rational schools of inquiry, that it was principally in the interval
between the Homeric age and the Persian war that mysticism passed into
religion--that superstition assumed the attributes of a science--and
that lustrations, auguries, orgies, obtained method and system from
the exuberant genius of poetical fanaticism.

That in these august mysteries, doctrines contrary to the popular
religion were propounded, is a theory that has, I think, been
thoroughly overturned. The exhibition of ancient statues, relics, and
symbols, concealed from daily adoration (as in the Catholic festivals
of this day), probably, made a main duty of the Hierophant. But in a
ceremony in honour of Ceres, the blessings of agriculture, and its
connexion with civilization, were also very naturally dramatized. The
visit of the goddess to the Infernal Regions might form an imposing
part of the spectacle: spectral images--alternations of light and
darkness--all the apparitions and effects that are said to have
imparted so much awe to the mysteries, may well have harmonized with,
not contravened, the popular belief. And there is no reason to
suppose that the explanations given by the priests did more than
account for mythological stories, agreeably to the spirit and form of
the received mythology, or deduce moral maxims from the
representation, as hackneyed, as simple, and as ancient, as the
generality of moral aphorisms are. But, as the intellectual progress
of the audience advanced, philosophers, skeptical of the popular
religion, delighted to draw from such imposing representations a
thousand theories and morals utterly unknown to the vulgar; and the
fancies and refinements of later schoolmen have thus been mistaken for
the notions of an early age and a promiscuous multitude. The single
fact (so often insisted upon), that all Greeks were admissible, is
sufficient alone to prove that no secrets incompatible with the common