t Isocrates promises the very same rewards to all who live
justly and righteously. But why not, if to live justly and righteously
was part of the teaching of the mysteries of Eleusis? Cicero's evidence,
almost a translation of the Greek passages already cited, Lobeck
dismisses as purely rhetorical.(1) Lobeck's method is rather cavalier.
Pindar and Sophocles meant something of great significance.

(1) De Legibus ii. 14; Aglaophamus, pp. 69-74.

Now we have acknowledged savage survivals of ugly rites in the Greek
mysteries. But it is only fair to remember that, in certain of the few
savage mysteries of which we know the secret, righteousness of life and
a knowledge of good are inculcated. This is the case in Australia, and
in Central Africa, where to be "uninitiated" is equivalent to being
selfish.(1) Thus it seems not improbable that consolatory doctrines were
expounded in the Eleusinia, and that this kind of sermon or exhortation
was no less a survival from savagery than the daubing with clay, and the
(Greek text omitted), and other wild rites.

(1) Making of Religion, pp. 193-197, 235.

We have now attempted to establish that in Greek law and ritual many
savage customs and usages did undeniably survive. We have seen that both
philosophical and popular opinion in Greece believed in a past age of
savagery. In law, in religion, in religious art, in custom, in human
sacrifice, in relics of totemism, and in the mysteries, we have seen
that the Greeks retained plenty of the usages now found among the
remotest and most backward races. We have urged against the suggestion
of borrowing from Egypt or Asia that these survivals are constantly
found in local and tribal religion and rituals, and that consequently
they probably date from that remote prehistoric past when the Greeks
lived in village settlements. It may still doubtless be urged that all
these things are Pelasgic, and were the customs of a race settled in
Hellas before the arrival of the Homeric Achaeans, and Dorians, and
Argives, who, on this hypothesis, adopted and kept up the old savage
Pelasgian ways and superstitions. It is impossible to prove or disprove
this belief, nor does it affect our argument. We allege that all Greek
life below the surface was rich in institutions now found among the most
barbaric peoples. These institutions, whether borrowed or inherited,
would still be part of the legacy left by savages to cultivated peoples.
As this legacy is