See also:

• MYSTERY (Gr. µw(Trilpcov, from tcuvrm, an initiate, µfew, to shut the mouth)

MYSTERY (Gr. µw(Trilpcov, from tcuvrm, an initiate, µfew, to shut the mouth)  , a See also:

• GENERAL
• GENERAL (Lat. generalis, of or relating to a genus, kind or class)

general See also:

• ENGLISH

English See also:

• TERM

term for what is See also:

• SECRET (Lat. secretum, hidden, concealed)

secret and excites wonder, derived from the religious sense (see below) . It is not to be confounded with the other old word " See also:

• MYSTERY (Gr. µw(Trilpcov, from tcuvrm, an initiate, µfew, to shut the mouth)

mystery," or more properly " mistery," meaning a See also:

• TRADE (O. Eng. trod, footstep, from tredan, to tread; in M. Eng. the forms teed, trod and trade appear, the last in the sense of a beaten track)
• TRADE, BOARD OF

trade or handicraft (See also:

• LAT

Lat. ministerium, Fr. metier) . For the See also:

• MEDIEVAL

medieval plays, called mysteries, see See also:

• DRAMA (literally "action," from Gr. Snail, act or do)

DRAMA; they were so called (See also:

• SKEAT, WALTER WILLIAM (1835– )

Skeat) because acted by craftsmen . See also:

• GREEK
• GREEK, ETRUSCAN AND

Greek Mysteries.—It is important to obtain a clear conception of the exact significance of the Greek term 12vvri7Pcov, which is often associated and at times appears synonymous with the words re). r'rl, opyca . We may interpret " mystery " in its See also:

• ORIGINAL

original Greek meaning as a " secret " See also:

• WORSHIP (i.e. " worth-ship," O. Eng. weor8scipe)

worship, to which only certain specially prepared See also:

• PEOPLE

people—oi pveivres—were admitted after a See also:

• SPECIAL

special See also:

• PERIOD
• PERIOD (Gr. irepioSos, a going or way round, circuit, aepi, round, and &Sis, way, road)

period of See also:

• PURIFICATION

purification or other preliminary See also:

• PROBATION

probation, and of which the See also:

• RITUAL (from Lat. ritus, a custom, especially a religious rite or custom)

ritual was so important and perilous that the " See also:

• CATECHUMEN (Lat. catechumenus, Gr. KarnXouµevos, instructed, from Kar17)(6v, to teach orally)

catechumen " needed a hierophant or expounder to See also:

• GUIDE (in Mid. Eng. gyde, from the Fr. guide; the earlier French form was guie, English " guy," the d was due to the Italian form guida; the ultimate origin is probably Teutonic, the word being connected with the base seen in O. Eng. witan, to know)

guide him aright . In the See also:

• ORDINARY (med. Lat. ordinarius, Fr. ordinaire)

ordinary public worship of the See also:

• STATE
• STATE, GREAT OFFICERS OF

state or the private worship of the See also:

• HOUSEHOLD, ROYAL

household the See also:

• SACRIFICE (from Lat. sacrificium; sacer, holy, and facere, to make)

sacrifice with the See also:

• PRAYER (from Lat. precari, entreat; Ital. pregaria, Fr. priere)
• PRAYER, BOOK OF COMMON

prayer was the See also:

• CHIEF (from Fr. chef, head, Lat. caput)

chief See also:

• ACT (Lat. actus, actum)

act of the ceremony; in the " mysterion " something other than a sacrifice was of the essence of the rite; something was shown to the eyes of the initiated, the mystery was a See also:

• SPA

Spaµa yvaruc6v, and Spicy and Sp17o-,uoaivp are verbal terms expressive of the mystic act . We have an interesting See also:

• ACCOUNT
• ACCOUNT (through O. Fr. acont, Late Lat. comptum, cornputare, to calculate)

account given us by Theo Smyrnaeusl of the various elements and moments of the normal mystic ceremony: first is the ica8ap,u6s or preliminary purification; secondly, the rmXeri s Irapdcoots, the mystic communication which probably included some See also:

• KIND (O. E. ge-cynde, from the same root as is seen in " kin," supra)

kind of X yos, a sacred exegesis or exhortation; thirdly, the ifro1rreia or the See also:

• REVELATION, BOOK OF

revelation to sight of certain See also:

• HOLY

holy things, which is the central point of the whole; fourthly, the crowning with the See also:

• GARLAND, JOHN (fl. 1202—1252)

garland, which is henceforth the badge of the privileged; and finally, that which is the end and See also:

• OBJECT

object of all this, the happiness that. arises from the friendship or communion with the deity . This exposition is probably applicable to the Greek mysteries in general, though it may well have been derived from his know-ledge of the Eleusinian . We may supplement it by a statement of See also:

• LUCIAN (d. 312)
• LUCIAN [Aowaavos] (c. A.D. 120-180)

Lucian's that " no mystery was ever celebrated without dancing " (De saltat . 15), which means that it was in some sense a religious drama, See also:

• ANCIENT
• ANCIENT (also spelt ANTIENT; derived, through the Fr. ancien, old, from the late Lat. antianum, from ante, before)

ancient Greek dancing being generally mimetic, and represented some iep6s Aiyos or sacred See also:

• STORY, JOHN (c. 1510-1571)
• STORY, JOSEPH (1779-1845)
• STORY, ROBERT HERBERT (1835-1907)
• STORY, WILLIAM WETMORE (1819—1895)

story as the theme of a mystery-See also:

• PLAY

play . Before we approach the problem as to the content of the mysteries, we may naturally raise the question why certaLl 1 De util. math., Herscher, p . 15 .

ancient cults in See also:

• GREECE

Greece were mystic, others open and public . An explanation often offered is that the mystic cults are the Pelasgic or pre-Hellenic and that the conquered populations desired to See also:

• SHROUD (O. Eng. scrud, garment; cf. Icel. skrudh, in the secondary sense of rigging, allied with " shred," O. Eng. screade, a piece, strip)

shroud their religious ceremonies from the profane eyes of the invaders . But we should then expect to find them administered chiefly by slaves and the See also:

• LOWER

lower See also:

• POPULATION (Lat. populus, people; populare, to populate)

population; on the contrary they are generally in the hands of the noblest families, and the See also:

• EVIDENCE (Lat. evidentia, evideri, to appear clearly)

evidence that slaves possessed in any of them the right of See also:

• INITIATION (Lat. inilium, beginning, entrance, from mire, to go in)

initiation is only slight . Nor does the explanation in other respects See also:

• FIT

fit the facts at all . The deities who are worshipped with mystic See also:

• RITES

rites have in most cases Hellenic names and do not all belong to the earliest stratum of Hellenic See also:

• RELIGION
• RELIGION, FOLKLORE, CUSTOM

religion . Besides those of See also:

• DEMETER

Demeter, by far the most numerous in the Hellenic See also:

• WORLD

world, we have See also:

• RECORD (Lat. recordari, to recall to mind, from cor, heart or mind)

record of the mysteries of Ge at Phlye in See also:

• ATTICA

Attica, of Aglauros and the Charities at See also:

• ATHENS
• ATHENS ['AN vat, Athenae, modem colloquial Greek `Ath va]

Athens, of See also:

• HECATE (Gr. 'EKa-rrl, " she who works from afar "1)

Hecate at See also:

• AEGINA
• AEGINA (EGINA or ENGIA)

Aegina; a See also:

• SHRINE (Lat. scrinium, a case or chest for books, hence a casket; from scribere, to write, Fr. ecrin, Ital. scrigno)

shrine of See also:

• ARTEMIS

Artemis Mvaia on the road between See also:

• SPARTA (Gr. Eirapril or AaKe5atycav)

Sparta and See also:

• ARCADIA

Arcadia points to a mystic cult of this goddess, and we can infer the existence of a similar worship of See also:

• THEMIS

Themis . Now these are either various forms of the See also:

• EARTH
• EARTH (a word common to Teutonic languages, cf. Ger. Erde, Dutch aarde, Swed. and Dan. jord; outside Teutonic it appears only in the Gr. 'pq'e, on the ground; it has been connected by some etymologists with the Aryan root ar-, to plough, which is seen in
• EARTH, FIGURE OF
• EARTH, FIGURE OF THE

earth-goddess, or are related closely to her, being See also:

• POWERS, HIRAM (1805-1873)

powers that we See also:

• CALL (from Anglo-Saxon ceallian, a common Teutonic word, cf. Dutch kallen, to talk or chatter)

call " chthonian," associated with the world below, the See also:

• REALM

realm of the dead . We may surmise then that the mystic setting of a cult arose in many cases from the dread of the religious miasma which emanated from the nether world and which suggested a See also:

• PRIOR (from Lat. prior—former, and hence superior, through O. Fr. priour)
• PRIOR, MATTHEW (1664-1721)

prior ritual of purification as necessary to safeguard the See also:

• PERSON, OFFENCES AGAINST THE

person before approaching the holy presence or handling certain holy See also:

• OBJECTS

objects . This would explain the See also:

• NECESSITY (Lat. necessitas)

necessity of mysteries in the worship of See also:

• DIONYSUS (probably = " son of Zeus," from & Os and vv(7os, a Thracian word for " son ")

Dionysus also, the Cretan Zagreus, Trophonius at Lebadeia, See also:

• PALAEMON, QUINTUS REMMIUS

Palaemon-See also:

• MELICERTES

Melicertes on the See also:

• ISTHMUS (Gr.io0pbs, neck)

Isthmus of See also:

• CORINTH
• CORINTH, ISTHMUS OF

Corinth . They might also be necessary for those who desired communion with the deified ancestor or See also:

• HERO (Gr. open)
• HERO, THE YOUNGER

hero, and thus we hear of the mysteries of Dryops at Asine, of Antinoiis the favourite of See also:

• HADRIAN (PUBLICS AELIUS HADRIANUS)

Hadrian at See also:

• MANTINEIA, or MANTINEA

Mantineia . Again, where there was See also:

• HOPE, ANTHONY
• HOPE, THOMAS (c. 1770-1831)

hope or promise that the mortal should by communion be able to attain temporarily to divinity, so hazardous an experiment would be safeguarded by special preparation, secrecy and mystic ritual; and this may have been the See also:

• PRIME, PRIMER AND PRIMING

prime See also:

• MOTIVE (from Lat. movere, to move)

motive of the institution of the See also:

• ATTIS

Attis-See also:

• CYBELE, or CYBEBE (Gr. Ku/3X, Ku,(3i7sn)

Cybele mystery . (See See also:

• GREAT

GREAT See also:

• MOTHER

MOTHER OF THE GODS.) For the student of See also:

• HELLENISM
• HELLENISM (from Or. EAXspiL'sty, to imitate the Greeks, who were known as "EAAi7ves, after "EAA17v, the son of Deucalion)

Hellenism, the Eleusinian and Orphic ceremonies are of See also:

• PARAMOUNT (Anglo-Fr. paramont, up above, par el mont, up or on top of the mountain)

paramount importance; the Samothracian, which vied with these in attractiveness for the later Hellenic world, were not Hellenic in origin, nor whoily hellenized in See also:

• CHARACTER (Gr. xapareri7p, from xap&crew, to scratch)

character, and cannot be considered in an e.rticle of this See also:

• COMPASS (Fr. corn pas, ultimately from Lat. cum, with, and passus, step)

compass .

As regards the Eleusinia, we are in a better position for the investigation of them than our predecessors were; for the See also:

• MODERN

modern methods of See also:

• COMPARATIVE

comparative religion and See also:

• ANTHROPOLOGY (Gr. avOpw1ror man, and Xoyos, theory or science)

anthropology have at least taught us to ask the right questions and to apply relevant hypotheses; See also:

• ARCHAEOLOGY (from Gr. &pxa1a, ancient things, and Xoyos, theory or science)

archaeology, the study of vases, excavations on the site, yielding an ever-increasing hoard of See also:

• INSCRIPTIONS (from Lat. inscribere, to write upon)

inscriptions, have taught us much concerning the See also:

• EXTERNAL

external organization of the mysteries, and have shown us the beautiful figures of the deities as they appeared to the See also:

• EYE
• EYE (O. Eng. edge, Ger. Auge; derived from an Indo-European root also seen in Lat. oc-ulus, the organ of vision (q.v.)

eye or to the See also:

• MENTAL

mental See also:

• VISION (from Lat. videre, to see), or SIGHT

vision of the initiated . As regards the inner content, the secret of the mystic celebration, it is in the highest degree unlikely that Greek inscriptions or See also:

• ART

art would ever reveal it, the Eleusinian scenes that appear on See also:

• ATTIC (i.e. "in the Attic style ")

Attic vases of about the 5th See also:

• CENTURY (from Lat. centuria, a division of a hundred men)

century cannot be supposed to show us the See also:

• HEART
• HEART, LUNG

heart of the mystery, for such sacrilegious rashness would be dangerous for the See also:

• VASE
• VASE (through Fr. from Lat. vas, a vessel, pl. vasa, of which the singular vasum is rarely found; the ultimate root is probably was-, to cover, seen in Lat: vestis, clothing, Eng. " vest," Gr. to-th c, and also in " wear," of garments)

vase-painter . If we are to discover it, we must turn to the ancient See also:

• LITERARY

literary records . These must be handled with extreme caution and a more careful See also:

• SCRUTINY (Fr. scrutin, Late Lat. scrulinium, from scrutari, to search or examine thoroughly)

scrutiny than is often applied . We must not expect full enlightenment from the See also:

• PAGAN
• PAGAN (Lat. paganus, of or belonging to a pagus, a canton, county district, village, commune)

Pagan writers, who convey to us indeed the See also:

• POETRY

poetry and the glow of this fascinating ritual, and who attest the deep and purifying See also:

• INFLUENCE (Late Lat. influentia, from influere, to flow in)

influence that it exercised upon the religious temperament, but who are not likely to tell us more . It is to the See also:

• CHRISTIAN
• CHRISTIAN, WILLIAM (1608-1663)

Christian Fathers we must turn for more See also:

• ESOTERIC

esoteric knowledge, for they would be withheld by no See also:

• SCRUPLE

scruple from revealing what they knew . But we cannot always believe that they knew much, for only those who, like See also:

• CLEMENT (Lat. Clemens, i.e. merciful; Gr. K)4gs)
• CLEMENT, FRANCOIS (1714-1793)
• CLEMENT, JACQUES (1567-1589)

Clement and See also:

• ARNOBIUS (" the younger ")
• ARNOBIUS (called Afer, and sometimes " the Elder ")

Arnobius, had been Pagans in their youth, could ever have been initiated . Many of them uncritically confuse in the same context and in one sweeping verdictof condemnation Orphic, Phrygian-Sabazian and Attis-Mysteries with the Eleusinian; and we ought not too lightly to infer that these were actually confused and blended at See also:

• ELEUSIS

Eleusis . We must also he on our guard against supposing that when Pagan or Christian writers refer vaguely to " mysteria," they always have the Eleusinian in their mind . The questions that the See also:

• CRITICAL (in alphabetical order of authors)

critical See also:

• ANALYSIS (Gr. avci and Meta, to break up into parts)

analysis of all the evidence may hope to solve are mainly these: (a) What do we know or what can we infer concerning the See also:

• PERSONALITY (from Lat. persona, originally an actor's mask, from personare,1 to sound through)

personality of the deities to whom the Eleusinian mysteries were originally consecrated, and were new figures admitted at a later period ? (b) When was the mystery taken over by Athens and opened to all Hellas, and what was the state-organization provided ? (c) What was the inner significance, essential content or purport of the Eleusinia, and what was the source of their great influence on Hellas ?

(d) Can we attribute any ethical value to them, and did they strongly impress the popular belief in See also:

• IMMORTALITY (Lat. in-, not, mortalis, mortal, from mors, death)

immortality ? Limits of space allow us only to adumbrate the results that See also:

• RESEARCH (O. Fr. recerche, from recercher, re- and cercer, mod. chercher, to search; Late Lat. circare, to go round in a circle, to explore)

research on the lines of these questions has hitherto yielded . The paramount divine personalities of the mystery were in the earliest period of which we have literary record, the mother and the daughter, Demeter and Kore, the latter being never styled Persephone in the See also:

• OFFICIAL (Late Lat. QJicialis, for class. Lat. apparitor, from officium, office, duty)

official See also:

• LANGUAGE (adapted from the Fr. langage, from langue, tongue, Lat. lingua)

language of Eleusis; while the third figure, the See also:

• GOD

god of the lower world known by the euphemistic names of See also:

• PLUTO (IlXoirrwv)

Pluto (Plouton) and at one See also:

• TIME (0. Eng. Lima, cf. Icel. timi, Swed. timme, hour, Dan. time; from the root also seen in " tide," properly the time of between the flow and ebb of the sea, cf. O. Eng. getidan, to happen, " even-tide," &c.; it is not directly related to Lat. tempus)
• TIME, MEASUREMENT OF
• TIME, STANDARD

time Eubouleus, the ravisher and the See also:

• HUSBAND

husband, is an See also:

• ACCESSORY

accessory personage, comparatively in the background . This is the conclusion naturally See also:

• DRAWN

drawn from the Homeric hymn to Demeter, a See also:

• COMPOSITION
• COMPOSITION (Lat. compositio, from componere, to put together)

composition of great ritualistic value, probably of the 7th century B.C., which describes the See also:

• ABDUCTION (Lat. abductio, abducere, to lead away)

abduction of the daughter, the sorrow and See also:

• SEARCH, or VISIT AND SEARCH

search of the mother, her sitting by the sacred well, the drinking of the KimeWV or sacred See also:

• CUP (in O.E. cuppe; generally taken to be from Late Lat. cuppa, a variant of Lat. cupa, a cask, cf. Gr. KuaeXXov)

cup and the See also:

• LEGEND (through the French from the med. Lat. legenda, things to be read, from legere, to read)

legend of the See also:

• POMEGRANATE

pomegranate . An ancient hymn of Pamphos, from which See also:

• PAUSANIAS

Pausanias freely quotes and which he regards, as genuine,' appears to have told much the same story in much the same way . As far as we can say, then, the mother and daughter were there in See also:

• POSSESSION
• POSSESSION (Lat. possessio, possidere, to possess)

possession at the very beginning . The other pair of divinities known as 6 9e6s Bea, that appear in a 5th-century inscription and on two dedicatory reliefs found at Eleusis, have been supposed to descend from an aboriginal period of Eleusinian religion when deities were nameless, and when a peaceful pair of earth-divinities, male and See also:

• FEMALE

female, were worshipped by the rustic community, before the earth-goddess had pluralized herself as Demeter and Kore, and before the story of the madre dolorosa and the lost daughter had arisen ? But for various reasons the contrary view is more probable, that 6 Oebs and i1 Bea are later cult-titles of the married pair Pluto-Cora (Plouton-Kore), the See also:

• PERSONAL

personal names being omitted from that feeling of reverential shyness which was specially timid in regard to the sacred names of the deities of the underworld . And it is a fairly See also:

• FAMILIAR (through the Fr. familier, from Lat. familiaris, of or belonging to the familia, family)

familiar phenomenon in Greek religion that two See also:

• SEPARATE

separate titles of the same divinity engender two distinct cults . The question as to the See also:

• PART

part played by Dionysus in the Eleusinia is important . Some scholars, like M . Foucart, have supposed that he belonged from the beginning to the inner circle of the mystery; others that he forced his way in at a somewhat later period owing to the great influence of the Orphic sects who captured the stronghold of Attic religion and engrafted the Orphic-Sabazian lep6r Xlyos, the story of the incestuous See also:

• UNION
• UNION (known locally as Union Hill and officially as Town of Union)

union of Dionysus-See also:

• SABAZIUS

Sabazius with Demeter-Kore, and of the See also:

• DEATH

death and rendering of Zagreus, upon the See also:

• PRIMITIVE

primitive Eleusinian faith .

A saner and more careful See also:

• CRITICISM
• CRITICISM (from the Gr. KpiTrlS, a judge, Kpivew, to decide, to give an authoritative opinion)

criticism rejects this view . There is no genuine trace discovered as yet in the inner circle of the mysteries of any characteristically Orphic See also:

• DOCTRINE

doctrine; the names of Zagreus and Phanes are nowhere heard, the legend of Zagreus and the death of Dionysus are not known, to have been mentioned there . Nor is there any See also:

• PRINT

print within or in the precincts of the TeXeo'Ti7Piov: the See also:

• HALL
• HALL (generally known as SCHWABISCH-HALL, tc distinguish it from the small town of Hall in Tirol and Bad-Hall, a health resort in Upper Austria)
• HALL (O.E. heall, a common Teutonic word, cf. Ger. Halle)
• HALL, BASIL (1788-1844)
• HALL, CARL CHRISTIAN (1812–1888)
• HALL, CHARLES FRANCIS (1821-1871)
• HALL, CHRISTOPHER NEWMAN (1816—19oz)
• HALL, EDWARD (c. 1498-1547)
• HALL, FITZEDWARD (1825-1901)
• HALL, ISAAC HOLLISTER (1837-1896)
• HALL, JAMES (1793–1868)
• HALL, JAMES (1811–1898)
• HALL, JOSEPH (1574-1656)
• HALL, MARSHALL (1790-1857)
• HALL, ROBERT (1764-1831)
• HALL, SAMUEL CARTER (5800-5889)
• HALL, SIR JAMES (1761-1832)
• HALL, WILLIAM EDWARD (1835-1894)

hall of the Mu:See also:

• RAT (a word common to Teut. and Rom. languages; probably first adopted in Teut.; the ultimate origin is not known; Skeat suggests the root rad-, to scratch; cf. Ger. Ratte, Dan. rotte, Fr. rat, &c.)

rat, of the footsteps of the Phrygian deities, Cybele, Attis, Sabazius . ' i . 38, 3 ; i . 39, I . 2 See Dittenberger, Sylloge, 13; Corp. inscr. att . 2, 1620 c, 3, 1109; Ephem. archaiol . (1886), rip . 3; Heberdey in Festschrift See also:

• FUR (connected with O. Fr. forre, a sheath or case; so " an outer covering ")

fur Benndorf, p . 3, Taf . 4; Von Prott in Athen .

Mittheil . (1899), p . 262 . The exact relation of Dionysus to the mysteries involves the aaapxal or tithe-offerings pf See also:

• CORN (a common Teutonic word; cf. Lat. granum, seed, grain)
• CORN (fromm Lat. corms, horn)

corn to Eleusis,2 record the far-sighted policy of Periclean Athens, her determination to find a religious support for her See also:

• HEGEMONY (Gr. i7ye,uovia, leadership, from it-yo-Oat, to lead, the leadership especially of one particular state in a group of federated or loosely united states. The term was first applied in Greek history to the position claimed by different individual

hegemony . At least from the 5th century onwards, the external See also:

• CONTROL (Fr. contrdle, older form contre rolle, from Med. Lat. contra-rotulus, a counter roll or copy of a document used to check the original; there is no instance in English of the use of " control " in this, its literal, meaning)

control and all questions of the organization of the mysteries were in the hands of the Athenian state, the See also:

• RULE

rule holding in Attica as elsewhere in Hellas that the state was supreme over the See also:

• CHURCH
• CHURCH (according to most authorities derived from the Gr. Kvpcaxov [&wµa], " the Lord's [house]," and common to many Teutonic, Slavonic and other languages under various forms—Scottish kirk, Ger. Kirche, Swed. kirka, Dan. kirke, Russ. tserkov, Buig. cerk
• CHURCH, FREDERICK EDWIN (1826-1900)
• CHURCH, GEORGE EARL (1835–1910)
• CHURCH, RICHARD WILLIAM (1815–189o)
• CHURCH, SIR RICHARD (1784–1873)

Church . The See also:

• HEAD (in 0. Eng. heafad; the word is common to Teutonic languages; cf. Dutch hoofd, Ger. Haupt, generally taken to be in origin connected with Lat. caput, Gr. KerbOvi7)
• HEAD, SIR EDMUND WALKER, BART
• HEAD, SIR FRANCIS BOND, BART

head of the general management was the See also:

• KING
• KING (O. Eng. cyning, abbreviated into cyng, cing; cf. O. H. G. chun- kuning, chun- kunig, M.H.G. kiinic, kiinec, kiinc, Mod. Ger. Konig, O. Norse konungr, kongr, Swed. konung, kung)
• KING [OF OCKHAM], PETER KING, 1ST BARON (1669-1734)
• KING, CHARLES WILLIAM (1818-1888)
• KING, CLARENCE (1842–1901)
• KING, EDWARD (1612–1637)
• KING, EDWARD (1829–1910)
• KING, HENRY (1591-1669)
• KING, RUFUS (1755–1827)
• KING, THOMAS (1730–1805)
• KING, WILLIAM (1650-1729)
• KING, WILLIAM (1663–1712)

king-See also:

• ARCHON (apywv, ruler)

archon (archon-basileus) who with his paredros and the four " epimeletai " formed a general See also:

• COMMITTEE (from commute, an Anglo-Fr. past participle of commettre, Lat. committere, to entrust; the modern Fr. equivalent comite is derived from the Eng.)

committee of supervision, and matters of importance connected with the ritual were decided by the See also:

• BOULE (Gr. 0ovXi ,, literally " will," " advice "; hence a " council ")

Boule or See also:

• ECCLESIA (Gr. EKKX ria, from Lc, out, and Ka)teiv, to call)

Ecclesia . But the claim of Eleusis as the religious See also:

• METROPOLIS (Gr. piir17Pi mother, srGXis, city)

metropolis was not ignored . The chief of the two priestly families, in whose hands See also:

• LAY

lay the mystic celebration itself and the formal right of See also:

• ADMISSION

admission, was the Eleusinian " gens " of the Eumolpidae; it was to their ancestor that Demeter had entrusted her 6pyca, and the recognition of their claims maintained the principle of apostolic See also:

• SUCCESSION (Lat. successio, from succedere, to follow after)

succession.' To them belonged the hierophant (tepo46vrrs), the high See also:

• PRIEST (Ger. Priester, Fr. pretre)

priest of the Eleusinia, whose See also:

• FUNCTION

function alone it was to " reveal the orgies," to show the sacred things, and who alone—or perhaps with his See also:

• CONSORT (Lat. consors, a companion)

consort-priestess—could penetrate into the innermost shrine in the hall; an impressive figure, so sacred in person that no one could address him by his personal name, and See also:

• BOUND, or BOUNDARY (from O. Fr. bonde, Med. Lat. bodena or butina, a frontier line)

bound, at one period at least, by a rule of See also:

• CELIBACY (Lat. caelibatus, from caelebs, unmarried)

celibacy . We hear also of two " hierophantides," female attendants on the older and younger goddesses . In fact, while the male priest predominates in this ritual, the See also:

• WOMEN

women play a prominent part: as we should expect, considering that the See also:

• SISTER

sister-festival of the Thesmophoria was wholly in their hands . The other old priestly See also:

• FAMILY

family was that of the " Kerykes," to whom the Sgbovxoc belonged, " the holder of the See also:

• TORCH (O. Fr. torche, from Med. Lat. tortia, derived from tortus, twisted, torquere, to twist)

torch," the official second in See also:

• RANK (O.Fr. rant or rent, mod. rang, generally connected with the O.E. and O.H.G. bring, a ring)

rank to the lepo4avrri . It is uncertain whether this family was of Eleusinian origin; and in the 4th century it seems to have died out, and the See also:

• OFFICE (from Lat. officium, " duty," " service," a shortened form of opifacium, from facere, " to do," and either the stem of opes, " wealth," " aid," or opus, " work ")

office of the Sgboirxos passed into the hands of the Lycomidae, a priestly family of Phlye, suspected of being devotees of Orphism .

Turning now to the celebration itself, we can only See also:

• SKETCH (directly adapted from Dutch schets, which was taken from Ital. schizzo, a rough draft, Lat. schedium, something hastily made, Gr. oxE&os, sudden, off-hand, axeb6v, near by; Ger. Skizze and Fr. esquisse are from the same source)

sketch the more salient features here . On the 13th of Boedromion, the Attic See also:

• MONTH
• MONTH (a common Teutonic word, cf. Ger. Mond, Du. maand, Dan. maaned, &c., and cognate with Lat. mensis, Gr. µi7v, &c., in other branches of the Indo-Germanic family; all ultimately from the root seen in the word for the moon in nearly all those languages

month corresponding roughly to our See also:

• SEPTEMBER (Lat. septem, seven)

September, the See also:

• EPHEBI (Gr. i ri, and On, i.e. " those who have reached puberty ")

Ephebi (q.v.) marched out to Eleusis, and returned to Athens the next See also:

• DAY (O. Eng. dreg, Ger. Tag; according to the New English Dictionary, " in no way related to the Lat. dies")
• DAY, JOHN (1574-1640?)
• DAY, THOMAS (1748-1789)

day bringing with them the " holy- things " (feat) to the " Eleusinion " in the See also:

• CITY (through Fr. cite, from Lat. civitas)

city; these teat probably included small images of the goddesses . The 16th was the day of the ayvpµos, the gathering of the catechumens, when they met to hear the address of the hierophant, called the Irpbpproncs . This was no See also:

• SERMON (Lat. sermo, a discourse)

sermon, but a See also:

• PROCLAMATION (Lat. proclamare, to make public by announcement)

proclamation bidding those who were disqualified or for some See also:

• REASON (Lat. ratio, through French raison)

reason unworthy of initiation to depart . The legally qualified were all Hellenes and subsequently all See also:

• ROMANS
• ROMANS, EPISTLE TO THE

Romans above a certain—very youthful—limit of See also:

• AGE (Fr. age, through late Lat. aetaticum, from aetas)

age, women, and as it appears even slaves; barbarians, and those uncleansed of some notorious See also:

• GUILT

guilt, such as See also:

• HOMICIDE (Lat. homicidium)

homicide, were disqualified . We are sure that there was no dogmatic test, nor would time allow of any searching moral scrutiny, and only the Samothracian rites, in this respect unique in the world of classical religion, possessed a See also:

• SYSTEM

system of See also:

• CONFESSIONAL (Late Lat. confessionale, neut. adj. from confessionalis, " pertaining to confession," Fr. confessional, Ital. confessionale)

confessional . The hierophant appealed to the See also:

• CONSCIENCE (Lat. con-scientia, literally " knowledge of a thing shared with another person " or " complete knowledge," and derivatively " consciousness in general)
• CONSCIENCE, HENDRIK (1812-1883)

conscience of the multitude; but we are not altogether sure of the terms of his proclamation, which can only be approximately restored from See also:

• LATE

late Pagan and See also:

• EARLY
• EARLY, JUBAL ANDERSON (1816-1894)

early Christian writers . We know that he demanded of each See also:

• CANDIDATE

candidate that he should be " of intelligible speech (i.e. an Hellene) and pure of See also:

• HAND
• HAND (a word common to Teutonic languages; cf. Ger. Hand, Goth. handus)
• HAND, FERDINAND GOTTHELF (1786-185r)

hand "; and he catechized him as to his See also:

• CONDITION (Lat. condicio, from condicere, to agree upon, arrange; not connected with conditio, from condere, conditum, to put together)

condition of ritualistic purity—the See also:

• FOOD
• FOOD (like the verb " to feed," from a Teutonic root, whence O. Eng. foda; cf. " fodder "; connected with Gr. lrareicOae, to feed)

food he had eaten or abstained from . It appears also from See also:

• LIBANIUS (A.D. 314-393)

Libanius that in the later period at least he solemnly proclaimed that the catechumen should be " pure of soul," 3 and this spiritual conception of holiness had arisen already in the earlier periods of Greek religious thought . On the other hand we must See also:

• BEAR
• BEAR, BLACK
• BEAR, BROWN
• BEAR, GRIZZLY
• BEAR, ISABELLINE
• BEAR, WHITE

bear in mind the criticism that See also:

• DIOGENES

Diogenes is said to have passed upon the Eleusinia, that many See also:

• BAD, BCD

bad characters were admitted to communion, thereby securing a promise of higher happiness than an uninitiated See also:

• EPAMINONDAS (c. 418-362)

Epaminondas could aspire to . An essential preliminary was purification and See also:

• LUSTRATION

lustration, and z Dittenberger, Sylloge, 13 .. 2 Or .

Corinth, iv . 356 . question as to the divine personage called Iacchus; who and what was Iacchus ? See also:

• STRABO (born c. 63 n.c.)

Strabo (p . 468), who is a poor authority on such matters, describes him as " the daemon of Demeter, the founder of the See also:

• LEADER, BENJAMIN WILLIAMS (1831– )

leader of the mysteries." More important is it to See also:

• NOTE
• NOTE (Lat. nota, mark, sign, from noscere, to know)

note that " Iacchus " is unknown to the author of the Homeric hymn, and that the first literary See also:

• NOTICE

notice of him occurs in the well-known passage of See also:

• HERODOTUS (c. 484-425 B.C.)

Herodotus (viii . 65), who describes the procession of the mystae as moving along the sacred way from Athens to Eleusis and as raising the cry "Iaaxe . We find Iacchus the theme of a glowing invocation in an Aristophanic See also:

• ODE (Gr. uiSri, from aei&ew, to sing)

Ode (Frogs, 324-398), and described as a beautiful " See also:

• YOUNG
• YOUNG, A
• YOUNG, ARTHUR (1741-1820)
• YOUNG, BRIGHAM (1801-1877)
• YOUNG, CHARLES MAYNE (1777–1856)
• YOUNG, EDWARD (1683–1765)
• YOUNG, JAMES (1811-1883)
• YOUNG, THOMAS (1773-1829)

young god "; but he is first explicitly identified with Dionysus in the beautiful ode of See also:

• SOPHOCLES (495-406 B.c.)

Sophocles' See also:

• ANTIGONE, (I)

Antigone (1119); and that this was in See also:

• ACCORD (from Fr. accorder, to agree)

accord with the popular ritualistic See also:

• LORE
• LORE, AMBROISE DE (1396-1446)

lore is proved by the statement of the scholiast on See also:

• ARISTOPHANES
• ARISTOPHANES (c. 448–385 B.e.1)

Aristophanes (Frogs, 482) that the people at the Lenaea, the See also:

• WINTER, JOHN STRANGE
• WINTER, PETER (c. 1755-1825)

winter-festival of Dionysus, responded to the command of " Invoke the god!" with the invocation " See also:

• HAIL (O. Eng. kcegl and hagol, 1 cf. the cognate Teutonic hagel, as in German, Dutch, Swedish, &c.; the Gr. K&XX17E, pebble, is probably allied)

Hail, Iacchus, son of See also:

• SEMELE

Semele, See also:

• THOU, JACQUES AUGUSTE DE [THUANUS] (1553-1617)
• THOU, NOM

thou giver of See also:

• WEALTH

wealth!" We are sure, then, that in the high See also:

• TIDE (O. Eng. lid, cf. Ger. Zeit, time or season, connected with root of Sanskrit a-diti, endless)

tide of the Attic religious See also:

• HISTORY

history Iacchus was the youthful Dionysus, a name of the great god See also:

• PECULIAR

peculiar to Attic cult; and this is all that here concerns us to know . We can now See also:

• ANSWER (derived from and, against, and the same root as swear)

answer the question raised above . This youthful Attic Dionysus has his See also:

• HOME
• HOME, DANIEL DUNGLAS (1833-1886)
• HOME, EARLS OF

home at Athens; he accompanies his votaries along the sacred way, filling their souls with the exaltation and See also:

• ECSTASY (Gr. iarra(TLc, from i LarliU, put out of its place, alter)

ecstasy of the Dionysiac spirit; but at Eleusis he had no See also:

• TEMPLE
• TEMPLE, FREDERICK (1821-1902)
• TEMPLE, RICHARD
• TEMPLE, SIR RICHARD, BART
• TEMPLE, SIR WILLIAM, BART

temple, See also:

• ALTAR (Lat. altare, from alias, high; some ancient etymological guesses are recorded by St Isidore of Seville in Etymologiae xv. 4)

altar or abiding home; he comes as a visitor and departs . His See also:

• IMAGE (Lat. imago, perhaps from the same root as imitari, copy, imitate)

image may have been carried into the Hall of the Mysteries, but whether it played any part there in a See also:

• PASSION (post-classical Lat. passio, formed from pati, passus, to suffer, endure)

passion-play we do not know . That he was a See also:

• PRIMARY

primary figure of the essential mystery is hard to believe, for we find no traces of his name in the other Greek communities that at an early period had instituted mysteries on the Eleusinian See also:

• MODEL (0. Fr. modelle, mod. modele; It. modello, pattern, mould; from Lat. modus, measure, standard)

model . Apart from Iacchus, Dionysus in his own name was powerful enough at Eleusis as in most other localities .

And the votaries carried with them no doubt into the hall the Bacchic exaltation of the Iacchus procession and the nightly revel with the god that preceded the full initiation; many of them also may have belonged to the private Dionysiac sects and might be tempted to read a Dionysiac significance into much that was presented to them . But all this is conjecture . The See also:

• INTERPRETATION (from Lat. interpretari, to expound, explain, inter pres, an agent, go-between, interpreter; inter, between, and the root pret-, possibly connected with that seen either in Greek 4 p4'ew, to speak, or irpa-rrecv, to do)

interpretation of what was shown would naturally See also:

• CHANGE (derived through the Fr. from the Late Lat. cambium, cambiare, to barter; the ultimate derivation is probably from the root which appears in the Gr. «a urmu', to bend)

change somewhat with the changing sentiment of the ages; but the mother and the daughter, the stately and beautiful figures presented to us by the author of the homeric hymn, who says no word of Dionysus, are still found reigning paramount and supreme at Eleusis just before the See also:

• GOTHIC

Gothic invasion in the latter days of Paganism . See also:

• TRIPTOLEMUS

Triptolemus the apostle of corn-culture, Eubouleus—originally a euphemistic name of the god of the under-world, " the giver of See also:

• GOOD, JOHN MASON (1764-1827)

good counsel," conveying a hint of his oracular functions—these are accessory figures of Eleusinian cult and See also:

• MYTHOLOGY

mythology that may have played some part in the great mystic drama that was enacted in the hall . The development and organization of the Eleusinia may now be briefly sketched . The legends concerning the initiation of Heracles and the Dioscuri preserve the record of the time when the mysteries were closed against all strangers, and were the See also:

• PRIVILEGE

privilege of the Eleusinians alone . Now the Homeric hymn in its obvious See also:

• APPEAL

appeal to the whole of the Greek world to avail themselves of these mysteries gives us to suppose that they had already been thrown open to Hellas; and this momentous change, abolishing the old See also:

• GENTILE
• GENTILE, C

gentile barriers, may have naturally coincided with, or have resulted from, the See also:

• FUSION

fusion of Eleusis and Athens, an event of equal importance for politics and religion which we may See also:

• PLACE (through Fr. from Lat. platea, street; Gr. IrAar6s, wide)

place in the prehistoric period . The reign of See also:

• PEISISTRATUS, (605?–527 B.c.)

Peisistratus was an era of architectural activity at Eleusis; but the construction of the AVvTCKbc orKOS was one of the achievements of the Periclean See also:

• ADMINISTRATION (Lat. administrare, to serve)

administration . Two inscriptions, containing decrees passed during the supremacy of See also:

• PERICLES (49o-429 B.C.)

Pericles, the one proclaiming a holy truce of three months for the votaries that came from any Greek community,' the other bidding the subject See also:

• ALLIES, THOMAS WILLIAM (1813-1903)

allies and inviting the See also:

• INDEPENDENT

independent states to send ' Corp. inscr. all. i . 1 . after the See also:

• ASSEMBLY, UNLAWFUL

assembly the " mystae " went to the See also:

• SEA (in O. Eng. sae, a common Teutonic word; cf. Ger. See, Dutch Zee, &c.; the ultimate source is uncertain)
• SEA, COMMAND OF THE

sea-See also:

• SHORE

shore (tXa& archaeological evidence that has been supposed to support the pia-rat) and purified themselves with sea-See also:

• WATER

water, and probably with sprinkling of pigs' See also:

• BLOOD

blood, a See also:

• COMMON

common cathartic See also:

• MEDIUM

medium . After their return from the sea, a sacrifice of some kind was offered as an essential condition of pawls, but whether as a See also:

• SACRAMENT

sacrament or a See also:

• GIFT (a common Teutonic word, cf. Ger. die Gift, gift, das Gift, poison, formed from the Teut. stem gab-, to give, cf. Dutch geven, Ger. geben; in O. Eng. the word appears with initial y, the guttural of later English is due to Scandinavian influence)

gift-offering to the goddesses it is impossible to determine .

On the loth of Boedromion the great procession started along the sacred way bearing the " See also:

• FAIR

fair young god " Iacchus; and as they visited many shrines by the way the See also:

• MARCH
• MARCH (1) (from Fr. marcher, to walk; the earliest sense in French appears to be " to trample," and the origin has usually been found in the Lat. marcus, hammer; Low Lat. marcare, to hammer; hence to beat the road with the regular tread of a soldier: cf.
• MARCH, AUZIAS (c. "1395-1458)
• MARCH, EARLS OF
• MARCH, FRANCIS ANDREW (1825– )

march must have continued See also:

• LONG, GEORGE (1800-1879)
• LONG, JOHN DAVIS (1838– )

long after sunset, so that the loth is some-times spoken of as the day of the See also:

• EXODUS, BOOK OF
• EXODUS, THE

exodus of Iacchus . On the way each wore a See also:

• SAFFRON (Arab. za'faran)

saffron See also:

• BAND

band as an See also:

• AMULET (Late Lat. amuletum, origin unknown; falsely connected with the Arab. himdlah, a cord used to suspend a small Koran from the neck)

amulet; and the ceremonious reviling to which the " mystai " were subjected as they crossed the See also:

• BRIDGE

bridge of the Cephissus answered the same purpose of averting the evil eye . Upon the arrival at Eleusis, on the same See also:

• NIGHT

night or on the following, they celebrated a midnight revel under the stars with Iacchus, which Aristophanes glowingly describes . The question of supreme See also:

• INTEREST

interest now arises: What was the mystic ceremony in the hall? what was said and what was done ? We can distinguish two grades in the celebration; the greater was the See also:

• RAM
• RAM, PIERRE FRANCOIS XAVIER DE (18o4-1865)

ram and E7r07rrcxa, the full and satisfying celebration, to which only those were admitted who had passed the lesser See also:

• STAGE (Fr. 6/age; from Lat. stare, to stand)

stage at least a See also:

• YEAR

year before . As regards the actual ritual in the hall of the mystae, much remains uncertain in spite of the unwearying efforts of many generations of scholars to construct a reasonable statement out of fragments of often doubtful evidence . We are certain at least that something was acted there in a religious drama or passion-play, the revelation was partly-a See also:

• PAGEANT

pageant of holy figures; the accusations against See also:

• AESCHYLUS (525–456 B.c.)

Aeschylus and See also:

• ALCIBIADES (c. 450-404 B.c.)

Alcibiades would suffice to prove this; and See also:

• PORPHYRY (IlopcPisptos) (A.D. 233-c. 304)

Porphyry speaks of the hierophant and the 5 ouxos acting divine parts . What the subject of this drama was may he gathered partly from the words of Clement—" Deo (Demeter) and Kore became the personages of a mystic drama, and Eleusis with its 50ovXor celebrates the wandering, the abduction and the sorrow " (Protrept., p . 12 See also:

• POTTER, ALONZO (1800-1865)
• POTTER, HENRY CODMAN (1835–1908)
• POTTER, J
• POTTER, JOHN (c. 1674-1747)
• POTTER, PAUL (1625—1654)
• POTTER, PHILIP CIPRIANI HAMBLEY (1792—1871)

Potter), partly from See also:

• PSYCHE (//vxi7)

Psyche's appeal to Demeter in See also:

• APULEIUS, LUCIUS

Apuleius (llletamorph . 6)—" by the unspoken secrets of the mystic chests, the winged chariots of thy See also:

• DRAGON (Fr. dragon, through Lat. draco, from the Greek; connected with SEpeoµay " see," and interpreted as " sharp-sighted "; O.H. Ger. tracho, dracho, M.H.G. trache, Mod. Ger. Drachen; A.S. draca, hence the equivalent English form " drake," " fire-drake,

dragon-ministers, the bridal descent of See also:

• PROSERPINE (Proserpina)

Proserpine [Persephone], the torch-lit wanderings to find thy daughter and all the other mysteries that the shrine of Attic Eleusis shrouds in secret." We may believe then that the great myth of the mother's sorrow, the loss and the partial recovery of her beloved was part of the Eleusinian passion-play . Did it also include a iepdr yayos ? We should naturally expect that the sacred story acted in the mystic pageant would See also:

• CLOSE
• CLOSE (from Lat. clausum, shut)
• CLOSE, MAXWELL HENRY (1822-1903)

close with the See also:

• SCENE (Fr. scene, Lat. scaena, Gr. oflvil, a tent or booth, a stage or scene)

scene of reconciliation, such as a holy See also:

• MARRIAGE

marriage of the god and the goddess .

But the evidence that this was so is mainly indirect, apart from a doubtful passage in Asterius, a writer of questionable authority in the 4th century A.D . (Econom. See also:

• MARTYR (Gr. pimp or µaprvs)

martyr. p . 194, See also:

• COMBE, ANDREW (1797-1847)
• COMBE, GEORGE (1788-1858)
• COMBE, or COOMB
• COMBE, WILLIAM (1741–1823)

Combe) . At any See also:

• RATE

rate, if a holy marriage formed part of the passion-play, it may well have been acted with solemnity and delicacy . We have no reason to believe that even to a modern See also:

• TASTE (from Lat. taxare, to touch sharply; tangere, to touch)

taste any part of the ritual would appear coarse or obscene; even Clement, who brings a vague See also:

• CHARGE
• CHARGE (through the Fr. from the Late Lat. carricare, to load in a carrus or wagon; cf. " cargo ")

charge of See also:

• OBSCENITY (from the adjective " obscene," Lat. obscenus, evil-looking, filthy)

obscenity against all mysteries in general, does not try to substantiate it in regard to the Eleusinia, and we hear from another Christian writer of the scrupulous purity of the hierophant . It would be interesting to know if the See also:

• BIRTH (a word common in various forms to Teutonic languages from the root of the verb " to bear ")

birth of a holy See also:

• CHILD
• CHILD, FRANCIS JAMES (1825-1896)
• CHILD, L
• CHILD, LYDIA MARIA (1802-1880)
• CHILD, SIR FRANCIS (1642-1713)
• CHILD, SIR JOHN (d. 1690)
• CHILD, SIR JOSIAH (163o - 1699)

child, a babe Iacchus, for example, was a motive of the mystic drama . The question seems at first sight to be decided by a definite statement of See also:

• HIPPOLYTUS
• HIPPOLYTUS, THE CANONS OF

Hippolytus (Philosoph . 5, 8), that at a certain moment in the mysteries the hierophant cried aloud: " The See also:

• LADY (0. Eng. hlaefdige, Mid. Eng. ldfdi, lavedi; the first part of the word is hldf, loaf, bread, as in the corresponding hldford, lord; the second part is usually taken to be from the root dig-, to knead, seen also in " dough "; the sense development fr

lady-goddess Brimo has See also:

• BORNE, KARL LUDWIG (1786–1837)

borne Brimos the holy child." But a careful See also:

• CONSIDERATION (from Lat. considerare, to look at closely, examine, generally taken to be from con-, and the base seen in sidus, sideris, a star, the word being supposed to be originally an astrological or astronomical term)

consideration of the context almost destroys the value of his authority . For he does not pretend to be a first-hand See also:

• WITNESS
• WITNESS (from O. Eng. witan, to know)

witness, but admits that he is See also:

• DRAWING

drawing from Gnostic See also:

• SOURCES

sources, and he goes on at once to speak of Attis and his self-See also:

• MUTILATION (from Lat. mutilus, maimed)

mutilation . The See also:

• FORMULA
• FORMULA (Lat. diminutive of forma, shape, pattern, &c., especially used of rules of judicial procedure)

formula may then refer to the Sabazian-Phrygian mystery, which the Gnostics with their usual spirit of religious See also:

• SYNCRETISM (Gr. o'vyKprlrurw51, from aim and Kep&vvv,uc, mingle or blend, or, according to Plutarch, from en, and Kprlri'ecv, to combine against a common enemy after the manner of the cities of Crete)

syncretism would have no scruple in identifying with the Eleusinian . And the statement of Hippolytus is deceptive . Finally, we must not suppose that there could be any very elaborate scenic arrangements in the hall for the See also:

• REPRESENTATION

representation of See also:

• PARADISE (Gr. lrap6BEwos)

Paradise and the Inferno, whereby the rewards of the faithful and the punishments of the damned might be impressively brought home to the mystae .

The excavations on the site have proved that the See also:

• BUILDING

building was without substructures or under-ground passages . A large number of inscriptions See also:

• PRESENT

present us with elaborate accounts of Eleusinian See also:

• EXPENDITURE

expenditure; but there is no See also:

• ITEM (a Latin adverb meaning " also," " likewise ")

item for scenic expenses or See also:

• PAINTING

painting . We are led to suppose that the pageant-play produced its effect by means of gorgeous raiment, torches and stately figures . But the mystic See also:

• ACTION

action included more than the pageant-play . The hierophant revealed certain holy objects to the eyes of the assembly . There is reason to suppose that these included certain primitive idols of the goddesses of immemorial sanctity; and, if we accept a statement of Hippolytus (loc. cit.) we must believe that the epoptae were also shown " that great and marvellous mystery of perfect revelation, a cut corn-stalk." The value of this definite assertion, which appears to be an explicit revelation of the secret, would be very great, if we could See also:

• TRUST

trust it; but unfortunately it occurs in the same suspicious context as the Brimo-Brimos formula, and we again suspect the same uncritical confusion of Eleusinian with Phrygian ritual, for we know that Attis himself was identified in his mysteries with the " reaped corn," the vraXvs aµrlros, almost the very phrase used by Hippolytus . Only, it is in the highest degree probable, whether Hippolytus knew anything or not, that a corn-token was shown among the sacred things of a mystery which possessed an original agrarian significance and was intended partly to consecrate and to See also:

• FOSTER, GEORGE EULAS (1847– )
• FOSTER, JOHN (177o-1843)
• FOSTER, MYLES BIRKET (1825-1899)
• FOSTER, SIR CLEMENT LE NEVE (1841-1904)
• FOSTER, SIR MICHAEL (1836-r9o7)
• FOSTER, STEPHEN COLLINS (1826-1864)

foster the agricultural See also:

• LIFE

life . But to say this is by no means the same as to admit the view of Lenormanti and Dr Jevons2 that the Eleusinians worshipped the actual corn, or revered it as a See also:

• CLAN (Gaelic clann, O. Ir. cland, connected with Lat. planta, shoot or scion, the ancient Gaelic or Goidelic substituting k for p)

clan-totem . For of See also:

• DIRECT

direct corn-worship or of corn-See also:

• TOTEMISM

totemism there is no trace either at Eleusis or elsewhere in Greece . Among the See also:

• SPES

Spes €va or " things done " may we also include a See also:

• SOLEMN (Lat. sollemnis, sollemnis, less correctly solennis, yearly, annual; from sollus = totus, whole, entire, Gr. Mos., and annus, year)

solemn sacrament, the celebration of a holy communion, in which the votary was See also:

• UNITED