TWO important facts must be set down with regard to the Mysteries: first, the general custom of all Athenian citizens, and afterwards of all Greeks generally and many foreigners, to seek admission in the only possible manner, viz., by initiation; and, second, the scrupulous care exercised by the Eumo (1)pides to ensure that only persons duly qualified, of irreproachable, or at any rate, of circumspect character passed the portals. In the earlier days of the Mysteries it was a necessary condition that the candidates for initiation should be free-born Athenians, but, in course of time, this rule was relaxed, until eventually strangers and foreigners, slaves and even courtesans were admitted, on condition that they were introduced by a mystagogue, who was, of course, an Athenian.
An interesting inscription was discovered a few years ago demonstrating the fact that the public slaves of the city were initiated at the public expense. Lysias was able without any difficulty to secure the initiation of his mistress Metanira, who was then in the service of the courtesan Nicareta. There always prevailed, however, the strict rule that no one could be admitted who had been guilty of murder or homicide, wilful or accidental, or who had been convicted of witchcraft, and all who had incurred the capital penalty for conspiracy or treason were also excluded. Nero sought admission into the Eleusinian Mysteries! but was rejected because of the many slaughters connected with his name Apollonius of Tyana was desirous of being admitted into the Eleusinian Mysteries, but the hierophant refused to admit him on the ground that he was a magician and had intercourse with divinities other than those of the Mysteries, declaring that he would never initiate a wizard or throw open the Mysteries to a man addicted to impure rites.
Apollonius retorted: "You have not yet mentioned the chief of my offenses, which is that, knowing as I do, more about the initiatory rites than you do yourself, I have nevertheless come to you as if you were wiser than I am." The hierophant when he saw that the exclusion of Apollonius was not by any means popular with the crowd, changed his tone and said: "Be thou initiated, for thou seemest to be some wise man that has come here." But Apollonius replied: "I will be initiated at another time and it is (mentioning a name) who will initiate me." Herein, says Philostratus, he showed his gift of precision, for he glanced at the one who succeeded the hierophant he addressed and presided over the temple four years later when Apollonius was initiated.
Persons of both sexes and of all ages were initiated and neglect of the ceremony was regarded almost in the light of a crime. Socrates was reproached for being almost the only Athenian who had not applied for initiation. Persians were pointedly excluded from the ceremony. Athenians of both sexes were granted the privilege of initiation during childhood on the presentation of their father, but only the first degree of initiation was permitted.
For the second and third degrees it was necessary to have arrived at full age. So great was the rush of candidates for initiation when the restrictions were relaxed that Cicero was able to write that the inhabitants of the most distant regions flocked to Eleusis in order to be initiated. Thus it became the custom with all Romans who journeyed to Athens to take advantage of the opportunity to become initiates. Even the Emperors of Rome, the official heads of the Roman religion, the masters of the world, came to the Eumolpides to proffer the request that they might receive the honour of initiation and become participants in the Sacred Mysteries revealed by the goddess.
While Augustus, who was initiated in the year B. C. 21, did not hesitate to show his antipathy towards the religion of the Egyptians, towards Judaism and Druidism, he was always scrupulous in observing the pledge of secrecy demanded of initiates into the Eleusinian Mysteries, and on one occasion, when it became necessary for some of the priests of the Eleusinian temple to proceed to Rome to plead before his tribunal on the question of privilege, and, in the course of the evidence to speak of certain ceremonial in connection with the Mysteries of which it was not lawful to speak in the presence of the uninitiated, he ordered everyone to leave the tribunal so that he and the witnesses alone remained. The Eleusinian Mysteries were not deemed inimical to the welfare of the Roman Empire as were the religions of the Egyptians, Jews, and ancient Britons.
Claudius, another imperial initiate, conceived the idea of transferring the scene of the Mysteries to Rome and, according to Suetonius, was about to put the project into execution, when it was ruled that it was obligatory that the principal scenic presentation of the Mysteries must be celebrated on the ground trodden by the feet of Demeter and where the goddess herself had ordered her temple to be erected.
The initiation of the emperor Hadrian took place in A. D. 125, when he was present at the Lesser Mysteries in the spring and at the Greater Mysteries in the following autumn. In September A. D. 129, he was again at Athens when he presented himself for the third degree, as is known from Dion Cassius, confirmed by a letter written by the Emperor himself, in which he mentions a journey from Eleusis to Ephesus made at that time. Hadrian is the only imperial initiate who persevered and passed through all three degrees. Since he remained at Eleusis as long as it was possible for him to do after the completion of his initiation it is not rash to assume that he was inspired by something more than curiosity or even a desire to show respect.
It is uncertain whether Antonin was initiated, although from an inscription it seems probable that he was and that he should be included in the list of royal initiates. Both Marcus Aurelius and Commodus, father and son, were initiated at the same time, at the Lesser Mysteries in March, A. D. 176, and at the Greater Mysteries in the following September. Septimus Severus was initiated before he ascended the throne.
There was, as stated, three degrees, and the ordinary procedure with regard to initiation was as follows:
In the flower month of spring, Anthesterion, corresponding to February-March, an applicant could, if approved, become an initiate into the first degree and participate in the Lesser Mysteries at the Eleusinion at Agra, near Athens. The ceremony of initiation into the Lesser Mysteries was much less elaborate than the ceremony of initiation into the Greater Mysteries.
The candidates had to keep chaste and unpolluted for nine days prior to the ceremony, to which they came offering sacrifices and prayers and wearing crowns and garlands of flowers. Immediately prior to the celebration of the Lesser Mysteries those about to be initiated were prepared by mystagogues, the teachers selected from the families of the Eumolpides and the Keryces, and instructed in the story of Demeter and Persephone, the character of the purification necessary and the preparatory rites, the fast days, with particulars of what food could and must not be eaten, and the numerous sacrifices to be offered up under the direction of the mystagogues. Without this preparation no one could be admitted to the Mysteries. There was, however, neither secret doctrine nor dogmatic teaching in the instruction given. Revelation came through contemplation of the sacred objects displayed by the hierophant, and by the communication of mystic formulae; but the preparation demanded of the initiates, the secrecy imposed, the ceremonies at which they assisted in the dead silence of the night created a strong impression and lively hope in regard to the future life.
No other cult in Greece, still less the cold Roman religion, had anything of the kind to offer. In fasting from food and drink before and after initiation the candidates attached to this voluntary privation no idea of maceration or expiation of faults: it was simply the reproduction of an event in the life of the goddess Demeter. Purity was an indispensable condition for all who would enter the temples. Bowls or vases of consecrated or holy water were placed at the entrance for the purposes of aspersion. In cases of special impurity a delay of one or more days in the preparation became necessary and unctions of oil or repeated immersions in water were administered. In the preparation of candidates for initiation, purification assumed an exceptional importance. Hence several writers have maintained that the primary aim of initiation was the acquirement of moral purity.
The outward physical purity, the result of immersion prior to initiation, was but the symbol of the inward purity which should result from initiation. The duty of the mystagogues was to see that the candidates were in a state of physical cleanliness and to see that that condition was maintained throughout the ceremony. According to the inscriptions there appear to have been temples or buildings set apart for the cleansing of candidates from special impurities. After initiation into the Lesser Mysteries the neophyte was permitted to go as far as the outer vestibule of the temple. In the following autumn, if of full age, he could be initiated into the Greater Mysteries, into the second degree, that of mysta. This, however, did not entitle the recipients of that honour to join in all the acts of worship or to witness the whole of the ceremonial at Eleusis. A further year had to elapse before the third degree could be taken, before they could become epoptae, and see with their own eyes and hear with their own ears the whole of the Greater Mysteries. The Lesser Mysteries were celebrated at Athens on the hill of Agra, to the right of the Stadium in a temple dedicated to Demeter and Persephone. Occasionally when the number of candidates was very large the Lesser Mysteries were celebrated twice in the year in order to give those too late for the ceremony in Anthesterion another opportunity before the Greater Mysteries were held.
At the next celebration of the Greater Mysteries, after having sacrificed to Demeter, the initiate received the second degree and became numbered among the mystae. The preliminary to this degree was bathing in the river Ilissus, after which the Daduchos instructed each candidate to place the left foot on the skin of an animal which had been sacrificed to Zeus, in which position the oath of secrecy was taken. Jevons, in his Introduction to the Study of Religion, says that no oath was demanded of the initiated but that silence was observed generally as an act of reverence rather than as an act of purposed concealment. There seems, however, to be conclusive evidence that an oath of secrecy was demanded and taken, at any rate, in the second and third degrees, if not in the first. Moreover, there are on record several prosecutions of citizens for having broken the pledge of secrecy they had given. Aeschylus was indicted for having disclosed in the theatre certain details of the Mysteries, and he only escaped punishment by proving that he had never been initiated and could not therefore have violated any obligation of secrecy.
A Greek scholiast says that in five of his tragedies Aeschylus spoke of Demeter and therefore may be supposed in these cases to have touched upon subjects connected with the Mysteries; and Heraclides of Pontus says that on this account he was in danger of being killed by the populace if he had not fled for refuge to the altar of Dionysos and then begged off by the Areopagites and acquitted on the ground of his exploits at Marathon. An accusation was brought against Aristotle of having performed a funeral sacrifice in honour of his wife in imitation of the Eleusinian ceremonies. Alcibiades was charged with mimicking the sacred Mysteries in one of his drunken revels, when he represented the hierophant; Theodorus, one of his friends, represented the herald; and another, Polytion, that of the torch- bearer; the other companions attending as initiates and being addressed as Mystae. The information against him ran:
Thessalus, the son of Cimon, of the ward of Laeais, accuseth Aleibiades, the son of Clinias, of the ward of Seambonis, of sacrilegiously offending the goddess Ceres and her daughter Persephone by counterfeiting their Mysteries and shewing them to his companions in his own house, wearing such a robe as the high priest does when he shows the holy things; he called himself high priest, as did Polytion, torch-bearer; and Theodorus, of the ward of Phygea, herald; and the rest of his companions he called persons initiated and Brethren of the Secret; therein acting contrary to the rules and ceremonies established by the Eumolpides, the heralds and priests at Eleusis.
Alcibiades did not appear in answer to the charge, was condemned in his absence and his goods were confiscated. There was quite a panic about this time B. C. 415. Many prominent citizens, Andocides included, were prosecuted. He was included in the indictment against Alcibiades. "This man," said his accuser, "vested in the same costume as a hierophant, has shown the sacred objects to men who were not initiated and has uttered words it is not permissible to repeat." Andocides admitted the charge, turned king's evidence, and named himself and certain others as the culprits. He was rewarded with a free pardon under a decree which Isotmides had issued but those whom he named were put to death or outlawed and their goods confiscated. Andocides afterwards entered the temple and was charged with breaking the law in so doing. He defended himself before a court of heliasts, all of whom had been initiated into the Mysteries, the president of the Court being the Archon Basileus. The indictment was lodged by Cephisius, the chief prosecutor, with the Archon Basileus during the celebration of the Greater Mysteries, when Andocides was at Eleusis. He was acquitted and it is asserted that Cephisius failed to obtain one-fifth of the votes of the Court, the consequence being that he had to pay a fine of 1,000 drachmae and to suffer permanent exclusion from the Eleusinian shrine.
Diagiras was accused of railing at the sanctity of the Mysteries of Eleusis in such a manner as to deter persons from seeking initiation and a reward of one talent was offered to any one who should kill him or two talents to anyone who should bring him alive.
An ancient theme of oratorical composition and one set even in the sixth century of the Christian era was:
The law punishes with death whoever has disclosed the Mysteries: some one to whom the initiation has been revealed in a dream asks one of the initiated if what he has seen is in conformity with reality: the initiate acquiesces by a movement of the head: and for that he is accused of impiety.
Every care, therefore, was taken to prevent the secrecy of the Mysteries from becoming known to all save initiates. They have, however, come to light in a great measure through the ancient writings and inscriptions. Step by step and piece by piece the diligent researcher has been rewarded by the discovery of disconnected and isolated fragments which, by themselves, supply no precise information, but, taken in the aggregate, form a perfect mosaic. Though it was strictly forbidden to reveal what took place within the sacred enclosure and in the Hall of Initiation it was permissible to state clearly the object of initiation and the advantages to be derived from the act. Not only was the breaking of the pledge of secrecy given by an initiate visited with severe, sometimes even capital, punishment, but the forcing of the temple enclosure by the uninitiated, as happened sometimes, was an offence of equally heinous character. By virtue of the unwritten laws and customs dating back to the most remote periods the penalty of death was frequently pronounced for faults not grave in themselves, but solely because they concerned religion.
It was probably by virtue of those unwritten laws that the priests ordered the death of two young Arcanians who had penetrated, through ignorance, into the sacred precincts. This was in B. C. 200 and Rome made war upon Philip V of Macedonia on the complaint of the government of Athens against that king who wished to punish them for having rigorously applied the ancient laws to those two offenders, who were found guilty of entering the sanctuary at Eleusis, they not having been initiated. No judicial penalty, however, was meted out to the fanatical Epicurean eunuch, who, with the object of proving that the gods had no existence forced himself blaspheming into that part of the sanctuary into which the hierophant and hierophantide alone had the right of entry. Aelianus states that a divine punishment in the form of a disease alone overtook him. Horace declared that he would not risk his life by going on the water with a companion who had revealed the secret of the Mysteries.
One of the essential preliminaries to initiation into each degree was fasting. Two days prior to initiation into the second and third degrees were spent by the candidate in solitary retirement when a strict fast was observed. It was a "retreat" in the strictest sense of the word. Fasting was practised, not only in imitation of the sufferings of Demeter when searching for Persephone, but because of the danger of the contact of holy things with unholy, the clean with the unclean. Thus it was held that even to speak of the Mysteries to the uninitiated would be as dangerous as to allow such unclean persons to take part in the ceremonies. Hence the punishment meted out by the State was in lieu of, or to avert, the divine wrath which such pollution might bring on the community at large.
At the entrance to the temple tablets were placed containing a list of forbidden foods. The list included several kinds of fish, including the whistle-fish, gurnet, crab and mullet. The whistle- fish and crab were held to be impure, the first because it laid its eggs through the mouth and the second because it ate filth which other fish rejected. The gurnet was rejected because of its fecundity as witnessed in its annual triple laying of eggs, but, according to some writers, it was rejected because it ate a fish which was poisonous to mankind. It is believed that other fish were forbidden but Prophyry was probably exaggerating when he says that all fish were interdicted. Birds bred at home, such as chickens and pigeons, were also on the banned list as were beans and certain vegetables which were forbidden for a mystic reason which Pausanias said he dared not reveal save to the initiated.
The probable reason was that they were connected in some way with the wanderings of Demeter. Pomegranates were, of course, forbidden from the incident of the eating of the pomegranate seeds by Persephone.
The candidates were carefully instructed in these rules beforehand. Originally the instruction of the candidates was in the hands of the hierophant, who, following the example of his ancestor, Eumolpus, claimed the privilege of preparing the candidates as well as that of communicating to them the divine Mysteries. But the constantly increasing number of applicants made it necessary to employ auxiliary instructors, and this work was given over to the charge of the mystagogues, who prepared either one individual or a group of candidates, the hierophant reserving to himself the general direction of the instruction. In the course of the initiation ceremony certain words had to be spoken by the candidates and these were made known to them in advance, although, of course, apart from their context.
(to be continued)
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