Horace, at that period, would not have been at all afraid of living under the same roof with a revealer of mysteries. Claudian, as a poet, was of the ancient religion, which was more adapted to poetry than the new. He describes the droll absurdities of the mysteries of Ceres, as they were still performed with all becoming reverence in Greece, down to the time of Theodosius II. They formed a species of operatic pantomime, of the same description as we have seen many very amusing ones, in which were represented all the devilish tricks and conjurations of Doctor Faustus, the birth of the world and of Harlequin who both came from a large egg by the heat of the sun's rays. Just in the same manner, the whole history of Ceres and Proserpine was represented by the mystagogues. The spectacle was fine; the cost must have been great; and it is no matter of astonishment that the initiated should pay the performers. All live by their respective occupations. Every mystery had its peculiar ceremonies; but all admitted of wakes or vigils of which the youthful votaries fully availed themselves; but it was this abuse in part which finally brought discredit upon those nocturnal ceremonies instituted for sanctification. The ceremonies thus perverted to assignation and licentiousness were abolished in Greece in the time of the Peloponnesian war; they were abolished at Rome in the time of Cicero's youth, eighteen years before his consulship. From the "_Aulularia_" of Plautus, we are led to consider them as exhibiting scenes of gross debauchery, and as highly injurious to public morals. Our religion, which, while it adopted, greatly purified various pagan institutions, sanctified the name of the initiated, nocturnal feasts, and vigils, which were a long time in use, but which at length it became necessary to prohibit when an administration of police was introduced into the government of the Church, so long entrusted to the piety and zeal that precluded the necessity of police. The principal formula of all the mysteries, in every place of their celebration, was, "Come out, ye who are profane;" that is, uninitiated. Accordingly, in the first centuries, the Christians adopted a similar formula. The deacon said, "Come out, all ye catechumens, all ye who are possessed, and who are uninitiated." It is in speaking of the baptism of the dead that St. Chrysostom says, "I should be glad to explain myself clearly, but I can do so only to the initiated. We are in great embarrassment. We must either speak unintelligibly, or disclose secrets which we are bound to conceal." It is impossible to describe more clearly the obligation of secrecy and the privilege of initiation. All is now so completely changed, that were you at present to talk about initiation to the greater part of your priests and parish officers, there would not be one of them that would understand you, unless by great chance he had read the chapter of Chrysostom above noticed.