Académique Documents
Professionnel Documents
Culture Documents
Watter Burkert
I
To Zeph Stewart
MAIEYTIKOI KAI EAEfKTIKOI
Preface
Introduction I
Abbreviations I 1 7
Bibliography I 20
172
General Index 1 75
Illustrations
Introduction 3
~
l
~
Introduction 5
'
6 ANCIENT MYSTERY CULTS
Mycenean Greek. 39 The verb myeo, "to initiate" (in the pas-
sive, "to receive initiation") is secondary and indeed much less
used than mystes and Mysteria. The seminal role of Eleusis in
the institution and designation of mysteries is thus confirmed
even from the linguistic point of view.
A word family that largely overlaps with mysteria is telein,
"to accomplish," "to celebrate," "to initiate"; telete, "festival,"
"ritual," "initiation"; telestesJ "initiation priest"; telesterion, "ini-
tiation hall," and so forth. Its etymology, which seemed to be
clear, has been lost again on account of the Mycenaean evi-
dence.40 It is evident that this word family is much more
general in meaning; usually it does not suffice to identify
mysteries proper, but can be used for any kind of cult or
ritual. 41 Such a term becomes specific, however, when used
with a personal_object and with a god's name in the dative: to
perform a ritual on a person for a specific god is the same as
to "initiate" this person; Dionysoi telesthenai means to be initi-
ated into the mysteries of Dionysus. 42
Another general word for "ritual" that enjoyed wide cur-':
rency in the context of mysteries is orgia. 43 Both teletai and
orgia become more specific in this connection by the added
stipulation of secrecy. Two adjectives, aporrheta ("forbidden")
and arrheta ("unspeakable"), seem to be nearly interchange-
able in this usage, 44 hinting at a basic problem inherent in the
"secret" of mysteries: a mystery must not be betrayed, but it
cannot really be betrayed because told in public it would
appear insignificant; thus violations of the secrecy that did
occur did no harm to the institutions,45 but protection of the
secrecy greatly added to the prestige of the most sacred cults. \
This terminology was indeed in constant use to refer to and
characterize the mysteries that are the subject of this book.
The festival of Eleusis is ta Mysteria as such, but it is equally
well called an arrhetos telete, and the main building in the
sanctuary is the Telesterion. 46 Teletai is used with a. certain
. . . . ... . .. . . . . .... . . . .
preference with regard to Dionysus, but mystai, mystetia, and
. myeo also occur as early as Heraclitus; rnystai and bakchoi are
found in the 1-Iipponion tablel. 47 Sin1ilarly, there arc various
10 ANCIENT MYST!IR"i CULTS
ing goddas, her power that can be used either for good or
for evil, the child in the fire, danger and salvation: thC$e
form an impressive and characteristic complex and notjuat a
superficial parallel. This would suggest some Igyptian in
ftuence on the EleuMnian cult or at least on Eleu~ian
mythology r ight at the beginning of the $ixth century, in a
context of practical "healing magic."u
Nevertheless, radical differences remain between the
Egyptian healing rituaJs and the .Eleusinian cult. The mys-
teries of Eleusis, when we get clear information about them,
are not at all a collection of prdc:tical charms. The catchword
is not "rescue" or "salvation" but "blessedneu," and it is
taken to refer to the afterlife more than to anything else: the
"other gift" of Demeter, besides the bringing of grain, is the
promise of a privileged life beyond the gnve for those who
have "seen" the mysteries. The evidence ranges from the
earliest text, the Hymn to Dnnettr, down to the last rhetorical
exercises of the Imperial period ,~ including the epitaphs of
some hierophant1 about 200 A.D., one of which states with
impressive simplicity that what the hierophant has "shown"
in the sacred nights "is that death is not only not an evil, but
good."u In Cicero's phrasing, at Eleusis it is shown "how to
live in joy. and how to die with better hopcs." 40 There is no
attack on the joys of living. but the accent is indeed on the
other side. The content of the promise is anything but ex
plicit, but it is made to sound serious.
The same is true for the Dionysiac mysteries from at least
the fifth (;entury e.c. onward. Scholan have been reluctant to
acknowledge this dimen$ion of Dionysiac worship, on the
assumption that concern about the afterlife should be seen to
have developed in later epochs; but the clearest evidence is
concentrated right in the classical period, whatever we make
of the indic.ation at the end of the Od]ss6J that a vase of
Dionysus is to hold the bones of Achilles and Patroclus.~ 7
The itinerant practitioners of teletai in Plato's caricature state
that their cures are good and bring relief during this life a$
well as after de<\th; for tho.'k: whu decline the rites, howt.:vcr,
22 AINCJENT MYSTERY CULTS
here, you may do this with good ho~. because you have
taken as your leader a god well-disp0$ed towards you." This
is surpruingly close to what Isis told Lucius, and clearer still
is the common background in the work and thought of Plato:
"good hope" echoes the Phtud.o, and divine leadership echoes
an even more celebrated passage of the Phtudrus.81 Mithras
atands on a level with the speculations of philosophy and the
promises of other mysteries, but there is neither a special
content nor a special foundation of faith, just the general
intimation of "hope." The emphasis is, once again, on a "safe
anchor" in this life. A redirection of religion toward other-
worldly concerns, contrary to what is often assumed, is not to
be found with the "Oriental" gods an<.l tht:ir mysteries. At
best they continue what was already there. In the eyes of a
pagan, Christianity was a religion of tombs, ~xcessively con-
cerned about death and decay. 88 1\one of the pagan mys-
teries made such an imprcs.~ion. There never was mortifica-
tion; laltilia vivendi was left unimpeached.89
Seen in contr.ut to Christianity, mysteries appear both
more fragile and more human. A funerary inSCTiption from
Rome, dating from r.he third or fourth century A.u., provides
a fine example. It is for a boy who died at the age of seven.00
Through the pious care of his parents, he had already been
made a priest of "all the gods: first of Bona Dea, then of the
Mother of the Gods and of Dionysus Kat hegemon. For them
1 performed the mysteries always in august fashion. Now 1
have left the august sweet light of Helios. Therefore you,
fllJSlai or friends of whatever kind of life, forget aJithe august
mysteries of life, one after the other; for nobody can dissolve
the thread spun by the Fates. For I, Antonios the august,
(only) lived seven years and twelve days." Some interpreters
evidently did not dare to understand the plain text of this
epigram. Instead of "forget ... the mysteries," Kaihe) para-
phrased: "if you k.eep yourself from undc1going the mys-
teries, remember, nobody can escape death"; this yields pi
ous st:nse but spoils the syntax. Moretti curiously translates
celanu1t.i de . . my.steriU as "keep yoursel~: secret as to the
29
mysteries," which is unclear. The= !limpie tranalation uforget"
il fully justified for later Greck,91 and the order of thought is
made dear by the twofold "for" (gar). We ahould accept the
disillusionment of the bereft parent': mysteriea do not hdp
against death-forget about the:m; tumpJum doul.
Of course ol!e cannot attach too much importance to a
single document of lost faith, but in fact it b not even an
iaolated one." There was no dogmatic faith in overcoming
death in mystcria, as there was lilo devaluation of life. There
was neither gospel nor revelation to immunize believers
against the disutcn of this life. Mysteries, like votive reli-
gion, remained to aome extent an experimental form of reli-
gion. As auch, they could at times disappoint the hopes of
believers.
II
98111
II
Organi.uuio1Ls and /dmlitUs !I !I
that will earn him eternal life among the blessed. 98 A more
5CCU1ar use appears in graffiti at Pompeii: ~all the followers
of Isis" are summoned to vote "Hclvius Sabinus for Acdil!"
(Cn. HtlTJium Sabinum aedillm lsiaci universi rogant).I)"I Here we
have a religious organization engaging in political action, or
perhaps a politician trying to mobilize a religious group for
the sake of hh career. The term Isitui univasi is evidently
meant to make the group seem as large as possible, including
all the various "flocks" who have taken intere&t in the Egyp-
tian gods--priests, collegia, rultqn!s, sacri, and, if present,
mystae. According to modern estimates, this could amount to
about 10 perttnt of the population. But we have to keep in
mind that we are dealing with a political construct rather
than with an actual religious "movement."
The testimony of funeral irucriptions d~rves brief com-
ment.98 There are references to Eleusis, Dionysus, Meter,
and his in both texts artd iconography of funerary monu-
ments. They are not too frequent, however, apart from the
ubiquitous and conventional use of Dionysiac symbolism.
References are made mostly to priests of the respective cults,
to hierophants and other dignitaries, and not to simple
initiate&. More often we encounter honorary titles, insignia
of the deceaxd, a form of personal ti1M bestowed by relatives
and friends. This does not mean that the decreued were
included in a community of believers with collective daims
and hopes; individual distinction prevailed over group iden-
tity.
The general lack of organization, solidarity, and coher-
ence in ancient mysteries, which may appear as a deficien(.y
from a Jewish or Christian point of view, is outweighed by
some positive aspects with which we may easily sympathize.
The absence of religiow demarcation and conscious group
identity means the absence of any rigid frontiers against
competing cults as well as the absence of any concept of
heresy, not to mention excommunication. The pagan gods,
even the gods of mysteries, are not jealous of one another;
they form, as it were, an open society. If Mithr~ is somehow
49
~.
~;
i:
.r
~
,.i
o! Figurt 9 Met~r and Attis. Meter enthroned, with tympanon and
'i lion; in the front, portable altar with fire, torch, Phrygian cap, jug
and plate; ram and ewe; in the center, pine ~ with a 1hepberd's
crook, flute, cymbals; two Corybants with helmets and shields. one
gra..ping Attis, with Phrygian cap and syrinx, collapaing on a rock;
behind Meter, a female attendant with cymbals, with aureole
(Hecatel~lene?).
r
I
i;
Figure 1o. Proc~.ssion for Meter. Four men in Phrygian caps carry-
ing a bier, on which, between the $tatues of two Phrygian atten-
dants, u 1\Je throne of Meter, represented by a ltistl with pointed
lid.
Figurt u. Mithras relief from Neuenhcim. Main scene: Mithrcts
killing the bull. tail turning into ean of grain; on Mithras' cloa~.
ravc:n (destroyed); below, Kautopates and Kautes; snake, Korpion,
kratcr, lion. Frame, .starting at bottom left: Persian wielding the
globe(?); Krono.s a.sleep; Krono.s yielding the scepter to Zeus; Mith-
ras' birth from the rock; bust of wind god. Mitbra.s making fire
with a drill; Mithras shooting at the rock to procure rain; Mithra.s
mounting the chariot of Helios; Moon goddess .setting; Mithra.s
shooting at the rock; birth from a fig tree (?). Bust of wind god;
the buJI grazing; Mithras carrying the bull; Mithr.u riding the bull;
Mithm dragging the bull to the cave. (See pp. 73- 74.)
f;
'-:.
',.:'
67
sess a "sacred tale," Jrieros /ogOJ, 15 and this could well have
been contained in a book. Evidently 1f1JSUU were to learn
more about gods and their previously unknown details, as
pecta, or identities. Chrysippus the Stoic considered "trans
mission" of a "logos about gods." that is, "theology," to be the
essence of ultt6i. 16 Echoes of such a logo.r are already present
in Empcdodes and Parmeni<ks, 11 as in the mystagogic
speech of Diotima in Plato's SJ7"fJosium.18
Boob were used in mysteries from an early date. Aes
chines, as a boy, had to "read the books while his mother
performed the initiations"; such a scene is neatly illustrated
at the beginning of the great frieze in the Villa of the Mys-
teriea, and in some other instances. 19 The decree of Ptolemy
Philopator requires the initiation priests of Dionysus to hand
over their hierOJ logos in a sealed exemplar to a royal official at
Alexandria,20 so that in case of suspicion the secret teac:hin8'
could be exposed and prosecution by the state could begin.
There is no question that those priests all had their boob.
When the local mysteries of Andania in Messenia were rein-
stalled in the time of Epameinondas, a tin scroll containing
"the" teltu was appropriately retrieved from the earth at
Mount lthome, and kept from then on among the treasures
of the sanctuary.u ln the cult of Isis. Esrptian books were
commonly exhibitcd. 211 As for Mithras, it is only at Durct-
Europus that Magi with books are represented in a wall
painting;~' books of this ki.nd evidently did not penetrate to
Pannonia, Germania, or Africa. Considering the fact that
most Mithraic epigrams, including the precious in~criptions
from Santa Prisca in Rome, are deplorable from a literary
point of view, one is led to the conclusion that the worshipers
of.Mithras were not in close contact with the literary elite. We
hear nothing about books in the cult of Meter, or even in
relation to the festival at Eleusis; there was family tradition,
there was some sort of archive, but there was no library of
theology. u
The most intriguing fragment of a Helleni3tic mystery
book is the "Gurob papyrus" in Dublin, whi~h might even
71
Thlologia and M~ 75
sex. 55 Lilc.ewhe, the Heracles cult did not develop into any
mysteries of Heracles, even though everyone knew about his
sufferings, his death, and his ascent to heaven; it was the
mysteries of Eleusis that claimed Heracles as thei1 most
prominent initiate. In Egypt and Babylonia, the suffering
gods Osiris and Marduks-t did not give rise to mysteries of the
Greco-Rornan tYJ>(. l'inally, even if we grant the importance
of the "suffering god" myth for mysteries, it is virtually im-
possible to include Mithras in this company. Ugo Bianchi
cried to enlarge or generalize the concept of a suffering god,
speaking of dio in viandtl instead,55 but it i~ difficuJt to sc:~
why Mithras in his adventures should be more subject to
change or transformation than Herades or Hermes in their
corresponding exploits-or even Apollo, who was born at
Ddos, fought the dragon, received purification, served
Admetus, and so forth: Once again we must acknowledge
the special position of the mysteries of Mithras: they are
mysteries without a "suffering god" myth, whereas myths of
this type arc current even outside of mysteries. The dog-
matic Christian theology of "dying with Chrit and ri~ing
with Christ"56 imposes too narrow a principle on the variabil-
ity of ancient mysteries and their myths.
There are indications of another use of myths in mysteries
that has an even more archaic ring: not dramatization of
vicissitude, but foundation of privilege through genealogy.
This is the decisive declaration the initiate ~ to make in
Hades, according to the t~xts of the Bacchic gold leaves:~7 "I
am a son of Earth and starry Heaven." This presupposes a
story of generation which the initiate has come to "know," in
contrast to the others who are excluded from the .ecret. An
inscription at the cmrance to the sanctuary of Meter at Phais-
tos in Crete proclaims that the goddess is offering Ma great
miracle" to tho~ ~who guarantee their lineage," but is averM:
to "those who wrongly force themselves into the race of the
gods."MI In Plato's Seventh Letter, true philosophical friend-
ship is contrasted with the comradeship resulting from mys
terics, evidentJy those of Eleu~is-which did 110t pn~vent Cal-
77
lippus from murdering Dion. Surprisingly enough, this form
of community is called "kinship of soulll and bodies,"
syngnuia pSJChlm lr.ai sOIIIGlon-Mkinship," we must conclude,
of initiates among themselves and probably with gods. 59 In
fact in the pseudo-Platonic .biockus, the addressee, a dying
man in need of consolation through philosophy, is termed
"kinsman of the gods," genndu tlteon, again in the context of
Eleusinian mysteries. These are liny scraps of evidence, but
considering the enormous role of "charter myths" and espe-
cially of genealogical myth. in archaic society, we must seri-
owly consider these indications. of some ancient form of
Mspeaking about gods" through myth, as well as about. the
effects of the mysteries. 50
Much more numerous are the testimonies for a loose and
playful we of myth in mysteries. Without a need for consi.\-
tency, but rather with an affect'lon for details, myth com-
municates living experience. The Eleusinian ~tai abstain
from food, as Demeter did in her grief, and they end their
fast when the first star is seen, because Demeter did the
same; they carry torchea, because Demeter lit them at the
Hames of Mount Actna;61 but they do not sit on the weD
because Demeter sat there, mourning for her daughter. 62
The hymn to Demeter makes the goddess perform what
must have been part of the initiation ritual: sitting d own on a
stool covered with a fleece, veiling her bead, keeping silence,
then laughing and tasting the kyhltm. 6 J The worshipers of Isis
imitate their goddess, beating their breasts and wailing for
Osiris, but bunting into joy when the god has been found
again.64 The castrated gaJUn dearly impersonate Attis. Since
AttiJ is said to have died under a pine tree, this kind of tree is
brought into the sanctuary with fillets hanging from its
branches; these are sald to be~ lbandagCJ with which Meter
tried to stop Attis' bleeding, and she adorned him with
spring Rowers, like the Hower& h:anging from the tree.GIS At
the same time the tree represents the nymph who lured Attis
into infidelity, and for this rea50n it is cut and "killed" on
accouut of the w1alh of Mcter. 00 As {or Dionysus, things
78 ANCUNT MYSTI!.IRY CUJ.T!I
I
hardly leu remarkable that the one occurrence of the wOTd
ti&JSltritm in the Gospels is in the context of allegory, the par-
able of the sower.82 In t.hiJ case the imagery taken from na-
~ ture is used to conceal the dynamics of the divine lngos. Even
l
in Plotinus the word mystiltos is used just once, in an allegor-
ical passage that find~ some .sense in phallic herms. 83
If we try to focus not on the rhelorical use of mystery
iT metaphors but on the phenomenon itself reflected in this
,.f! usage, two observations can be made. First, mysteria easily
d
offered themselves to allegorizing in terms of nature, and it
was not only officious outsiders who indulged in the method
but often the insiders themselves, "priests and plicste!ses," as
it seems, who wanted "to give an account of what they were
doing." As for Elemis, it Wa5 no problem to recognize
Molher Earlh in Demeter, and Persephone consequently be
came grain or, in a more refined way, the Mlife breath" which
is Mtransported and killed in the grain." 6 ~ It was also said that
the dead returned to the womb of the universal mother, that
they were Demetreioi in this sense; if golden ears of grain are
buried with the dead, allegory seems to turn into faith.M
Indeed, the car of grain exhibited by the !licropha\H. at
81
by now, set free and loos~ from all bondage, walks about,
crowned with a wreath, celebrating the festival together with
the other sacred and pure people, and he looks down on the
uninitiated, unpurified crowd in this world in mud and fog
beneath his feet." It is plausible that Plutarch has Eleusis in
mind, but the Tcleste1ion building has disappeared, since
element$ of the real proceedings arc fused with Platonic
reminiscences and free speculation. We find once more the
"sacred views" and "sacred sounds" as in Cleanthes and Dio,
but in this text the emphasis is on the exhausting and terrify-
ing events that precede the amazing light.
By far the m06t inRuential text about the experience of
mysteries is in Plato's Phludrus; imitated again and again by
Philo and later Platonists down to Dionysius the ATcopagite
in "mystic" language, it has in fact become the basic text of
mysticism in the true $Cillle. 'lbe revelation of true Being
brought about by Eros had already been described in the
language of mysteries in the~ where the distinction
between ..preliminary initiation" (~) and "perfect and
epoptic myateries" clearly refen to E.lt:usis.It The Pluudrus
adds the uufo~uable image of the soul's chariot ascending
to the sky in the wake of the gods. up to the highest summit
where a glance beyond heaven is po~~sible. Some dim mem-
ory of this view remains in certain souls, to be resuscitated
suddenly by images of beauty encountered in this world. All
at once we remember how "then raplcndent beauty was to
be .seen, when together with lhe bleued chorus they . . saw a
joyow view and show, and were initiated by initiations that
mwt be called the m06t blessed of all . .. celebrating these ..
encountering, as mystai and epoptai. happy apparitions in
pure splendor, being pure ourselve-.." 13 Although the en-
chanting quality of the Greek text is inevitably lost in transla
tion, its lasting force is proved by the unique effect it had on
the Greek Platonic-mystic tradition. Plato himself, while
creating his vision, uses details that dearly refer to Eleusis.
The terms 1ft1Siai and tpopiiJi are unequivocal; the dancing
"chorus" celeb1ating the orgia and the sacre~ views that con
Tlw Extnwrdinary Experienu 93
ple are crowned with fenne{ and white poplar; they dance
and utter rhythmic cries, carrying the lciste and the liknon,
and some brandishing live snakes. Terror has become man-
ageable for the initiate.56 Plato, in an elaborate metaphor,
alludes to the change effected in the soul (/JJ]cbl) by initiatory
ritual; the "great tete" that first make the soul void of all the
powers that once haunted it mean "purification," and then a
jubilant chorus, crowned with wreaths, brings in new powers
to hold sway thereafter. 57 Plato's interest is in the psychologi-
cal process; he fails to provide details of the ritual, but the
outlines .he gives are compatibk with Aeschines' proceed-
ings.
Initiation to Isis is described in a single text, the famous
passage in Apuleius' M"tamorplwsiJ. It is the only first-penon
account of a mystery experience that we have. It is not only
fiction, though, within a parodistic romance; it is decidedly
figurative and playfully allusive: ''Dear reader, you may aw-
fully wish to know what was said and done afterwards. I'd tell
if it were allowed .. But I shall not keep you in suspense
with perhaps religious desire nor shall I torture you with
prolonged anguish." This is the introduction to the mO!t
often quoted sentences: "I approached the frontier of death,
I set foot on the threshold of Persephone, I journeyed
through all the elements and came back, I saw at midnight
the sun, sparkling in white light, I came close to the gods of
the upper and the nether world and adored them from ne-dr
at hand." 58 This is what happened at night; the following
morning the initiate iJ presented to an admiring crowd,
placed on a podium in the middle of the temple, holding a
torch, and wearing a complicated twelve-fold garment and a
crown imitating tbe rays of the sun. 3 ~ For the nocturnal ex-
perience one might imagine a fantastic apparatus, elaborate
machinery to produce all kinds ofapparitions, as some imag-
ined for Elewi$ before the excavations revealed the barren
soil in thr. midst of the Telesterion, without any under
ground passages or room for machinery.to It is probably
more accurale to think of the power of simple ritual symbol
98 ANCIENT MYSTP.IlY CULTS
serva.sti ... so.nguim fwo). 148 The word in the middle cannot
be read with certaint); .Umali, "eternal," hu been read and
rejected again. But even so we find the concept of salvation
by killing, referring no doubt to the god slaying the bull, and
this maka sense at v-d.rious levels. It was "salvation" for the
race of men to turn to hunting big animals in a changing .
environment; it was "salvation" to substitute the cultivation
of cereals for the hunt at a later stage, as represented by the
tail of the bull turning into grain. Thus the deed of the god
is the bask image of salvation as such, prefiguring the hopes
of the individuals integrated in this cult for the present u
for the future. This concept is as primitive as it is fundamen-
tal, and it is not euily superseded by spiritualization.
It is true, neverthcle.u, that a more special kind of experi-
ence beyond the general sacrificial pattern was expected
from mysteries. A veritable change of consciousness in ec-
stuy is typical of two major divinities of mysteries, Dionysu.s
and Meter; they often appear together in this aspect. 149
"Madne.u" is a distinctive feature of Wcheia in its {ull
sense, 1110 and those devoted to the Phrygian Mother become
tnlluoi or theopharetoi, "carried by the divinity," especially
under the effect of certain kinds of music. 151 This, however,
is not identical with mystery ritual in general. The well-
known saying that "many are the narthex-bearers, bul few
;.
are balrclun,' 152 seems to indicate just this fact, that "to be
taken by the god"m is an event that will happen in an un-
foreseeable way, and probably only to a few special individ-
uals. There are mediumistic gifts that are beyond the reach
of many. Even the moat common drug often identified with
Dionysus, wine, is not sufficient to induce true bakchtia: any-
one can get drunk, but not aU are btJJtdwi.
There are certain techniques to control experience even
here, of cour5e. "Like the bacchic and corybantic ec.stalic.~,"
Philo writes, "they [the Therapeutae) continue in their pos-
session until they sec the object of tbcir desire." 154 This de-
scribes the quest for a vision, be it illu!iion or reality, and
suu.:~ts that aomethin~ similar happens to ~acchants and
liS
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0
(Leipzig 1go!--o5)
Pede. W. Peek, AUUdae Grubinschriflcl, I vols. (Berlin 1954-'58)
PG J. P. Migne, Palro/()gi4 Cruea (Paris 1857-1936)
PGM PafrJri GratU Ma~. ed. and trans. K. Preillendauz,
2 vols.. (Leipzig 1928-1941; 2nd cd. rev. A. Henrichs,
Stuttgart 197s'H)
PL J.P. Migne, Palrologia LlJliM (Paris 1844-1goo; Suppl.
19.58-1974)
PW Pauly's Rt~lopiiiJU der cln.ssi.schm A~t,
ed. G. Wis.mwa et al.
RGW Rtligion.tgtschichllicht Vnsuclat unti Vtwarbtilttr
RML W. H. Roscher, AusfQJariichts l.txilum dtr grnchischln und
rinlliJchtn MJ!hologit (Leipzig 1884-1937)
RVAp A. D. T1endaU and A. Cambitoglou, Tlw Rtd-Figurtd
Vo.rts of Apulio, 2 vols. (Oxford 1978/82)
Sammtlb. SanttMlbuch gritchiJcher Urlrundm aw Atgyplln, 1fn ed. F.
Preisigke (Strassburg, Berlin, Leipzig 1913-12); mhv/v
ed. F. Bllabel (Heidelberg 193l-34)
SEG Sup~ EpigrtJjlhit:1nlt GNJ1cum
S&H W. Burken, Slnu:lldt and History in Gmlt. MytiiDIDp;y mzd
Rit!UU (Berkeley 1979)
Abbreviations 119
I
!
I
Biblwgmph1 129
l
j
CQ gt, 1152-11175
Seyrig, H. 1974. "Pseudn-Attideia." Bagd. Mill. 7 197-aog.
Sfameni Gasparro, G. 1971. "Le religioni orientali sui mondo el
.l lenistico-romano," in C. Castellani, ed., Stori4 dtlla r~ligionl-G, To-
rino 1971, vol. 111, 41!1-564.
- - 1978. "Connotazioni metroache di Demetra nel coro dell'
'Elena' (w. l!JOt-g6s)," in M. B. de Boer and T. A. F..dridge, c:ds.,
Ho'ffrmll('1 aM.j. Vmnaseren, S vols., Leidcn (EPRO 68), 1148-87.
- - 197~. "II Mitraismo nell' ambito della fenomenologia mis
terica," in Bianchi 1979, 299-848.
- - 1979b. "II mitraismo; una struttura religiosa fra tradi
zione e invenzione," in Bianchi 1979, 549-384.
- - 1979C "Rcftessioni ulteriori su Mithra dio mistico," in Bian-
chi 1979, S97-4o8.
- - 198 t. "lmerpretazioni Gnostiche e misteriusofiche dei miti
di Attis," in R. van den Broek and M. J. Vcrn~n. eds., Studks
G. Quispet, Leiden, !176-411.
- - 1985. Sottriology ond Mystic Asptas in !At Cull of Cybtle and
Attis, Leiden ().:PRO 103).
Sharpe, E. j., and J. R. Hinnclls, cds. 1973. Man c.nd His Salvation.
Manchester.
Siber, P. 1971. Mit Christu.s Ieben. Eine .'iruclit WT p4ulinisr.lu-n Au{tr
st.ehungshoJfftll.ng, Zurich.
131
~\
Zurich (English ed., Pauline Baptism tmtl tht Po.gG11 M:ptcia, Edin-
burgh 1g67).
Was.son, G. R., A. Hofman, and C. A. P. Ruck.. 1978. Tht Road to
~rI
Ellwis: UtwnJjng the Semt of the M~lnUJ, New York.
Wedderburn, A. J. M. 1g82. uPaul and the Hellenistic Mystery
Cults: On Posing the Right Questions," in Bianchi 1!}8fl, 817-
855
West, M. L 1983. The Orphic Ponn.s, Oxf<Jrd.
t Widengren, G. 1gSo. "Reflections on the Origin of the Mithrak
Mysteries,n in Pertl'ltlitaf, Studi in onore tli Angelo Brtlidl, Rome,
645-668.
W~ens, D. H. 1g8o. "Mystery Concepts in Primitive Christianity and
in lts Environment," in ANRW n, ll3(a), 1248-84.
Wihmowitz-Moellendorff, U. von. 1931/g2. Dtr Glaub~ dtr Htlll-
!
nlll, 1 vols., Berlin.
I
I, Wild, R A. 1981. Wain' in tht Cullit Wonhip of I.sir tmti Sarapi.s,
Leiden (EPRO 87).
- - 1g84. "The Known lsis-Sarapis-Sanctuarie! from the Ro-
man Period," in ANRW 11, 7(4), 1739-1851.
Wilson, R. MeL. 1g81. "Gnosi.s and the Mysterin," in R. van den
Broelc. and M. J. Vermaseren, eds., Studia G. Quisptl, Leiden,
~51-457
Wissowa, G. J9U. Rtligion und Kullus dtr Romn 2, Munich.
Witt, R E.. 1971. Isis mtJu Gra~co-Roman World, Ithaca.
Zijderveld, C. 1954 "Telete," diss. Utrecht.
Zuntz, G. 1963a. "Once More the So-called 'Edict of Philopator
on the Dionysiac Mysteries' (BGU 1211)," Hm111s 91, :228-239
(-== Zuntz 1972, 88-101).
- - 1g6gb. "On the Dionysiac Fresco in the Villa dei Misteri at
Pompei," Proc. Bnt. AC4d.. 4g, 177-xo2.
- - 1971. Pusepiumt, Oxford.
--1972. Opwcula S1luta, Manche..tcr/Cambridge.
Notes
Introduction
1. See Reitzerntein 1917 (19101; English tTans. 1978); Cumont
19111 (original French ed. 907i English trans. 1911). 'The work of Reit-
r.erntein developed into " reUficnsgtschicAdidu ScJavU explorinr mainly the
infiuence of Inmian religion on Gnosticism; ICC Colpe 1g61. For dte in
fluence of Re.ittemtein in theology ICC, for example, Dibclius 1917; Suit-
mann 1963 (1949 1); Schneider '9S4i J. Leipoldt, Vern tW. M]lflrim :w
Kirclu (Leipzig 1961), for whom early Christianity is a form of "mystery
religion (81). A mirage of Jewish mystery religion Will created by]. Pa-
acher, Ht IHuiliU Hodo.t: Ikr KIJ~g .w Witdtrgtbun und V17gollvllg bti
Philon von Alnandreia (Paderbom 1951), and in a. more subtle way by E. R.
Goodenough, BJ Lig~. Lig~: Tilt M-Jllic Gospel of H tllmislic j udnism (New
Haven 1985), An independent study claiming the infiuencc of my,terics
on Christianity was l.oisy 1930 (1919 1), based largely on Cumont. A
.cholar who maintained a cautious and critical position was A. D. Nod.;
ICC, for CJCample, Nock 1952. For a more recent., cautious as!alment,ICC
Ki.isrer 1980 (.English trans. 1982), sec. 4d, who still speaks or an "age or
mystery relisions" (209) and is inclined to include Christianit)' amonr
them (206). As pertinent surveys, Prtlmm 196o nnd Nilsson CGR n 2 (1961)
1hould still be meminncd, For a llibliography see Metzger 1gf4. Schneider
1979 (edited posthumously) lacks references; Goodwin 1 g8t is a syncretis-
tic: piaure book.
1. This series (Leiden: I\ rill) started in 1 g61, reached its one hun-
drtdth volume in 1!)8':1. and is still continuing; it include~ CCCA (vol. 50),
Bianchi 1979 (vol. So), Bianchi-Vermaseren 198~ (vol. 9ll); it was preceded
by CIMRM (1956/<io).
~- Sl!~ Hinnc:ll~ 1975; Duchesne-Guilkmin 197B;)ourntJJoJM~
Shu/irs 1-.3 ( 197li-1 !JHn).
134 Not~s to Pages 1-3
"On peut dire que, si le christianisme eOt ete arr~te dans sa croiuance par
quelque maladie martelle, le monde eut ete mithriaste."
15. Cf. Sanders 1g8o-82; Meyer-Sanders 1982.
16. Pride of place is due to Samothrace (see Cole 1984; GR 281-
185); mention should be made of the Kabirion near Thebes (GR 1181f.)
and, in Carla, of Zeus of Panamara (Oppermann 19114; the evidence now
in M. C. ~hin, Dilln.schriftm von Stratoniktia, Cologne I981/82). Nilsson
1950 claims that m:1steria is used in a loose and uncharacteristic way in the
later period, but he shows unjustified prejudice against dandng and feut
ing in mysteries.
17. The old standard work. was Foucart 1914, outdated by the exca-
vations; for the material evidence, see Mylonas 1961 ; for a serious attempt
at understanding, see Kerenyi 1g67; basic for prosopography and history
is Clinton 197. See also HN 248-!156; GR 285-290.
18. See Casadio 1982, 1g8g; GR 2go-R95; a baJic study was Quandt
1912. Nilsson 1957 is tiU quite useful, even if the evidence for the older
period, partly ignored in his book, bas considerably increased since then;
see also Festugi~re 1972, 13-63 (originally 1935); Kerenyi 1976.
19. See chap. n, n. 11 below.
20. GR 286-301: cf. chap. 111 at n. 1117.
21. Wissowa 1912, 317.
112. The old standard work. is Graillot 1912; CCCA. is far from com
pletion; a careful survey is given by Thomas 1g84; see abo Vermaseren
1977: for the historical development of the cult see S~H 101-122, GR
177-179: for the reading IIUltar Aubiltyo in Phrygian ~C. Brlxhe, Die
Sprachl 25 (1979) 4o-45.
sg. See Sfameni Gasparro 985
14. Rutter 1968; Duthoy 969: S&H 1979, 201f.; cf. chap. IV, n. 45
below.
25. The material on the cults of the Egyptian god$ is cnonnous. For
a bibliography, see Ledant-Cierc 1971, 1974 1 g8 5; for the diffusion of the
cults, see esp. Dunand 1975: V!dman 1970; Malaise 1972, 1gl4; Ledant
1g84. Recent general accounts are Witt 1971; Le Corsu 1977: Solmscn
1979
26. Herodotus 2-42.2, 2.59 2.144 t.as6.5; he is probably follow-
ing Hec:ataeus.
17. Hornbostel 1973; Kater-Sibbes 1973; Fraser 1972, 246-276.
28. Commentary: Griffiths 1976.
29. The basic work was Cumont 18g61l8gg. of which Cumont 1923
{original French ed. tgoo) is an excerpt. The archaeological evidence was
brought up to date by Vennaseren in CIMRM, followed by his 3ynthesb,
Vcrmaseren 1g6g. In the 19701 there were three major congrenes on
Mithraic studio, published by Hinnells 1975, Duchesne-GuiUemin 1978,
Bianchi 1979: for an excellent short survey see Turcan 1981a; a major new
136 Notes to Pages 7-8
J46f. The connection witll 111.)10, "to shut onc'a eycJ or lips," may be just
popular etymology.
57 GR 44. n. 15; 51.
sB. M ylonas 1 g61, 1 g- ~4; a note of caution i.J struck by P. Darcq uc,
BCH 105 (1981) !593-6o5.
39 A. Lcukan in Fl&rion und Wortbildung: AAtrn dtr V. Faehtagung dn
lndognmat!Uehm Gu tl/JchDft (Wiesbaden 1975), 175-191.
40. Mycenaean Jutla (evidently := Greek ultstQ) di.Jprovcd the con-
nection with a root lntl-, cf. P. Chantraine, Didionnairt lt]mologiqut dt la
langut gTlCqu.t (Paris 1957-198o), 1 103; F. M. J. Waanders, Tht Histary of
TELOS cm4 TELEO in AnmrtJ Grr:t:k (Amsterdam 1g83).
41. Zijdcrveld 1954; Kern, PW v A 593-597; Dowden 1g8o, 41,C.;
Coche de Ia Ferte 1g8o, ss-241; Casadio 1g85, 114-u6. Athenaeus
4od. though, defines uldoi as ~fesdfllls with some mystical tradition"
(~. c. chap. 01 at n. 14).
41. Herodotus 4 79.1; kltin toi Ditm]soi LSAM 48.18 and in the edict
ofPhiJopator, ~e chap. u, n. 10; galli u/ouJunoi Ui lhtoi Et. M. uo.s: cf.
rpi Dn~ttran uu~ LSCG g6.u; ~ ulL.st1enai Aristophanes Frop
557 Tllftn is also used for the initiation of a king (Plutarch Ar~DJ~tr.xu 51)
and of priests, GR g8 n. 46. Following the Greek usage, "to initiate to a
god" will be used h~ in tile ~me of "to initiate into the mysteries of a
divinity."
45 Cf. Burg 1959; A. Henrichs. ZPE 4 (1g6g) u6-ug. First in
HOfUJ'ic H.,_ to Dt'IIVIIr 275; 476 (Ekusis); 14 fii1Jltm orp Euripides Hera-
cks 613 (Eicusis}; Dnuh'os Am Kwn f191lma lldi 07(i4 Ps.-Thessalos Pmb. in
Hippocrates, cd. Litm, IX, 410; Eltusir&ia 1 Samothrakia orgia Galen D1 wu
parl. 7. 1-f XVII I. 566 K.
44 Arrhtr.os teutt (Eleusi.J) in a 6fth-century epigram from the
Eleusinion Agora m, 126 IG 139M .. Hansen no. 517; arrhelos Kort
Euripides Jr. 6g, Hlinl 1507; arrluta. arg'io Euripides BalcAat 470- 472;
orrlada hitra Aristophanes Clovds 502; mpttrio aporr!II!D Euripides R/it.IW
943, Aristophanes Ecclesiazwae 442; 14 tkporrhlta tn Aola Ill IIIJ1tnUl ltltl'.s IG
u/m2 1110 ~ SJG 873 (epi.Jde of Commodus); ulttai IJ.jJorrhtkli (Mithas)
. Plutarch Pompty 2~7
45 GR 2~1 -254.
46. Plutarch Pmcw 137 cf. n. 44 above.
47 Heraclitus B 14 Diels-Kr.mz 87 Marcovich; for Hipponion,
see chap. r, n. 49 GR 295; for ttkin, seen. 42 above; Dionysus is the lord of
ttltsliltt IIUPli4, Plato Pluudn~ 165b; lis u/et.t:s fulj lon Dionysitzkon mysttriO)I
Diodon\S l-23.2i mJSit:ria kni ulttas Juu bakthtias Diodorus 363.:11; flll]f~la in
Pergamon, ln.scltriften von Ptrgrnt~ttn :148 001 33 1.38; 55; Ohlemutz
1940, og-u6; in Kyme, EpigraphUtl Anatdica <9Bs) s4.line s;
telttni.
Euri pi de~ Bacduu 12, etc. The term ttl1to.i occun also in the Lycurgus story
as attributed to Eumelus, -uro(JiJJ in ScAol. AIL 6.131, but we cannot be
sure about the audlor, much less about his words.
138 Notn to Pages ro-rr
L Personal Needs
or
I . "Personal religion" is the subject Festugihe 1934 He does not
di3cuss voti..-e religion.
2. Ftato lAws gogc:. The term ''votive religion" has hem used. for
example, by Q. F. Maule and H. R. W. Smith, Votive Rtligion D.t Can~:
Prol.go~~~mtt (Berkeley 1959). The basic work, ourdated but not replaced, is
Rouse 1902. A valuable collection of materials is van Stratcn 1981; for
Christian practice, see L. Kriss-Reuenbcdc., Ex Voto. Zticlum, Bild undAbbild
im chrisllidien Votivbraudllum (Zurich 1972). Cf. abo GR 68-70. "Votive
religion," like "personal religion," signifi~ a special form of woiShip
within ancient religion, not a separate rdigion; in the same sense the tenn
"mystery religion" (singular) would be unobjectionable.
3 See W. Eisenhut, PW suppl. XIV, g64-973 s.v. votum.
4 D. Wachsmuth, MPompimos ho Daimon," diss. :Serlin 1965.
5 Hansen no. 227 = IG 13728.
6. Visions: Plato Laws gtoa; iat on(Jr: cr. F. T. van Strateu, BABtSdt
s (1976) 1-58.
7 Diogenn Laertius 6.59; Cicero IH 11at. tkor&Dil s.Sg; Diagoru
Melius (ed. M. Winiarczyk, Teubner 1g8t) T 36-37.
8. Attested in Isis contexts: Pc.p. Ox. 138o, 1!)ll c)pciKJ\17( ol KaTiL 'to
'ltL<JTOII tmKGXollv.EIIO~j pltrza fiducia, Apuleius Me14r.tol'j1Mst.f 11.28; emu tt
XDli hfiurt, S/RIS ggo. Asc:lrpius of Epidaurus punishes a rductant be-
litVtt by renaming him Apistos, SIG 1168, 519-33; A. Henrichs HSCP 82
(1978) 2tof. See I'. Chapoutruer, "De Ia bonne foi dans Ia devotion an-
dquc," REG 45 (1932) ggt-gg6.
g. See, for example, J. D. Frank, Pus!JilSion tJ1Id Healir1l (Baltimore
1973; Die Hnlu, Stuttgart 1g81).
10. Nod. 1955, 7
11. See above, n. !I
u. To give ju$t a few examples: for Isis, SIRIS p. 68, CE 71 "saved
from many great dangers," cf. SIRIS 1g8, 406, 538 (solu.s); Egyptian gods
in general as solrrn: Artemidorus a.gg. For Me~r, MIJhi tUv. ~ri.
CCCA m , sro1; C~JRS#rvatorilnu .svU, CCCA m, ug; saved from captivity: E.
Sch~eim in Stwlim zur Rtlipm tuul Kullur Kkinasinu: Fnbdtrift F. K.
D3mn {Leiden 1978), 8ll. For Mithras, CIMRM 171 (soleria); "saved from
~-ater" CIMRM 568. See esp. Piccaluga 1982.
JS CIMRM s68, cf. CCCA VII 6g. See abo Lucian Dl mere. crmd. 1
(Isis); c:. n. 4 above.
14. SIRIS 5 1<>6, 107, 26g. 308; pro salw conit1gis pimlWimi, CCCA
JV, 1.19; #Jro~ amici ltarissPRi, CIMRM t873, cf. 144, 8o4, 819,916, 567,
658, etc.
15 SIRIS 404, 405, 555 55ll, 56o, 7o2; pro amort pa.triJu, SJ.RIS 779i
CCCA m, g,401; in connection wilh taurobolium CCCA m, 405-407; 417;
CCCA tv, 172, sec Cosi 1976, 68; very common with Mithraisl", CJMRM
53 54 142, 146,coc.
140
Th~ text has _,nodoltrn, clearly referring to mysterin, possibly to th~ child
in the fire aL Eleusis.
'l1- The tale about the child in the fire is transposed to Isis at Byblos,
Plutarch Isis 557bc; this is probably "Creek. inlluence": Richardson 1974,
138 with lit.
41. On Eastern healing magic influencing archaic Greece, see DE
57-7?
4S The examples of "putting children on the fire" adduced by J. G.
Frazer, ApuliDtJDrw n (Loeb 19!11 ), 311-317, center on magical protection.
For the connection of charms and afterlife see nn.66~g.
44 Ht1tnnic llym111tJ Deme#T 480-482, cf. Richardson ad loc.; Pindar
Jr. 157a; Sophocles Jr. 857 Radt; !socrates Pal&#gyricus 28; Krinagoras Anth.
Pal. u -'(2.
4S. IG n/mt 3661, 6; Clinton 1974, 41.
46. Cicero De 16gihu.s 1.36.
'l? OdJSSt'J 24-74.; Stesichorus 234 Page; represented on the Fran-
~ois vase as Dionysus' wedding gift for Thetis, A. Rumpf, Gnomcm 25
(1953) 469., E. Simon, Die pihUchen Vaun (Munich 1976), 7of. (1". H .
Carpenter, I>Unr;pitm lwt.agn"J m Archaie Critic Arl, Oxford tg86, u raises
doubts about this interpretation.)
48. ftato R~ 36sa; for the threat of punishment in the beyond,
cf. Plato lAun 87ode; in Oionysiac mysteries, Plutardt CtmS. atlux. 6ud;
Nillson 1957, 122.; see also n. 6g below.
49 G. Pu,gliese Carratelli and G.I-"o"' PP 29 (1974) 108-116: M. L.
West ZP 18 (1975) ug-a.,6; Cote 1g8o; GR 295 Aristophanes Frop
448-455. cf. Graf 1974, 79-94
50. E. Schwyur. Dial4cltJrua G~ ~ tpigraphiC4 potiora
(Leipzig 1913), no. '792; L. H. Jeffery, 11u Lal Scripts of Mchaic f_;twu
(Oxford 1961), 1-iO no. 12; Nilsson 1957. uf.
51. Herodotus 2.81; for- the ten see L&S ut7f.
51. Rusajeva 1978, g6-g8.
53 Pindar Jr. 131a.
54 Pausanias lO.!J1-9,lJ; Amphora Munich 495 ABV s16, 7 and
l.ekythos Palermo. see Introduction n.55; Craf 1974, uo-uo; Keuls
1974 34-41
55 This equivalence resounds in the ode in Sophocles AntigtJI'Ie
1117- 121 (keeping 1119 ltali4n against t~e conjecture of R. D. Dawe in
the Teubner edition, 1979).
56. See H. R. W. Smith 1971 {a most unreadable text, but wi1h inter-
esting points); Schmidt, Trendall, and Cambitoglou 1976; Schneider-
Herrmann 1977f78. The deceas~d woman as maenad on an Etruscan sar-
cophagus lid: Horn 1972, 82 pl. 50.
57 Matz 19fi3; R. Turcan, Les S4rccpi_I/Jgts roi!Ulins a reprlstr~taJiMu
l>i019fiaques (Paris 1966); F. Matz, Du ditmpischcn Sarlcophage (Berlin 1968-
1975); Geyer 1977.
Notes to Pages 23-:1.6 143
~
.
J.;'
~;
Notes to Pa.gts JO-JJ 145
don links the pUoi to the river Gallos at Pwinus, mentioned already by
Callimachus fr. 411. The name muse antedate the arrival or the Celtic
Galatai in .t78 a.c . For a possible connection with Sumerian-Akbdian
pllu, seeS&H 11of. Galloi from Pessin us winn!Dg the favorofcbe Romans
in 190 B.c.: Polybiw !?5: cf. PlutarCh MM'itls 17. Cult or emperon at
Petsinus: OGI540. See abo Thomas 198f, 15ll5-1528.
tg. Documents in CecA w. 1-soo and 1115-245
50. Erro H5f. (L. Cagni, L'~~t~ di En-c. Rome 1969, 110), re
!erring co llhtar of Uruk..
lP CCCA ur, 189; IV, l7: Livy 379-9: g8.18.g; juvenal t.nt;
Pru~nrlusPnisup.l 10. 1o61; with n:fermce to Bellona,juvenal4.1ll5; co
Bacdunalia, U vy !9-'59; to lsia, C/L VI, tt~ ... SIRJS 578 cr. W.ssowa
951.55Wissowa 1911, 5tof.
, 5. CIL x. s - ceCA. IV, 7; crL " 8699 - ceCA rv, : CIL xua.
1751 Duthoy 1969 no. u6; tee H. Candldnj. Taubes (ed.), Cft()#s tmd
P~ (Paderbom 1984), 175
M SodtditaUJ with ceremonial feuu , Cicero Dl uuut~U 45; cf. chap.
IV at n. ss; W'wowa 1gu. 518.
85 ~ 111, &61-449: ~ 446; ~. 564. etc.; (411-
~ 5g8, etc.; many odler sanauaries in Italy in ceCA. IV.
56. Farnell 1907, m, 199-tos: Gra.f 1g85, t74-t77. 'The diffusion
of the cult is ataibuted to the period of the Ionian migration, Herodotus
997
87 .Excellent collection of the evidence: <linton 1974 A new ln
scripcion on Keryka: D.J. Geagan, ZPE 55 (1979) 93-115.
g8. lnKription of a ~. first century a.c ., in Clinton 974 so-
5 tine 64. .
59 Ariaotle CtnulilulitM of Atimt 57.1: tpisltlltJi.IG t', 51.
. .fO For example, lekythos from Kertch, Louvre CA 1190, in Mea.-
ger 1g65 pl. 15; Ker6nyi 1967, 157; Triptolemw arriving at the Nile,
Apulian volute crater Lenlngrad 586, R.VAp 816; cf. Fraser 1971, 11, !141;
.1.
Alfo&di 1979, 567
Fraser J 971, u, Mof.; H. Laubscher,JDAI8g (1974) 149f. (bibli-
ography); AUbldi 1979. 57o-57
42. Graf 1974 t8of.; Burkert 1975, 1oo-104.
4! Pluwch Isis 561a; Tacitus Hisltrri# 4.8g.2; Arnobius 55: Fraser
19711, I, 1100; 151; Clinton 197-f, g; .fS; gt.
44 Detailed disclusion in Fraser 1971, r, 100., u, 54o-3411, with
negative rault; crnUm, Alfbldi 1979. 554-&58, cr. n. 46. Clinton 1974, 8f.
points out that Porphyry Ptri oplm41tm 10, p. u Bidez Eusebius P..
! 12-f detcriba the "mysteries of Eleusit" in a purely Egyptian context.
Porphyry in Proclus Tia. 1 165.19-S13 is different, dearly referring to
Attica.
45 Caltimachus HJ"U' 6.1a8f.; cf. the regulation at Mykonos, LSCG g6.
148
78. Plato Epislla vn, n3e, alluding to the fact that later Dion was
murd~ by Callippus, Plutarch DUI ~6.
79 Philo Clur. 48, adopr.ing mystery metaphors for the allegorical
interpretation of the Bible. For spabola sec nn. 84-85 below and dlap. IV at
nn. u, 66.
8o. Seen. u.
81. SIRJS 413 (Rome).
82. Apuleius Mr~G 11.27.2, 195
83. Orph. hplm. 779., to Mncmosync; "Awaken in the J191toi the
memory of the holy emu...
s,.. SJrllbola, Plutarch CtmS."U. 6IId; ~. ApuleiusA.pol. s6.
cf. 55; ace chap. IV at n. 66 and, for~ clt4fl. IV at n. u.
85. W. Milri, "SYMBOLON: Won- und sachgedrichtliche Studie,"
in Griechisdu SAIIlim (Basel 1976), - esp. 57-44
86. Reiuenstein 1917, a3: "dass feste Bckcnntnissc die Gemeindcn
zusammcnhalten.''
87. Plato .l..IIW 782c; Plutarch Q. conv. 65sc; already Euripides Hip-
poJ,bu 951-955; GR lJOl-504
88. Rusajeva 1978; West 1985, 17f.; scarcity of "'rphics":
Wilamowitz 1952, u, 1ggf. On the special positionofOrphjjm see chap. m
at nn. 117-131.
Sg. Produs Tim. ur, 197.8. Diehl. On baAd&oi see chap. IV, nn. 150,
12.
go. ZPE 14 (1974) 77 (Smyma).
91. E. Renan (cf. Introduction, n. 14) used "Mithriute," cf. Sarapia
stai, "mithriaquc" i$ patterned on /si4cw.
92. julian Sj"'ftp. ss6c. cr. chap. 1, n. 87.
93 Tertullian Cor. 15: idqu in sigmlm luJblt ad probatitmn~~ .sui ..
slatiiiU[UI crtdiiU1' Mithrat rrrilrs. Cf. 1. Toth, "Mithram esse coron;m suam,"
Ada Clcusicd Univ. Scienl. Drln"tctcinmsis :z ( 1966) 73-79
94 Vidman 1970, Bg-g4; lsi4ci co!'~Uctores, Cicero Dt divinaJiont
1.152; lsiGci {sub.uantive), Valerius Maximus '158; saurdos ... tt c.llri
IJiGci. S/RIS 560 (Portus); for Pompeii, sec n. 97
95 Plutarch lsu 352b, cf. Epiaetus 3.22.gff. on the "true cynic."
g6. See chap. 1, n. '19
97 SIRIS 487, cf. 488; ace J. L Franklin, PO'Iflpeii; Tilt Eltctmcd Pro-
~. CIJ111paigru (m({ P!1lirics, A.D. 71-79 (Rome 1g8o).
g8. See chap. 1, nn. 45 6o, 6a, 76, 79 A golden laurel leaf, found in
a tomb at Aigion, Achaia, is inscribed myst~ (...hch. Rtp. 1g8sf86, 58).
99 For example, at Delos, Serapeum C, dedications to the F.leusin-
ian gods, S/RIS p. 66, CE 44; p. 77 CE 206; to Men, SIRJS p. 67 CE 6g, d.
p. 65 CE 54; Venus Genetrix in a Meter sanctuary, CCClt Ill, 5; Sarapis
and hu ded!a ted to Zeus of Panamara and Hera, SIR/S 1179 : ln.schrifttn
von Strato11iktia 2o7; Cybele, his, and Mithr.u in a unctuary of Zc:us Bron
ton, C/MRM 634; cf. also SJRTS !j28; 530.
151
100. Cumont 1896/99, 1, 137ff., 142ff.; 1925, 99f. See e3p. CIMRM
11 76-u88 (Stockstadt).
101. Apuleius M1141MrphostS 11.n.s.
1o2. CCCA 111, ~66, cf. ~67, 385; CIMRM 509, g78; SIRIS 286;
CIMRM 1971; SIRIS p. 67 CE so.
IOlJ SIRJS 16; p. 72 CE 141; SIRIS 54; cf. 88.
104. On Praetextatus, lee PW XXIJ, 1515-1&79; CIL VI, 1778 ..
CIMRM 420; CTL VI, 1779 = CCCA m, 146; lW wife, CTL VI, 178o"' SJRIS
450 CCCA 111, li9S
105. Plato PhaldTw 247a.
106. PtzfJ. O;c. 1380, Totti 1985 no. ao with bibliography.
107. Apuleius MlfamtJrpliostS 11.~.1-!5; W14 quat IS mnni4, SIR/S so2
(Capua); see Dunand 1975. 1, 8o, 103; in general, F.. Petenon, HEIS
THEOS: pigrDfJJaiscM, fannguchi&htlicM lind Teligiqrucnd&ichlliche U11Ur-
nullu"{l1l (Gottiogen 1926).
to8. R. Merkelbach, ZPE 1 (1967) 7af.; Totti 1985 no. 8 with bibliog-
raphy; the text beyond the oath fonnula u hopelessly ftagmc:nwy. It i!
most remarkable that there are two exemplao, separated by nearly two
~nturies (fint/third century A.D.). "Local oath": Thucydides 5.18.g; 47.8.
By contraSt, in Aristophanes Clouds 4ll!l-~6 Strepsiades has to declare that
he will no longer recognize any other god: Socrate&' "mystmcs" of atheism
foreshadow uncommon possibilities (with an Orphic-Pythagorean back-
ground? See l.HS 291 n. 75; HN a68f.).
Jog. Eunapius ViL Soph. 7!1-ll-4, cf. ainton 974 4~
110. Polarity of Demeter and Hera cult, Servius auctus Aln. 4 58. HN
ll74; Sardis inscription, L Robert, CRA1197!S !100-3!10. SEG 29, nos; for
an interpretation from an Iranian point of view, see J. Wieseh~fer, Gno~~~~m
57 (1985) 56sf.
11 1. See K. L Schmidt in KiUels 'lMo~Dgisrks W6rtn6um m (Stuttgart
1938), 501-!S59; Matthew 16.18; 18.17; St. Paul, Acts oflhe Apoides; in
the Septuagint. 1/cJrltsilJ is aynonymous with J]'lO.KOKt
111. For poliUUl, see Philo Spn;. 1, !Pg; JosephusJewisiJ Anliquitils 445;
Ephe.tians 1.11; 1 CJement 2.8; 54-4; Ep. Diogr~. 5-4; spirito.lis Potulw. Au-
gwtine Dt vt10 m. 37
1 1 !1 Didachl 49
114. On incipient analogs in the Pythagorean "movement," see Bur-
ken 1~2; d. n. 1o8.
115. Baechle: Nilsson 1957, 1o6-115; Lambrechts 1957; F. Matz,
Gnol!fcm ~~ (tg6o) 545-547; Horn 1972, 8g-g2; Geyer 1977, 67 f.; Eleusis:
HN 28o; Clinton 1974. g8-J 18. Klea is dedicated (Ao.llwsUnnnu) to the
Egyptian gods "from father and mother," Plutarch Isis ga, 36 A father
initiates his son to Mithras, CIMRM 405.
116. .AfJortiJln, ~ia, are political concepts, never used in pagan
religion. See joshua 21.22.1; 1 Maccabees 2.15; Acts 21.11; Jame5 2.11
td; 2 Thessalonians 2.3. The F.gyptiau guild or Zeus Hypsistus (see
152
Noel~ 1971, 414-445) forbids members "to leave the brotherhood of the
praident for another"; elm is to avoid factions. but it is a far cry from
"apostasy."
117. Livy 59.15.14; number of executioru: 59.17.6. OM may add a
reference to s Maccabees a.so: King Ptolemy IV is said to have made
participation in Dionysiac tMitai a p-erequisite to full citizenship; .Bacchlc
mysteries u state religion: it is no coincidence that this comes from a
Jewish source.
u8. Diodorua H following Posidonius.
11g. Augustine D1 wra rel. 14.
110. For the problems or
European witches, see the helpful survey of
M. Eliade, "Some Observations on European Witchcraft. Hisk1ry of Rtli
pru 14 (197&) 149-171
Ill. Theologia and Mysteries
1. Cumont 1951, aof.
a. K. Ke~nyi, .Dil griedtisclt-orimUllUdll Rtnn41tlittratur in rlli
fitm.sg~ BlltudalURK (Tfibingen 19117); Merkelbach tg6:r. The
dilcussion was revived by the discovery of the Lollianos romance ~tb an
elaborate mystery KCDe: Henrichs 1971t, esp. 28-79: lOIIIta, advocating a
purely literary approach, J. Winkler, "Lollianos and the Desperadoes;
JHS 1oo (ag8o) 155-t8t.
5 On tale patterns and initiation, see S~H 5-7. 16, 57
4- A complete translation beame available in 1977: J. M. Robin10n
(eel.), 71u Ntsg HafiUIUJdi Library in English (l..eiden); index: F. Siegert, Nag
HCZfft1114diRigisur (TObingen 1g82); there is also Thl Facsimile &litUm f{ 1M
Nag Homm4di Codices (l..eiden 97-979). and the project in progress. Till
Coptic GMttie Library, Etiiud with English TraruituUm. btt~tima and Nous
(Leiden), with IU, 5 (ed. S. Emmel) published in agSf, in the serieJ Nag
Ha111111Qdi Stutlies (l..eiden 1971-).
5 B. A. Pearson, ':Jewish Elements in CI:JTf1W Hm111titum 1
(P~u)," in R. van den Broek. and M. J. Verma.seren (eds.), Studits in
Gnosticism mul H1llmis& Rllifio!v Prumud to G. Quispel (l..eiden tg8t),
5S~M8; cf. R. MeL. Wilson, "Gnosis and the Mysteries," ib. 451-457: j.
Buchll. "Der Poimandres-ein heidnisches Evangelium," diu. ZOrich 1g86
(in course of publication); see also W. C. Grese, Corpus Hmnttirum xm and
.ar9.CiarisUn Litmuure (l..eiden 1979); in general, R. van den Brock, "The
present state of Gnostic Studies," Vigilitu Claristianat g 7 ( 983} <{l-7l. Totti
1g85 nos. 8o-81 includes two Gnostic prayers in the documents of lais
Sarapis worship: this juxtaposition brings out the basic difference.
6. On mystery metaphors in philosophy. see E. des Placa, "Piaton
et la langue des mysthes," in Elulks P~ (l..eiden ag8a), 8s-g8:
HN 150f.; Riedweg Jg8?.
7 Sec Introduction, n. 12.
Notes to Pages 68-70 153
58-70, esp. 48-5a; see also Cumont 19~5. 118-111.5, who, however, is too
prone to project edifying theology onto the scenes; there must have been a
level of plain mythical tale. See Fig. 11 with caption.
42. See Dieterich 19~5. 76-78; Schwertheim 1979, n. 77; Turcan
1981&, 51 f.; Merk.elbach 198 on fig. 115.
48 For the parallel Mithru-Hermes-Herael~ see Burken,
"Sacri6cio-sacrllegio: Il 'Tricluter' fondatore," Studi St<rriti l"l (1984) 835-
845; an attempt to retrieve the Mithras myth from Armenian sources:
Widengren tgSo, 6s8f.
... Sdwl. Aristid. p. 55,1.5 Dindorf: "in an abnormal way 5he had
intercourse with Keleos"; Eubulus her son: Orph. Hpnn. 41.8; intercourse
with Dionysus-Iacchus: Sclwl. A.ri.stoph. Ran. J 24; cf. Tertullian .Ad nat. 11.7:
cur rapitur so.cerdos Cerms, si non l41l Ctre.s pmsc e.stP Theocritus s-sof.:
Demeter bestowed on Iasion, her lover, a kind of blw which the unini-
tiated will never learn; Isocrates Ptut~gyricus a8: Demeter brought to
Eleusis benefits that only the initiates may know; Plato Rtpub~U 577e f.:
myths such as the sufferings of Krenos should only be told to those who
make a big sacrifice in advance, not just those who offer a pig, as at Elewis.
for the child born at Eleusis, see HN 1189; birth of Aion: chap. 11, n. 46.
45 The myth from some ulttl about Meter and Hermes which
Pa usanias 11.5"" declines to relate is explicit in Clement PTotr. 20.1.
"l6 Herodotw 1.171; cf. Diodorus 1974 (pat}u of the gods); Diony-
sius of Halicamassus Ant. 1.19 (gods who disappear, abduaion of Perse-
phone, pallu of Dionysus); Plutarch Isis 11~, 36od; Dt E g8ga; D~ or. 4151.
The id~ntificarlon of the initiate with the fate of his god has been held to be
the distinguishing characteristic of ancient mylteries; see, for example,
Berner 1972, 266f. (with criticism); Lohse 1974, 171-179; Cotpe 1975
g81. Cf. n. ~6.
47 Lactantius /rut. epit. 18 (1.5) 7; cf. HN 27sf.
48. For the festival calendar see Wissowa 1911, guf.; Cumont 1931,
52f.; Sfameni Gasparro 1985, 56-59; on Damascius Vit. Is. 151 see chap. I,
n. 73
49 Firmicusrr. a.g, cf. Seneca in Augustine CU, ofGod6.to, Seneca
.Apocolocynlosis 13, Vitruvius 8 prMf, juvenal6.527, Lactantiusi11JL fPU 18
(23)-
50. Firmicus Err. u; the ritual has been variously identified as be-
longing to Osiris (Loisy 1930, 104; Nilsson GGR 11, 612), Auis (Hepding
1903, 196f.; Cosi 1982, "l8g), Dionysus (Wilamowitz 19311, g81), or Elewis
(G. Thomson,JHS .5S (1955) 26, 54). Firmicus says the devil is imitating
Christian religion (cf. Introduction, n. t 1) in this case; it may have been a
special case indeed; the rol~ of anointment is unique (see at chap. IV, n.
76).
cr.
51. Colpe 1g69: S&H 99-101.
511. See chap. IV at nn. 51-70.
Notes to Pages 76-77 157
Fntschriflj. LDtb (Munich aggo), 284-got, GGR I, pl. 42,a; aprouting grain
in a tomb on an Apulian amphora, Leningrad St. 428, RVAp 18/so, GGR 1,
pl. 42!1
86. Hippolytus Rtf 5839: HN 1gof.
87. Varro in Augustine Cit] of God 7.10: "Much ia transmitted in the
mysteries of Demeter which has onJy to do with the invention of grain."
For Theophrastus in Porphyry Akt. t.6 see chap. IV at n. aa; see also Graf
1974 77-181.
88. Tenullian.Adv. Mort. 1.1g. For Meter Earth see also Lucretius
1-~89-645 Varro in Augustine CiiJ of God 7-24 Coli 1976, 5-j, 6o n. t6.
8g. Hippolytus Rtf. 5.g.8; Th. Wolbergs, Gri~Usdv mipJu GtdW.te
dn trum ~ }~ (t.leiaenheim 1971), 6o-'15 eJP 75f.
go. Firmicus Err. g.a, referring to the "Phrygians who live at Pes-
sinus" who "want" this interpr~tation. Porphyry has Attis corresponding to
spring Rowen that do not bear fruit; this makes him an equivalent of
Adonis, E.usebius P.E. g.u.n Porphyry Pm ~ fr. 'I p. to*
Bidez; Augustine Cii:J of God 7-2~, cf. Ammianus Marcellinus 19.1.11,
aa.g.s-
9 Attis with grain and poppy, CCCA 111, !194i grain. cista. cock
taerifice, CCCA m, 595; Meter with 1nin and torch, CCCA IV, 1u.
92. Diodorus g.6t.8 Columella u.2g; see, in 1eneral, Eisler 1925t
ap.165.
9!1 Heraclitus Alllg. 6. Attis is made the sun god in Macrobius s.uu,.
1ltllit.a l.tL'I-11, Martianus Capella 1-191; Produs Hymn. 1.25
94 Macrobius ~ 1.17 Apollodorus FGrHist 244 F 95,
Macrobiua SaNmali4 1.18.
95 Wild 1g~h. The proceuion with the water vessel is mentioned in
Plutarch Isis s6sb.
g6. Plutarch Isis 56gd.
97. Heliodorus g.g.
g8. Porphyry in Eusebius P.E. g.u pni og~fr. 10 p. tg*
Bidez Chairemonfr.6Schwyzer(fra~~) fr.17Dvander
Horst.
99 Plutarch Isis g64a: gS,a. SaDustius 43 attributes to the Egyptians
the equations Isis = eanh, Osiris = moisture, Typhon heat.
too. Tertullian Adv. Marc. 1.1g.
101. Athenagoras u.g.
102. See CJMRM Index, I, s49f., 5!51; n, 4lllli milar became the com
mon Persian word for "sun." See also Bianchi 1979, 20.
103. For excellent photographs with detailed commentary, lee Mer-
kclbach 1g84. Moon === bull: Schol. Sl4t. 1"AA/J. 1.719.
104. See Vennasercn 1971, 5: W. Lena in Hinnclls 97!S !!SB-577;
Merlc.elbach 1g84. 145.
105. This is not explained in any known text; see Merlc.elbach 1984,
151f.
160 Noles to Paga 83-86
106. The famous text in Origen, Ctls. 6.22 has a sequence corre
sponding to the days of our week. (in inver~ order), that is, to the system
of HeUenistic astrology (cf. Merk.eibach 1984, 11 o8-111 5), but the M ithraea
of St. PliJCa and of Felicis.simus at Ostia (Merkelbach 1984, fig. g8, cr. pp.
77-Bo) have an ascending sequence Mercury-Venus-Man-Jupiter-Moon-
Sun-Saturn; this is basically pre-Hellenistic, wing the old Iranian sequence
stars-moon-sun (Burkert, Rhein. Mus. 106, 1963, 100-1u) topped by
Saturnus (cf. n. 40). The arrangement in the Mithraeum deUt sette sfere at
Ostia is difficult to interpret; see R. L. Gordon, journal of Mitllraic Sludin 1
(1976) ug-165; R. Beck in Bianchi 1979, 515-5119; in general, Bianchi
1979, 52-38.
107. Vermaseren and van Essen 1965, 118-126.
1o8. Schol. Stat. Theb. 1.719, it~Xta wwrem inttnuu phil.osoplailu.
tog. S. lnsler, "A new interpretation of the bull-slaying motif," in
HommaKts aM. J. Vm~artrm {Leiden 1978), 519-538; cf. A. Bausani in
Bianchi 1979, 503-511; D. R. Small, ibid. 531-549; M.P. Speidel, Mitlm:u-
Orion (Leiden Ig8o), with the review of R. M. Ogilvie, CR !11 (19~!1) 305.
110. Plutarch Isis 364a (sec at n. gg).
111. Plutarch ibid.; the exp~ition covers chaps. 32-411; for interpre-
tation in detail, sec the commentary of Griffiths (n. 36 above).
112. phortikoi, 377b; cf. apaidtu.sia in Sallustius 43
11 ~. Fr. 39 Leemans == Jr. 55 De.s Places = Macrobius S. Sc. 1.19.
114. See Clinton 1974, 43
115. Cf. n. 86.
116. Mesomedes HJ111n. 5 Heit5eh; he gives the sequence of a weddi:tg
in the netherworld (Persephone), the binh or a child, "unspeakable fire
(in the Telesterion), and the "harvest of Krenos" (Kronios mnttos), that is,
cutting the ear of grain (the imagery recurs in Nonnus 18.228). The ref-
erence to EJeusis becomes dear with the word andtom (18). Cf. HN,
29lno
117. Hippolytus Rtf. 573 cf. 5.8.39. 59-1-ll;Julian Or. 59o I68d-
I6gb; Sallustius 47-11. Proclus wrote a MetroaAI biblos, Marinus Vii. Prod.
33; cf. Damascius Prine. n, 214.5 1!)4.15; Sfameni Gasparro 1981. In a
different way Plotinus 3.6.1g.go makes Meter, surrounded by castrated
plloi, personify matter that is sterile (agonon). See also D. M. Cosi, C4sl4
Makr Idtuo {Venice 1986).
118. Plato Tiwuw ssa; for interpretation, see F. M. Comford, Pltuo's
Conulogy (London 1937), sg-66: ltraur, 41d; cf. OF 241.
119. Plutareh Isis 35. 364e-365" equating Dionysus with Osiris on
account of hi.s palM, implies that the interpretation of Osiris' dismember-
ment (g 73a) must hold true for Dionysus too. In DeE 9 g88e-g8gc he has
another, stoicizing interpretation: Dionysus stands for the cosmos, divided
up in clements; Apollo is unification of the whole in tltpjrOJis. Plotinus
43-111. (.. OF 209), cf. J. Ptpin, "Plotin et le miroir de Dionysos," Rev.
inttm. dt Philru. 2,1 (1970) 304-3:.10.
Nol8s to Pages 86-87 161
120. Proclus Tim. I, ss6.ag, 11, 8o.1g, 14518 and other texts as-
sembled in OF 209-210; Olympiodorus Pl~a~d. 1.5 p. 45 Wc:stc:rinlc. ("" OF
209), Oama.scius Phatd. 1.4 p. ~p Westerink, 1.129 p. 81 Wc:stc:rink (= OF
tog); cf. Macrobius S. Sc. 1.12.1 a OF 2,10. This text makes it dc:.r that
just the plain myth, not the Platonizing interpretation, m... sacris tradilur.
111. Turcan 1975; Merkelbach 1984, 228-244; Fauth 1984.
122. Porphyry Antr. 6.
1113. Sec Chap. 1 at nn. 84-86; on the "ladder" of seven steps in
Origen Ctls. 6.u (n. 1o6 above) see also Turcan 19811, uo-112.
124. Porphyry Abst. 4.16: the "general tendency" (Aoim plwra) links
the animal names such u raven and lion to the zodiac, that is, astrology;
Eubulus and Pallas, however, take them to refer to reincarnation of souls
in animals.
12 5 But cf. n. 59 on P3JC110n .ryt~gl1ttiD.
t26. The dismemberment myth belongs to theogony, anthropogony,
genealogy, cf. at n. ~7; it is difficult to integrate it into a doctrine about the
soul. Even in Orphic literature we find simple juxtaposition, see OF 224.
12 7. For a discussion of transmigration doctrines see L&S uo-165,
GR 298.
128. Plato Laws 87ode; he makes the point that an individual's death is
"natural punishment" for a crime committed in an earlier life; this is the
~u.stice of Rhadamanthys" mentioned by A risto!k Nicomacluan Ethics 1 1311
b as; it gives sense to the complicated formulation in Pindar Ot,.p;Bn
2.57f.; it also goes well with the exceptional status of~ killed by light-
ning (cf. Burken 1975. 93f.): this cannot be retaliation, hence it means
transformation to some higher status.
129. Pindar's reference to uletai, Jr. 131a = Plutarch Coru. tul. Apoll.
12 oc is li nlted toJr. 119 by Wilamowit:r. and Snell; then: the system seerru to
correspond to what is stated in Olympian 2. The Plutarch textlinlt.s Jr. 151 a
to Jlj1b, where transmigration is not expressly mentioned.
130. On the gold leaves, cf. chap. 1, n. 49 The doctrine of transmigra-
tion explains the prominent role of Mnt1110SJm, "recollection," in these
texts, cf. L&S 113, Zuntz 1971, g8of.; the Hipponion text says that the
normal souls "cool themselves" at the first spring, which must be avoided
by those who are to reach the lalc.e of Mnnnosynt. The other souls, by
contrast. probably drink forgetfulness (Lethe) and thus return to the upper
world.
131. The basic r.exts are Plato Phaedo 7oc (-= OF 7), on the pliroura,
=
and Plato Cratylw 599c: ( OF 8), mentioning "those around Orpheus";
Xr:nocrates Jr. 20 Heinze "'Jr. 219 lsnardi Parente; AristotleJr. 6o "' lnm-
blichus Protr. p. 48 (hoi tas telttas llgontts); PindarJr. 133 is ofLen connected
\\;th this complex; seen. 38 and GR 296-301.
132. E. Rohde, "Mystilc. war ein fremder Dlutstropfen im griechischen
Blutc," Klei1tt Schriftm u (To bingen 1901 ), 338. For possible conraas with
India in the time of Pythagoras see K. v. Fritz, G1wm01t 40 (1g6S) Sf.
162
terror there is at hand good hope"; Or. a6.6f. mentions "purifications" and
"good cheer." We know nothing about the context of Aes<hylw Jr. 587
Radt, which already combines "dread" and "desire for this (?) mystical
111M."
15. Anemidorw :11.39 mentioning "Demeter, Kore, and the so-
called lacchus"; in addition Artemidorus mentions Sarapis, Isis, Anubis,
Harpocrates, and their "mysteries," which in a dream mean "confusion
and dangers and threau and crises" and "salvation against expectations
and hopes."
16. Plutarch De rzud. pott. 47a (in a limile; the reference is to the
tlmchM one has to suffer when studying philosophy); Dt Jac.. 943c (the
reference is to the $OW having left the body, cf. at n. 11); see al$0 Plutarch
p.,of Wt. 81d; Proclus Tlttol. Plllt. !P8 p. 151 Portus: tltple:Ds before the
"mystic sights."
17. G. L Dirichlet, Dt w1tnDJt 7IVJC41imU (Giessen 1914); see, for
Eleusis, Homnic H'1"'f' w Demmr 48o-482; Sophodea Jr. 8!17 Radt; for
Dionysus, Euripides Baaluu 15.; gold plate from Thurii A 4 seen. a;
parody in DelDOithenes t8.a6o.
18. Plato Phatdrw 25ob: ~opsin tt Mi tlutm; Aristophanes
Fro11 745: lfXJIIUutin as a metaphor for supreme plusure. Ker~nyi 1g6?,
9:5-102 speaks of visio btGJifica. It is dlflkult to be sure about the precise
meaning of the preposition in tp-oplts (cf. HN 265,1).
19. ~e Mylonas 1g61. Important was the reconstruction by J. N.
Travlos, Ephnt. 4'fch. 89"go (1950(~1) 1-16, of the throne of the
hierophant next to the entrance of the small central building, the tm4Jrto-
ron, within the Telesterion; cf. 0. Rubensohn,jdl 70 (1955) 1-49; Kermyi
1967, 86f.; HN :1176,8..
20. cr. chap. Ill, n. 35
2 1. "Lovatelli urn," sarcophagus of Torre Nova, and Campana re-
liefs, see G . .E. Rizzo, R&~~. Mitt. 25 (1910) Sg-167; Deubner 1952, 77f., pl.
7: E. Simon in W. Helbig (ed.), FUArtr dlltch dit ~Jmllicltna StJMMltm~m
lU4ssiscJin Alterhi!lur ia Rtm 4 111 (TO bingen 1g6g), 73-75 no. 115ofe;
Kerbyi 1967, 51-59; HN 167-R6g. ~Figs. 1-4.
u. Clement Protr. 21.2 (foUowed by Arnobius 5.16). A decisive ad
vance in interpretation is due to A. Delatte, Lt qUon. brtuvagt ribul des
-,stb-ts d'EituSis (Paris 1955), 5-8. who used the testimony of Theophras-
tus in Porphyry Absl. :11.6; cf. HN 26g-271J.
15. ~ chap. Ill, n. 116; cf. Chap. II, n. 68 for bis laying claim to
Eleusis. Read 4Stal, "cities," in line 17 (aislecl, Homa, tJ.st.ra, Wilamowitz,
Heiuch), the "charioteer" being Triptolemus who travels "through the
world."
:114. G. De Petra, Not. Scav. 1910, 139-145; A. Maiurl, La Villa dti
Mislni (Rome 1931); Nilsson 1957, 66-76; 123-116: Herbig 1958; Simon
1g61; Zuntz 196gb; M:.ttt 196g; Brendel 1966. Le Corsu 1977, 165-171
164 Notes to Pages 9J-97
claims the Villa pictures for mysteries of Isis, without any good argument.
See Fig. 5
25. Matz s9E)g, to-16, p1. 4-11. See Fig. 5.
26. Matz 196g, 8 nos. 4-5, pl. 12-tg.
17. Matt tg6!J, 9 nos. 11-14,, pl. 22-23; Geyer 1977, 6tf., pl. -3; F.
Matz, Dil diDn]sischm SGr*op/a4gl, Berlin 968-1975 no. uo; sS: I6!J.
28. L Letchi, Mon. Piol 55 ( 1193.5"36) J sg- 172 pl. 8-g; Nilsson 1957'
I
112-115; Matt 1965, 9 no. 16, pl.. 14; Horn 1971, fig. 55: Geyer 1977, pl.
4 See Fig. 7
19. LihiDn with female: Villa, Campana relief (Matz 963 pl. 15),
mosaic Djemila; liJaum with silenus: campana relief (Matt, pl. Ill), Villa
Famesina (Matz, pl. 8; destroyed and unclear: pl. to), helmet with reliefs
{Matz, pl. 14), cf. drawings o a lost painting (Matz, pl. ao-u).
so. H. Jeanmaire, "Leconte d'Amour et Psyche," Bulldin dt flnstilw
FTanf4is cit Siolop 1 (1950) 29-48 "': "Die Erzlihlung von Amor und
Psyche," in G. Binder and R. Merkelbach (eds.), A - urad PS]du (Darmstadt
1g68), !P3-333i Merkelbach 196:2, 41-45.
31. Interpretation of this scene is DlQSt controversial. That drinking
of wine and that a mirror effect are involved have both been contested. It
remains attrACtive to assume that the boy sees himself changed into an old
satyr, Herbig 1958,42-44 following K. Kerenyi, ETanos]nhrlnu:h 16 (1948)
183-:zo8, cf. Kerenyi 976, 285; conlrct, Zuntz 1g(}!Jb, 18:2-188; Simon
gh, 15t-159: Matz 1g63. 3o-34.
52. See at nn. go-gt.
33 Simon 1961, 112; t6o- fi9 tried to trace the composition back. to
Pergamon, finding link.s with the Telepbos frieze.
34 RVA/16194; Simon 1g61, 171 fig. 37; Berard 1974 pl. 2-3.
35 For reliefs in Munich, Vienna, and Copenhagen, stt Th.
Schreiber, Dit hlllnlistischm Relieftilder (Leipzig tl394), pl. So, 98, fX,).
_36. Demosthenes 18.159 see chap. 1, n. 34 The detail about the
frightening demon "Empusa" is in Idomeneus FGrHist 338 F :2. Fright-
ening ghost appearances (phtumata 1rai tltimaU&) in Baechle ulelai are men-
tioned by Origen Ctls 4.10, in Hekate ltltliU by Dio Chrysostom Or. 490
Some scenes of "sitting down" with allusions to purification appear in
haliote vase painting: Pelike Taranto 117503, RVAp 1olt8 (youth with
thyrsus sitting on an altar, female holding a torch to the base of the altar;
the scene is similar to the middle scene in the Torre Nova sarcophagus, see
n. 21 ); scyphoid pyxis Moscow 51 o, LCS p. 6o4 no. 105, pl. 236,6 (veiled,
sitting iniiiand).
37 Plato Rtpublic 56odt; the reference is to the change of an
"oligarchic" to a "democratic" penon:ality.
38. Apuldus MttGmorphostj 11.23.6-8.
39 Apuleius Mttawrorphosts 11.24.1-4.
40. Machinery for ghost appearanc~ is assumed by S. I. Dakaris for
tile Nehou1ameion or Ephyra; sec his J\lurliimcr uon Iipin~l: Das To-
165
107. Pluurch Al~JCM~ti.r :t; on the Nek.tanebo.s story, see R.. Merkel-
bach, Dit Quellm tla rrikisdttra Altm1ulnro-.r' (Munich 1977), 77-85.
1o8. I>Xldorus 64+
1og. For a1TMhl at Eleusis see Gra.f 19?-l 19-l-199; HN ~Bo-1187; the
evidence for a "sacrc!d marriage'" is sUm, HN 284; for secret myths, see
dtap. 111, n. 44 Fourth-century iconognpby add.! Aphrodite to the circle
of Eleusinian gods, and Kore is a few titTLes re preJented half naked (1.-fett
ger lg66, pl. as). cf. the sexual CIVertones of "seeing Korc," Cicero Dt fltJL
tltorunt 3.36 (CR 284,<i5) Plellos' account of "Eleusinian mysteries'" in Dt
opcraborw d~W~~mumt pp. a6f. Boiuonade is a hodgepodge of Clement
PratT. 15-19
llO. Pseudo-Plutarch D1 fhtv. 23 (cf. Burkert, Wtln:burgtr jahrb. 5,
19i9 26o). On the meaning ot",pJuu seen. 47 above; for Auis mysteries
seen. 44
111. j01epbus J~ish Anliquiliu 18.4 (73); see Merlelbach 1g62, 16-
125. V. Karageorghis, CRAI1976, 254f.; BCH 100 (1g7fi) 881, fig. 78.
111.... Ovid Fasti 45lP-554 547f.
115. R. A. Bowman, Arot.unaic RiJual Texis from Pmtpolis (Chicago
1970), found evidence for Haoma ceremonies in fifth-century stone ve.s
sels; a different Interpretation of the hucriptions is given by W. Hinz, Acta
lroniat. 4: M~ H. S. Nybtrg. 1975, 371-385.
116. C. Castaneda, Tlu TeiJChing$ of Doll )r.um (Berkeley 1g68). Tbi.s is
not the place to document the discussion provoked by this bnt-seUer.
1117. Wasson 1978, 17, ao-n; "sleeping bag," u.
u8. Demetrios Polior..e~c:s. Hegesandros in Athenaeus 1S,f.
129. Nlluon 1950.
150. But wine and inebriation could also be Ken u a revenge of the
god, aJ a strange passage in Plato LawS, 2b indicates. In this seme "Iibera
tion" is contrasted with "madness," Dionysos Lysios with Diony$05 Bak-
cheios, Pausanias 1.2.6.
5 HN aga.Ss.
1511. juvenalJt,llt-116, 6.511-521; julian Or. 5 73c; S&H ug. A
stele of Mysia with a sacrificial feast, Foucan 1873 158-140, GGR 11, pl
14, 4; cu6iadum. CCCA Ill, 47'1; see also CCCA IV, a; 125.
155 Cf. chap. u, n. 34
. 154- D#ipM, SIRlS 44, cf. uo; pp. 54f. CE gg; lmw, p. 64 CE 1o; cf.
no. 111; 270; otlros, SIRIS og, d. abo 149- t65, 1.t91. H. C. Youtie, "The
Kline ofSarapi.s," HnR _.. (1948) g-.g ~ (1975) 487-509-
ss Turcan 1g81b, 546f.; 1g81a, 78-So; Kane 97!~; against, Cu
mont 1925, 150: "._nieten im Gebet, cf. 153.
156. See especially the often-reproduced relief from Konjic, Dal
matia, CJMRM 18g6; Merkdbach 1Q84, fig. 148.
57- Justin Manyr AfJoL 1.66.4.
158. Hllllfn'ie Hptm Iii DftteUr 208-uo; Elc:uainian sptl/lnl4. see at n.
aa; Ke~nyi 967. 77-185; Ridwdson 1974, 244-~-
159- Harpocration ftffiDia, referring to Demosahenes 18.159 cf. n. sfi.
Even in mot'e spiritualized rd'igion paradise is often represented as a feast,
see F. Cumont, A/fir Lift In Ro..an PDptlisM (New Haven 1922), 1104-206;
A. D. Nock, ml, Gtnlill ClnistianiiJ tmlllts H~ BlJdgrotmd (london
1g64), 72-76; cf. also Plato Pluu4rw 2473
140. Herondas 4.94f.; Athenaeus sa: Hesychius s.v. hJgieio; Arwcd.
&a. 513-13: R. Wunsch. ARW 7 (1904) 115f.
141. The idea w:as spread c:spedally by J. G. Frazer, Thl GollltnBaugh
vm' (Lolidon 1g66), 48-1o8, partly following W. RobertSOn Smith's the-
, ory of sacrifice, Ltdurn on llw Rdipm of tlw SntiuJ' (Cambridge 1g84).
142. See at chap. 111, n. 58.
143 SchoL Clnt. Protr. p. 518, 5 Stihlin; for che dl.stinction between
maenadism and the dismemberment myth. see W. F. Otto, Ditm,sos4
(Frankfurt 1g8o; 1sr ed. 1933), Ito~: M7"a <Uul Ctdl. Bloomington
NotestoPages III-114 171
1g65, pp. 131f.). See also M. Detienne, Dio7tJ~ mu a mort (Para 1977; Eng.
tran1. Dionysw Slain, Baltimore 1979).
144. HN uB-226.
145 Cf. n. 86; Ma Bellona: Dio Cauius 41.26.2.
146. Henrichs 1971, esp. 18-36; cf. A. Henrichs, "Pagan Ritual and
the Alleged Crimes of the Early Christians," Kyriakon, Fts/Jchrift,J. Quasttn
(Munster 1970), 18-35
147. See HN passim.
148. Vermaseren and van Essen 1g65, 117f.; H. D. Betz, NotJU11t Tts
lamtnlutn 19 ( 1g68) 7 f.: Hinnells 1975, so-l -311, Kane 1975 3 14 21 ; for -s
the present state of the inscription see E. Paparatti in Bianchi 1979, 911-
913 with Appendix u, pl. 25, and figs. 11-13 ibid. before: p. 127.
149. Since Pindar fr. 7ob Ditli. 2, cf. Euripides Baahat 118ff.
150. SeeS. G. Cole, GRBS 21 (1980) u6-2g1; GR 192.
151. See chap. 1 at nn. 32-gg.
152. Plato Plv.utlo 6gc; OF 135
153 This expression is in Herodotw 4794
154. Philo Vu. CO?U. 11; cf. 85: "In bacchic ecswy they imbibe love of
the gods, unmixed ... "
15!1 Plutarch Dif. or. 41,.a, c.
156. Aretaeus g.6.11, cf. Caelius Aurel. 151; apomairuslhai in the con-
text means the end of enthusiasm, pace LSJ, cf. R.. Renehan, Gr<t Ltrico-
groplr.iud Nolls (G<it~ngen 1975), 57
157. Aristides Quintilianus g.25, p. ug, 12-15 Wmnington-lngram;
for pi4Wis cf. Euripides Bacchtu 214, Plato PluutllJ 1 o8b, Plutarch De fac.
94gc. For~ see chap. 1 at n. 31, for the social prejudice chap. 11 at
n. 7
1,58. Uvy 3915-9 (cf. 8.8, 10.7): vigiliis 't'ino strrpitibus clmnoribtiJf!U
I'IDCivnlU QJtMiili,
159 But see Graf 1974, 136.
16o. See Clinton 1974, 43
161. Tn Rnnp. 11 1o8,17-so Kroll: 1d Tt>.uat ... a\Jf'1fa~ta~ tl.al.zl
a
at-n.a~ Text~ +vxat~ 11'tpl TCi &pcaljUIICl orp611'ov 'YIIC>IO"roll i) 11-tv Kat .Ottoll ~
T~ ILtv 'I'WII 'fUOVJlilltllll ICCXTCX1r>.itrrt~C1L 5tl.flttrlallf "tC.WII 11'Xi!pt~~
'Yl.'Y"'ILtvov<, T~ &e aw8LaT("t~a~ TO~~ lcpotc; <nJ~>.04.'; Kat lavrwv
tKIM'ciVTac; f>),Ov< bi!P"iicn'aL Tol<; -atotc; Kat batatuv. Cf. I 75 5-16.
162. Euripides Bacduu 75
Index of Greek Terms
~(brother),_.~ ~(ntral),110
.......... (palaa:: a b\li.lcliDg &t Eleusil), baiwp (CTC&UM'), 1!6
94 16on116, 165n19 tlmlbtlhtmu (tree-bearer), !!6
.....U (n-.:c.tlty), 100 ~(Uutr~tiob), l5S"'f
~ (lintfruit offcrinp), 110 .UO.... (lhinl' done, rituab). sa. 105,
IJ/!0~ (to end (reauy), 171ntsl! 114
ti/IOrrlllllnl (forbidden, sec:rc~, g
I, ~(lkscr1cr), 1510116 liM (t'orn.). 93
~(~y.dhurdh),Slo51-&t
~(head of pilot). 5 ~~.
1 .. 1"'5
UiJDd$ (consm-natlon), t 6Jnt6
ftlwclltJ, (refu~tion), a6sn16
arrllft (d1ier masbtratc), "
&rt*ti (viraaca, &loriow dcftb), 16 """- (poaea!Cd b7 a rod). 11
..,.,._. (unspcabblc), g.~ gt, 1o6 #jlisltua (supem.or). 57
and n. tog, t61)tH15 'floplG4 (watdlinJ; eltperic:ntt of t~IS
atEieusu).6g,ssn
.( Wdtitl (fremy inspired 17 Dintyau$), ,.,_ c-mrr. hi&he.t detree aa 1he
lit
Elewinia11 mysteries). f! gt-gt,
~ wa.. (fem. .....,) (iniliatc oC Diony lsGn!316!!nt8
~~~(to watch; to bKomc ~
sw), 6 g, u , lH -S5 4G-47 105, 1 12
NsikiiS (kioa; maaiarn.tc at AU.cns), <~ at Ikusis), 157Jl!9. 163n18
...-;, ntA~ (rintal oj at Dionysiac b
"
~IIIIWI!Ilf (111~pemf with
Dionysw), u and n. so
frenl)' b)' tiw~,u
Babylon. S Mcaopotamia
Batthanalia (at Jlome), 5 10, 53n 11,
I
Anubis. 50, 107, 163ms sz-ss. 67. g6. 101, 10,5-lo6, 115,
Aphroclile. 16gn 1 og 168ngl
Apollo, 49 76; aUcgorizc:d, 81,
16on 119. Su al.w Ddphi
A pollouiu~ ofT )'lito a, ~ 1 , 34
Bacchus. Sn D.ionpus
Bapkli, 101
baptlsm,3, &o1-1o2 I
~
l
176 General Index