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Fragments of a Faith Forgotten

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Author Topic: Fragments of a Faith Forgotten  (Read 4534 times)
Peggie Welles
Hero Member
Posts: 203

« on: January 25, 2009, 12:58:14 am »


IF we turn to the Greece of the sixth century prior The Greece of 600 B.C. to our era, we can perceive the signs of the birth of a new spirit in the Western world, the beginning of a great intellectual activity; it is, so to speak, the age of puberty of the Greek genius, new powers of thought are coming into activity, and the old-time myths and ancient oracular wisdom are receiving new expression in the infant science of empirical physics and the birth of philosophy.

This activity is part and parcel of a great quickening, an outpouring of power, which may be traced in other lands as well; it is an intensification of the religious consciousness of the nations, and it intensified the religious instinct of Greece in a remarkable manner. Its most marked characteristic

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is the application of the intellect to things religious, owing to the accelerated development of this faculty in man.

The greatest pioneers of this activity were men whose names still live in the temple of fame. In the far East we have Confucius and Laotze, in India Gautama the Buddha, in Persia the last of the Zoroasters, in Greece Pythagoras; there were others doubtless elsewhere who acted as messengers of the Light, but our existing records are too imperfect to permit us to trace their paths.

Can any who believe in the providence of Wisdom in human affairs, doubt but that this was part of some great plan for man's advancement? If there be a Providence "that shapes our ends," where can we see its hand more clearly than in such great happenings?

But to confine ourselves to Greece; we must not suppose that Pythagoras was without predecessors; The Precursors of Pythagoras. for though his later followers would have us think that all philosophy flowed from him, we cannot believe in this so sudden appearance of it, and we doubt not that Pythagoras regarded himself as the enunciator of old truths and but one of the teachers of a line of doctrine. He had Pherecydes and Anaximander and Thales before him in Asia Minor, and other teachers in Egypt and Chaldæa and elsewhere. Indeed in these early days it is almost impossible to separate philosophy from mythology and all the ancient ideas connected with it. If we look to the times of Thales, who is regarded as the herald of the first elements of philosophy in the Grecian world, and

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who lived a century earlier than Pythagoras, we find a state of affairs somewhat as follows.

The educated and travelled of the Greeks of the time regarded Egypt as the centre of all learning and culture and their own forbears as of no account in such matters. The rhapsodists of the Homeric poems flattered their vanity by singing of the prowess of their ancient heroes, but could tell the intelligent nothing of religion; as for Hesiod and his theogony and the rest, they could make but little of them. He was doubtless more intelligible than the archaic fragments of the Orphic poems which enshrined the most ancient elements of the religious tradition of Hellas. But he fell far short of the wisdom of Egypt. As for the Orphic fragments, they were the relics of their barbarous ancestors, and no one believed in them but the superstitious and ignorant.

But a nation that is to be something of itself and not a mere copier of others must have confidence in its past traditions, and we find about this time that there arose a growing interest in these old fragments, which gradually led to their collection and translation into the Greek of the period. This took place at the end of the sixth century, and the name identified most closely with this activity to recover the fragments of the old tradition was that of Onomacritus.

It is interesting to notice how that this was done just prior to the period when Greece cast back the invading hosts of Xerxes from the shores of Europe. The effort seems to have been to revive in Greece the memory of its past by recovering the channel of its ancient inspiration, and at the same time to

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let her feel the strength of her peculiar genius in thinking out the old oracular wisdom in terms of her fresh intellect, that so she might feel courage to hurl back the invading forces of the East, and pave the way to her future conquests of that same East in the days of Alexander.

At this period, then, we notice the rise of philosophy and the revival of the Orphic tradition. The Orphic Tradition. But this is not all; the leaven is working within as well as without, and we find an enormously increased activity in those most sacred institutions of the religious life of Greece--the Mysteries. But before we proceed to consider briefly this perhaps the most important point of all, let us try to take a hasty retrospect along the line of the Orphic tradition; for those who studied such matters in later Greece more deeply than the rest, assert with one voice that the line of their descent was from Orpheus through Pythagoras and Plato.

The Greeks known to history seem to have formed part of one of the waves of immigration Primitive Hellas. into Europe of the great Aryan stock. Of the main wave there were doubtless many wavelets.

If we may venture to believe that some germ of history underlies the records of the priests of Sais communicated to Solon and preserved to us by Plato in his Critias and Timæus; according to them, so long ago as ten thousand years before our era, Attica was occupied by the long-forgotten ancestors of the Hellenes. Then came the great flood when the Atlantic Island was destroyed, and the shores of the Mediterranean rendered

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uninhabitable by seismic disturbances of which the great cataclysm was but one of a number, the third it is said before the "Flood of Deucalion." It was the time of Egypt "before the flood" of which we have mention in the writings of Manetho.

If this be true, we can imagine how the wavelet of the conquering Aryan race which then occupied Hellas--the overlords of the "autochthones" of the period--was driven back, and how the country was left for long to the occupation of these same "autochthones" whom Herodotus calls "Pelasgi." They were to the Greeks, what the Dravidians were and are to the Indo-Aryans, "autochthones" if you will, but with a long history of their own if we could recover their records.

The polity of the ancient Greek inhabitants of Attica, according to the notes of Solon, bears a striking resemblance to the polity of the ancient Aryans in India, and doubtless their primitive religious traditions came from a common stock.

As for the "Pelasgi," who knows their traditions, or the blendings of races that had taken place before the remains of them could be classed as an indiscriminate mass? We are told, that they were ruled over by chiefs from the Atlantic Island who busily pushed its conquests to the most distant shores of the Great Sea (the Mediterranean), and that the ancient Hellenes disputed the lordship with this dominant race. What enormous possibilities of cult-mixtures myth-blending, and theocrasia have we here! It was these Atlanteans who introduced the cults of Poseidon and Hephæstus (Vulcan), the mighty powers of the

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