mystery religion

Dionysiac

In every Greek city the god Dionysus was worshipped by fraternities and sororities and also by mixed communities. Dionysus was a god of fruitfulness and vegetation but especially of wine. The Dionysiac festivals provided an opportunity for stepping outside of the daily routine. The festivals included not only drinking wine and engaging in sexual activity but also participating in such significant features of Greek civilization as choral singing and mimes. In many cases, only the initiated could participate in the ceremonies. As almost every Greek did join in, initiation into the Dionysiac cult might be compared to tribal initiations. It seems that initiation into the Dionysiac Mysteries was accompanied by initiation into sexual life. The act of producing offspring, however, could never be wholly separated from the thought of death, so that the worshippers of Dionysus were aware of a mystic communion among the ancestors, the living generation, and the future members of the community.

Eleusinian

The most important sanctuary of Demeter (Ceres), the goddess of grain, and her daughter Kore (Persephone) was in the city of Eleusis in Attica, between Athens and Megara. Famous religious agricultural festivals—known as the Greater and the Lesser Eleusinian Mysteries—celebrating the sowing, sprouting, and reaping of the grain, were reenacted in this city. The cycle of the grain, pictured in the myth of Kore (Persephone), was thought to be parallel to the cycle of man. The myth, as told in the Homeric hymn to Demeter, tells how Hades (Pluto, or Pluton), god of the netherworld, wanted a wife and how he carried off Kore into the depths of the earth. Her mother, Demeter, through long days of searching, during which she came to Eleusis, refused to make the grain grow. Finally, Hades was bidden to send Kore back to earth. She came back to light as the grain maiden and gave birth to her son Plutus (Kore, “the maiden”; Pluton, “the rich one”; Plutus, “wealth,” especially in grain). But, because Kore had eaten a pomegranate seed, a symbol of death and birth, she could not be completely released, and a compromise was reached by which she spent one-third of the year with her husband, the rest with her mother. Satisfied with this, Demeter caused grain to grow again and taught the Eleusinians her rites. The entire story of Demeter and Kore was elaborately reenacted in the Eleusinian ceremony. Just as in the myth Kore was carried away to marry Hades and to give birth to Plutus, so was grain thrown into the field and buried in the earth to bring forth new life. Just as grain came up out of the ground and was reaped to yield man’s bread and to be used as seed, so was a girl taken from her parents and her virginity “killed” to bring forth new offspring. And when a man died, he was buried in the earth to partake mystically in the cyclic renewal of life. This was the message of Eleusis: out of every grave new life grows—for the initiates there are “good hopes” for a glorious immortality in the afterlife.

Although there were festivals of Demeter throughout Greece, the true Eleusinian Mysteries were celebrated at Eleusis only. At first, the cult of Demeter was local and initiation was tribal rather than personal. By participating in the mysteries, a man became a full member of the civic body. This was changed when Eleusis was annexed to the Athenian territory about 600 bc. Initiation lost its importance as a means of conferring civic status; it became a purely religious ceremony. Every Athenian was admitted to the Eleusinian Mysteries, and soon the mysteries were open to every Greek, so that the ceremonies received an “international” character. Whoever wished to be initiated, however, had to go to Eleusis. It was a day’s journey from Athens, a longer distance from most of the other Greek cities. The mystery rite became no longer a tribal ceremony. Each person had to decide for himself whether or not he wanted to be initiated. This development was possible only because Athens had become a large city with a differentiated culture that gave the individual ample choice of a way of life, including religion.

Both Dionysiac and Eleusinian mysteries had a wide range of meaning. Their essence was not contained in any written record but only in the festivals themselves—the holy days of the community. Many participants appreciated only the superficial level of the ceremonies and considered them as an opportunity for having a good time—good company, good food, intoxication, and sometimes (in the Dionysiac cult) sexual pleasures. The ceremonies were open to a deeper understanding, however, that was not made explicit by any theology or by any set of creeds but by the religious action itself, which contained the meaning and conveyed it to the participants without the interposition of words. Therefore, it was not possible to disclose to the noninitiated the mysteries by words, but it was treachery to reveal the secret dances.