He assists every month with his children at
the mysteries of the Orphic priests; and finally, whenever he sees
an epileptic patient, he spits in his own bosom to avert the evil
omen.
I have quoted, I believe, every fact given by Theophrastus; and you
will agree, I am sure, that the moving and inspiring element of such
a character is mere bodily fear of unknown evil. The only
superstition attributed to him which does not at first sight seem to
have its root in dread is that of the Orphic mysteries. But of them
Muller says that the Dionusos whom they worshipped "was an infernal
deity, connected with Hades, and was the personification, not merely
of rapturous pleasure, but of a deep sorrow for the miseries of
human life." The Orphic societies of Greece seem to have been
peculiarly ascetic, taking no animal food save raw flesh from the
sacrificed ox of Dionusos. And Plato speaks of a lower grade of
Orphic priests, Orpheotelestai, "who used to come before the doors
of the rich, and promise, by sacrifices and expiatory songs, to
release them from their own sins, and those of their forefathers;"
and such would be but too likely to get a hearing from the man who
was afraid of a weasel or an owl.
Now, this same bodily fear, I verily believe, will be found at the
root of all superstition whatsoever.
But be it so.
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