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Born in 1857, at Fair Haven, Conn., he took up the study of the piano at the age of twelve, and at eighteen was in Berlin, studying there for more than two years with Löschorn, Rohde, Haupt, and Ehrlich, and then in Paris for two years under Guilmant, Fissot, and Widor. Since then he has been in Cleveland as organist, concert pianist, and teacher.
Roscher, Lexikon der griechischen, a Rômischen Mythologie. Dyer, The Gods of Greece. Gardner and Jevons, Manual of Greek Antiquities, 1895. L. R. Farnell, The Cults of the Greek States, 1896-1907. Nägelsbach, die Homerische Theologie. Williamowitz, Homerische Untersuchungen. G. Anrich, das Antike Mysterienwesen. Rohde, Psyche, 1891.
Holub, E. Central South African Tribes. Jour. Anthr. Inst., x, 1881. Morgan, Lewis H. Ancient Society. 560 pp. Henry Holt & Co. Fison, Rev. Lorimer. Figian Burial Customs, jour. Anthr. Inst., x. 1881. Rohde, Erwin. Psyche. 711 pp. Freiburg und Leipzig, 1894. Benecke, E.F.M. Women in Greek Poetry. 256 pp. Swan Sonnenschein & Co. London, 1896.
The vacillation in the eighteenth century between various theories of the explanation of the nature of ancient polytheism—theories which were all false, though not equally false—is in this respect significant enough; likewise the gradual progress which characterises research in the nineteenth century, and which may be indicated by such names as Heyne, Buttmann, K. O. Müller, Lobeck, Mannhardt, Rohde, and Usener, to mention only some of the most important and omitting those still alive.
But it is precisely this conception which is lacking in the Greek Mysteries, and that inevitably, as Rohde points out: "The Eleusinian Mysteries in common with all Greek religion, differentiated clearly between gods and men, eins ist der Menschen, ein andres der Gotter-Geschlecht en andron, en theon genos."
Why, if survival of Nature cults, popular, and openly performed? A two-fold element in these cults, Exoteric, Esoteric. The Mysteries. Their influence on Christianity to be sought in the Hellenized rather than the Hellenic cults. Cumont. Rohde. Radical difference between Greek and Oriental conceptions. Lack of evidence as regards Mysteries on the whole.
An attempt was made to seize the father, but he snatched up the child, tore it to pieces, and devoured all but the head. When it was proposed to consult the Delphic oracle on the matter, the head prophesied to the crowd from where it lay on the ground. Then comes the following story. The early part is missing, but Erwin Rohde, in an interesting article, has cleared up all the essential details.
Another bone of contention is the value of the mystery-religions of Greece. The very able German scholars who have written on the subject, such as Reitzenstein and still more Rohde, seem to me much too unsympathetic in their treatment of the mystery-cults.
Paul's, Buffalo, and studied during the summer with Eugene Thayer, and William H. Sherwood. In 1880 he went again to Germany, and studied organ under Haupt, and theory under Rohde, at Berlin. On his return to America he took the organ at St. Peter's, in Albany. Later he came to New York, where he has since remained continuously, except for concert tours and journeys abroad.
In Greece on the contrary death was almost as natural as life, and though the conditions in early times were not unlike those in Rome, as Rohde in his Psyche has so wonderfully described them, the Greek soon grew beyond this, and the world of the dead became almost as well known to him as the world of the living. There was a kingdom of the dead, and a king and queen ruled over them.
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