Of all the Hellenic Mysteries, none have achieved such glory as the Eleusinian, to which therefore we will give the first place in our presentation. They were performed in honor of the two goddesses, Demeter and Cora, in the Attic town of Eleusis, which lay in the corner of the Saronic Gulf north-west of Athens on the road to Megara, and were among those mysteries in which participation was conditional on prior initiation. The ancients themselves attributed their foundation to mythical times: according to the Homeric hymn "To Demeter", which probably dates back to the 7th or 6th century, they were founded by the goddess herself, who came to Eleusis during the search for her daughter, abducted by Pluto; from this arrival of the fighting of Eleusis in his state, attributed by tradition to the reign of Erechtheus, but in fact referring to the 7th century. The Homeric hymn, saying that Demeter appeared in Eleusis under the guise of a woman from Crete, hints, as it were, that the service to the goddess was transferred to Eleusis from this island; but the significant similarity in the rituals and the very essence of the Eleusinian Mysteries with the Egyptian Mysteries of Isis, rather, makes one think that the original place of formation of such a cult was Egypt.
The main content of the Eleusinian Mysteries was the already mentioned myth of Demeter, transmitted in the Homeric hymn in the following main lines. Persephone, the daughter of Demeter, collecting flowers in the Niseysky meadow with oceanids, was abducted by Pluto, and no one except Helios saw this abduction and only Hecate heard the desperate cries of Persephone. The mother, hearing the voice of her daughter, rushed to her aid and searched for her with torches for 9 days, taking neither food nor drink and without washing; finally, from Hecate and Helios she learned about the fate that befell Persephone.
Then the angry goddess left Olympus and began to wander the earth in the form of an old woman. Arriving at Eleusis, she was met at the well by the daughters of the local king Keleus and, posing as a native of the island of Crete, kidnapped by sea robbers, but escaping from them, she was taken into the king's house as the nanny of the prince Demophon. Here she also could not forget her sorrow, until the servant Yamba amused her with her immodest jokes, and then Queen Metanira persuaded her to taste the kykeon drink. The goddess looked after the prince and, wishing to make him immortal, smeared it with ambrosia and put it on the fire at night like a brand. Once the mother of the prince saw this, got scared and made a fuss. Then the goddess revealed herself to Metanira, ordered to build a temple for herself and to establish a divine service according to her instructions. Meanwhile, the land did not bear fruit, since the goddess, angry at the abduction of her daughter, hid the seeds sown by people. Finally, Zeus summoned Persephone from hell; Demeter then reconciled with the gods under the condition that her daughter spent a third of the year in the underworld, and two-thirds with her mother and other gods. Fertility was returned to the earth, and the goddess, leaving Eleusis, showed the sacred rituals to Keleus, Eumolpus, Diocles and Triptolemus, whom, in addition, she taught agriculture. The rituals commanded by the goddess must be performed, but cannot be investigated and disclosed. Happy who saw them; the uninitiated in the sacraments will not be blissful, but will remain under the cover of sad darkness. Happy who is loved by two goddesses: they send Plutos to his house, who gives wealth to mortals. - This is, in brief outline, the content of this myth. Scientists present various explanations for it, more or less plausible; the most probable seems to be that of them, according to which it seems to be the fading of nature in winter and its return to a new life with the onset of spring.
Demeter, Triptolemus and Persephone. Marble relief (c. 490 BC).
In addition to the two main goddesses, Demeter and Cora, the Eleusinian mysteries revered: Iacchus, who was considered the son of Zeus and Demeter or identified with Bacchus, then Pluto, God and Goddess unknown by name and various local heroes, of which Triptolemus and his brother were especially respected his Evbul.
Caring for the organization of the Eleusinian holiday was one of the responsibilities of the highest Athenian administration. Since the establishment of the college of archons, the archon-tsar was in charge of it as the supreme guardian of the entire state cult; his closest assistants were 4 priests, of whom two were elected by consecration from all the Athenians, one from the Eumolpid family and one from the Kerik family. The members of these two gentes generally had the most important liturgical functions in the Mysteries. The Eumolpid family traced its origin from the mythical Eleusinian hero Eumolpus, about whose origin and attitude to the mysteries there were different legends. The Kerik family, according to legend, descended from Kerik, the son of Hermes and Aglavra, the daughter of Kekrop; according to other legends, it was a branch of the Eumolpid family. The most important persons performing official duties at the festival were the following: 1) the hierophant, elected from the Eumolpids, usually from the elderly and had a sonorous voice. He was given a special purple garment and headband. Assuming office, he resigned his former name and received a new, sacred one, which could not be known to the uninitiated, so that in secular documents he was called simply a hierophant. The formation of a secular name was accompanied by a symbolic rite of immersion in the sea, as can be seen from several inscriptions. The hierophant was matched by the hierophantis, who was also elected from the Eumolpids and had the duty to initiate those who wish to the mysteries. She also assumed a new secret name upon receiving a sacred office. The hierophant and the hierophantis were required to observe strict chastity upon taking office. 2) The second place in the Eleusinian hierarchy was occupied by the torchbearer, about whose duties only a few small details are known. He was elected from the Kerik family; in the 5th and 4th centuries. for several generations this position was hereditary in the house of Callias. The torchbearer, like the hierophant, wore purple robes and a bandage over his long hair. Perhaps a torchbearer corresponded to him, about which the closest information of prayer and formulas for the conditions of admission to initiation served during sacrifices, etc. 4) The altar priest, mentioned in many inscriptions, was in charge of the sacrifices and himself performed them. All of these positions were for life. During the performance of their sacred duties, the persons of the priestly staff wore myrtle wreaths.
In addition to these chief priests, there were various other ministers of the cult and magistrates who were in charge of different parts of it. The priest and priestess of Demeter and Cora are mentioned; the priest who carried the statue of Iacchus in procession; a priest who cared about the cleanliness and generally serviceable maintenance of the statues of the goddesses; priest who served, probably, during ablutions and cleansing
Initiation into the Eleusinian Mysteries was available to all Hellenes, without distinction of tribes or states, so that they had a common Greek character. Barbarians were not admitted to initiation, although even here there are exceptions in favor of certain, especially prominent persons. The Romans, from the time they entered into closer relations with the Hellenes, were admitted to initiation on an equal basis with the latter. Even slaves were not barred from participating in the mysteries unless they were of barbaric origin. Persons who committed any serious crime were not allowed to be initiated. It cannot be proven that those wishing to consecrate were required to first confess their sins; however, the hierophant could refuse initiation to a person whose morality seemed to him faulty.
Those who wanted to initiate had to turn to the mediation of any citizen from the Eumolpid or Kerik family, who, if there were no obstacles to initiation, would instruct and guide the candidate in further actions, which is why he was called the leader in the sacraments. Before initiation, candidates were required to maintain strict silence as a test and perform cleansing rites. In initiation, 3 degrees were distinguished, of which the first was initiation into the small mysteries. Niercers. Some, especially foreigners who were not allowed by means to make the trip to Athens three times, may have been content with the first degree of initiation, without looking for the other two. On the contrary, many Athenian citizens were ordained as children by godly parents; such a dedication was designated by a special term - dedication from the hearth. People who were close to death, perhaps, were allowed initiation at any time. The rites of initiation are known only in general terms, in which it is impossible to discern the features inherent in each type of initiation separately.
Initiation into both small and great mysteries began outside the temple, in a sacred walled area. Here the initiates made sacrifices and then entered the temple, where in the deep darkness of the night they made transitions from one part of the sanctuary to another; from time to time a blinding light spread, illuminating the figures of formidable monsters, terrible sounds were heard that shook the initiates. These effects were produced by various kinds of technical devices. The terrible pictures and sounds represented the torment that awaited the sinners behind the grave, and made such an overwhelming impression on the impressionable people that some even fainted. Ancient authors compare the state of a person's soul at death with those sufferings, yearning and trembling that it experiences during initiation into the mysteries. Finally, terrible scenes gave way to light, soothing ones: doors were opened that covered statues and altars; in the bright light of torches, the initiates imagined statues of the gods decorated with luxurious clothes; all this light and splendor so amazed the feelings of the initiates that they imagined eternal joy and bliss awaiting beneath the grave of people who were virtuous and initiated into the sacraments. The initiates were seated on special seats, around which the initiates danced. There were probably other symbolic rites, the details of which are unknown to us.
Initiation in the mysteries was considered an important condition for achieving bliss in the afterlife, so people who, for one reason or another, did not accept initiation in their youth, tried to consecrate, at least before death. The garments worn on the body at the time of initiation were considered lucky; it was customary to wear them until they were completely worn out or to make diapers out of them for children, and some donated them to the temple of Demeter; sometimes the dead myst were buried in them.
Let us also mention that the mystics were forbidden to eat certain food supplies (chickens, fish, beans and apples) and touch the woman in labor and the corpse; in all likelihood, these prohibitions were in force only during the celebration of the mysteries, and did not extend for the rest of the time.
In Athens, two holidays were celebrated annually that were related to the Eleusinian cult. In the month of Anfesterion, probably around the 20th, the small mysteries were celebrated, which served as a prefeast of the great ones and were performed in Agra, a suburb of Athens, mainly in honor of Persephone. The sacred truce for them lasted from the 15th of Hamelion to the 10th of Elaphebolyon, i.e. 55 days. They consisted mainly of cleansing with water Ilissa, on the banks of which lay Agra, and, perhaps, in dramas
the downgrade took place in Athens, and the second in Eleusis. The sacred truce for the holiday lasted from the 15th of Metagitnion until the 10th Pianopsion, i.e. 55 days. Once every 4 years, it was performed with particular pomp and therefore is counted among the penteteric holidays.
Hermes, Orpheus and Eurydice. Marble (c. 420 BC).
Unfortunately, the mentions of the holiday, mainly about the second half of it, are limited to a few and not always reliable testimonies, on the basis of which it is impossible to form a clear and complete picture of the entire course of the celebration.
In the first half of the day, the celebration was probably distributed among the days as follows. On the thirteenth or 14th of Boedromion, the people gathered in the city for the feast; the archon-king, the hierophant and the daduch made an announcement about the coming of the holiday and the exclusion from participation in it of all those who were defiled with bloody crimes or other grave sins, dishonest and barbarians. In later times, the ephebes on the 13th in a solemn procession went to Eleusis, from where on the next day (the 14th) they accompanied the shrines (statues of goddesses and sacred utensils) to the city temple of the goddesses, located at the northern foot of the Acropolis. On the 15th, a sacrifice was probably made with the water of Vr; the calling formula served as the name for this day of the holiday. The main cleansing site seems to have been at Piraeus. In the next three days (17, 18 and 19), various kinds of sacrifices were performed in the city, including a holiday in honor of Asclepius, who, according to mythical legend, arrived in Athens from Epidaurus, where his famous sanctuary was, and was dedicated to mysteries. On the twentieth, a solemn procession took place from Athens to Eleusis, accompanying the Eleusinian shrines previously brought to Athens, including the statue of Iacchus crowned with myrtle, carried by a special priest, and precious toys prepared for Iacchus. The procession moved along the sacred road, decorated with many temples, altars and monuments, accompanied by a huge crowd of people, since the uninitiated could also take part in the mysteries. Wealthy people, especially women, followed the procession in carriages, which, however, was later prohibited by the law of the orator Lycurgus. When crossing. On the way, she stopped several times to rest or to worship various gods and heroes related to the Eleusinian cult, so that only in the evening she reached Eleusis. Here the second half of the festival continued for several more days, consisting of various mystical rituals, in which only those initiated by Keleus could take part at the order of Demeter herself and burned by the Persians in 480. Here, in the temple itself or in its peribole, a number of dramatic performances took place at night, the plot of which was the events in the life of the gods related to the cycle of legends about the establishment of the mysteries. These performances were of a very diverse nature, sometimes strict and solemn, sometimes merry and even licentious. No one was allowed to contemplate them, except for the myst, who had already received the highest degree of initiation and therefore were called "contemplators." The inscription at the entrance to the sacred site of the temple said that the uninitiated had no right to enter it. There is information that before the Mysteries, lists of initiates by name were compiled and recorded on boards. During the sacred rite, the mystics, unlike the uninitiated, wore myrtle wreaths on their heads, and purple bandages on their right arm and left leg. If an uninitiated, intervening in the crowd of Mists, betrayed himself by any inappropriate questions, then he was subjected to punishment and even death; this happened, for example, with two young Acarnans during the reign of Philip V.
Dramatic performances, most likely, were staged in chronological order. Their first act was probably the scene of the marriage of Zeus and Demeter, represented by the hierophant and the hierophantis, and the birth of Iacchus from this marriage, while the hierophant proclaimed: the mistress of Brimaud gave birth to the holy son of Brim. Then began libations, songs and dances in honor of the newborn Iacchus, and caring for the newborn was presented in skillful mimic gestures.
The next night, Pluto's abduction of Cora, portrayed by the priestess of Demeter, was dramatic. At the same time, the mystics carried baskets of flowers in remembrance of the fact that Cora was abducted while collecting flowers. Hierophantis portrayed a yearning Demeter looking for her daughter; in skillful dances it was imagined how she was looking for her daughter and how she was warmly received by Kelei. The procession of the myst with torches to the seashore served as a memory of Demeter's search for her daughter. Then a woman appeared on the stage, representing the servant Yamba, or Baubo, who amused Demeter with immodest jokes and gestures. At the same time, the mystics, who had been fasting all day, ate the kykeon, a special drink consisting of a mixture of water, flour and honey with various spices, in memory of the fact that Demeter, amused by Yamba's jokes, first tasted this drink after the loss of her daughter, and transferred it from the box to the basket and back some mysterious symbolic objects. An indication of these rituals lies in a special sacred formula, which in the form of a password served as a means for the mystics to recognize each other. There were also dramatic performances depicting the return of Cora, the reconciliation of Demeter with the gods, the establishment of the mysteries by her and the departure of Triptolemus to spread agriculture, while the hierophant showed the mystics a cut ear, which served as a symbol of the change of life to death and rebirth to a new life after death. These dramatic performances, in all likelihood, lasted three nights, called "saints." With them, sacred objects hidden from prying eyes were shown to the mystics, and secrets were revealed, that is, probably, sacred legends and myths unknown to the people. According to one later author, the hierophant during the Mysteries portrayed the demiurge (creator), the dadukh - the sun, the altar - the moon, the sacred herald - Hermes. It is impossible to decide whether this custom has existed since ancient times and how this similarity with deities was achieved; probably, the priests dressed in luxurious clothes, similar to those in which it was customary for the Greeks to depict the named deities.
On the last day of the holiday, a symbolic ceremony was performed, which consisted in the fact that from two earthen vessels that had the shape of a cube, the priests in the temple poured water into a hole made in the ground, from one to the west, and from the other to the east, while pronouncing some mysterious words; what these words were, it is certainly not known, but scholarly about the beneficial, fertilizing effect of moisture on the earth.
This was the end of the actual mysteries. Then there were hymn, equestrian and musical competitions, but not annually: every two years there were small competitions and every three years in the fourth - large ones. The winners were rewarded here with a certain amount of wheat grown on the sacred Rariya field (as on the Panathenaeus holiday - oil from the sacred olive).
Upon the return of the participants of the festival to the city, a meeting of the sacred council took place in the city of Eleusinia, in which the archon-king presented a report on the holiday and dealt with cases related to the violation of sacraments or sacred laws, and also determined the expression of gratitude to persons who showed special zeal in fulfilling their duties during holiday time. Only initiates of the mysteries took part in this council, and the very decision of affairs belonged to the Eumolpids alone, who in their sentences, in addition to state laws on impiety, were guided by oral traditions and the voice of their conscience. In one later inscription, the ruling of this council is dated the 28th of Boedromion. One can think that in earlier times the holiday lasted until this date, so that the competition took four days (24-27 days).
After this brief overview of the outer side of the Eleusinian Mysteries, let us turn to their inner side, namely, to the question of whether any specific teaching was carried out in them, or was it all about performing the rituals prescribed by the ritual, the meaning of which each initiate could explain in his own way? Scientists' opinions on this issue do not agree with each other. Most hold a negative view, with a particular consistency and thoroughness of Lebeck's celebration in general, and regarding the inner meaning of the mysteries, those who participated in them endured only what everyone could think of according to their mental development and abilities. On the contrary, the author of a study on the mysteries of N.I. Novosadsky, in the last chapter of his work, convincingly proves that "it was not only the rituals and their interpretation that constituted the content of the mysteries of Demeter, that they carried out a special teaching that illuminated those demands of the thought of the ancient Hellenic, which were not resolved by the common, open Hellenic religion. ... In his opinion, this message to the mystics of the necessary aspects of the teaching took place before initiation, in private conversations between mystagogues and hierophants with those wishing to accept initiation, and not during the performance of festive rites and dramatic performances. The teachings of the mysteries concerned the gods, the afterlife, and nature. However, as for the first, there was no, and could not be, a significant difference between the teaching of the Eleusinian Mysteries and the doctrine of the gods generally accepted by the ancient Greeks. What was told to the mystics in the depths of the sanctuary of Demeter and in private conversations by the mystagogues, represented only the further development of those foundations that lay in the beliefs of the entire people. The changes could be in particulars, and not in their main, essential character. Further, the authors find very many indications that the mysteries promised the initiates happiness in the afterlife. The souls of the dead myst did not remain forever in the same place, but passed from one world sphere to another and even returned for a time to the environment of the living. Thus, the teachings of the transmigration of souls and the mysterious communion of the living and the dead were not alien to the Mysteries; this was one of the most attractive aspects of the Mysteries, which attracted many people. However, initiation alone was not enough in order to receive happiness in the afterlife: already Aristophanes expressed the idea that for this, after initiation, one must lead a pious life, therefore, vicious people were not allowed into the dwellings of the blessed; and to initiation into the mysteries itself, as we know, only people who were not tainted by crimes were allowed. Thus, the Mysteries undoubtedly had an impact on improving the morality of the Greek people, as already noted by the ancients themselves. Isocrates says that Demeter, having established the mysteries, softened the mores of people. Moral education and correction of life appears to Arrian as the main goal of the Mysteries. According to Cicero, Athens, who created a lot of beauty and greatness and brought this beautiful thing into human life, did not produce anything better than those mysteries, thanks to which people from a coarse state passed to a life worthy of man and improved their morals. Thus, the Eleusinian Mysteries, despite some of their dark sides, undoubtedly had a high moral influence on the development of the Greek people and represent one of the attractive phenomena of their religious life. It should be noted, however, that in later times the external ritual aspect of the Mysteries came to the fore and they lost all influence on the mental life of the people. They existed until the end of the 4th century. according to R. X.
Mysteries modeled on the Eleusinian were also celebrated in various other localities of Hellas, for example, in the city of Fliunt, Megalopolis, Fenei and other cities of Arcadia and in Messinia. In sky calendars. One cannot, however, think that the cult of this goddess is necessarily mysterious everywhere.
The library of the site was replenished with a book. The book, written by the German scientist Diether Lauenstein in 1986, is dedicated to the largest mystery center of ancient Greece - Eleusis. Eleusis is a town located 20 kilometers from Athens, where the mysteries took place every year since about 1500 BC for 2000 years. These mysteries were dedicated to the Two Goddesses - Demeter and Persephone.
Drawing on ancient sources and materials of the latest archaeological research, Dieter Lauenstein tried to recreate the course of this mystery festival and understand the experience and experiences of the mystics, bound by a vow of silence under the threat of death. The study has no analogues in the world scientific literature and is the first publication in Russian entirely devoted to these ancient mysteries.
The Eleusinian Mysteries lasted until the 4th century AD, when the Christian emperor of the Roman Empire Theodosius I prohibited their annual performance. Theodosius I went down in history as an emperor, under whom the Roman Empire finally ceased to be a secular state. It was under him that religious dogmas were not adopted as a result of free discussion in church circles, but were approved by decrees of the emperor himself or his officials.
It was during the reign of this Christian emperor that mass persecutions and repressions began at the state level both against heretics within Christianity itself and against the so-called pagans. Throughout the empire, he began to destroy "pagan" temples and cults.
Here was the Eleusinian Telesterion - Hall of Initiation It was under Theodosius I that Christians destroyed the world-famous library of Alexandria and the Serapeum, the cult center of Alexandria, where a woman philosopher and astronomer named Hypatia was brutally murdered by Christian fanatics.
It was this emperor at the state level that forbade the study and teaching of astrology, or mathematics (this is what astrology was called at that time). The practice of astrology was severely punished. And the appeal for divination, or in modern language - - was punishable by death (!!!). It is not surprising that grateful Christians canonized for such “godly and good deeds”; elevated to the rank of "saints" this "faithful son of the church." And Orthodox Christians even still celebrate his "holy" day every year.
But the Byzantine historian of the 5th century Zosima wrote that Theodosius I adored luxury, thoughtlessly emptying the state treasury. In order to somehow make up for it, he sold provincial administration to anyone who offered him the highest price. These are the "holy saints" highly regarded by Christians!
However, after the death of this "holy" emperor from dropsy, the Roman Empire split into two parts - into western (Latin) and eastern (Byzantium). Therefore, Theodosius I went down in history as last emperor of the united Roman Empire. After the split, the "eternal" Western Roman Empire lasted only 80 years, because The law of cause and effect, called Destiny and Karma, says: what a man sows, he will reap ... This emperor sowed war with the Two Goddesses, highly revered in the Eleusinian mysteries, then he shook splitand then destruction his "eternal", now Christian empire ...
Mysteries in Greek Eleusis have not been held since the 4th century. In the place where they were once solemnly celebrated, today there are only ruins. Here are some modern photos from this place. Click on the desired thumbnail to enlarge the image.
In 2009, the Spanish director Alejandro Amenabara shot a feature film "Agora", based on real events that took place in the IV century in Alexandria during the reign of the Christian emperor Theodosius I. This historical drama about Hypatia (Hypatia), killed by Christians at the instigation of a local church bishop ( Greek overseer) Cyril (Greek. lord, lord), subsequently numbered by the church, like the aforementioned emperor, among the "saints".
There is no evidence of whether Hypatia practiced astrology, but the fact that she was a female astronomer was enough for Christian fanatics to declare her a witch, a prostitute and ... brutally kill. Anyone who has not yet seen the film "Agora", which starred the famous actress Rachel Weisz, can watch it right here.
The origin of the mysteries
Eleusis is a small city 22 km north-west of Athens, connected to them by a sacred road; has long been famous for the production of wheat.
The Mysteries were based on the myths of Demeter. Her daughter Persephone was kidnapped by Hades, the god of the underworld. Demeter, who is the goddess of life and fertility, after the abduction of her daughter set off in search. Having learned from Helios about her fate, Demeter withdrew to Eleusis and swore an oath that until her daughter was returned to her, not a single sprout would break out of the earth.
On 22 Voidrimion, the initiates honored the dead by overturning special vessels. The Mysteries were completed by 23 Voidrimion.
In the center of Telesterion was Anaktoron ("palace"), a small structure made of stone that only hierophants could enter, containing sacred objects.
Most of the rites have never been recorded in writing, and therefore much in these mysteries remains the subject of speculation and speculation.
Participants
The participants in the Eleusinian Mysteries were divided into four categories:
- Priests, priestesses and hierophants.
- Initiated into secrets for the first time.
- Those who have already participated in the mystery at least once.
- Those who have sufficiently learned the secrets of Demeter's greatest secrets.
History of the Mysteries
The origin of the mysteries can be attributed to the Mycenaean era (1,500 BC). They have been celebrated annually for two thousand years.
Entheogen theory
Some scholars believe that the effect of the Eleusinian Mysteries was based on the effect on the participants of the psychedelic contained in the kykeon. According to RG Wasson, barley could have been infected with ergot fungi, which contain psychoactive lysergic acid amides (related to LSD and ergonovines); however, Robert Graves has argued that the kykeon or biscuits served at the Mysteries contained psilocybe mushrooms.
The feelings of the initiates were sharpened by the preparatory ceremonies, and the psychotropic mixture allowed one to plunge into the deepest mystical states. The reception of the mixture was part of the ceremonial rite, but its exact composition is not known, since it was never recorded, but passed on orally.
An indirect confirmation of the entheogenic theory is the fact that in 415 BC. e. the Athenian aristocrat Alcibiades was convicted of having an "Eleusinian sacrament" in his house and using it to treat friends.
Sources
- Clement of Alexandria assumed that the myth of Demeter and Persephone was played out in the Mysteries.
- In the Homeric hymn, which dates back to the 7th century BC. e., an attempt is made to explain the origin of the Eleusinian mysteries; it contains the myth of Demeter and Persephone.
From the book of Tomassin
"Collection of images of sculptures, sculptural groups, terms, springs, vases and other exquisite things"
- THE RAPE OF PERSEPHONE
In his Study of Painted Greek Vases, James Christie presents Mercius's version of what happened during the nine days of the Great Eleusinian Rituals. First day was dedicated to a general meeting, during which candidates were asked about what they are capable of.
Second day was dedicated to the procession to the sea, probably in order to submerge the statue of the supreme goddess into the depths of the sea.
The third day opened as a victim of a mullet.
On fourth day the mystical vessel with sacred symbols inscribed on it was carried to Eleusis. The procession was accompanied by women who carried small vessels.
In the evening fifth day there were torchlight processions.
On sixth day the procession headed for the statue of Bacchus, and on seventh day athletic games were held.
Eighth day devoted to repeating previous ceremonies for the sake of those who missed them.
Ninth and final day devoted to the deepest philosophical themes of the Eleusinian mysteries. During the discussions, the chalice of Bacchus appeared as the emblem of the highest importance.
see also
Notes
Literature
- Homeric hymn to Demeter // Antique hymns / Edited by A.A.Takho-Godi. - Moscow: Publishing house of Moscow State University, 1988. pp. 97-109.
- Frazer James George The Golden Bough: a Study in Magic and Religion, 1890
- Armand Delatte, Le Cycéon, breuvage rituel des mystères d "Éleusis, Belles Lettres, Paris, 1955.
- Bianchi U. The Greek mysteries. Leiden, 1976
- Shulgin, Alexander (Shulgin, Alexander), Ann Shulgin. TiHKAL. Transform Press, 1997.
- R. Gordon Wasson / Albert Hofmann / Carl A. P. Ruck: On the road to Eleusis. The secret of the mysteries. Insel-Verlag, Frankfurt am Main 1984, ISBN 3-458-14138-3, (original title: The road to Eleusis. Unveiling the secret of the mysteries. Harcourt Brace Jovanovich, New York 1977, ISBN 0-15-177872-8 , (Ethno-Mycological studies 4)).
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See what the "Eleusinian Mysteries" are in other dictionaries:
In dr. Greece, in the city of Eleusis, the annual religious festivities in honor of Demeter and Persephone ... Big Encyclopedic Dictionary
In ancient Greece, in the city of Eleusis, there are annual religious festivities in honor of Demeter and Persephone. * * * ELEVSINIAN MYSTERIES ELEVSINIAN MYSTERIES, in Dr. Greece, in the city of Eleusis, annual religious festivities in honor of Demeter (see DEMETRA) and ... ... encyclopedic Dictionary
A religious holiday in Attica (Ancient Greece) in honor of the goddesses Demeter (See Demeter) and her daughter Persephone (See Persephone) (Cora), whose cult is one of the oldest agrarian cults. E. m., Performed from ancient times in Eleusis, after ...
Relig. a holiday in Attica (ancient Greece) in honor of the goddesses Demeter and her daughter Persephone (Cora), the cult of which was one of the most ancient agrarian cults. Magic. rituals performed since ancient times in the settlement of Eleusis (22 km from Athens), after ... Soviet Historical Encyclopedia
Since the VII century. BC. annual religious festivities in honor of Demeter and Persephone, held in the city of Eleusis (22 km from Athens). EM. were considered part of the Athenian state cult. The main event of E.M. was the rite of sacred marriage, when ... Sexological encyclopedia
Eleusinian Mysteries - (Greek Eleusinis) a religious holiday with mysteries in honor of the goddess Demeter and her daughter Persephone in Eleusis. It probably arose from rural festivals associated with the cult of agriculture (held in spring and autumn). To participate in E. had the right ... ... The ancient world. Reference dictionary.
Mysteries (from the Greek mystērion secret, sacrament), in antiquity, secret cults of some deities Only initiates participated in M., the so-called. myst. M. consisted of a series of sequential dramatized acts that illustrated the myths associated ... Great Soviet Encyclopedia
In antiquity, secret cults of some deities. Only initiates, the so-called Mysterists, participated in the Mystery. The Mystery consisted of a series of sequential dramatized acts that illustrated the myths associated with the deities ... ... Encyclopedia of mythology
- (from the Greek mysterion, mystery), secret religious rites, in which only initiated mystics participated. In Egypt the mysteries of Isis and Osiris, in Babylonia the mysteries of Tammuz, in Greece the Eleusinian mysteries (in honor of Demeter and her daughter ... ... Modern encyclopedia
For two thousand years, the most prestigious parties of antiquity took place in Eleusis. Closed - but we have penetrations.
Any ancient Greek who wanted to be modern was sure to be initiated into some mysteries - regular services of certain cults. One of the later mysteries was firmly entrenched in the Russian language -bacchanal , an orgiastic feast in honor of Dionysus, whose magic substance was good old ethanol. From the annual, quite official and universal libations -Dionysius , Bacchanalia differed in the main thing - secret. This is how "mystery" is translated from Greek.
Devoured by the Minotaur
“Well equipped is he who descends into the grave, knowing the truth of Eleusis.
He knows the outcome of earthly life and its new beginning - the gift of the gods. "Pindar. Odes. 5th century BC e.
Many of the mysteries were built on "acting out" plots that later became known to us as Greek myths. Thus, the legend of the Minotaur was the basis of the "mystery in the Labyrinth" on the island of Crete. As Dieter Lauenstein writes, this mystery was a fight between a man and a bull “on a round platform surrounded by a high wall, where about three dozen young people could stand. Playing with the bull required skill, determination and dexterity. The Knossos court probably even rejoiced at breakdowns and accidents; the rest of the applicants thereby realized the seriousness of what was happening. Like the Egyptian culture, the culture here was not compassionate; this spiritual strength humanity acquired only in the last pre-Christian millennium. In the event of a fatal outcome, the homeland was reported: devoured by the Minotaur. "
Mysteries were popular on about. Samothrace. Plutarch, in Comparative Biographies, writes about Philip II of Macedon, the father of Alexander the Great: “It is reported that Philip was initiated into the Sacraments of Samothrace at the same time as Olympias, when he himself was still a youth, and she was a girl who had lost her parents. Philip fell in love with her and married her, having obtained the consent of her brother Aribba. " What is important, not only men and women took part in the mysteries on equal terms, but also, as indicatedresearch , even personally not free people.
More and more mysteries appeared at the end of the Hellenistic world: foreign cults penetrated into Greece. In the "program" of the mysteries of the Asia Minor (Phrygian) goddess Cybele there were ritual pouring of bull's blood and bringing oneself to ecstasy (by what means is unknown); in Greece and then in the Roman Empire, Mithraism spread with its mysteries, which included tests by fire and ritual infliction of pain. By the way, Mithraism was actively supported by the Roman emperors as a counterbalance to Christianity and Christians, who, we recall, at the same time also sent their services secretly, being in an illegal position. In general, there were enough cults - and what made the Eleusinian Mysteries special?
Mystery by inheritance
“I will broadcast to those who are allowed.
Close the doors for the uninitiated "A verse recited before the beginning of the mysteries.
From the scholia to Elius Aristide
Plutarch (46 - 127 BC), known as the author of Comparative Biographies, one of the most significant sources on the history of Ancient Greece, mentions one notable drinking drink of Alcibiades (450 - 404 BC), a prominent Athenian military leader and a statesman.
“... Alcibiades and his friends mutilated other statues of the gods, and in addition, they imitated secret sacred rites in their drinking parties. The informers claimed that some Theodore was playing the role of a herald, Polyion was a torch-bearer, Alcibiades himself was a high priest, and the rest of the friends were present and called each other mystics. All this was set forth in the complaint that Thessalus, son of Cimon, filed against Alcibiades, accusing him of insulting both goddesses. The people were enraged and cursed Alcibiades, while Androcles (one of his most implacable enemies) tried to further increase the general indignation. "
Speech about "other statues of the gods" is not without reason - that night in 415 BC. e. in Athens, someone mutilated the sacred images of Hermes, and then a denunciation of Alcibiades arrived. His property was confiscated, the Eleusinian priests from the Eumolpid family put him under a curse, and Alcibiades fled from Athens - however, not forever. Subsequently, as the commander-in-chief of the Athenian army, he will arrange a huge celebration of the Eleusinian shrines in order to make amends for past guilt.
For divulging the secrets of Eleusis in Athens, the death penalty was imposed. Historian Nikolai Novosadsky, who lived in the 19th century, cites a story from Titus Livy about how two young men “once entered the temple of Demeter during the performance of the Mysteries, without first being initiated; there, with their inappropriate questions, they soon gave themselves away; they were taken to the hierophant and immediately executed according to his sentence. " Even the famous playwright Aeschylus, writes Novosadsky, “was accused of the fact that in some of his tragedies there were allusions to the teachings of the hierophants of Demeter; he was in great danger, and only by proving that, without taking initiation into the mysteries, he did not know their teachings, the great tragedian was saved from death.
Nevertheless, according to ancient literature, one gets the impression that everyone knew about the Eleusinian Mysteries. In Aristophanes' comedy "Frogs", Hercules tells Dionysus, who descended to Hades, that he will soon see "a wondrous light, like an overground day," he will hear "breath flutes" host of husbands and wives, and innumerable splashing hands. " When asked who they are, Hercules answers - "initiates." At Cicero (106 - 43 BC) - "On the Laws", book. II - we read: “the best - those mysteries, thanks to which we, wild and cruel people, were re-educated in the spirit of humanity and gentleness, were admitted, as they say, to the mysteries and truly learned the basics of life and learned not only to live with joy, but and die hoping for the best. " The epigraph to this chapter, a verse widely known among the Greeks, is referred to by Plato himself (427 - 347 BC) in the famous dialogue "The Feast": “As for the servants and all other uninitiated ignoramuses, let them shut their ears big gates ".
Novosadsky does not mention "teaching" for nothing. It was he who was forbidden to disclose - the very fact of the mysteries, as well as certain parts of them that were held in public, were not a secret. Only what happened in - the temple of the mysteries. It was there, at the end of the sacrament, that the initiates accepted the kykeon - a magical drink that caused visions, which, according to the Greeks, allowed them to experience death during life and communicate with the gods. Actually, on that unfortunate evening Alcibiades was guilty not only of disfiguring the statues of the gods and portraying someone there. His servants served the guests a real kykeon, apparently stolen or deceived from the priests. The recipe for the drink was kept secret for all two thousand years that the mysteries existed - at least it was relatively reconstructed only in our time.
Mixing Kykeon
The mysterious drink, the effect of which apparently explained the strength of the impressions of the participants in the mysteries, attracted special attention of researchers to them. It was especially exciting that the kykeon was prepared on the basis of ergot-affected barley - namely, from ergot, Albert Hoffman obtained lysergic acid.
In the Middle Ages, ergot-affected cereals used for food could cause , religious hysteria and other monstrous manifestations of human nature. It can be assumed that the Greeks knew how to prepare a psychedelic drug that did not cause madness, but European society has lost this secret. Whole generations of scientists have tried to uncover it, including Hoffman himself, who in 1978 co-authored the book The Road to Eleusis.
Hoffman and his colleagues suggested that the source of the psychoactive substance was the mushroom Claviceps purpurea, which infected barley was soaked in water. In modernresearch the historian, biologist and chemist have carefully considered the problem, and this is what they have come to.
Ergot
First of all, Alcibiades would not need to steal either the Kykeon or its recipe if it were so easy to make. Precisely the fact that Alcibiades used outside the Mysteriespresentthe kykeon, the recipe for which was kept in such a secret, infuriated the Athenians - and especially the Eumolpids, who were the keepers of the secret. Hence, the kykeon could not be prepared in no time.
At the same time, if it was prepared for two thousand years, and the mysteries were regular and obeyed a strict order, this means that the effect of the kykeon was precisely known, there were volumetric measures, methods of extracting the active substance from raw materials, and so on. Moreover, the drink had to be prepared by very simple means - the Greeks did not have chemical laboratories.
Hoffman's hypothesis has been seriously challenged. First, the alkaloids that can be obtained from C. purpurea are very weak. Adults, according to critics, would not be highly intoxicated. In addition, the by-substances contained in the fungus cause severe discomfort, and in women it provokes miscarriages - sources about Eleusis do not contain a single mention of either one or the other. Finally, the only recipe for kykeon contained in the Homeric hymn to Demeter is simply water, barley, and mint. If you soak barley affected by the fungus in water and drink, it will simply be poisoning.
The authors of the study take the criticism apart piece by piece. First of all, such strong psychoactive drugs as opium and psilocybin are excluded from the possible ingredients of kykeon - it was impossible to obtain and store them in the required amount regularly in Greece. Barley, on the other hand, was convenient for harvesting in the right quantities, and it is harvested in August-September - just on the eve of the Mysteries. Now it remains to understand how the Greeks managed to make the product non-toxic.
The author of the first part of the above study reports on his own experiments, which proved that the extraction of the necessary alkaloids from C. purpurea can be done by hydrolysis. In the 1930s, it was discovered that by hydrolysis of ergotoxine (roughly speaking, a mixture of alkaloids contained in C. purpurea) with potassium hydroxide (potash) as a base, psychoactive ergine and lysergic acid can be obtained, and the higher the temperature, the more than the second component. The authors turned to the famous chemist for adviceDaniel Perrin , the author of the book "The Chemistry of Substances that Change Consciousness."
According to Perrin, a drink containing the psychoactive ergine could indeed have been created in the conditions of ancient Greece. Until now, clinical experiments with ergine, conducted independently by psychiatrist Humphrey Osmond and Albert Hoffman, have been considered one of the serious arguments against this hypothesis.
Results - "fatigue, apathy, a sense of unreality and meaninglessness of the world around." Perrin's arguments are stronger. Ergin is also obtained from the plant Turbina corymbosa, which for thousands of years has had ritual significance in South America and has helped shamans enter states of religious meditation. Of course, Perrin writes, taking a substance in a clinic setting, by an experienced experimenter familiar with the effect of much stronger substances, differs from taking it in the course of a religious mystery, after many days of fasting and a grueling walk from Athens to Eleusis.
Finally, from a chemical point of view, Perrin experimentally and with formulas confirms the possibility of obtaining a psychoactive drink by "boiling ergot for several hours in water, to which the ash of a tree or other plant material, possibly barley, is added." A mixture of ash and water was used in Greek society for both washing and medicine. At the same time, symbolically ash, the dust of a tree, is an attribute of Demeter - as we will see below, according to the myth, Demeter plunges Demophon, the son of Queen Metanyra, into the flame of the hearth in order to grant him immortality; every year during the Mysteries, one of the noble Athenian boys played the role of Demophon. In general, it all fits together.
The reception of the Kykeon, as the authors of the study explain, took place in Eleusis itself - a drink in a sacred vessel was carried there during a procession from Athens. They drank it from separate cups inside the Eleusinian temple - and, one must assume, given the approximately number of participants (about 1000 people), they were previously diluted with water in some more voluminous vessels. After the reception, the mystas participated in a ritual with dances and songs, and at the end of the mysteries the remainder of the kykeon was symbolically poured onto the ground (on the last day of the mysteries, "plimohoi"). But in order to understand why the kykeon was taken at all, it is necessary to consider the course of the mysteries themselves.
By the grain
The reception of the Kykeon was preceded by long and magnificent ceremonies, comparable in significance for the Greeks to the Olympics - during the time of Eleusinius, all wars and strife also ceased. Just as the mysteries of the Minotaur on Knossos emerged from first a real, and then a ritual primitive occupation - corraling and killing a bull - so Eleusis is a prayer for fertility that is complicated and turned into a ceremony.
It is not my task here to describe the entire complex ceremony of the Mysteries - for those interested, I refer to Lauenstein's book"Eleusinian Mysteries" ... Let us designate only the main stages, especially since over two thousand years the mysteries have been changed and supplemented so many times that the description of all this as a whole will make the text almost unreadable (which is the reason for the unpopularity and obscurity of Lauenstein's book. This is literally a guide to how not to write history books).
The appearance of the Eleusinian Mysteries dates back to about 1500 BC. e. - the period of the so-called Mycenaean culture. They ended in 396 after the destruction of Eleusis by the Visigoth king Alaric, and thus lasted about 2 thousand years, with the exception of three years, during which, apparently, it was impossible not to fight.
The basis for the mysteries was the myth of Demeter, her daughter Persephone and the ruler of the underworld, Hades. An unexpected detail - the main ancient Greek source about the mysteries, the so-called "Homeric hymns" were found in 1777 in Moscow. In the depths of the archives of the Ministry of Foreign Affairs, the German paleographer Christian Friedrich Mattei discovered a manuscript that included the Odyssey, the Iliad, and 33 hymns to various gods. Mattei, who was also a well-known Freemason and shameless thief, took apart the manuscript, separating the hymns, and, having lied that these sheets were sold to him by a petty Moscow official, he sold them to the Dresden Library, from where they then ended up in Leiden. As it was established at the end of the 19th century, the manuscript originally came to Moscow from Constantinople, where it belonged to Archimandrite Dionysius. That is, the provenance of the source indirectly indicated its authenticity.
It is interesting that the hymns are called "Homeric" only because they are written in the same way as the Iliad and the Odyssey, in a dactylic hexameter. Thucydides attributed them to Homer, but they were created somewhat later than the Homeric epic. This is how the hymn about Demeter describes the myth on which the mysteries were built.
Demeter, the "mother of the fields", has a daughter named Persephone (or Cora, "girl"). She, with her friends Artemis and Athena, plays in a flowering meadow. From there, Hades kidnaps her and takes her to her underground palace, where she becomes the queen of the dead. For nine days Demeter wanders the earth in search of her daughter. At dawn on the tenth day, Hecate (Moon) advises her to question Helios (Sun), the all-seeing solar titan. From him, Demeter learns about the kidnapper.
Angry at the gods who committed an evil deed, Demeter wanders in the world of people, taking on the appearance of an ancient old woman. One evening she sits at the city well in Eleusis, and here the four daughters of King Keleus come for water. The old woman introduces herself as a nanny and the girls' mother, the local queen Metanira, invites the newcomer to be a nanny to her newborn son Demophon.
When the old woman enters, Metanira treats her guest with wine, but the old woman asks for kykeon, a drink from the field and toasted barley flour. Raising a child, the nanny does not give him any milk or other human food, but the baby grows and gets stronger. Metanira spies on the old woman at night and sees how she, like a torch, plunges the child into the fire of the hearth. This is how the divine essence of the old woman is revealed. All night long, Methanira and her daughters pray to the goddess in fright. Then the Eleusians build on the hill a sacred abode, Anaktoron, the House of the Lady. Demeter, in anger and anguish, leaves for the temple. For a whole year, she does not allow the seeds to sprout, and finally the gods, in fear for all living things, send Mercury to Hades - to ask the underground ruler to release the kidnapped spouse from the darkness into the light. Hades releases Cora, but first lets her swallow a tiny pomegranate seed.
Rejoicing, Cora returns to her mother. She immediately asks: “My daughter, [did you eat] food in Hades ... If you did, you will go back and within a year you will spend a third part in the depths of the nether world. The other two are with me, as well as with other gods. "
Demeter's anger against the gods is appeased, and she humbles her anger against people herself, having established sacred ordinances. She instructs her first myst, Triptolemus, in great detail on how these orgies should be celebrated. And when the Eleusinian rulers, under the leadership of Triptolemus, send the sacraments, barley grows again in the fields, most dear to the goddess. Following Triptolemus, the first mystics were Diocles, Eumolpus and Polixenes: “I myself will institute the sacraments in it, so that from now on, performing the sacred rite according to the rite, you will incline my spirit to mercy. Nobody should make any inquiries about them [the sacraments], nor should they give an answer to inquiries: happy are those of the earthly people who have seen the sacraments. The one who is not involved in them, until death, will never have a share like this in the darkened kingdom of the underworld, ”says the goddess.
In the image of the Bark, we see the very grain that is lowered into the ground, spends three months in it and is born again, repeating its cycle every year. Accordingly, the mysteries were divided into "small", held in the spring, and autumn "big" or "great".
Hierophants, Dadukhs and Kiriks
To take part in the mysteries, you first had to pass initiation. The condition for admission to initiation was non-participation in murders (war was not considered, of course), one could not be on trial, and be a sorcerer; knowledge of the Greek language was necessary (otherwise it would not be possible to understand the meaning of the speeches of the Eleusinian priests) and the citizenship of Athens. Some Athenian families "registered" guests. In the mysteries, the Romans Sulla and Atticus (a friend of Cicero), the emperors Augustus, Hadrian, and Marcus Aurelius were dedicated, and even extraordinary mysteries were held for the consecration of Octavian. Subsequently, the mysteries were allowed to initiate slaves and getters.
Anyone who wanted to join the myst was looking for a mystagogue - any initiate could be. The mystagogues had to explain to the neophytes the basic rules and rituals. The first initiation took place in February, during the small mysteries that were celebrated in Agras, part of Athens. The future mystics received here the symbolic cleansing of fire, water and incense. These initiations were attended by priests representing the gods. The main goal of this part was to prepare the neophytes for the situation of the great mysteries, when everything that will be seen in Telestrion must remain secret. The future mystas were reminded of this more than once and even practiced vows of silence.
The Great Mysteries began in September. First of all, all the mystics accepted the fast - they abstained from meat, wine and beans. Before the beginning of the Great, as well as the Small, Mysteries, special priests-officials - spondophores, "bearers of [the message] of libation" - were sent throughout Greece announcing the end of wars and strife.
With the beginning of the Great Mysteries, the leading priest, the hierophant, began to play the main role. He was elected only from the Eumolpid family (originating according to legend, from one of the first myst Demeter, Eumolpus). The Hierophant received a special sacred name during the Mysteries, which was not made public during his lifetime. After becoming a hierophant, it was forbidden to have sexual intercourse and marriage for the rest of their lives, so they usually became respected elderly people with a loud voice.
During the Mysteries, he wore chic purple clothes (purple is the color of death; we will not lose sight of the coincidence - or maybe not the coincidence - of the name of the mushroom Claviceps purpurea and the color of the hierophant's clothes) and, like all mystics, a myrtle wreath. In the sacred theatrical performance, it was the hierophant who played the role of Zeus. He also held civil authority in Eleusis as a city.
The second important priest-official was the dadukh - the torch bearer. There is evidence that in the performance he portrayed Helios. The third - kirik, "herald", who announced the beginning of the sacred rite to the mystics, played the role of Mercury, "the messenger of the gods." These three priests were enough to conduct the Mysteries (there were also hierophantida and dadukhinya, but the Kirik has no female parallel).
In addition to these, there were many lower priestly positions that served sacrifices and the organization of performance. The idran priest served the purification; Fadints cleaned statues of deities; Iachagogi carried the statue of Iacchus during processions; Panagami, apparently, were called "stage workers", people who had the right to move sacred objects (statues of gods and machines for producing sound and light effects); the pyrphors wore hearths with sacred fires dedicated to the gods. cystophores carried baskets with sacred objects; singers, singers and actors in particular took part in the performance in cameo roles. In a word, it was a whole show business, in which it was a great honor to take part in the role of service personnel. Undoubtedly, the noble Athenians fought for these places.
Initiation into the Great Mysteries could be passed only by those who had already taken initiation into the Small, but not in the same year, but in the next. The last degree of initiation - epoptia - was accepted only by those who participated in the Great Mysteries more than twice, and very rarely for the third time. The more different mysteries became in Greece, the more difficult it was to become an bishop - very many were torn. At the end of the Mysteries, in the 3rd century A.D. e., as Tertullian reports, the interval could be up to five years!
The main part of the Great Mysteries lasted 9 days. The exact location of the parts of the mysteries still differs from day to day, only the order of actions is more or less known.
Ruins of Eleusis
The first day. General meeting. Archon (Athenian king) hierophant, daduch and kirik read out the rules of the mysteries. In the evening, the procession goes to Eleusis for the statues of Demeter and Persephone.
Second day. The statues are brought to Athens. The Victim of Democracy is the celebration of the state and social order in Greece. Cleansing ablution of the myst in the Eleusinian estuary. They entered the water themselves and washed in it the piglet brought with them, which they sacrificed to Zeus in the evening; they also slaughtered a sheep in the name of Demeter and a ram - Persephone.
Day three.Sacrifices to Iacchus and other gods in Athens.
Day four.Epidavria - sacrifices to Asclepius, the god of medicine.
Day five. The procession leaves Athens with statues of the gods and a jug of kykeon, and went to Eleusis along the Sacred Road. At each stop, prayers, rituals and ritual dances were performed. Lauenstein describes it as follows:
“The length of the Sacred Road was 22 km; the procession overcame her in a day. Thus, there was enough time to perform the rituals in the parking lots, and the participants saved their energy for the Holy Night. In front were two messengers (not priests) in black robes. Following them, also in black, were the high priests: the hierophant, dadukh and kerik, or messenger; then two priestesses with baskets on their heads ... Behind them carried a wooden image of Iacchus decorated with myrtle - this was the center of the procession. "
In the evening of this day, the procession arrived at Eleusis - and that very secret part of the mysteries, about which it was forbidden to talk, began. The procession, led by the hierophant, brought the statue of Iacchus into the temple and the doors closed behind them. From that moment on, animal sacrifices ceased - it was forbidden to kill inside Demeter's house. What could have happened next is perfectly described by Novosadsky. On this day, the marriage of Demeter and Zeus and the birth of Iacchus were performed.
“After offering sacrifices, the initiates entered the temple. There, in the deep darkness of the night, they made transitions from one part of the sanctuary to another. The mysterious darkness was replaced at times by a dazzling light that illuminated the figures of formidable monsters before the eyes of the initiates ... Among the mystical silence, various terrible sounds were suddenly heard, shaking the initiates to the depths of their souls. The Eleusinian priests, of course, turned to special mechanical devices: machines that produced thunder and lightning and were used for theatrical effects ... But the agonizing time passed when all the horrors of Hades surrounded the myst, when their hearts were tormented by the sight of torment and sinners, and terrible scenes were replaced by others , light, soothing. The temple was illuminated by the steady fire of torches. Statues of gods adorned with luxurious clothes were presented to the eyes of the initiates ... "
Sixth day. Started late as the previous night had been devoted to the presentation of the birth of Iacchus. On the evening of the sixth day, the abduction of Persephone by Pluto was played out. The program included a torchlight procession symbolizing Demeter's search for her daughter.
Seventh day.The evening of this day was busy playing out the return of Persephone from the afterlife, the reconciliation of Demeter with the gods and the establishment of agriculture. Either on this or on the previous day, the kykeon was received. In conclusion, the hierophant solemnly showed the myst an ear of corn - a symbol of fertility and life. On the seventh day the "holy nights" - the main part of the mysteries - ended.
Days eight and nine. Due to serious discrepancies in the sources and literature, it is not yet fully understood how the events were distributed in the last days of the Mysteries. However, the following is known for sure: the last day was calledplimohoi... Earthen jugs were called Plimokhoi, from which the priests poured water on the ground, symbolically fertilizing it. Also, at the end of the Mysteries, agons took place in Eleusis - competitions between athletes, tragedians and musicians. Contrary to custom, the awards in these competitions were not money and expensive items, but grains of sacred wheat.
On the morning of the day following the last day at Eleusis, the mystics, clad in black robes, returned along the Sacred Road to Athens. At the end of the Great Mysteries, a council convened in Athens, in which the hierophant judged those who insulted the mystery of the mysteries by their behavior, and appointed rewards to those who, on the contrary, distinguished themselves during the holiday.
After that, the Athenians returned to ordinary life, the guests went home, and the declared truce ended - until the next small mysteries.
