The dead seed dormant in the soil came out towards the sun in the form of a sprout, again the meadows and slopes were covered with young greenery. In this, people saw a manifestation of the eternal cosmic cycle, in which the creative forces, slain by the hordes of darkness, are revived and triumphant.
The indestructibility of life was perceived as the message of immortality, as the promise of Nature, which contains the guarantee of eternal existence for man as well. Therefore, the ancients stubbornly sought to unravel this mystery, to master immortality or to join it. Dressed in mourning, they buried Osiris, Baal, Tammuz, Atis in the fall and greeted them with glee when they awakened from their mortal sleep in the spring (1).
Gennady Melnik Bust of Athena. Roman period
This widespread cult of the resurrected nature penetrated into Greece, probably from Crete, where it was associated with the religion of the Mother Goddess. Around the 7th century BC e. we already find him in town Eleusis, located near Athens.
The Homeric hymns hint at the Cretan origins of the Eleusinian cult. There we find a myth that tells of its beginning.
Once an old woman from Crete appeared in the city, named Doya. She said that she traveled a lot around the world and miraculously escaped death. Struck by Doi's unusual appearance and wisdom, the king of Eleusis gave her his son to be raised.
One night, the mother watched as the alien plunges the boy into the fire. To the queen's desperate cries and reproaches, the mysterious woman answered with proud words: "Miserable, stupid people!" It seemed that the child could receive immortality from Doi's hands, but now this is no longer possible.
Photo by Gennady Melnik / Archaeological Museum of Athens. The offering of ears.
At the same instant, a sweet scent spread through the king's house, the wanderer's body lit up, the walls were lit up with a dazzling radiance. Instead of an old woman, a beautiful goddess appeared before the astonished Eleusians. That was Demeter - powerful mistress of fields and flowers (2).
She told people her story. Her beloved daughter Cora once played in a flowering meadow among violets and saffron. The earth suddenly opened, and the chariot of the ruler of the Underworld, Hades, carried the trembling maiden to the underworld. Captivated by the beauty of Cora, Hades wanted to make her his wife. But he failed to keep the kidnapping secret. Before the open earth could close over Cora, she let out a plaintive cry.
The dark abysses gasped heavily from the cry of the immortal
Seas and mountain chapters. And the mother heard this cry.
The immense grief pierced the embarrassed heart.
She tore the veil on her immortal hair,
She threw off her blue and black cloak and in search of the maiden
Rushed forward quickly across land and wet sea,
Like a light-winged bird. But no one will tell her the truth
I did not want any of the eternal gods, nor of the mortal,
And not one of the birds came to her with truthful news (3).
For nine days Demeter wandered about the land, lighting up all the nooks and crannies with torches, but nowhere did she find traces of her daughter. And only on the tenth day, she learned from the goddess Hecate, what fate befell the virgin. Demeter's anger and sorrow knew no bounds; she took the form of an old woman and appeared to the people at Eleusis.
Recognized there, she continued to grieve. Refusing to return to the host of the gods, she sat in the Eleusinian temple and shed tears. In the meantime, "a formidable, most terrible year has descended to the nurse-earth." It was in vain that the bulls dragged the plows through the arable lands, and the sowers threw seeds into the soil: the earth did not germinate, the sadness of the goddess struck her with sterility. People were threatened by starvation.
© Photo: Acropolis Museum / Sokratis Mavrommatis / Running Persephone, first half of the 5th century BC
This alarmed Zeus, with whose connivance Cora was kidnapped. Hermes was sent to the Underworld to inform Hades that Demeter was plotting
To destroy the weak tribe of earthly people completely,
Hiding seeds in the ground, and deprive the Olympians of the immortals
Honors ... (4)
The danger of breaking the magical connection between people and gods forced Hades to think. In the end, he agreed to temporarily let the young wife go to his mother, but so that she would always spend part of the year with him.
Demeter agreed to this compromise solution and, having taught the Eleusinian secret rituals, returned to the gods. Since then, while Cora is visiting Hades, Demeter plunges into sorrow, winter comes, and when she returns to her mother, the fields turn green again.
This myth strikingly resembles the legends about the sorrow of Isis and the descent of the goddess Ishtar into the Underworld. Whether it was a wandering story or the Cretans and Greeks put down their version independently of the East - it's hard to say, but now something else is important for us. The cult of Demeter marked a return to chthonic, underground, deities, the very nature of which is associated with the secrets of fertility, life and death.
The veneration of Demeter was established not only in Eleusis, but gradually spread to other regions of Greece. Until the advent of Christianity, the Eleusinian rituals attracted many. It is amazing that they survived, in a sense, all other Greek cults. Even in the 19th century. the peasants of Eleusis put a statue of Demeter in the center of the threshing floor, and when he was taken to the museum, they complained about the deterioration of the harvest (5).
How can one explain such a strong influence of this archaic religion? What could the Greeks, who often sneered at their gods, find in the ancient myth of Demeter, Hades and Kore? There can be only one answer to this question: the chthonic gods - the rulers of the innermost depths of the earth, where the shadows of the dead live, - were associated with the most important aspects of human existence. Their religion promised people not only earthly well-being, but also eternal life, immortality. This gave her a huge advantage over the civil cult (6).
The ceremonies that accompanied the worship of Demeter took on the character of mysterious sacred rites, mysteries, similar to those that were known even among the most ancient peoples. Such actions were based on pantomimes depicting the mythical history of gods and heroes. The contemplation of the mysteries was believed to establish a magical connection between people and higher beings.
Reverence for a mystery that transcends ordinary reason is an integral part of religion. The feeling of meeting the superhuman, sacred, hidden from the eyes of the profane, made the Eleusinian mysteries an object of deep and sincere reverence. The mockery of the Greeks, which shook Olympus, died away at the threshold of Eleusis.
© Photo: Acropolis Museum / Sokratis Mavrommatis / Bas-relief depicting Demeter and Persephone, first half of the 5th century BC
Any Hellene not tainted by crime - man, woman, and even a slave - could join the mysteries of Demeter (7). Finally, before all the pariahs of society, the path to spiritual joy and eternity was opened! The one who passed the initiation was promised deliverance from the fatal Hades:
Happy are those of the earthly people who have seen the sacraments,
The one who is not involved in them will never be after death
Shares similar to have in the multi-dark kingdom of the underground (8).
Demeter possessed what other gods did not have - the mysterious power of the rebirth of nature and the power of immortality. It is not surprising, therefore, that so many worshipers of the great goddess rushed to Eleusis. Nestled by the bay against the backdrop of mountains, among pines and cypresses, the sanctuary was surrounded by the constant care of the Athenians. Hundreds of pilgrims came here to feel the closeness of divine powers.
Here everything was covered with an ancient mystery: it seemed that the goddess was still wandering somewhere among the surrounding groves. In the town they showed the house where she lived; the stone on which, according to legend, she sat, mourning Cora; the place where the maiden was carried away to the Underworld. The very soil of Eleusis seemed to be only a thin barrier separating the ordinary world from the mysterious depth of the bowels.
The feasts of Eleusinius usually began in Athens (9). The Hierophant and Archon announced their beginning, reminding that barbarians and criminals should not participate in them. Following this, the crowds went to the sea to bathe in the waves, which were attributed to the cleansing power. From there, the pilgrims headed in a solemn procession to the holy city. They carried the statues of the chthonic gods, sang hymns, made sacrifices. The twenty kilometers separating Athens from the holy city passed slowly, some on foot, others on horseback, and only at night did they reach Eleusis.
The priests of Demeter jealously guarded their secrets. Those who entered the path of initiation took terrible vows of silence. Woe to the uninitiated, who blasphemously entered the service. The one of the myst who divulged the secrets of Eleusis was considered a blasphemer.
Initiation into the Eleusinian Mysteries. Marble relief from Panticapaeum. The turn of the 5th-4th centuries. BC e.
Those preparing for initiation wore red armbands, and in order to prevent strangers from entering the holiday, the hierophants had lists of future mystics.
Upon arrival at Eleusis, people with torches scattered across the hills, as if taking part in the search for Cora, and only after that they passed the ordeal that anticipated the mysteries.
The initiate had to be pure of blood and pure ritually; he was charged with a number of food prohibitions: abstaining from fish, beans, apples.
In front of the temple, sacrifices were once again made, and at last at night in complete silence the initiates entered the temple.
A sacred drama was played out under dark vaults, people walked in narrow passages, heard howls and ominous voices, saw the figures of monsters and flashes of lightning. It was a symbol of the ordeal of the soul undergoing cleansing beyond the grave. Everything that a person was destined to experience in the kingdom of Hades, he experienced during the sacred rite and through this he received deliverance.
© Photo: Acropolis Museum / Sokratis Mavrommatis / Lamp, ceremonial vessel from Eleusis
But by morning, having finally left behind the gloomy vaults, the participants in the ceremony went out onto the sunlit lawns; songs and exclamations sounded, the mystics danced among the flowered statues of gods and goddesses. This scene is depicted by Aristophanes:
Then the breath of flutes will wrap around you,
You will see a beautiful light, like earthly.
There are groves of myrtle, men and women choirs
And the sound of joyful applause (10).
This was the picture of the transition to the kingdom of immortality: Hades was left behind forever.
The mystery drama was supposed to deeply shock the souls of the audience. It contained something highly consonant with the Greek: the image. Eleusis paved a special path for communion with the faith. The impact was not on the mind, but on the whole being of man. Demeter's ceremonies were called "teamata" - "spectacle", for it was a sacred theater that purified and elevated man, gave him empathy for the divine life.
Reconstruction of the Temple complex of Eleusis.
The central point of the mysteries, the highest stage of initiation, was the contemplation of symbols. We actually know nothing about him, because he was most carefully concealed. But there are indications that the hierophant - the servant of Demeter - carried an ear of corn before the initiated. Perhaps it was a sign of an immortal goddess and it was believed that a person whose spiritual eyes were open would see currents of invisible power in the ear. The trembling radiance that surrounds the grain, the aura that only the myst can see, is evidence of his connection with the goddess.
NOTES
- Cm.: M. Brickner. A suffering god in the religions of the ancient world. SPb., 1908, p. 9 pp.
- The name of Demeter means, probably, "Mother of the Grain" (see: M. Nilssop. A History of Greek Religion, p. 108, 211). She was one of the variants of the ancient Mother Goddess (see: D. Thomson. Prehistoric Aegean world. M., 1948, p. 128).
- Homeric Hymns, V, To Demeter, 38-46.
- Ibid, 352.
- Cm.: J. Frazer. Golden bough, vol. III. M., 1928, p. 112-113.
- Cm.: Y. Kulakovsky... Death and immortality as seen by the ancient Greeks. Kiev, 1899, p. 91 pp.
- Plato. Phaedon, 69 p.
- Homeric Hymns, 480 words.
- For a description of the mysteries see: D. Filiy. Eleusin and his sacraments. SPb., 1911; G. Mulonas. Eleusis and the Eleusinian Mysteries. London, 1962.
- Aristophanes. Frogs, 154.
MYSTERIES. HYPOTHESES
According to legend, the gods themselves institute the mysteries. What were the mysteries? Mystery actions (Greek τελεταί όργια) among the Greeks, initiation (Latin initiatio) among the Romans, implied the acquisition of a unique religious experience in the mysteries, giving the highest knowledge regarding the issue of life and death, and the achievement through it of an essentially new level of being.
The Mysteries of Eleusis had several levels of initiation:
1. Dedication that made the participant a myst (Greek μύστις).
2. Initiation (epopteia) - "contemplation", which made the myst an epopt. They were allowed to see him no less than a year later, and on the recommendation of the mystagogue.
Epoptus himself could become a mystagogue (Greek μυσταγωγός) - a "mystologist", i.e. a leader preparing for initiation.
The secrets of Teletai and Epoptay were never divulged. Therefore, information about what happened there is not available to us. Scenes on vases and bas-reliefs shed some light on the outside, but the secret meaning remains behind the scenes.
Interestingly, during the centuries of the existence of the mysteries, their servants came from 2 families. The heirs of Eumolpus and the Kerik family.
There were the following positions: hierophant (literally - "the one who reveals sacred things") and hierophantis (initiators), dadukhs (torch bearers), hierokerics (readers of prayers and sacred formulas) and a priest who was at the altar.
The Small Mysteries were of a cleansing and teaching nature. The great mysteries provided an experience of what the myst had become acquainted with in the little ones.
The mysteries had two meanings. One concerned the exercise of fertility. The second is to prepare the soul.
In the spring, at the beginning of the season of flowers (in the month of enfesteria), a feast of "small sacraments" was celebrated. It was a holiday of the return of her daughter (Persephone, Cora) to her mother - Demeter. The Great Mysteries took place in Boedromion (September) and lasted nine days.
It is not given to us to know what happened during the Mysteries, because the initiates were obliged to keep it secret. But according to fragmentary information from various ancient authors and from the depiction of some scenes on vases, urns, sarcophagi, we can make up some mosaic of what is happening.
Altar, 4th century AD Demeter and Persephone. Archaeological Museum, Athens. Universal paraphernalia: the skulls of the bulls above (and above the snake) are located in this way not only here. The wicker garland is probably hung with baskets in the background, seemingly small, like the calf skulls due to the perspective of the image. A lion sits below. The torch wraps around the snake.
Attributes of the Mysteries. Below is the shepherd's rod "kalaurops",
belonging to the mystagogues - as the shepherds of the initiated.
With his head covered - Hercules. This is an image on a stone urn (Lovatelli Urn, Museo Nazionale Romano, Rome)
Here we see the sequence of preparation for the Mysteries.
The story of Hercules being initiated into the mysteries is reported by Diodorus of Siculus (Historical Library, v. 4, 25):
"XXV. (1) Having rounded the Adriatic, that is, having passed around this bay by land, Hercules descended to Epirus, and from there arrived to the Peloponnese. Having completed his tenth feat, he received an order from Eurystheus to bring Cerberus from Hades into the daylight. In order for his feat to be crowned with success, Hercules went to Athens and took part in the Eleusinian Mysteries there, while the rituals at that time were performed there under the leadership of Museus, the son of Orpheus. "
The urn depicts a storyline consisting of several scenes of the purification rite.
On one we see the sacrifice of the pig, which Hercules holds over the low altar, and the libations performed by the priest (mystagogue).
On the other, Hercules sits with his head completely covered, which means descent into darkness, into the state of birth. In such images, we see above the head of Hercules a priest or priestess holding a shovel or liknon - a type of basket that was used to cleanse the wheat from the chaff. Liknon was also a symbol of the Dionysian Mysteries. In addition to the fact that Demeter and Persephone were the goddesses of the grain, sympathetic magic can also be seen in this action. After all, the grain is purified, therefore, the same will happen with the initiate. The separation of the grain from the chaff has always represented a metaphor for the separation of souls from the outer shell, the body. This Orphic interpretation should not be ignored either, for, as Diodorus of Siculus reports, Musaeus, a disciple of Orpheus, was at one time the chief priest in Eleusis.
According to one ancient author, the initiates were purified by the elements of water, air and fire (Servius, Aen. 6.741). We see water in libation, an air whirlwind could be created by a shovel for grain (liknon), and fire from torches and on the altar.
In the final scene on the urn, we see the initiate approaching the seated Demeter. She sits on a kiste - a basket for storing ritual supplies of the great Mysteries. The initiate reaches out with his right hand to touch the snake. According to W. Burkert, by this act the initiate showed that he was free from fear, transcendental to human anxiety, and did not hesitate to enter the divine realms. The touch of the snake thus indicates a readiness to receive initiation into the Great Mysteries. Demeter sits on a kiste, turning away from the initiate, her face turned to Persephone. This indicates the initial stage of purification, that the initiate is not yet ready to see her in the Great Mysteries. It is not for nothing that Persephone is called hagne, which means "pure." In other images, the person preparing to take initiation stands between Demeter and Persephone.
Sarcophagus from Tore Nova (3rd century BC). Palazzo Spagna Museum, Rome
Pondering Aristotle's message about purification through viewing theatrical performance, Karl Kerenyi believed that the initiation into the Mystery was also preceded by a viewing of the plot mystery scene. As a spectator, the initiate forgot himself and was completely absorbed in what was happening, came into an elevated mood, full of higher emotions than his usual everyday physical and emotional reactions. After purification, the person was ready to participate in the Mysteries themselves.
How did the Great Mysteries go?
Mara Lynn Keller, Ph.D, in the article “The Ritual Path of Initiation into the Eleusinian Mysteries” (c) 2009, tried to recreate the sequence of events.
Around the middle of August, messengers called Spondophoroi were sent to all cities and villages. They made libations and proclaimed the beginning of a truce, so that during the time of the Mysteries and walking along the Sacred Path (Hieros Hodos), all roads were safe for travelers. Each new day was counted from sunset, when the first stars appeared.
Procession map
The first act of the Great Mysteries (14 boedromion) consisted in the transfer of sacred objects from Eleusis to Eleusinion (a temple at the base of the Acropolis in Athens dedicated to Demeter). After the preliminary sacrifice, the priestesses of Eleusis marched out in procession to Athens, carrying on their heads baskets with so-called "Hiera" - "sacred objects". On the outskirts of Athens, the procession stopped under a sacred fig tree, where, according to legend, Demeter stopped and bestowed his seed. The priest of Demeter announced from the Acropolis the news of the arrival of sacred objects.
On the 15th boedromion, the hierophants (priests) announced the beginning of the rituals.
On the first official day of the Mysteries, the archon Basileus gathered people to the Agora (market) of Athens, in the presence of the hierophant and the diadochi, and read a proclamation to those called to initiation. It was forbidden to participate in the mysteries of murderers, barbarians (after the Persian wars) and those who did not speak Greek. In the 1st century A.D. e. the Roman emperor Nero, who declared himself a deity during his lifetime, tried to undergo initiation, but he was repeatedly denied this. Those who were admitted washed their hands in cleansing water before entering the temple. A law of silence was announced to the initiates. It also had a spiritual meaning, for silence soothes a chaotically rushing mind and promotes immersion into one's own essence. The initiates were also told about the necessity of fasting, from dawn to dusk, following the example of Demeter, who did not drink or if, while arriving in search of Persephone. In the evenings, eating was allowed, with the exception of forbidden foods: meat, game, red fish, red wine, apples, pomegranates and beans. Food fasting, as we know, cleanses the body, helping the body's cells to eliminate accumulated harmful substances. The evening of this day ended with the transfer of priestesses, priests, initiates and celebrants from the Agora to the sacred site of Demeter in Athens, called Eleusinion, located between the Agora and the northern slope of the Acropolis. Here the sacred objects of Demeter were transferred to her temple, accompanied by dancing and singing.
The next day was devoted to preliminary cleansing. The day was called Alade Mystai! - Initiates to the sea!
The procession went to the seashore near Athens, to wash themselves and the pigs brought with them, which were sacrificed after arriving in Athens. The next day, called Heireia Deuro! - the offering of gifts, the archon Basileus made sacrifices. And everyone who came from other cities did the same. Tithes of grain and fruit harvest were also offered from delegates from different cities. The next day was called "Asklepia" to commemorate the cleansing of Asclepius. Tradition said that Asclepius arrived in Athens a day after the general purges. Thus, the purifications were repeated, for those who were also late. Those who had already gone through the cleansing did not participate in them, and that day they simply waited for further instructions. In the temple of Asclepius on the southern slope of the Acropolis, a "vigil night" was held. Healing incubation dreams were practiced in a small cave next to the temple, near which there was a sacred spring. The fifth day was known as "Pompe" or "Great Procession". Authorities, initiators and sponsors marched to Eleusis from Athens on foot. True, after the 4th century. BC. wealthy citizens were allowed carts. Priests and "sacred objects" also began to be transported by carts. At the beginning of the procession, a statue of Yakkh (Dionysus) was carried. According to one version, Dionysus was present as a personification of the excitement and noise of the procession, increasing everyone's excitement and raising vitality. According to another version, this Yakh was not Dionysus and had nothing to do with him, but was the son of Demeter. Just like in the situation with Hermes, of which there were many. For example, Hermes Chthonius was the offspring of Dionysus and Aphrodite. However, this does not change the essence, the word "Yakhos" - in the lane. from Greek means "cry, call". For the relation of Yakchus to Dionysus see Euripides. Bacchae 725; Aristophanes. Frogs 316; Seneca. Oedipus 437 Nonn. Acts of Dionysus XXXI 67. Ovid. Metamorphoses IV 15; Orphic hymns XLII 4, That Yakh is the name of Dionysus and the demon-leader of the mysteries of Demeter, see - Strabo. Geography X 3, 10.
The walking procession to Eleusis left at dawn. Eleusis is about 22 km away. And the road from Athens to Eleusis goes through the Kerameikos area, where an ancient cemetery was located.
Reconstruction of the exit from Athens (Kerameikos district) to the cemetery, i.e. on the road to Eleusis
The road was called the "sacred path". The procession walked along it among the majestic necropolises. The further road was also decorated with monuments, statues, roadside sanctuaries. Pausanias in his "description of Hellas" describes the terrain of this road with its sanctuaries and legends.
Tombstones of Kerameikos
Road from Eleusis to Athens. Entrance to Kerameikos from the Eleusis side
After the initiates crossed the bridge of the Reta River, the event was called "Croxis" in honor of the legendary Crocos, the first inhabitant of this region. Here the descendants of Krok tied to each initiate a woolen "croc" - a saffron-colored ribbon around the right hand and left leg, which meant a connection with the Mother Goddess. The procession participants rested until sunset, after which they resumed their journey.
When the procession reached the Kefisa River, the young participants in the procession donated a lock of hair to the river. Further, the procession of covered-headed men called "gephyrismoi", led by an eldress called Baubo or Yamba, waited to hurl ridicule, mockery at the initiates, including even beatings. Among the initiators were honorary citizens. The purpose of this procedure is also not fully understood, it is assumed that this was done in order to develop immunity of initiates to evil spirits, so that they could not catch them by surprise and scare them. On the way, we visited the sanctuary of Apollo, Demeter, Persephone and Athena, the sanctuary of Aphrodite. In the evening they entered Eleusis in the light of torches.
The goddess holds torches. Oil lamps. Kerameikos Museum, Athens
Reconstruction of the entrance to the courtyard of Telesterion (the temple seen further) with caryatids *. In the center of Telesterion was Anaktoron ("palace"), a small structure made of stone that only hierophants could enter, where sacred objects were preserved
.
* Interesting history of the caryatids at the gate. It is quoted by D. Lauenstein: “In 1675, the Englishman George Wheeler testifies to the presence of a large pile of stones at the site of the Eleusinian shrine, which he recognized as such, because he found there a huge, taller than human, statue of a girl. According to him, it was a cult statue of the goddess Persephone. Ninety years later, in 1765, Richard Chandler saw this statue in the village of Elefsi (New Greek) and amended the previous interpretation, describing it as an image of a priestess. When in 1801 E.D. Clark stumbled upon the same statue again, sinking up to his neck in the dung heap. The Orthodox priest explained to him that this is - nowhere else known - Saint Damitra, fertilizing the fields, and therefore he placed her in such a strange environment. In fact, the interpretation was correct; as a result of the change of religion, the memory of the most ancient ruler-mother of Eleusis, Demeter, underwent only some distortion. Clark took the statue to Cambridge, England, where it remains today. A second such statue, less damaged, was discovered later and now adorns the Eleusis museum. Both figures once stood on the sides of the inner side of the second gate leading to the sacred territory. "
There were suggestions that on the head of the statue is a keg with a kykeon.
The sixth day was called "Pannychis" or "night festivities". In the evening, a beautiful ritual dance of women around the well - Kallikhorona - was dedicated to Demeter. The women danced with baskets of the first harvest called kernos on their heads. At the entrance to the temple of Demeter, they brought sacred bread - "pelanos" - harvested from the most fruitful field in Attica. All this is reported by Pausanias: “There is also a well called Callihoron, where the Eleusinian women established the first round dance and began to sing hymns in honor of the goddess. Rariyskoe field, they say, was sown first and the first to bear fruit. Therefore, they have established to use flour from this field and prepare cakes for sacrifices from products from it. " The next morning, the participants in the Mysteries made pilgrimages to nearby temples - Poseidon "Lord of the Sea", Artemis "Guardian of the Entrance", Hecate "Goddess of the Crossroads", and Triptolemus.
The seventh and eighth days were called "Mysteriotides Nychtes" - the Nights of the Mysteries. Returning to Homer's hymn, you can recreate the events that took place in the Temple as follows.
The initiates, called mystics, together with their teachers, the mystagogues, entered the Temple of Demeter, her earthly home. Perhaps, as was customary among the Orphic, at the entrance they provided a password that allowed them to enter Telesterion. For a time, the initiate, likened to Demeter, sat at the beginning of the night of the Mysteries in the darkness of the Temple, covered with a veil, fasting, silent, just as Demeter was when she came to the house of Keleus.
Fragment of a vessel. Acropolis Museum, Athens. The initiate is depicted with his head covered
Bas-relief from the Eleusis Museum. Fragment of the initiation ritual
In the scent of incense, actions were performed with sacred objects " dromena "and the words were spoken - logomena, perhaps a liturgical narration about Demeter and Persephone, the Orphic doctrine of the soul, and invocations, and contemplation was performed - deiknymena. At certain moments, the mysterious action was most likely accompanied by music. Ancient people skillfully used music, using its function of influencing the soul. Music, in each case in its own rhythm and tonalities, was used throughout the days of the mystery, and its presence in a special mysterious, mysterious sound during the process of the initiate passing through the tests cannot be ruled out either.
Archaeological Museum, Athens
In Telesterion there was Anaktoron - "the place of the Lady" - a rectangular stone structure. The most ancient part of the temple, as the excavations showed, is under the place where traces of masonry were found 3 thousand BC. Anaktoron symbolically depicted the gateway to the underworld. The bronze gong sounded, the Hierophant recited the prayers invoking Persephone from Hades. Let's remember that Pythagoras called the sound made by bronze upon impact - "the voice of daimons." The mystics gathered around the hierophant, surrounded by shadows and reflections from the light of torches. The meeting and union of Demeter and Persephone took place, and the hierophant proclaimed the birth of Persephone's son, Brimos (correlated by some scholars with Dionysus). We also know about the kykeon drinking that unites everyone, and the huge fire erupting from the Temple, and the supreme vision of the initiate - the epoptea.
In some articles one can find the following description: “Initiates in the deep darkness of the night made transitions from one part of the sanctuary to another; from time to time a blinding light spilled over and terrible sounds were heard. These effects were produced by various kinds of technical devices, but nevertheless produced an overwhelming impression. Terrible scenes gave way to light, soothing: doors were opened, behind which stood statues and altars; in the bright light of torches, the initiates saw images of the gods adorned with luxurious clothes ”. This perception of what is happening in the Mystery is characteristic of a man of the technogenic age, but the people of antiquity lived in a world full of magic. Although tricks with mechanical devices also took place, it is difficult to imagine that everything was limited to them, for not only the people were initiated into the mysteries. Most of the epopts were people of high social status, faces of the ruling elite, and they were well aware of such mechanical devices, which had been used for thousands of years in Egypt and Sumer, therefore it is difficult to accept the hypothesis that such theatrical performances would have a strong effect on the soul of a sophisticated initiate.
Pausanias told something of what happened in his Description of Hellas when he was initiated in the Mystery: “Near the sanctuary of Demeter of Eleusis is the so-called Petroma (“ creation of stone ”), these are two huge stones attached to one another. Every second year, those who perform the mysteries, which they call the Great, opening these stones, take out from there the letters concerning the performance of these mysteries, read them loudly in the presence of the initiates and put them back on the same night. I know that many of the Pheneates, on very important occasions, even swear by this Petroma. There is a round cover on it, and in it is kept the mask of Demeter Kidaria (with a sacred band). Putting on this mask during the so-called Great Mysteries, the priest strikes the underground (demons, striking the ground) with a rod. "
In the morning, the initiates may have walked to the field where the wheat crop at Triptolemus first sprouted, and it was then that they exclaimed "Rain" to Heaven, and "conceive to the Earth!"
The ninth day was the day of "Plemochoai" - libations and "Epistrophe" - return. The mystery days were ended with libations (to dead ancestors or deities) and appropriate festivals for the occasion. On the ninth day we returned to Athens. The next day, Archon Basileus and his assistants reported to the Athenian government about those who behaved obscenely and a decree was drawn up to investigate those who acted impiously during the Mysteries. All the initiates went home, no longer having any obligations to the cult, and returned to their daily lives.
Temple territory of Eleusis
This is the general information about the days of the Mysteries, collected from ancient sources. About the Mysteries themselves, a lot of guesses and assumptions were proposed.
M. Eliade collected interesting information and interpretations of mystery objects and actions in his “History of Faith and Religious Ideas. vol. 2 ". Here are some quotes.
“As for the mystical experience that the soul received at the highest degrees, this mystery took place at the highest degrees of initiation into the sanctuary of the temple. The decisive religious test was inspired by the presence of the goddesses. "
“According to Kerenyi, the high priest proclaims that the goddess of the dead gave birth to a son in fire. In any case, the last vision, epopteia, is known to have occurred in blinding light. Some ancient writers speak of a fire that burned in a small building, anactoron, and the flames and smoke coming out through a hole in the roof were visible from afar. In the papyrus of the times of Hadrian, Hercules addresses the priest: "I was initiated long ago (or: somewhere else) ... (I saw) fire ... (and) I saw Cora." According to Apollodorus of Athens, when the high priest summons Cora, he strikes a bronze gong, and the context makes it clear that the kingdom of the dead is responding. "
“Happy is the one who saw this before going down underground,” exclaims Pindar. “He knows the end of life. He also knows its beginning! Three times happy are those mortals who have seen these mysteries and will descend to Hades. Only they can have real life where there is suffering for the rest of all ”- Sophocles (fragment 719)”.
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 annually, starting from 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 existed 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 the 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.
It was in the city of Eleusis (now a small town of Lepsina, 20 km from Athens) that Demeter decided to take a short break from her sorrowful wanderings and fell exhausted on a stone at the well of Anfion (it was later called the stone of sorrow). Here the goddess, hiding from mere mortals, was discovered by the daughter of the king of the city - Kelei. When Demeter entered their palace, she accidentally hit the lintel of the door with her head, and from hitting the rooms, a glow spread. The Eleusinian queen Metanira noticed this unusual incident and entrusted the wanderer with the care of her son Demophon.
Another miracle happened when, after a few nights, the royal child grew up for a whole year. Demeter, wanting to make the child immortal, wrapped him in diapers and put him in a well-melted oven. Once Metanira saw this, and Demeter was forced to open the veil of her divine origin. As a sign of reconciliation, she commanded to build a temple in her honor, and to build an altar for worship at the Anfion well. In return, the goddess promised to teach the local people the craft of agriculture.
Thus, in this fragment, the image of Demeter acquires the features of a mythological cultural hero, like Prometheus, bringing knowledge to humanity, despite the obstacles posed by the rest of the Olympians. The result of the ancient Greek myth is well known: Zeus, seeing the suffering of Demeter, ordered Hades to return the kidnapped Persephone, to which he agreed with one condition: the girl must return to the dark underworld at a certain time every year.
The mysteries are based on the myth of the abduction of Persephone by Hades
The Eleusinian mysteries, which are a whole complex of initiation rites into the agrarian cult of Demeter and Persephone, appear for the first time around 1500 BC. e., and the period of direct celebration - more than 2 thousand years. Rituals in Eleusis were banned after the decree of the emperor Theodosius I, who in 392 ordered the closure of the temple of Demeter in order to combat paganism and strengthen the Christian faith. Visiting the mysteries was available to pilgrims from all over Greece, however, a number of ethical and legal restrictions were imposed on the participants: non-involvement in the murder and knowledge of the Greek language. These conditions made it possible to distinguish a conscientious citizen (in the sense of a polis social system) from an aggressive barbarian.
The Eleusinian Mysteries had a two-part structure: there were Great and Small Festivals. The timing of these ritual events directly depended on the characteristics of the Attic calendar, which began in the summer months. So, the Small Mysteries were held in anfesterion - in the second half of February and early March. This was the month of honoring the young grapevine, therefore, after about the same time, some of the Dionysian and Orphic mysteries were held. The sacred ritual of this part of the Eleusinian action included the washing and cleansing of young adepts who claimed to be among the initiates, as well as a sacred sacrifice in honor of Demeter.
The Great Eleusinian Mysteries were held in Boedromion - the second half of September, a period dedicated to the god Apollo. The action lasted 9 days (it is no coincidence that this particular sacred number was used), during which the priests solemnly transferred sacral relics from the city to the temple of Demeter, then all the clergymen performed a symbolic ablution in Phaleron Bay, performed a pig sacrifice, and then went to a very ambivalent , a playfully ecstatic procession from the Athenian cemetery Keraimikos to Eleusis along the so-called "Sacred Road", which symbolized the once traveled path of wanderings of the revered goddess Demeter.
At specially set moments of the action, its participants began to shout and utter obscenities in honor of the old servant Yamba, who amused Demeter with her jokes, managing to distract her from longing for her kidnapped daughter. At the same time, the servants of the Eleusinian Mysteries shouted the name of Bacchus - the god Dionysus, who, according to one version, was considered the son of Zeus and Persephone. When the procession arrived at Eleusis, a mourning fast began, reminding the participants of the mysteries of the sadness of Demeter, who had lost the value of her life.
The time of austerity and prayer ended in early October, when the participants in the Mysteries celebrated the return of Persephone to her mother. The main point of the program was the kykeon - a drink obtained from the infusion of barley and mint, which, according to ritual legend, the goddess Demeter herself drank when she found herself in the house of the Eleusinian king Keleus. Some modern scientists, trying to explain the power of the effect of the influence of the mystery ceremonies on their participants, believe that ergot was added to the barley grains, the result of which is close to altered states of consciousness. The feelings and sensations of the participants in sacred rituals were exacerbated by preparatory hypnotic-meditative procedures and rituals, which made it possible to plunge into the special mystical meanings of the Eleusinian mysteries, the exact meaning of which we can only guess - the stories were not recorded in writing, but were transmitted only from mouth to mouth.
Access to contemplation of the sacred attributes of the Eleusinian cult was open only to a narrow group of initiates, and therefore the disclosure of the content of this part of the ritual to outsiders was under the strictest prohibition. What was the sacred knowledge that was revealed to the adepts of the cult of Demeter? Some researchers of the ancient Attic Mysteries argue that the initiate opened the prospect of life after death. The only more or less reliable information we can get from a number of sayings of the ancient Greek philosopher Plato, who is believed to have been a member of the Eleusinian cult and even was expelled from the priestly "brotherhood" for hinting at the promulgation of the ritual in his dialogues.
One of the adepts of the Eleusinian Mysteries was the philosopher Plato
Plato believes that the understanding of the mysteries of the Mysteries is closely related to the afterlife and the possibility of gaining eternal life. Thus, he advises his Sicilian friends: “Truly, one should follow the ancient and sacred teaching, according to which our soul is immortal and, moreover, after freeing its body from the body, it is subject to judgment and the greatest punishment and retribution. Therefore, we must consider that a much lesser evil is to endure great offenses and injustices than to cause them. "
Here Plato admits a certain tyrannical attack, hinting at the Athenian despot Peisistratus, during whose reign the mysteries gained the greatest scope. Interesting in this connection are Plato's reasoning in the dialogue "Phaedrus", where he tells about four ways of acquiring religious experience ("manias" in his terminology), and the highest result of ritual sacraments and knowledge is the last stage - the moment of divine emanation, when Plato tells his the famous parable of the shadows in the cave, the essence of which turns out to be very similar to the ideas of the Eleusinian clergy.
By the way, the cult of Demeter and Persephone, personifying the most ancient agrarian plot, is in many respects in its structure and degree of sacred influence on culture close to the plot about the dying and resurrecting god - Dionysus (Bacchus) in the Hellenistic tradition. In general, this type of plot is characteristic of the mythological beliefs of the most diverse regions of the world. The roots of the Eleusinian and later Dionysian celebrations go back to the poetics of the most ancient religions of the Near East - in the image of the Egyptian god Osiris and the Babylonian Tammuz. Probably, it is Tammuz who is the prototype of all the gods of the plant world, who die and come to life in spring along with the rebirth of nature.
Initiates into the Eleusinian cult opened up the prospect of an afterlife
His stay in the underworld, which caused general chaos and desolation, and then a victorious return to the world of the living, was the basis of the plot of the most ancient agrarian cults, the purpose of which was to explain the mechanisms of changing natural cycles of decay and rebirth. In addition, such a plot model formed the basis for the formation of the first heroic narratives (in particular, Homer's poems), in the center of which was often a solar (associated with the cult of the supreme solar deity) hero, successfully overcoming any obstacles on his epic life path.
Eleusinian cult, cult of Demeter and Persephone in Eleusis (Ἐλευσίνος), a city located 2 miles from Athens. In ancient times, it probably consisted of rural festivals related to agriculture, sowing, harvesting and the foundation of a well-behaved life, but later, when deeper religious ideas about immortality were connected with the idea of \u200b\u200bthe dying and revival of the seed, which had a mythical image in the history of Persephone. , he took on a mystical character and became a secret cult, into which they were initiated by means of special mysterious rituals and whose secrets no one had to give out. The cult of Demeter (Δημήτηρ) and Persephone (Περσεφόνη) was joined in early times by the cult of Dionysus-Iacchus, which probably came from Boeotia through the Thracians.
The main content of the Eleusinian Mysteries was the myth of Demeter, which is transmitted in the Homeric hymn as follows. Persephone, the daughter of Demeter, collecting flowers with the oceanids in the Niseysky meadow, was abducted by Hades. Mother, hearing the desperate cries of her daughter, rushed to her aid and searched for her with torches for 9 days, taking neither food nor drink. 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 (ἔλευσις - coming), 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 Hades. 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 (according to another version, Persephone spends six months on earth, and six months in Hades). Fertility was returned to the earth, and the goddess, leaving Eleusis, showed the sacred rites 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 the content of this myth, the basis of which is the mystery of the annual cycle: the dying of nature in winter and its return to a new life with the onset of spring. 
Antoninus Pius (138-161). Rome.
Aurey (AV 20mm, 7.42g), 150 / 1g.
Av: bust of Antoninus Pius; ANTONINVS AVG PIVS P P TR P XIIII
Rv: Demeter with ears and Persephone with a pomegranate fruit; LAETITIA / COS IIII
The reverse depicts a scene of joy: Demeter regaining Persephone (Laetitia - "joy, happiness").
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The Eleusinian cult in ancient times was performed only by the Eleusinian; from the time of the union of Eleusis with Athens into one state, Athens accepted the Eleusinian cult, with its mysteries, and spread it further. From that time onward, the annual celebrations of the Eleusinian gods were held partly in Athens, partly in Eleusis, but in such a way that Eleusis was always the main seat of the mysteries. The celebration referred to the changing position of Persephone (the goddess of fertility), whose descent to Hades (κάτοδος) and marriage to Hades (Hades) in the fall, when bread disappears from the fields and winter crops are made, was celebrated throughout Greece, while her return was celebrated in the spring (ἄνοδος ) to the earth, as well as her marriage to the blooming Dionysus.
In Athens, two holidays were celebrated annually, which were related to the Eleusinian cult. In the month of Anfesterion (probably during the vernal equinox, around March 20th), the Lesser Mysteries were celebrated, which served as a kind of forefeast of the Great Ones and were performed in Agra, a suburb of Athens. They consisted mainly of cleansing with water Ilissa, on the banks of which Agra lay, and, perhaps, in a dramatic representation of the myth of the birth of Iacchus from Persephone.
In autumn, the Great Eleusis celebrated between the time of harvest and sowing from the 15th day of Boedromion (Βοηδρομιών, September - October) for 9 days. The order of the days is difficult to determine. In the first days, there were various preparations for the main part of the holiday, sacrifice, purification, ablution, with a solemn procession to the sea (ἄλαδε μύσται), fasting, noisy processions, etc.
The Great Mysteries were dedicated to Persephone's mother, Demeter, and presented her as wandering around the world in search of her daughter. After a long search, Demeter found (δήω) ¹ her daughter in the kingdom of Hades. Presenting herself before the god of dead souls, she begs him to let Persephone go home. At first, God refuses to do so because Persephone has tasted the pomegranate, the fruit of death. Finally, Hades agrees to let her go on the condition that Persephone will spend six months on earth, and the second half of the year in the kingdom of the dead.
[1
] Δημήτηρ
, Δηώ
(Δηοῦς) - Demeter;
ex. Ἐλευσινίας Δηοῦς ἐν κόλποις (Soph.) - in the valleys of Deo (i.e. Demeter) of Eleusis. Name Δηοῦς
means "finding" [her daughter], from δήω
- find, meet.
In addition, the name of Demeter, who lost her daughter, correlates with the meaning of the word δεύω
: "To miss", "not to have", "to be deprived." There is another interesting consonance, especially considering the descent of Demeter into the kingdom of Hades, in search of her daughter:
δύω
1) dive, descend; ex. δύω δόμον Ἄϊδος εἴσω - descend to Hades Hom .; into the underground abyss (χάσμα χθονός) Eur .;
2) enter, join;
3) (about heavenly bodies) to enter;
4) hide;
Although, perhaps, the etymological root of the name of Demeter lies aside from all the consonances related to the plot of the Eleusinian mysteries. If we turn to the Mycenaean spelling of the name of Demeter (te-i-ja ma-te-re), then it frankly resembles the Greek θεά μήτηρ - goddess mother.
The names of the goddesses were forbidden (ἀπόρρητος) to be pronounced by the uninitiated. Instead of names, epithets were used (Μήτηρ and Κόρη - "mother" and "daughter") or simply θεά (τὼ θεώ - both goddesses; μεγάλαι θεαί - great goddesses, ie Demeter and Persephone). Particularly devout people continued to use the designation "both goddesses" long after the end of the classical period. In Herodotus, the Athenian, explaining to the Spartan the miracle that happened before the battle at Salamis, does not pronounce the names of the goddesses, but calls them “Mother” and “Daughter”:… “This is a holiday celebrated by the Athenians every year in honor of the Mother and Daughter. At this festival, all the Athenians are initiated, as well as others who wish, the Hellenes. "
On the 6th day, a large procession of Iacchus (Dionysus) from Athens to Eleusis was arranged along the "sacred road", in which, in addition to the priests and authorities, many initiates took part, wearing myrtle and celery wreaths, with plows and field implements and torches in their hands. The procession, the leader of which was considered the noisy Iacchus, probably began at the city's Eleusinian temple under the northwestern slope of the Kremlin and was arranged in the afternoon, so that after completing a 2-mile journey, at nightfall, they came to Eleusis.
Upon arrival at Eleusis, on the next and following nights, in the Friasian Valley along the shores of the Eleusinian Gulf and near the source of Calihor, a mysterious search for Persephone and her finding was arranged. With the discovery of Persephone, the post ended with a ritual libation of a drink, κυκεών, mixed with water, honey and mint. According to the legend, with this drink Demeter quenched her thirst after long sorrow and fasting. 
“For nine days the dear Deo wandered continuously,
With a torch in each hand, going around the wide land,
And I have never tasted ambrosia with sweet nectar,
I have never washed my imperishable skin with water. "
(Homeric hymns. To Demeter. 47)
The rite of sympathetic fasting shows how the initiates became related in soul with their goddess, experiencing her grief and joy.
The conclusion of the whole festival was the so-called Πλημοχόη, a libation of water from peculiar vessels, and from one vessel a libation was made to the east, from the other to the west. The night festivities, beginning with the procession of Iacchus and up to Πλημοχόη, were probably performed by the mystics and epoptes, separately in different places. It should be noted that those who were initiated into the mysteries (for foreigners it was necessary to have some kind of attic as a mystagogue (μυστᾰγωγός, initiator in the mysteries), were usually introduced first on the Lesser Eleusis in the spring in the small mysteries (τα μικρά μυστήρια) and took part in as myst (μύσται) in the autumn of the same year in the great mysteries (τα μεγάλα μυστήρια) of the Great Eleusis, but they reached full initiation only the next year on the Great Eleusis as epopts (ἐπόπται, "contemplators").
Thus, while the mystics probably performed their nocturnal processions in the Friasian field and were also admitted to the pre-temple, the epopts performed a secret celebration in τελεστήριον, consisting mainly of sacred drama (δράμα μυστικόν), in which the story of Demeter was portrayed with great splendor, Persephone and Iacchus.
At the same time, the main focus was on the transition from darkness to light, from fear to joy and inspiring spectacles. Plutarch says this about it:
“First, the wandering and tedious running here and there, and the timid, devoid of devotion, wandering in darkness; then, just before the initiation, everything is harsh, horror and trembling, and sweat, and amazement. For this they are amazed by the wonderful light, or they are received by charming places and valleys filled with voices, round dance and solemn sacred chants and manifestations. "
Epopts, apparently, by analogy with the fate of Persephone, are led through images of death and the kingdom of shadows to a cheerful, happy life, from Tartarus to Elysium.
Thus, these symbolic representations, without being accompanied by any dogmatic teachings about new healing truths, awakened in the soul of the initiate blessed hopes for an afterlife.
“Thrice blessed are those mortals who have seen these initiations when they descend into hell; for some of them there is life in the underworld, for others it is only torment and suffering. " (Sophocles)
The Great Mysteries symbolized the principles of spiritual rebirth and revealed to initiates not only the simplest, but also direct and complete methods of freeing their higher nature from the burden of material ignorance.
According to Porfiry, among the characters participating in the mystery, the priest depicted the Platonic Demiurge, or the Creator of the world, the torch-bearer was the Sun, the man at the altar was the Moon, the herald was Hermes (Mercury), and the rest were small stars.
The highest teaching was given only to a select few who were able to understand philosophical concepts. During the initiation, during the Mysteries, the candidate passed through two gates. The first led to the lower worlds and symbolized the birth of the soul in ignorance. The second led to a room lit by hidden lamps, in which the statue of Demeter symbolized the upper world of Truth and Light.
The main supervision over Eleusis was held by ἄρχων βασιλεύς, whose assistants were 4 Epimelet (ἐπιμελητής) elected by the people, two of whom were from the Eumolpides and Keriks and two from the rest of the Athenians. The priesthood was in the hereditary possession of ancient sacred families.
The highest priestly rank was the hierophant (ἱεροφάντης, ὁ τὰ μυστήρια δεικνύων, who had an assistant ἱερόφαντις), from the Eumolpid family. He was supposed to show sacred symbols (δει̃ξις τω̃ν ἱερω̃ν) during mystical drama. However, it seems that he, like many other things, did this together with the dadukh (δαδου̃χος); the hyerophant was especially responsible for the singing, according to which the Eumolpid family is named, while the special duty of the dadukh was the honorary position of holding the torch.
San Dadukh was occupied by the genus Callia and Hipponica, formerly descended from Triptolemus, and later, until the last times of paganism, by Lycomid. Hierokeric (ἱεροκήρυξ, herald) and epibomius (ἐπιβώμιος, ὁ ἐπί βωνω̃, guardian of the altar) also had many common responsibilities, apparently related mainly to sacrifices. The clan of the first produced itself from Hermes and the daughter of Cecropus or from Kerik, the son of Eumolpus.
In the multitude of names and cults of ancient Greek polytheism, the observer sees two currents that are quite clearly separated from each other. The first is an explicit movement, participation in which was not conditioned by anything, except perhaps by the belonging of the one celebrating to the corresponding civil community. Here we include most of the state cults of Greece - and Olympian Zeus, and Pallas of Athens, and Apollo of Delphi. But the second is a secret current; the condition for participation in it was dedication, the dedication imposed on the one who was awarded it, the obligation - not to give out to any of the uninitiated those sacred rites, a participant and witness of which he was honored to become. This also includes a number of cults, although much smaller, but especially two: the cult of Demeter of Eleusis and the cult of Dionysus, developed by his prophet Orpheus, in other words, the Eleusinian and Orphic sacraments. The charm of these teachings lay precisely in the fact that they revealed to the mortal the veil of secrets beyond the grave and not only satisfied his curiosity, giving him a definite answer to the agonizing question of what would happen to him after death, but also taught him to ensure a better fate in the next world. In those distant times, when the gods themselves were not yet recognized as guardians of morality, and the conditions for this better fate were more sacred than moral, i.e. rather were reduced to the performance of rituals of initiation than to a righteous life. The moralization of the sacraments was on a par with the moralization of religion in general. By the time the latter flourished, it was also an accomplished fact in the field of sacraments.
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 into human life, did not produce anything better than those mysteries, thanks to which people from a coarse state passed on 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.
The Eleusinian mysteries were long held in high esteem by the Greeks. Their brilliant period was between the Persian wars and the period of enlightenment. During this period, frivolity and signs of distrust were found only among certain individuals from the upper classes, like Alcibiades and his friends, while the state and all people maintained respect for their holiness until the time of the Empire. It should be noted, however, that in later times the external ritual side of the Mysteries decisively came to the fore and they lost all influence on the moral life of the people.
Mysteries modeled on the Eleusinian were celebrated in various other areas of Hellas, for example, in such cities of Arcadia and Messenia as Fliunt, Megalopolis, Fenei. In many areas of the Peloponnese (Boeotia and others), Demeter is mentioned with the nickname Ἐλευσίνια or the holiday Ἐλευσίνια, and the month Ἐλευσίνιοη is repeatedly found in the Doric calendars.
Sicily, due to its amazing fertility, was all considered dedicated to Demeter. The cult center of the mysteries was the city of Enna. It is not known when the transfer of the Eleusinian myth to Sicily took place, at least a very long time ago. When, at the very beginning of its republican life, Rome read in the books of the Cuman Sibyl the command to give place to the cult of Eleusinian deities, he borrowed it not from Eleusis, but, directly or indirectly, from Sicily.
And so, in Rome, the first Greek temple was erected for Greek worship in compliance with Greek rituals - a temple dedicated to Cereri, Libero, Liberae. Ceres is Demeter, the undefined Roman goddess of the ripening cornfield was identified with the Greek giver of bread. Libera, "daughter" is a literal translation of the Greek Cora (Κόρη) .² But who is Lieber? This word means "son" - the son of Demeter, presumably, since Libera is her daughter. But the Romans at all times meant Bacchus-Dionysus by him. Here he is, the "young god" of the sacred procession Iacchus, ³ the personified exultation of pilgrims seeking close grace. The merger with Athens created the procession itself and the accompanying god. And if so, then in the creation of the Sicilian-Roman trinity will have to recognize the influence of Athens.
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[2
] Κόρη
- daughter, girl, virgin, bride.
[3
] Word Ἴακχος
(Iacchus), supposedly, is of Phoenician origin and means "breastfeeding child." More probable is the Greek etymology, according to which the epithet Iacchus is synonymous with another nickname for Dionysus - Bromius (Βρόμιος), i.e. noisy, humming, singing.
ἰακχέω
Soph., Eur. \u003d ἰαχέω
ἰαχέω
, sometimes ἰακχέω;
1) raise your voice, shout;
2) sing along, sing;
3) lament, mourn;
4) announce, proclaim;
ἰακχή
Aesch., Eur. \u003d ἰαχή
ἰαχή
sometimes ἰακχή, dor. ἰαχά ἡ;
1) scream, noise;
2) scream, cry;
3) an exclamation of jubilation, a joyful cry.
The acceptance in Rome of this trinity constitutes an event in Roman rather than Greek religious history. The founding of the Eleusinian temple in Rome coincided with the beginning of the struggle of the estates. And so it becomes the religious center of the plebeians in their two-century efforts to achieve civil equality in the common state.
It is not known whether the Ennean cult was mystical; Roman, in any case, was not. One can imagine that the sober, businesslike spirit of the Romans of that era did not feel the religious need that in Greece found its satisfaction in mysticism. But the cult of Alexandria was mystical, as the hymn written by Callimachus tells about. Its ancient interpreter ascribes to Ptolemy Philadelphus the establishment, if not of the holiday itself, then of one rite, namely the procession with the koshnitsa "in imitation of Athens" (procession of koshenosits).
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[4
] Koshnitsa - braid, basket;
Cossacks wore on their heads baskets with sacred gifts and bloodless sacrifices for Athena - barley or ornaments, i.e. objects characteristic of the mysteries.
L. Doibner believed that the canephors carried bowls and vessels identical to the objects in the procession of Dionysus. E. Pful noted that the wearing of gold and silver dishes in the procession was generally a distinctive feature of many Athenian holidays.
"From the girls were chosen carriers of sacred utensils (ιεροφόροι, αρρηφόροι, κανηφόροι, φιᾰληφόροι), water (ὑδροφόροι), etc."
κανηφόρος
ἡ kanefora (a girl carrying a basket (κάνεον) with sacred utensils for sacrifice on her head) Arph.
φιᾰληφόρος
ἡ cup, the name of the priestess of the Locrians (from φιάλη, bowl, vessel) Polyb.
ἀρρηφόρος
ἡ carrying sacred (ἄρρητος, sacred, carefully hidden) objects at solemn processions in honor of Athena, in the month of Skyroforion) Lys.
λουτροφόρος
ἡ bringing water for ablutions;
ὑδροφόρος
ἡ water carrier, water carrier, water carrier Her., Xen. etc.
The belief in the afterlife retribution among the average Athenian of the era of Pericles was far from complete certainty: on the one hand, the difference in cults in split Hellas, on the other hand, and the sophistic movement of the 5th century. did not allow it to arise in the mind of a thinking person. When the sophistic storm subsided, skepticism remained the lot of a few, the most influential philosophical schools recognized religion, and at the same time the number of initiates grew and grew both in Eleusis itself and in his many courtyards, and other mystical cults did not contradict his teaching, but on the contrary, walked towards him.
K.M. Korolev "Ancient mythology"
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Lampsak (Λάμψακος), Mizia. Stater (AV 8.41g), approx. 360 BC
Av: head of Demeter in a cape, with a wreath of lotus flowers;
Rv: winged protome of Pegasus.
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Carthage, Zeugitan. Tridrachm (AV 12.56g), approx. 270-264 BC
Rv: the horse is to the right, the head is turned back.
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Carthage. Tridrachm (EL 22mm, 10.96g), approx. 264-241 BC
Av: the head of Tanit-Demeter in a wreath of ears;
Rv: horse, above it is a solar disk with two Ureis (symbol of Mount Behdetsky).
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Mytilene, Lesvos. Hecta (EL 11mm, 2.55g), approx. 377-326 BC
Av: Demeter's head in a wreath of ears, covered with peplos;
Rv: tripod.
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Faustina Senior (Diva Faustina Senior). Rome. Æ 25mm (10.31g), approx. 147g.
Av: bust of Faustina; DIVA FAVSTINA
Rv: Demeter stands with two torches; AVGVSTA / S C
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Antoninus Pius (138-161). Cyzicus (Κύζικος), Mizia. Æ 22mm (6.24g).
Av: bust of Antoninus Pius; ΑΥΤ Κ ΑΔΡ ΑΝΤΟΝΙΝΟC CЄΒ
Rv: Demeter with two torches; KYZIKHNΩN
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Galba (Servius Galba Imperator Caesar Augustus, 68-69). Rome. Æ 28mm (9.95g), 68g.
Av: bust of Galba wearing a laurel wreath; SER GALBA IMP CAES AVG TR P
Rv: Ceres on the throne, in the right hand - an olive branch, in the left - a caduceus; CERES AVGVSTA / S C
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Claudius (41-54). Rome. Dipondium (Æ 31mm, 15.88g), approx. 50-54gg.
Av: head of Claudius; TI CLAVDIVS CAESAR AVG P M TR P IMP P P
Rv: Demeter (Ceres) sits on a throne with ears of corn and a torch; CERES AVGVSTA / S C
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Caracalla (198-217). Stobi, Macedonia. Diassarium (Æ 24mm, 6.61g).
Av: bust of Caracalla in a laurel wreath; A C M AVR ANTONINVS
Rv: the winged Demeter-Tyukhe stands with a long burning torch that wraps around a snake; in his left hand holds the Cornucopia; MVNICI STOBEN
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Caracalla (198-217). Serdika, Thrace. Æ 30mm (18.62g).
Av: bust of Caracalla in a laurel wreath; AYT K M AYP CEYH ANTΩNEINOC
Rv: Demeter stands with a long burning torch that wraps around a snake; holds a patera in his right hand; nearby is a mystical cyst, from which a snake crawls out; OYΛПIAC CEPΔIKHC
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Geta (209-211). August Trajan. Æ 30mm (16.81g).
Av: bust of Geta in a laurel wreath; AYT K P CEPTIMIOC GETAC
Rv: Demeter stands in front of the altar with a long torch entwined by a snake; holds a bundle of ears in his right hand; AYГOYCTHC TPAIANHC
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Geta (209-211). Nikopol on Istra. Æ 27mm (10.53g).
Av: bust of Geta in a laurel wreath; AYT K P CEPT GETAC AY
Rv: Demeter stands in front of the altar with a scepter wrapped around a snake; holds a bundle of ears in his right hand; OYLПIAN NIKOPOLIT / ПPOS I
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Faustina Senior (Diva Faustina Senior). Rome. Denarius (AR 17mm, 3.43g), 147g.
Av: bust of Faustina; DIVA AVG FAVSTINA
Rv: Demeter stands with a scepter, holding a bundle of ears in her left hand;
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Adrian (117-138). Amis, Pont. Drachma (AR 18mm, 2.91g), 133 / 4g.
Av: bust of Hadrian wearing a laurel wreath; AYT KAI TPA AΔPIANOC CEB P P YP G
Rv: Demeter with a long torch and ears; AMICOY EΛEYΘEPAC ETOYC PΞE (CY 165 \u003d AD 133/4).
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Artaban II (128-124 BC). Parthia. Dynasty of Arshakids.
Tetradrachm (AR 31mm, 16.01g), approx. 128/7 BC
Av: bust of Artaban II in tenia;
Rv: Demeter on the throne holds the winged Nika in her right hand; on the left - the Horn of Plenty; at the feet - a winged and serpentine titan; ΒΑΣIΛEΩΣ APΣAKOY
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Vibia Sabina (Adrian's wife). Rome. Denarius (AR 19mm, 3.12g), approx. 128-137g.
Av: bust of Sabina wearing diadem and laurel wreath; SABINA AVGVSTA HADRIANI AVG P P (Sabina Augusta, Hadriani Augusti, Patris Patrice).
Rv: Demeter sits on a mystical cyst with ears of corn in one hand and a torch in the other.
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Paros (Πάρος), Cyclades. Tetradrachm (AR 15.43g), approx. 200 BC Magistrate Aristodemus.
Rv: Demeter sits on a mystical cyst with ears of grain in her right hand and a scepter in her left; APICTOΔHM / PAPIΩN.
The mystic box of Dionysus (cista mystica), with symbolic objects in it, was worn by special priests, cystophores (κιστοφόρος). During the mysteries a snake slipped out of it. The iconic image of Demeter in the Eleusinian mysteries depicts her sitting on a box or basket. In the Roman era, the cista became the universal symbol of the esoteric mystery religions.
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Roman Republic. Monetarium Guy Memmius. Denarius (AR 19mm, 3.95g), 56 BC
Av: head of Romulus; C. MEMMI. C. F. QVIRINVS (Caius Memmius Caii filius. Quirinus.);
Rv: Ceres sits on a throne, holds ears of corn in his right hand and a torch in his left; a snake at her feet; MEMMIVS AED CERIALIA PREIMVS FECIT (Memmius aedilis. Cerialia preimus fecit.)
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Roman Republic. Monetarium Guy Vibius Pansa Cetronian (Caius Vibius C. f. C. n. Pansa Caetronianus). Denarius (AR 17mm, 3.93g), approx. 48 BC
Av: head of Dionysus in an ivy wreath; PANSA
Rv: Demeter walks with two torches, on her head - a wreath of ears; on the right is a plow; C.VIBIUS.C.F.C.N.
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Roman Republic. Monetarium M. Volteius (M. Volteius M.f.).
Denarius (AR 17mm, 4.19g), 75 BC
Av: head of Dionysus in an ivy wreath;
Rv: Demeter is standing in a big, drawn by two snakes, holding two torches in her hands; on the left is a palm branch; M.VOITEI.M.F
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Roman Republic. Monetarium Guy Vibius Pansa Cetronianus (Caius Vibius C.f. C.n. Pansa Caetronianus). Denarius (AR 18mm, 3.99g), approx. 43 BC
Av: head of Apollo in a laurel wreath; PANSA
Rv: Demeter is walking with two torches, in front of her is a pig; C.VIBIUS.C.F
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L. Cassius Caecianus. Denarius (AR 19mm, 3.93g), 102 BC
Av: head of Ceres (Demeter) in a wreath of ears; CÆICIAN / B
Rv: a pair of harnessed bulls; L.CASSI / V
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Hermione (Ἑρμιόνη), Argolis. Triobol (AR 15mm, 2.65g), approx. 310 BC
Rv: EP monogram in a wreath of ears.
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Boeotia (Βοιωτία), Aetolian Union. Drachma (AR 19mm, 5.03g), approx. 220-197 BC
Av: head of Demeter in a wreath of ears;
Rv: Poseidon with a trident and a dolphin in his hand; BOIΩTΩN
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Guy Julius Caesar as consul (third time) and dictator (dictator iterum). Utica, Africa.
Denarius (AR 17mm, 3.91g), 46 BC
Av: head of Ceres in a wreath of ears; COS TERT DICT ITER
Rv: bowl (culullus), sprinkler (aspergillum), jug (capis) and augur rod (lituus); AVGVR PONT MAX / M (munus, gift).
Caesar's third consulate fell on 708. from the founding of Rome (chronology according to Varro \u003d 46 BC); the following year he became consul for the fourth time; in addition, he was dictator a second time (dictator iterum) in 707. (47 BC) and dictator for the third time (dictator tertio) in 708; therefore, this denarius should have been minted at the beginning of 708. (46 BC). The image on the reverse contains symbols of the priesthood of the Supreme Pontiff (pontifex maximus), which was possessed by Caesar; the head of Ceres hints at Caesar's generous gifts to his soldiers, as evidenced by the letters M or D to the right of the lituus (meaning, respectively, munus - "gift" and donum - "reward"). Perhaps this denarius was part of an extraordinary issue, minted by order of Caesar and intended to reward soldiers after the victory over Pharnacs, king of Pontus, about which the dictator wrote the famous letter to the Senate: “I came, I saw, I won” (veni, vidi, vici).
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Lampsak (Λάμψακος), Mizia. Stater (AV 8.35g), approx. 370 BC
Av: Demeter Chthonia with ears of wheat in her hands; Rv: Protome Pegasus.
The figure of Demeter is depicted half underground, but the face is raised up, which means the ascent (return) of Demeter from the kingdom of Hades and the rebirth of nature.
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