.D., late Bishop of Sydney. Crown 
 8vo. 6s. 
 
 Bather (Archdeacon). ON SOME MINISTERIAL DUTIES, 
 CATECHISING, PREACHING, ETC. Edited, with a Preface, 
 by Very Rev. C. J. VAUGHAN, D.D. Fcap. 8vo. 45. 6d. 
 
 Benson (Archbishop) 
 
 BOY-LIFE : its Trial, its Strength, its Fulness. Sundays in 
 
 Wellington College, 1859-73. 4th Edition. Crown Svo. 6s. 
 CHRIST AND HIS TIMES. Addressed to the Diocese of Canter- 
 bury in his Second Visitation. Crown Svo. 6s. 
 FISHERS OF MEN. Addressed to the Diocese of Canterbury in 
 
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 GUARDIAN. "There is plenty of plain speaking in the addresses before us, and 
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 TIMES. "With keen insight and sagacious counsel, the Archbishop surveys the 
 condition and prospects of the church." 
 
 OBSERVER. " Exhibits in a very high degree a man of statesmanlike mind. . . . 
 The whole volume is elevating and inspiring." 
 
 _ SCOTSMAN. "No capable reader will rise from the perusal ot these fresh and 
 vigorous pages without finding that he has got not only much food for reflection, but a 
 strong impulse in the direction of the higher life." 
 
 ARCHBISHOP BENSON IN IRELAND. A record of his Irish 
 Sermons and Addresses. Edited by J. H. BERNARD. Crown 
 Svo. 35. 6d. 
 
 PALL MALL GAZETTE. "No words of mine could appreciate, or do justice 
 to, the stately language and lofty thoughts of the late Primate ; they will appeal to 
 every Churchman." 
 
 Bernard (Canon). THE SONGS OF THE HOLY NATIV- 
 ITY CONSIDERED (i) AS RECORDED IN SCRIPTURE, 
 (2) AS IN USE IN THE CHURCH. Crown Svo. 55. 
 To use the words of its author, this book is offered "to readers of 
 Scripture as expository of a distinct portion of the Holy Word ; to wor- 
 shippers in the congregation as a devotional commentary on the hymns 
 
 C 
 
20 MACMILLAN AND CO.'S 
 
 which they use ; to those keeping Christmas, as a contribution to the ever- 
 welcome thoughts of that blessed season ; to all Christian people who, in 
 the midst of the historical elaboration of Christianity, find it good to re- 
 enter from time to time the clear atmosphere of its origin, and are fain in 
 the heat of the day to recover some feeling of the freshness of dawn. " 
 
 GLASGOW HERALD. "He conveys much useful information in a scholarly 
 way." 
 
 SCOTSMAN. " Their meaning and their relationships, the reasons why the Church 
 has adopted them, and many other kindred points, are touched upon in the book with so 
 well-explained a learning and with so much insight that the book will be highly valued 
 by those interested in its subject." 
 
 Brooke (Rev. Stopford A.) SHORT SERMONS. Cr. 8vo. 6s. 
 Brooks (Phillips, late Bishop of Massachusetts) 
 
 THE CANDLE OF THE LORD, and other Sermons. Crown 8vo. 
 
 6s. 
 SERMONS PREACHED IN ENGLISH CHURCHES. Crown 
 
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 TWENTY SERMONS. Crown 8vo. 6s. 
 THE LIGHT OF THE WORLD. Crown 8vo. 35. 6d. 
 THE MYSTERY OF INIQUITY. Crown 8vo. 6s. 
 ESSAYS AND ADDRESSES, RELIGIOUS, LITERARY, AND 
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 TIMES. "Well calculated to display the wide culture, high spiritual fervour, and 
 broad human sympathies of this lamented divine." 
 
 SCOTSMAN. " A worthy memento of a good man, and a valuable accession to the 
 world's stock of book wisdom, which needs no name to recommend it." 
 
 NEW YORK INDEPENDENT. " It is full of good things, and richer in nothing 
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 Brooks." 
 
 NEW STARTS IN LIFE, AND OTHER SERMONS. Crown 
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 WESTMINSTER GAZETTE. " All characterised by that fervent piety, catho- 
 licity of spirit, and fine command of language for which the Bishop was famous. 
 
 THE MORE ABUNDANT LIFE. Lenten Readings. Crown 
 8vo. 55. 
 
 Brunton (T. Lauder). THE BIBLE AND SCIENCE. 
 With Illustrations. Crown 8vo. los. 6d. 
 
 Campbell (Dr. John M'Leod) 
 
 THE NATURE OF THE ATONEMENT. 6th Ed. Cr. 8vo. 6s. 
 REMINISCENCES AND REFLECTIONS. Edited with an 
 
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 Crown 8vo. 7s. 6d. 
 
 THOUGHTS ON REVELATION. 2nd Edition. Crown 8 vo. 55. 
 RESPONSIBILITY FOR THE GIFT OF ETERNAL LIFE. 
 
 Compiled from Sermons preached at Row, in the years 1829-31. 
 
 Crown 8vo. 55. 
 
 Canterbury (Frederick, Archbishop of) 
 
 SERMONS PREACHED IN THE CHAPEL OF RUGBY 
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THEOLOGICAL CATALOGUE 21 
 
 SECOND SERIES. 3rd Ed. 6s. 
 THIRD SERIES. 4th Edition. 6s. 
 
 THE RELATIONS BETWEEN RELIGION AND SCIENCE. 
 Bampton Lectures, 1884. 7th and Cheaper Ed. Cr. 8vo. 6s. 
 
 Carpenter (W. Boyd, Bishop of Ripon) 
 
 TRUTH IN TALE. Addresses, chiefly to Children. Crown 8vo. 
 
 45. 6d. 
 THE PERMANENT ELEMENTS OF RELIGION: Bampton 
 
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 TWILIGHT DREAMS. Crown 8vo. 45. 6d. 
 LECTURES ON PREACHING. Crown 8vo. 35. 6d. net. 
 
 TIMES. "These Lectures on Preaching, delivered a year ago in the Divinity 
 School at Cambridge, are an admirable analysis of the intellectual, ethical, spiritual, 
 and rhetorical characteristics of the art of preaching. In six lectures the Bishop deals 
 successfully with the preacher and his training, with the sermon and its structure, with 
 the preacher and his age, and with the aim of the preacher. In each case he is practical, 
 suggestive, eminently stimulating, and often eloquent, not with the mere splendour of 
 rhetoric, but with the happy faculty of saying the right thing in well-chosen words. " 
 
 SPEAKER. "Dr. Boyd Carpenter is himself a master of assemblies, and in these 
 wise and vivacious pages he discusses with admirable clearness and point what are the 
 conditions of success in the pulpit, and what is the secret of power. He illustrates his 
 theme by a wide survey of literature and art, as well as religion and morals, and he de- 
 scribes with uncommon felicity the spiritual, intellectual, and ethical aspects of the art 
 of persuasion when directed to the most lofty themes or most commonplace duties. The 
 book is quick with life and full of practical suggestions." 
 
 SOME THOUGHTS ON CHRISTIAN REUNION. Being a 
 Charge to the Clergy. Crown 8vo. 35. 6d. net. 
 
 TIMES. " Dr. Boyd Carpenter treats this very difficult subject with moderation 
 and good sense, and with a clear-headed perception of the limits which inexorably cir- 
 cumscribe the natural aspirations of Christians of different churches and nationalities for 
 a more intimate communion and fellowship." 
 
 LEEDS MERCURY. "He discusses with characteristic vigour and felicity the 
 claims which hinder reunion, and the true idea and scope of catholicity." 
 
 Cheetham (Archdeacon). MYSTERIES, PAGAN AND 
 CHRISTIAN. Being the Hulsean Lectures for 1896. Crown 
 8vo. \In the Press. 
 
 Church (Dean) 
 
 HUMAN LIFE AND ITS CONDITIONS. Crown 8vo. 6s. 
 THE GIFTS OF CIVILISATION, and other Sermons and Lectures. 
 
 2nd Edition. Crown 8vo. 7s. 6d. 
 DISCIPLINE OF THE CHRISTIAN CHARACTER, and other 
 
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 ADVENT SERMONS. 1885. Crown 8vo. 45. 6d. 
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 VILLAGE SERMONS. Second Series. Crown 8vo. 6s. 
 VILLAGE SERMONS. Third Series. Crown 8vo. 6s. [In the Press. 
 CATHEDRAL AND UNIVERSITY SERMONS. Crown 8vo. 6s, 
 PASCAL AND OTHER SERMONS. Crown 8vo. 6s. 
 
 TIMES. " They are all eminently characteristic of one of the most saintly of modern 
 divines, and one of the most scholarly of modern men of letters." 
 
 SPECTATOR. "Dean Church's seem to us the finest sermons published since 
 
22 MACMILLAN AND CO.'S 
 
 Newman's, even Dr. Liddon's rich and eloquent discourses not excepted, and they 
 breathe more of the spirit of perfect peace than even Newman's. They cannot be called 
 High Church or Broad Church, much less Low Church sermons ; they are simply the 
 sermons of a good scholar, a great thinker, and a firm and serene Christian." 
 
 PALL MALL GAZETTE. " Such sermons as Dean Church's really enrich the 
 national literature. We may well hope they do more. The discourse which concludes 
 this volume, ' Life in the Light of Immortality,' supplies the Christian apologist with an 
 argument the cogency of which it is difficult to imagine impaired, and interprets to the 
 Christian believer a sure and certain hope. Nothing in these days is more needed." 
 
 CLERGYMAN'S SELF-EXAMINATION CONCERNING THE 
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 A CONFESSION OF FAITH. By an UNORTHODOX BELIEVER. 
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 GRAPHIC. "The book not only abounds with spiritual charm and metaphysical 
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 the reader will find plenty of capital exercise for the intellectual muscles." 
 
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 FOR A REASONABLE FAITH, NOBLER THOUGHTS, 
 LARGER CHARITY. Crown 8vo. 55. 
 
 Gooke (Josiah P.) 
 
 THE CREDENTIALS OF SCIENCE, THE WARRANT OF 
 FAITH. 8vo. 8s. 6d. net. 
 
 Curteis (Rev. G. H.) THE SCIENTIFIC OBSTACLES TO 
 CHRISTIAN BELIEF. The Boyle Lectures, 1884. Cr. 8vo. 6s. 
 
 Davidson (R. T., Bishop of Winchester) A CHARGE DE- 
 LIVERED TO THE CLERGY OF THE DIOCESE OF 
 ROCHESTER, October 29, 30, 31, 1894. 8vo. Sewed. 2s. net. 
 
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 THE GOSPEL AND MODERN LIFE. 2nd Edition, to which is 
 
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 Extra fcap. 8vo. 6s. 
 SOCIAL QUESTIONS FROM THE POINT OF VIEW OF 
 
 CHRISTIAN THEOLOGY. 2nd Edition. Crown 8vo. 6s. 
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 ORDER AND GROWTH AS INVOLVED IN THE SPIRITUAL 
 
 CONSTITUTION OF HUMAN SOCIETY. Crown Svo. 35. 6d. 
 
 GLASGOW HERALD. "This is a wise and suggestive book, touching upon many 
 of the more interesting questions of the present day. ... A book as full of hope as it is 
 of ability." 
 
 MANCHESTER GUARDIAN. "He says what he means, but never more than 
 he means ; and hence his words carry weight with many to whom the ordinary sermon 
 would appeal in vain. . . . The whole book is well worth study." 
 
 ABERDEEN DAILY FREE PRESS. " An able discussion of the true basis and 
 aim of social progress." 
 
 SCOTSMAN. "Thoughtful and suggestive." 
 
 SCOTTISH LEADER. " Bearing the impress of an earnest and original mind that 
 frequently shakes itself free from the fetters of conventional thinking . . . able and 
 thoughtful lectures. ... It is much to be desired that a work written on such broad and 
 honest lines may be widely read and its lessons carefully pondered." 
 
THEOLOGICAL CATALOGUE 23 
 
 Davies (W.) THE PILGRIM OF THE INFINITE. A 
 Discourse addressed to Advanced Religious Thinkers on Christian 
 Lines. By WM. DAVIES. Fcap. 8vo. 33. 6d. 
 
 GLASGOW HERALD. " Contains much earnest and stimulating thought." 
 CHRISTIAN WORLD." We hail this work as one which in an age of much 
 mental unrest sounds a note of faith which appeals confidently to the highest intellect, 
 inasmuch as it springs out of the clearest intuitions of the human spirit." 
 
 MANCHESTER GUARDIAN. "The little volume contains much that is attrac- 
 tive, much that is wise as well as impressive." 
 
 Diggle (Rev. J. W.) GODLINESS AND MANLINESS. 
 A Miscellany of Brief Papers touching the Relation of Religion to 
 Life. By JOHN W. DIGGLE, M.A., Archdeacon of Westmore- 
 land. Crown 8vo. 6s. 
 
 Ellerton (Rev. John). THE HOLIEST MANHOOD, AND 
 ITS LESSONS FOR BUSY LIVES. Crown 8vo. 6s. 
 
 EVIL AND EVOLUTION. An attempt to turn the Light of Modern 
 Science on to the Ancient Mystery of Evil. By the author of 
 The Social Horizon. Crown 8vo. 35. 6d. net. 
 
 EXPOSITORY TIMES." The book is well worth the interest it is almost certain 
 to excite." 
 
 CHURCH TIMES. "There can be no question about the courage or the keen 
 logic and the lucid style of this fascinating treatment of a problem which is of pathetic 
 interest to all of us. ... It deserves to be studied by all, and no one who reads it can 
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24 MACMILLAN AND CO.'S 
 
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THEOLOGICAL CATALOGUE 25 
 
 Hughes (T.) THE MANLINESS OF CHRIST. 2nd Ed. 
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 debtedness for many valuable thoughts, and a deepening admiration of the rare philoso- 
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 RECORD. "The volume is one which should be in the hands of every candidate 
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 . . . We have said enough to show that this volume abounds in thoughtful suggestions, 
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26 MACMILLAN AND CO.'S 
 
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THEOLOGICAL CATALOGUE 27 
 
 Lightfoot (Bishop) continued. 
 
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 ING : AN ESSAY. Crown 8vo. 35. 6d. 
 
28 MACMILLAN AND CO.'S 
 
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THEOLOGICAL CATALOGUE 29 
 
 Milligan (Rev. Prof. W.) THE RESURRECTION OF OUR 
 
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 SPECTA TOR. " The argument is put with brevity and force by Dr. Milligan, and 
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30 MACMILLAN AND CO.'S 
 
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 PALL MALL GAZETTE. "This is one of those rare things in our modern 
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 Stubbs Dean) 
 
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 D.D. Crown Svo. 6s. 
 
 The discourses included in this volume were delivered in 1893 in Ihe 
 Chapel -of -Ease to the Parish Church of Wavertree at that time the 
 centre of much excellent social work done by Mr. Stubbs, who had not 
 yet been promoted to the Deanery of Ely. The following are the subjects 
 and the preachers : The Supremacy of Christ in all Realms : by the Very 
 Rev. Charles Stubbs, D.D., Dean of Ely. Christ in the Realm of History : 
 by the Very Rev. G. W. Kitchen, D.D., Dean of Durham. Christ in the 
 
THEOLOGICAL CATALOGUE 31 
 
 Realm of Philosophy: by the Rev. R. E. Bartlett, M.A., Bampton 
 Lecturer in 1888. Christ in the Realm of Law : by the Rev. J. B. 
 Heard, M.A., Hulsean Lecturer in 1893. Christ in the Realm of Art : 
 by the Rev. Canon Rawnsley, M.A., Vicar of Crosthwaite. Christ in the 
 Realm of Ethics : by the Rev. J. Llewelyn Davies, D.D., Vicar of Kirkby 
 Lonsdale, and Chaplain to the Queen. Christ in the Realm of Politics : 
 by the Rev. and Hon. W. H. Freemantle, M.A., Canon of Canterbury. 
 Christ in the Realm of Science: by the Rev. Brooke Lambert, B.C.L., 
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 in the Realm of Poetry : by the Very Rev. Charles Stubbs, D.D., Dean 
 of Ely. 
 
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 its rightful place and power in the lives of its professors." 
 
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32 MACMILLAN AND CO.'S 
 
 Vaughan (C. J., Dean of Llandaff ) continued. 
 
 LESSONS OF THE CROSS AND PASSION. WORDS FROM 
 
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 SATURDAY REVIEW." These discourses in thought, in style, have so much 
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 of the people who are for ever complaining that the clergy waste their time preaching 
 antiquated dogma and personal salvation, and neglect the weightier matters of the law." 
 
 MANCHESTER GUARDIAN. " He speaks boldly as well as thoughtfully, and 
 what he has to say is always worthy of attention." 
 
 EXPOS'ITOR Y TIMES." Most of them are social, and these are the most interest- 
 ing. And one feature of peculiar interest is that in those sermons which were preached 
 twenty years ago Canon Vaughan saw the questions of to-day, and suggested the remedies 
 we are beginning to apply." 
 
 Vaughan (Rev. E. T.) SOME REASONS OF OUR CHRIS- 
 TIAN HOPE. Hulsean Lectures for 1875. Crown Svo. 6s. 6d. 
 
 Venn (Rev. John). ON SOME CHARACTERISTICS OF 
 BELIEF, SCIENTIFIC AND RELIGIOUS. Svo. 6s. 6d. 
 
 Ward (W.) WITNESSES TO THE UNSEEN, AND 
 OTHER ESSAYS. Svo. los. 6d. 
 
 ST. JAMES'S GAZETTE. "Mr. Ward's reputation as a philosophical thinker at 
 once accurate, candid, and refined, and as the master of a literary style alike vigorous, 
 scholarly, and popular, has been amply established by his previous works. That it is well 
 worthy of his reputation, is enough to say in commendation of his new book." 
 
 DAILY CHRONICLE. " His whole book recalls men to those witnesses for the 
 unseen, which laboratories cannot analyse, yet which are abundantly rational." 
 
 TIMES. " A series of brilliant and suggestive essays. . . . This pregnant and sug- 
 gestive view of the larger intellectual tendencies of our own and other ages is enforced 
 and illustrated by Mr. Ward with much speculative insight and great literary brilliancy." 
 
THEOLOGICAL CATALOGUE 33 
 
 WeUdon (Rev. J. E. C.) THE SPIRITUAL LIFE, and 
 other Sermons. Crown 8vo. 6s. 
 
 SCOTTISH LEADER. "In a strain of quiet, persuasive eloquence, Mr. Welldon 
 treats impressively of various aspects of the higher life. His discourses cannot fail both 
 to enrich the heart and stimulate the mind of the earnest reader." 
 
 f GLASGOW HERALD." They are cultured, reverent, and thoughtful produc- 
 tions." 
 
 Westcott (B. F., Bishop of Durham) 
 
 ON THE RELIGIOUS OFFICE OF THE UNIVERSITIES. 
 
 Sermons. Crown 8vo. 45. 6d. 
 GIFTS FOR MINISTRY. Addresses to Candidates for Ordination. 
 
 Crown 8vo. is. 6d. 
 THE VICTORY OF THE CROSS. Sermons preached during Holy 
 
 Week, 1888, in Hereford Cathedral. Crown 8vo. 33. 6d. 
 FROM STRENGTH TO STRENGTH. Three Sermons (In 
 
 Memoriam J. B. D.) Crown 8vo. 2s. 
 
 THE REVELATION OF THE RISEN LORD. Cr. 8vo. 6s. 
 THE HISTORIC FAITH. 3rd Edition. Crown 8vo. 6s. 
 THE GOSPEL OF THE RESURRECTION. 6th Ed. Cr. 8vo. 6s. 
 THE REVELATION OF THE FATHER. Crown 8vo. 6s. 
 CHRISTUS CONSUMMATOR. 2nd Edition. Crown 8vo. 6s. 
 SOME THOUGHTS FROM THE ORDINAL. Cr. 8vo. is. 6d. 
 SOCIAL ASPECTS OF CHRISTIANITY. Crown 8vo. 6s. 
 ESSAYS IN THE HISTORY OF RELIGIOUS THOUGHT IN 
 
 THE WEST. Globe 8vo. 55. 
 THE GOSPEL OF LIFE. Cr. 8vo. 6s. 
 THE INCARNATION AND COMMON LIFE. Crown 8vo. 9 s. 
 
 GLASGOW HERALD. "The teaching throughout is eminently inspiring. . . . 
 There is a mystical strain in it, and yet it is direct and practical at the same time. 
 
 TIMES. "A collection of sermons which possess, among other merits, the rare one 
 of actuality, reflecting, as they frequently do, the Bishop's well-known and eager interest 
 in social problems of the day." 
 
 CHRISTIAN ASPECTS OF LIFE. Crown 8vo. 73. 6d. 
 
 The subject is dealt with under the following heads : I. THE 
 NATIONAL CHURCH. II. FOREIGN MISSIONS. III. EDUCATION. 
 IV. SOCIAL SCIENCE. V. SOCIAL RELATIONSHIPS. 
 
 White (A. D.) A HISTORY OF THE WARFARE OF 
 SCIENCE WITH THEOLOGY IN CHRISTENDOM. In 
 Two Vols, 8vo. 2is. net. 
 
 TIMES. " Is certainly one of the most comprehensive, and, in our judgment, one of 
 the most valuable historical works that have appeared for many years. . . . He has 
 chosen a large subject, but it is at least one which has clear and definite limits, and he 
 has treated it very fully and comprehensively in two moderate volumes. . . . His book 
 appears to us to be based on much original research, on an enormous amount of careful, 
 accurate, and varied reading, and his habit of appending to each section a list of the 
 chief books, both ancient and modern, relating to it will be very useful to serious students. 
 He has decided opinions, but he always writes temperately, and with transparent truth- 
 fulness of intention." 
 
34 MACMILLAN & CO.'S THEOLOGICAL CATALOGUE 
 
 DAILY CHRONICLE. "The story of the struggle of searchers after truth with 
 the organised forces of ignorance, bigotry, and superstition is the most inspiring chapter 
 in the whole history of mankind. That story has never been better told than by the 
 ex-President of Cornell University in these two volumes." 
 
 Wickham (Very Rev. Dean) WELLINGTON COLLEGE 
 
 SERMONS. Crown 8vo. 6s. 
 Wilkins (Prof. A. S.) THE LIGHT OF THE WORLD : an 
 
 Essay. 2nd Edition. Crown 8vo. 33. 6d. 
 
 Williamson (M. B.) THE TRUTH AND THE WITNESS. 
 Crown 8vo. 45. 6d. 
 
 BRITISH WEEKLY." A thoughtful little treatise." 
 
 SCOTSMAN. "All who read it will recognise its learning, its power of subtle 
 thought, and the philosophical spirit in which it approaches the consideration of its 
 topics." 
 
 Wilson (J. M., Archdeacon of Manchester) 
 
 SERMONS PREACHED IN CLIFTON COLLEGE CHAPEL. 
 
 Second Series. 1888-90. Crown 8vo. 6s. 
 ESSAYS AND ADDRESSES. Crown 8vo. 2s. 6d. net. 
 
 This work, a new edition of which has been called for, deals exclusively 
 with principles. It cannot, therefore, be out of date, and the author, in 
 revising it for the press, has not found it necessary to make any alterations. 
 The subjects are : Water Some Properties and Peculiarities of it ; a 
 Chapter in Natural Theology ; Morality in Public Schools, and its Relation 
 to Religion A Fragment ; The Need of giving Higher Biblical Teaching 
 and Instruction on the Fundamental Questions of Religion and Christianity ; 
 The Theory of Inspiration, or, Why Men do not Believe the Bible ; Letter 
 to a Bristol Artisan ; The Limits of Authority and Free Thought ; Church 
 Authority : Its Meaning and Value ; Christian Evidences ; Miracles ; 
 Evolution : An Elementary Lecture ; Fundamental Church Principles ; 
 Roman Stoicism as a Religion. 
 
 GUARDIAN. " We heartily welcome a new edition of Archdeacon Wilson's 
 Essays and Addresses" 
 
 SPEAKER. "We are glad to welcome a new edition of the Archdeacon ojp^ 
 Manchester's Essays and A ddresses. . . . These addresses are manly, straightforward^} 
 
 and sagacious ; and they are, moreover, pervaded with a deep sense of responsibility and ' 
 
 unfailing enthusiasm." 
 
 SOME CONTRIBUTIONS TO THE RELIGIOUS THOUGHT 
 OF OUR TIME. Crown 8vo. 6s. 
 
 Wood (C. J.) SURVIVALS IN CHRISTIANITY. Cr. 8vo. 6s. 
 
 MANCHESTER GUARDIAN. "Striking, stimulating and suggestive lectures. 
 . . . The author writes with the boldness and conviction of a mystic ; he brings wide 
 reading to bear upon every branch of his subject, and his book is impressive and 
 interesting throughout." 
 
 Printed 'by R. & R. CLARK, LIMITED, Edinburgh. 
 
 xvn. 10.10.97. 
 
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