In this class we may include prophecy from sacrifice and also some of the oracles, but in particular the private oracles--if we may use this expression--by means of which individuals procured signs by any means whatever, and either interpreted them themselves or got some skilled prophet to do it for them. This closely resembles our modern fashion of telling fortunes from cards, and in these cases it was not usually a priest, but some cheat or conjurer who interpreted the prophecy; thus dice and sieves were used for prophesying, and fortunes were told from physiognomy, or the lines of the hand, as they still are at the present day. The interpreters of prophecy and signs, whether belonging to the class of priests or laymen, naturally represented their art as coming direct from the gods, and loved to envelop it in the veil of mystery, though in other respects Greek religion aimed at publicity and universal comprehension. There were, however, some ceremonies which were closely concealed from the world without; and those who took part in them were required to observe absolute secrecy, and were subject to a gradual initiation, passing through several stages before they attained the final one. We refer to the mysteries which were universally known throughout Greece, and, owing to the great number of those who sought initiation, played an important part in the life of the ancient Greeks. Our knowledge of these secret doctrines is very small, as is natural under the circumstances, and, consequently, the most recent investigations have led to very different hypotheses. Still, the latest discoveries enable us to feel sure that these mysteries were not, as was formerly supposed, remains of ancient revealed wisdom containing purer and better doctrines than were known to the popular religion; nor were they, as Voss supposes, merely priestly trickery. They represented the religious myths, and their form corresponded to the ordinary religious worship; the mystery was due simply to the fact that in the myth the symbolic and allegorical elements prevailed, and in the worship the purifications and expiations had a specially important place; while the other ceremonies connected therewith, such as sacrifices, signs, dances, etc., bore a strongly orgiastic and ecstatic character. There were also dramatic or pantomimic representations of the mythical actions, and a great number of artistic and decorative means were used to dispose the mind of the initiated to a condition suited for solemn and mysterious doctrines. There were no really deep secrets hidden behind these mysteries, which were so numerous that almost each god had his own; and indeed, the initiation was not a difficult one, and was open to every free and blameless Greek. CHAPTER XI. PUBLIC FESTIVALS.