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 means of which they were taught that furnished the Christian writers with a handle for accusation.

Now if, as I have supposed, the doctrine of the marriage of men with their gods was the cardinal doctrine of the mysteries (for the other doctrine of bodily survival is merely preliminary and subordinate to this), and if some dramatic representation was given as a means of instilling into men's minds the hope of attaining to that summit of bliss, it is not difficult to see what an opening the mysteries gave to their opponents for the charges which were actually brought. The ultimate bliss promised to the initiated was in general terms said to consist in 'being god-beloved and dwelling with the gods,' and this phrase, we are supposing, signified to the initiated themselves an assurance that their gods would admit them even to wedlock with them in the future life. It required then no great ingenuity in the way of misrepresentation for Clement, if he had but an inkling of the secret doctrine, to denounce the heathen and their beliefs in that opprobrious phrase, 'Such are the doctrines of gods that commit fornication with you.' This champion of Christianity knew no chivalry, gave no quarter, disdained no weapon, held no method of attack too base or insidious, if only he could wound and crush his heathen foes. It was his part to pervert, to degrade, to blaspheme their whole religion; and that which they held most sacred was marked out for his most virulent scorn. Naturally to those who drew near with pure and reverent minds the mysteries wore a very different aspect. That which Clement misnamed lust, they felt to be love; where he saw only degradation, they recognised a wonderful condescension of their gods. For in the words of that religion which Clement preached 'to the pure all things are pure'; and it was purification which the initiated sought by abstinence and ablution during the first part of the Eleusinian festival before they were admitted to their holy of holies.

Indeed if we would understand at all the spirit in which the ancient Greeks approached the celebration of the mysteries, we should do well to turn our attention for a little to the modern Greek celebration of Holy Week and Easter; for this is, so to speak, the Christian counterpart of the old mysteries, and seems to owe much to them. It so happens that Easter falls in the same period of the year as did the great Eleusinian festival—the period