the initiated, and that the mode of initiation was well calculated to make a serious and abiding impression on the mind of the recipient. "Besides the Egyptian Mysteries, as they are called by historians, we find scattered throughout all Europe, and a large portion of Asia, associations founded on similar principles, characterized by similar ceremonies, and having similar objects in view. Of most of these our information is scanty and imperfect; but enough is known to prove the identity of their origin and object. These were all sometimes spoken of as the Mysteries of the Cabiri, a name which is itself a mystery, and which no learning or research has yet been able satisfactorily to explain.' 66 Among all the mysteries of the ancients, those celebrated at the city of Eleusis, and hence called the · Eleusinian Mysteries,' are best known. These were copied from the Egyptian, and bore a general correspondence to all similar institutions; and hence an account of one is, in the main, an account of all the others. Not that all agreed in the particular detail of their practices or objects, but in their outline they agreed in holding similar principles for similar purposes. Now, a careful comparison of all the ancient rites, as they existed anterior to the Gospel, leads to the following conclusion. It was a leading characteristic of all the ancient rites, that they began in sorrow and gloom, but ended in light and joy; they were all calculated to remind men of their weakness, their ignorance, their helplessness, and their sinfulness of character; of the shortness and uncertainty of life, and of the ills which flesh is heir to; of the punishment of guilt, the reward of virtue, and the rising of the just to life eternal and immortal. In all, too, the mode of initiation was calculated to make a deep and lasting impression upon the mind of the candidate. "For these purposes, striking exhibitions of the consequences of sin, and the pleasures of virtue, were presented for consideration, in sudden and striking. contrast, and every thing was designed to impress the candidate with a lively sense of what was thus represented. To these we add some other things, in which the ancient mysteries did in effect agree, though only hinted at, or slightly alluded to, in some; while in others they were distinctly and clearly set forth. First among these was the doctrine of a new birth, or, as it was sometimes called, a wonderful regeneration. What was signified by this, has been the subject of much debate. Some have supposed that these regeneratory sacrifices denoted a deep conviction pervading the pagan world, that man had fallen from his original purity; and that they were symbolical of that new birth which alone can fit us for heaven. Others, however, suppose that they contain no allusion to this, but are merely corrupted copies of an original religious ceremony kept in commemoration of the saving of Noah and his family in the ark. "In my judgment, both are partly right and partly wrong. That the ancient mysteries were copies, in many instances corrupted copies, but still copies of a highly primitive rite, reaching back nearly to the time of Noah, and celebrating his deliverance in the ark, has been satisfactorily proved by learned men. Now we have the testimony of an Apostle, (Peter, 1st Ep. iii. 20, 21,) that the ark of Noah, in which he was saved from the flood, was a symbol of that salvation which was signified by Christian baptism. If then, the mysteries of the ancients were copies, however corrupted, of such an ancient and primitive rite, then they must also have had reference, at the beginning, to that spiritual birth signified in baptism, of which the salvation of Noah in the ark was also a sign and symbol. "I am very far, however, from supposing that this idea was retained in all the mysteries of the ancients. On the contrary, I do not find evidence that it was generally thought of. Upon a review of all the evidence on the subject, I am led to the conclusion, that every form of religion which does now exist, or ever has existed, was copied from an original, divine institution; and that every form of the ancient mysteries was copied from some primitive and religious rite. It is true that the former was very greatly corrupted, and the meaning of the latter lost sight of; but this does not affect the question of their origin. And I must express my most thorough conviction, that there was enough retained in these symbols, even among the most corrupted, to lead the mind of a devout and reflecting man away from their outward meaning to their original and spiritual signification. "If, now, we follow down the history of these ancient mysteries, until the religion of the Cross had been proclaimed throughout the world, we shall find them essentially changed in their religious character; no longer professing to convey religious blessings or spiritual privileges, but holding out promises of such advantages and benefits as men can afford to their fellow-men, but still inculcating virtue by the highest and strongest sanctions. We might, would time permit, follow down the history of the associations to the present time, and should thus find that, from the earliest ages to the present day, there have been similar associations founded upon the same general principles, with similar rites and ceremonies, and with similar objects in view. Yet the rites and ceremonies have not been the same; for membership in one would not introduce a person into any other. Such an investigation, also, would show us that these rites and ceremonies were originally of a religious character, copied, in the first instance, from a divine institution, and that for ages they were mighty agents in preserving and perpetuating a knowledge of the truth, both as regards God and man."* The great German poet and philosopher, Goethe, in the following Ode, traces an analogy between the initiation in a Lodge (undoubtedly Masonic, but equally applicable to one of our Order) and human existence. Its mysterious beauty will speak to every heart; but the initiated will feel it most, as they will understand it best : THE LODGE. TRANSLATED BY THOMAS CARLYLE. The worker's ways are A type of existence, Is as the days are The future hides in it * Associations for Benevolence, Ancient and Universal: a Discourse delivered in Trinity Church, New Haven, September 2, 1842; being the Third Anniversary of the I. O. O. F. of Connecticut. By Rev. A. B. CHAPIN, M. A." Copied from the Covenant for January, 1843; the learned Author's numerous notes and authorities being omitted, as of little use to the general reader.-A. B. G. And solemn before us, Stars silent o'er us Graves under us silent. But heard are the voices The voice of the sages, The worlds and the ages. Choose well; your choice is Here eyes do regard you In eternity's stillness; Ye brave, to reward you; With these introductory remarks on the general aim and teachings of all ceremonials of initiation, we are prepared, I trust, to understand more clearly the mysteries, lessons, and duties inculcated in our initiatory rites, and their application to the degrees which follow after. CHAPTER II. OF INITIATION. 1. A THOUGHTFUL man's first entrance into a Lodge, unknowing what there is to be transacted, is a serious event. There, for a time, he is to be isolated from general society, in a retreat sacred to benevolence and peace, away from the world, with its selfish toils and |