majorum gentium, to have ever been mortals deified. The inhabitants of Arcadia or of Crete, may have in turn pretended that Jupiter was a native of their respective countries, without any possibility of proving that Jupiter had been a man deified. Homer, to whom we must always apply when treating of Grecian antiquities, Homer, their true source, principium et fons, no where indicates the doctrine of Apotheosis-the Gods of Homer differ completely in their nature from his heroes-they belong to a more exalted and powerful class, Can we acknowledge in the father of Gods and of men, in him whose frown causes the universe to tremble, an obscure king of Crete, whose sepulchre was shown in that island? These considerations, says M. Ouvaroff, (p. 81.) will suffice to prove that the historic system is not anterior to Euhemerus, that it is absolutely contrary to the nature of things, and that, accordingly this doctrine was not, at any period, the secret of the Eleusinian mysteries. In his sixth and last section, our learned author remarks that the mysteries of Bacchus bore a character altogether opposite to that of the Eleusinian: nor can it be expected, says he, (p. 82.) that much conformity should subsist between the wild licentiousness of the Bacchic rites, and the severe character and high destination of the worship of Ceres. Yet the difference will be found to consist chiefly in externals, and wholly disappears if we raise ourselves to the parent idea, the real type of the two institutions. The principle of both is found in the active force of nature, beheld in the immense variety of its functions and of its attributes. But the story or myth of Bacchus, so obscure and contradictory, must be traced to its origin. Herodotus informs us that Bacchus was from Egypt, and that he was the same as Osiris. In Egypt Osiris was the Demiurgic power. When Melampus had given him the Greek name of Dionysos, and carried him into Greece nearly at the same time that the vine was introduced there, the employment of the new god was restricted to the superintendence of vineyards. But three Bacchuses appear, and these are generally considered as differing one from another, yet M. Ouvaroff is inclined to regard them but as three successive representations of the same idea; that is, of Osiris. The most ancient poets indicate but a single Bacchus ; while later writers divide among three, the actions which in former times were accumulated on the head of one. Diodorus Siculus acknowledges three, but one is the Indian Bacchus, (improperly so named) and he omits the mystic Iacchus. Three Bacchuses, however, exclusive of the Indian, are acknowledged by Nonnus, who had profoundly studied the myth of Bacchus.3 We may thus describe the first of those three Bacchuses: he was surnamed Zagræus, the son of Jupiter and Proserpine. Arrian has confounded Iacchus with Zagræus this first copy of Osiris resembles in many respects its original. Torn in pieces by the Titans, Bacchus Zagræus represents Osiris Herod. lib. II. c. 47. 4 killed by Typhon. This Zagræus is the most ancient and oriental of the three Bacchuses. The second is most known as the son of Jupiter and Semele, and he is also called the Theban, the conqueror: his forms are more hellenised: he had no direct relation to Ceres, which proves that the union of the mysteries was a work of later ages, Finally, the third Bacchus is the Eleusinian Iacchus; and appears to have been only imagined to consecrate the alliance between the secret worship of Bacchus and of Ceres, towards which tended all the mysteries. Of this association lacchus is the symbol. By Nonnus this third Bacchus is described as son of the second by the nymph Aura; others represent him as the son of Jupiter, of Ceres, or of Proserpine, which confounds him with Bacchus Zagræus. This Jacchus appeared on the sixth day of the mysteries at Eleusis, he is the Διόνυσος ἐπὶ τῷ μαστῷ of Suidas. See the word "Ιακχos.) We may conclude from all these premises, that the mysteries of Bacchus were at some unknown period united to the mysteries of Ceres. On the sixth day, says M. de Sainte Croix, the young lacchus was carried in ceremony from the Ceramicus to Eleusis; and it appears from the hymn of the initiated, according to Aristophanes, that they invited the young lacchus to join in their dances, or rather to serve as an interpreter between them, and Ceres.' The statue of the God was subsequently taken back to Athens. This shows how the secret worship of Bacchus was added to the Mysteries of Ceres. 2 Several Mythographs have endeavoured to discriminate between Bacchus and lacchus, but in vain the three Bacchuses being successive imitations of the same model: imitations appropriate to the spirit of the times, and to the local situation of Greece. Eleusis may be considered as the true depository and centre of all the mystic doctrines of Polytheism-and it is evident that very intimate relations must have subsisted between the secret worshippers of the prin cipal divinities. The idea of a mediator in lacchus, bears all the marks of novelty: the ceremonies in honour of him appear a simple extension of the worship of Ceres. Iacchus did not abide at Eleusis, which seems to imply that he did not essentially participate in the mysteries of that place. These circumstances serve to prove union of the two worships within a given time; a union in some degree symbolized by the admission of Iacchus to the ceremonies of Eleusis. This union once effected, lacchus is altogether lost in the worship of Ceres. a Polytheism, like Corinthian metal, consisted in numerous and various elements, among which were historical traditions of facts now lost in the night of time; the symbolizing in this manner remarkable events is particularly applicable to all connected with the secret worships of different divinities. of The Esoteric worship, one of the two great constituent parts Polytheism, offered various ramifications of which we are totally igno 1 Mystères du Paganisme, p. 200. 2 Aristoph. Ran. v. 40. et seq. rant. We can only supply the secret history of Polytheism, by supposition. As the religious annals of the ancient world are mostly obscured by an impenetrable veil, we must content ourselves with discovering here and there a few luminous spots, not serving so much to enlighten our researches, as to show the magnitude of those objects which remain inaccessible to our attempts. It is even probable that the ancients themselves wanted information respecting many points in the different characters of Polytheism; and the various gradations of mystagogy no longer appeared, but under symbols unintelligible to the vulgar; and perhaps an approximation or union, such as that established between Ceres and Bacchus, may supply the place of án historical demonstration. M. Ouvaroff thinks it highly probable that from the beginning of the Dionysiacs, the functions of the Hierokeryx were performed by the chief priest of Eleusis, and that the Daducus who assisted at the rites of Ceres, attended equally at the Dionysiacs; on this subject most learned enquirers have agreed in opinion, and the proof is important, as it marks a community between the two worships. A passage of Nonnus is quoted (p. 95.) as fully proving the union which subsisted between the worships of Ceres and of Bacchus. It is this: Καὶ μὶν Ελευσινίῃσι θεὰ παρακάτθετο Βάκχαις. "And the Goddess (Pallas) delivered the child (the third Bacchus) to the priestesses of Eleusis. The nymphs of Marathon, crowned with ivy, danced around the young Bacchus: to celebrate his birth they shook the Attic torch at night, and propitiated the God, after the son of Proserpine, (Zagræus) after the son of Semele, (Bacchus the Theban). They instituted sacrifices in honour of the old and of the new Bacchus, and they addressed a new hymn to the third Iacchus. Athens celebrated triple mysteries, and its citizens formed a choir in honor of Zagræus, Bromius and Iacchus." This single passage serves to confirm our conjectures, says M. Ouvaroff, (p. 96.) as it combines all the characters of authenticity. Nonnus, from whom it is borrowed, besides his poetical talents possessed the most profound mythographical erudition, and particularly directed his attention to the story of Bacchus. In the picture which he has left, we may dis cover the historical fact, and local tradition, when divested of the colors of imagination. The poet seems to regard Minerva, whe places lacchus with the priestesses of Eleusis, as the symbol of that goddess being the tutelary divinity of the city. It has been shown that lacchus resided at Athens, and was carried in pomp to Eleusis, on the sixth day of the initiations. The passage above given from the Dionysiacs of Nonnus has been cited by M. de Villoison; but this learned Hellenist contented himself with explaining it as relating to the three Bacchuses. Neither has he nor M. de Sainte Croix remarked the alliance of the secret worship of Ceres and of Bacchus, which casts such a new light on all the history of the ancient mystagogy. It appears from a note (p. 97.) that M. de Villoison in his additions to the "Recherches sur les Mystères du Paganisme," the cele brated work of Baron de Sainte Croix, adopted the opinion expressed by another man of letters, who, on the margin of a copy of Nonnus's Dionysiacs, had written these words" Nonnus certe accurate tres Bacchos distinguit; Proserpinæ, Semeles et Auræ filium. Alii Iacchum cum Semeles filio confundunt-Optime Nonnus qui tres Bacchos tribus Atheniensium Dionysiacis applicuit, quot fuisse auctores passim testantur," &c.(Recherches sur les Myst. 111. art. 5. p. 120. Notes of considerable extent and importance follow M. Ouva roff's work in the form of an Appendix, and contribute to illus trate his subject by a multiplicity of ingenious remarks, and numer. ous quotations. Among these we shall particularly notice one, (occurring in page 106.) given from the Præpar. Evangel, of Eusebius, (Lib. 111. p. 115.) which, says M. Ouvaroff, has never before been adduced in proof of the ancient relations subsisting between India and Egypt.The passage is as follows: Τὸν Δημιουργὸν, ὃν Κνὴφ οἱ Αἰγύπτιοι προσαγορεύουσιν, τὴν χροιὰν ἐκ κυανοῦ μέλανος ἔχοντα κρα τοῦντα ζώνην καὶ σκῆπτρον (λέγουσιν.) " The Egyptians, it is said, represented the Demiurgos Kneph as of a blue colour, bordering black, with a girdle and a sceptre." Here, says our learned author, it is impossible not to recognize the Indian Vishnu. From the Asiatic | Researches (Vol. 111. p. 571.) he proves that Vishnu's colour was a dark blue, and the Sanscrit Puranas declare that Egypt was under the special protection of Vishnu. And Mr. Wilford (in the Asiat. Res. vol. xI. p. 94,) informs us that "Osiris of a black complexion, is Vishnu," and the identity is further proved by various quotations, A note (in p. 120.) mentions the destruction of the temple at Eleusis by Alaric, in the year 396.: it had continued uninjured during all the wars of preceding ages: even Xerxes, the declared enemy of the gods of Greece, had respected it, according to Aristides. (Orat. Eleus. tom. I. p. 451.) M. de Villoison copied several inscriptions at Eleusis, (Mem. de l'Académ. des Inscr. tom. XLVII.) and M. de Chateaubriand visited the ruins still remaining of this celebrated place; but it does not appear that he was much struck by their beauty, (Itin. de Paris à Jerusalem, tom. I. p. 571. 163.) We are happy, however, to learn that some English architects have been so successful in their late researches among these interesting ruins, that a scien tific combination of the various parts discovered in fragments on the spot, such as pillars, cornices, friezes, &c. they have restored, as we may say, this admirable edifice to its original state, and the engravings made from their drawings, which the Dilettanti Society are now preparing for publication, will represent its façades, porticoes, and roof, besides the ground plan. The title page of M. Ouvaroff's essay, exhibits the device on a gem hitherto inedited, and a vignette at the head of the first section is copied from M. Millin's work on Antique Vases, (tom. II. pl. xxxi.) both relating to Triptolemus and Ceres. A fleuron, terminating the sixth section, represents Ceres sitting on a stone, of which one side shows the heads of Brahmah, Vishnu, and Siva, or Mahadeva, as, sculptured in the famous temple of Elephanta; and the other side an image of Isis from an Egyptian brick, in the cabinet of Count Caylus. (Recueil d' Antiq. tom. I. pl. xv. No. 4.) Our limits will not allow a more detailed account of this most valu able work, nor of the notes with which it is illustrated, and which Occupy above forty pages. We have already announced (in the last Number of our Journal,) that an English translation with some remarks by a distinguished antiquary, who has discussed the same subject on former occasions, might be shortly expected. But we must not close M. Ouvaroff's volume without extracting a passage, (from p. 139.) wherein the learned author congratulates the present race of men on living at a time when the human mind soars above the labyrinth of popular worships, in which the ancients wandered; and this, he says, is perhaps the only point in which we possess any advantage over the ancients; but this advantage is immense: "Every thinking an," adds he, "should now regard himself as fortunate in having been born under the empire of a religion purely intellectual, equally accessible to a shepherd and to a Newton, and of which the character is equally divine as the origin. We feel, on giving up ourselves to these considerations, that sort of pride and satisfaction which an Englishman ought to feel when he compares the constitution of his country with the despotic governments of the East, which have this in common with the false religions, that they degrade man while they corrupt him." SOME OBSERVATIONS On the Worship of Vesta, and the Holy Fire, in Ancient Rome with an account of the Vestal Virgins. BY G. H. NOEHDEN. PART I. THE worship of Vesta was of such remote antiquity, that the Romans themselves seem to have been ignorant of its origin, and primary intention. A variety of uncertain notions were entertained concerning it. Nor does it even appear, that the nature and attributes of that deity |